The body of divinity, or, A confession of faith being the substance of Christianity, containing the most material things relating to matters both of faith and practice : published for the benefit and profit of all, especially those who love the Lord Jesus ... / by Thomas Collier.

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. I● R●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 mad● not himself . of Creatures they can make , of matter that was made before , by the Creator , but nothing can they Create , nor put life into their Image which they have formed ; it is the work of a God , and not of man , to Create and give life .

If it be Objected ( as by some it is ) that all Things come not by Nature● things came by Nature , I Answer , that although there is a natural and secondary cause of things , ordinarily producing such effects , almost in all cases ; yet there is the God of Nature , which is the cause of all secondary causes , & gave the fi●st Being thereunto ; he was the immediate cause of the Creation , and the only foundation ▪ cause of the continuation and promulgation of the World , by Divine Ordina 〈…〉 , and Divine Power ; for Nature of it self ( distinct , or , separated from Divine Ordinance and Power ) is nothing , but must fall into nihilation and the first nothing , if not supported by the God of Nature ; so that , as at first , God made all things by his Word immediatly , so by his Divine Ordinance and Word of Power , he continueth all things in that way of natural meanes by himself appointed , as Procreation , Food , Cloathing , &c. So the Earth to bring forth Food both for Man and Beast ; the Sun , Moon , and Stars , with their influences , &c. As God was the former of all ( the contrary is Atheistical and Brutish to imagine ) they did not , could not make themselves , nor influence themselves with power to effect any thing as of themselves , no more than Create themselves ; but what is effected in this way , must be by Divine Ordinance and Power , according to the Scripture , Gen. 1. 14. to 18. v. 28. Job . 38 , 39. chap.

So that indeed the works of God do wonderfully declare that God is , and not only that he is , but that he is an infinite , Omnipotent one . See what the Scripture speaks to this purpose , Psal. 19 1. The Heavens declare the glory of God , and the Firmament sheweth his handy-work , v. 3. There is no speech nor language , where their voyce is not heard , Rom. 1. 19 , 20. That which may be known of God , is manifest in them ( i. e. in the Gentiles ) for God hath shewed it to them , for , the invisible things of him , from the Creation of the World , are clearly seen , being understood by the things that are made , even his eternal Power and God-head , so that they are without excuse , i. e. The works of Creation that are visible , do convincingly and undenyably shew to men the invisible God in his Being , Power , and Wisdom , and on this account all men will be left without excuse in the great day of account , Rom. 2. 12. For as many as have sinned without Law , shall perish without Law ; that is , as many as have sinned without the written Word of God , Law , or Gospel , having the Law of the Creation , shall be Judged , and perish by that , for that shall leave them without excuse : So that the very Works of God in Creatio● , are sufficient in themselves to convince the World of his Divine Power and God-head , and will sink the hearts of all Atheists in the day of Judgment .

3. The Faith of the people of God 3. The people of God have still owned , and believed that God i● . throughout all ages , i. e. those that from principles of Reason , have been most likely to be his people , the most humble , holy , self-denying people , have through-out all ages , and still do , own , believe , trust in , and acknowledg this invisible glorious God ; this both Scripture , History , and Experience do testifie , Gen. 4. 3 , 4. & 5. 24. & 6. 9. & 12. 1 , 4. & 24. 3. in things of this kind I might abound , but it is enough ; all the holy ones of God , throughout all ages , both of Old and New Testament , and to this day have fixed here , to own the Lord to be their God , to believe , trust in , and worship him , according to his Name and Nature ; and this both History and Experience declare , that all professing honesty and Conscience , have , and do cleave to this one invisible Being as their chiefest good , from whence they have their Being , and by whom they are sustained , and to whom they acknowledg as due , their all , and who is all in all to them ; a wonderful convincing argument to support any man of Conscience under temptation in this matter , to consider , that all professing Conscience & Holiness have believed in and owned this God , and may serve to help and deliver Souls from their Atheistical tēptations

4. All the World by the works of Creation , 4● All Nations b●lieve that there is a God . and the natural capacity as rational , are convinced , and do acknowledg that there is a God ; although its true that they are greatly corrupted and blinded in their understanding , and knowing of the true God ; because as the Apostle hath it , Rom. 1. 21. That when they knew God , they glorified him not as God , i. e. being convinced by the works of Creation , that there was a Divine invisible Power and Being , that made both it and them , they glorified not him , but made Images like to corruptible man , &c. Yet so it is , and remains in the dark minds of men by Nature , and cannot be razed out , that there is a God , though they form Gods to themselves , according to their vain imaginations ; and the truth is , that Atheists must be found , ( if any where ) amongst debauched , apostatised , or pretended Christians : though I deny not , but that gracious souls may sometimes meet with this temptation , ( though to their great grief ) which Heathens do abandon ; who although they retain not the knowledg of the true God , yet a Deity they own , Jona . 1. ● . In their fear , they cryed every one to his God , and Nineveh acknowledged the true God , Jona . 3 8. So Nebuchadnezer , Dan. 3. 28. and Darius , chap. 6. 25 , 26 , 27. So that God is , is a truth universally acknowledged , and that in him we live , move , and have our Being , acknowledged by certain of the Heathen Poets , Act. 17. 28.

And as its necessary for every one to be There is but one God . established in this truth , that there is a God , so likewise that there is but one God , and not a plurality of Gods ; as the blind Idolatrous Heathen imagine , although in this one God there is a plurality of Titles , and varieties of discoveries , properties , and operations ; yet I dare not say of persons , or distinct subsistings ( as I may speak more unto in its place ) yet to us there is no other God but one , Deut. 6. 4. Hear O Israel , the Lord our God is one Lord . Eph. 4. 5 , 6. To us there is one Lord , one Faith , one Baptism , one God and Father of all , &c and only one , that , is one and no more , Isa. 43. 10 , 11. Before me there was no God formed , neither shall there be after me ; I , even I am the Lord , and besides me there is no Saviour , chap. 45. 5. I am the Lord , and there is none else , there is no God besides me , chap. 44 8. Is there a God besides me , yea , there is no God , I know not any . So that 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. ●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 a●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-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 Righteousness and true Holiness ; and will own them in the day of need , when it will be worth a world to be owned by him , Mal 3. 17. though they are hated of the unholy and profane world , and though they mourn in the sence of their own unholiness , knowing that in themselves , i. e. in their flesh dwelleth no good thing , yet God owns them , and will own them when it will be worth more than the world to be owned by him .

But Woe to the Wicked , that God is a holy God , and loves holiness ; Woe to those that establish iniquity by a Law , God will have no fellowship with them , Psal. 94 20. Shall the Throne of Iniquity have fellowship with thee , who frameth mischief by a Law , Isa. 3. 12. Woe unto the Wicked , it shall be ill with him , for the Reward of his hands shall be given him ; God is a holy God , and Holy and Reverend is his Name , Psal. 111. 9. His Name is Holy , Isa. 57. 15. his whole name , holy in all his Attributes , holy in his Power , holy in his Wisdom , in his Justice and Mercy , &c. it 's all exercised in a way of holiness , holy in all his Ministrations : in a word , he is as Psal. 145. 17. Righteous in all his ways , and Holy in all his works ; so that , as there is not , nor can be any unholiness in him , so there shall no unholy person dwell with him ; for without holiness , no man shall see the Lord . Heb. 12. 14. and Rev. 21. 27 There shall in no wise , enter into it , any thing that defileth , &c. see chap. 22. 15.

4ly . He is a Just and Righteous God , and 4. He is a Just & Righteous God . his Justice and Righteousness runs through all his Name , he exerciseth his Power , and Wisdom , and Judgments , and Mercy , all in a way of Justice and Righteousness , Zep. 3. 5. The just Lord is in the midst thereof , he will not do Iniquity , &c. He cannot do Iniquity , its contrary to his Nature , to his Name , Deut. 32. 4. His work is perfect , for all his ways are Judgment ; a God of Truth , and without Iniquity , just and right is he ; he is just in all the Judgments he executeth upon his Enemies , Rev. 15. 3 , 4. Great and marvelous are thy works , Lord God Almighty ; just and true are thy ways , thou King of Saints : v. 4. explains what is meant by the just ways of the Lord , i. e. his just Judgments on his Enemies , for thy Judgments are made manifest . He is just in all the afflictions and corrections he exerciseth his own people withal , Neh. 9 33. howbeit thou art just in all that is brought upon us , for thou hast done right , but we have do●e wickedly .

He hath exalted his New-Covenant mercy in the way of Justice , for there must be no variance in his Name or Nature , but his mercy must come to us in the way of Judgment and Justice ; his justice must be satisfied , & so his mercy comes forth in the salvation of Sinners , here he is called a just God & a Saviour , Isa. 45. 21. Just , and yet a Saviour , Zec. 9. 9. He is Just , having Salvation , Rom. 3. 26. that he might be Just , and the Justifier of him that believeth in Jesus . 1 Joh. 1. 9. If we confess our sins , he is faithful and just to forgive us our sins , &c. Mercy might not come forth with any wrong to Justice , neither shall Justice do any wrong to Mercy , but fall in with it , and be as truly for the right objects , or subjects of mercy , as mercy it self , Psal. 85. 10. Mercy and Truth are met together , Righteousness and Peace have kissed each other .

5. He is a gracious and merciful God , it 5. He is a gracious & merciful God , is his Name , his Nature , to shew mercy to men , Exod. 34. 6. When the Lord proclaims his Name to Moses , he proclaimed , The Lord , the Lord God merciful and gracious , long-suffering , and abundant in goodness and truth , &c. Mic. 7. 18. Who is a God like unto thee , that pardoneth Iniquity , and passeth by the transgression of his heritage , because he delighteth in mercy , to shew mercy , and to do good to sinners is his delight ; he is good to all , and his tender mercies are over all his works , he maketh the Sun to arise on the evil and on the good , and sendeth rain on the just and on the unjust . God so loved the World , that he sent his only begotten Son into the world , that whosoever believeth on him , should not perish , but have everlasting life , Joh. 3. 16. Jesus Christ by the grace of God did taste death for every man , Heb. 2. 9.

It is wonderful mercy and goodness to men , that God should find a way to satisfie his Justice so far for Sinners , that mercy and remission of sins should be proclaimed to sinners on the terms of the New Covenant , i. e. Repentance , Faith , and Obedience ; Peace on Earth , and good will towards men : He would have all the world to know that he is a merciful God , and therefore the glad tidings is to be published to every Creature , but it s the priviledg of his own people , true Believers , to have a special interest therein , they are the people of his mercy , and to them his mercy hath , and doth abound , Eph. 2. 4. But God who is rich in mercy , for his great love , wherewith he loved us , when we were dead in sins , hath quickened us together with Christ , &c. Tit. 3 , 4. but after the love and kindness of God our Saviour to man appeared , not by works of Righteousness that we have done , but according to his mercy he saved us , by the washing of Regeneration , and renewing of the Holy Spirit ; so that this glorious attribute and name of God in our Lord Jesus unto salvation , is now manifested with a witness , to , and for the salvation of his peculiar ones ; he hath wrought them to it , and possessed them of it , Rom. 5. 5. and here they are looking for the mercy of our Lord Jesus unto eternal life : This attribute of God ; which is his Name and Nature , is full of encouragement to poor Sinners to come in and accept of mercy in this day of mercy , and not to judg themselves unworthy of life , by putting it from them , 2 Cor. 6. 2. Behold , now is the accepted time ; behold , now is the day of Salvation , Isa. 55. 6 , 7. Seek ye the Lord while he may be found , call upon him while he is near , let the Wicked forsake his way , and the Vnrighteous man his thoughts , and let him return to the Lord , and he will have mercy on him , and to our God , for he will abundantly pardon .

It s full of Consolation to gracious souls , that God is a God of mercy , it s his Name , his Nature , he delighteth to be gracious in , and for the sake of the Son of his love : comfort in respect of sin , he is ready to pardon ; if we confess our sins , he is faithful and just to forgive us our sins , &c. he that confesseth and forsaketh shall sind mercy .

Comfort in respect of Enemies in the midst of all their oppressions and wrongs , the mercy of God is their support in the midst of all their oppression , Psal. 52. 1. Why boastest thou thy self in mischief thou mighty man , the goodness of God endureth always ; and likewise the Prophet implores mercy in all his distresses , Psal. 56 , 1. & 57. 1. This glorious Attribute of goodness and mercy in God , will prove dreadful in the end to impenitent sinners , who still persist in sin , and will not accept of mercy on the terms it is to be had , when they shall give an account for the abuse of mercy , and be everlastingly tormented in the thoughts and remembrance of their folly and madness therein , Rom. 2. 4. or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the Goodness of God leadeth thee to repentance , v. 5. but after thy hardness and impenitent heart t●easurest up unto thy self wrath against the day of wrath , and revelation of the righteous Judgment of God . 6. He is a faithful , covenant-keeping God .

The sixth Attribute of Gods Name , is , his Faithfulness ; He is a faithful God , Deut. 7. 9. Know therefore the Lord thy God is a faithful God , which keepeth Covenant and mercy with them that love him and keep his Commandments , to a thousand Generations , i. e. for ever . His Faithfulness shall never fail ; for he is truth it self , and cannot lye , Tit. 1. 2. In hope of eternal life , which , God that cannot lye , promised before the World began .

God cannot lye , it 's contrary to his Name and Nature , therefore he cannot do it ; for he can do nothing contrary to himself , and he would have his people know it , that they might build their Faith and Comfort in his Faithfulness , 1 Cor. 1. 9. God is faithful , by whom ye are called to the fellowship of his Son Jesus Christ our Lord : ch. 10. 13. God is faithful , who will not suffer you to be tempted above that ye are able , &c. Heb. 10. 23. Let us hold fast the Profession of our Faith , without wavering ; for he is faithful that promised . In all which Scriptures , with many more that might be mentioned , it 's more than evident , that God delights to have his people know that he is faithful , and to believe the truth thereof ; that is it , I understand , is intended , Ps. 138. 2. I will worship toward thine holy Temple , and praise thy Name for thy loving kindness and thy truth ; for thou hast magnified thy Word above all thy Name : that is , thy truth and faithfulness in performing thy Word : though all his Name be magnified , and is glorious ; yet this of his Truth and Faithfulness he puts an emphasis upon it , and an excellency , as if God would have more respect to his faithfulness in his Word than to all his Name : not that there is any difference in respect of himself , but for the comfort of his people , who are most ready to fail in their Faith , in his faithfulness in his Word ; therefore , to confirm his people in this matter , he lets them to know , that he hath magnified his Word above all his Name , i. e. whatever of his Name may , ( be supposed to fail ) yet his Faithfulness in his Word shall never fail , Psal. 89. 33. to confirm us in his Faithfulness in his Word , he hath given us his Word and his Oath , two immutable things in which it is impossible for God to lie , Heb. 6. 17. 18. if God should be unfaithful in his Word , he must cease to be God , it must destroy him in his Name and Being ; and that is it he hath laid so much stress on our Faith and Believing , which lieth chiefly in our believing the Truth of God in his Word , and living up unto it , he that believeth not must be damned ; because not believing we do in our part make him a Lyar , Joh. 3. 33. He that hath received ( i. e. believed ) his Testimony hath set to his Seal that God is true , 1 Joh. 5. 10. He that believeth not God hath made him a Lyar , &c. no wonder if unbelief be the Portion of Unbelievers ; for they thereby do their part to make the faithful and true God a Lyar. This was the Faith of Abraham our Father , Rom. 4. 3. Abraham believed God , and it was acco●●ed to him for Righteousness : and indeed all the parts of Faith are included in this , of believing God , relating to Justification , Obedience , and Glory ; if we believe the Truth of the Doctrine of Justification and Life by Jesus , we believe likewise the Lordship and the Law of Christ , and cleave to him therein , which is our Justification , or rather the terms of the Gospel , on which God doth justifie us : and finding those Terms or Divine Virtues of Faith , &c. wrought in us , we hence conclude ( from the Promise of Life to those in whom it is wrought ) our interest therein ; and thus our interest in Life is built on Gods Faithfulness in his Word ; for God would not have his people to conclude their interest in his Grace of Life from fancy and imagination , but from his Promise of Life ; for whatever Faith we pretend unto , if it be not grounded on the Word of God and his Faithfulness Vse of God's Faithfulness . 1. Encouragement 2. Comf●rt . therein , it is but Fancy and not Faith .

This Doctrine of the Faithfulness of God affords not only great encouragement to believe God in his Word , but likewise strong Consolation to all true Believers , Hebr. 6. 17 , 18. Wherein God willing more abundantly to shew unto the Heirs of Promise , the immutability of his Counsel co●firmed it by an Oath , that by two immutable things , in which it was impossible for God to lie , we might have strong consolation , who have fled for refuge to the hope set before us &c. the strong Consolation of the Saints flows from the impossibility of God to lie , i. e. from the infallibility of his Truth and Faithfulness : God must lie if those who believe and ob●y the Gospel be not saved , which is impossible : and from hence it is , that the Saints have not only grounds of strong Consolation , but likewise of everlasting Consolation and good ●ope through Grace , 2 Th●ss . 2. 16.

But Secondly , on the contrary , Gods 2. Dread to wicked men who continue in sin . Faithfulness is a dreadful Doctrine to all impenitent and hardned sinners ; it infallibly cuts them off from all hope of mercy , and binds them over to the eternal Judgment . It 's a common thing with unrepenting sinners , to say , they hope to be saved , yet keep their sins and lusts , and never repent and turn to the Lord , nor in truth believe according to the Gospel ; for true Faith is always accompanied with Repentance and Obedience : To such , I must say , it 's impossible for them to be saved , living and dying in an unconverted estate : Damnation to such is as certain as Salvation is to such as believe and obey the Truth : they hope for impossibilities , God hath said , that he that believeth not shall be damned , and sworn that such shall never enter into his rest . God must be unfaithful , if wicked and ungodly men be saved , who so live and die without Repentance ; and not only so , but the Faithfulness of God binds them over to all the Plagues and Judgments threatned in the Book of God : a dreadful word for all impenitent sinners and hypocrites , and might serve to ●right them out of that dreadful estate .

7. And finally , all the Names and Titles 7. And finally , all th●●ules g●v●● to God in Scriptu●e are significant . given to God in Scripture are significant , and serve to discover his Nature and Being to us ; as El , God , denotes him to be a strong Lord , a creating , preserving , ruling , governing Power , Jehovah , an eternal Self-Being ; and gives Being to all things , especially to his Promises , in fulfilling them , Exod. 6. 3. I appeared to Abraham , and to Isaac , and to Jacob , by the name of God Almighty , but by my name Jehovah was I not known : i. e. he appeared to them a God , making Promises , but now a God fulfilling Promises , which his Name Jehovah imports : and as he was then Jehovah , a God fulfilling all the Promises made to Abraham , &c. relating to the old Covenant , and bringing them into the Land of Canaan , see Jos. 21 , 44 , 45. and 23. 14 , 15. so he is Jehovah still , and will as certainly perform all the Promises of the New Covenant to his spiritual Israel , i. e. all that believe and obey the Gospel , both of Jews and Gentiles , Rom. 2. 10. Glory , Honour and Peace to every one that worketh good , to the Jew first , and also to the Gentile : and this our glorious God is in all , both in Name and Nature , gloriously infinite , and infinitely glorious and eternal , Exod. 15. 6. The right hand of the Lord is become glorious in power , the right hand of the Lord hath dashed in pieces the enemy , &c. v. 11. Who is like unto thee , O Lord , among the Gods ? who is lik● unto thee , glorious in holiness , fearful in praises , d●ing wonders ? Deut. 33. 27. the Eternal God is thy refuge , and underneath are the everlasting arms , &c. Jer. 10. 10. but the Lord is the true God , he is the living God , and an everlasting King , &c. Ps. 90 2. before the M●untains were brought forth , or ever thou hadst formed the Earth and the World , even from everlasting thou art God .

3. How this one God subsisteth , as he subsisteth in and of himself , and is an infinite , eternal , glorious Self-being , invisible and incomprehensible .

So in the Scriptures of Truth , the Father , Son ( or Word ) and Spirit is declared to be this one God , so that this one God subsisteth in three , Father , Son and holy Spirit , and these there are one , each of the three is God , and yet three is but one God .

1. The Father is God , Rom. 15 6. That 1 The Father is God . ye may with one Mind and one Mouth glorifie God the Father of our Lord Jesus Christ . 1 Cor. 8. 6. But to us there is but one God the Father ▪ of whom are all things , and Eph. 4. 6. One God the Father of all .

2. The Son is God , Psal. 45 , 6 ▪ with 2 The s●n is G●d . Heb. 1. 8. But unto the Son , he saith , thy Throne ▪ O God , is for ever and ever , a Scepter of Righteousness is the Scepter of thy Kingdom , &c. Heb. 1. 10. from Psal. 102. 25. And thou , Lord , in the beginning hast laid the foundation of the Earth , and the Heavens are the work of thine hands , &c. John 1. 1. In the beginning was the Word , and the Word was with God ▪ ●nd the Word was God . Isa. 6. 3. The S●r●phims cryed one to another , and said , holy , holy , holy is the Lord of Hosts , &c. and it was Jesus Christ the Son of God they cryed out unto , and called him the Lord of Hosts , and that the whole Earth was full of his glory . John 12. 41. These things said Esaias when he saw his glory and spake of him : It is he who is over all God blessed for ever , Amen . Rom. 9. 5. This is the true God and eternal Life , 1 John 5. 20

3. The Holy Spirit is God , Act. 5. 3. 3 The holy spirit is God . Why hath Satan filled thine heart to lye to the holy Spirit ? v. 4. Thou hast not lied unto men , but unto God . And the Lord states all Worship to be performed in this Name , as the Name of the only true God ; Mat. 28. 19. go ye therefore and Disciple all Nations baptising them in the Name of the Father , and ●on , and of the Holy Spirit , i. e. in the aut●ority of that Name , the great Name of God .

But I shall endeavour to speak more 2 A more distinct speaking t● th●s mystery . largely and distinctly of this unsearchable Mystery , though in this imperfect state we never can attain the perfection of Knowledg herein , but rather believe the truth that it is , than understand how it is . I fear that many have been too boldly curious and confident in this matter , which is in it self an unsearchable mystery : the Apostles , by whom ( as instruments ) it 's revealed to us , contented themselves in the revelation thereof , not curiously enquiring into the mystery it self , but concludes it to be a mystery , 1 Tit. 3. 16 , And without controversie great is the mystery of Godl●ness , God manifested in the flesh , &c. and the Apostle prayeth for the Saints , that they might come to the acknowledging of the mystery of God , even the Father ; and of Christ : but we think it scarce enough for the Saints to acknowledg and believe this mystery , but must come to know how it is , and it may be by human distinctions so darken it , that not one of a hundred among believers can understand ; and some because they cannot by reason understand it , deny it , and so lose themselves , in the loss of Faith in the knowledg of God , according to his own discoveries in the Word of his Grace .

That the Father is God , and the Son is God , and the holy Spirit is God , is evident from the Scriptures beforementioned , and might be evinced by many more ; and without all arguments the Scripture alone is the ground of our Faith , and that all three must be included in the unity of the Divine Nature is as clear , and that not only ; 1 Three in one prov'd by infallible consequence .

1. By infallible deduction and necess●ry consequence from the Scripture which lets us know that there is none other God but one , then we must rationally and religiously conclude , that those three are all included in this unity of Divine Essence , and is this one God , or else neces●a●ily must own a plurality of Gods , which is destructive to that unity in Essence .

2. The Unity in Essence in these three is 2 Proved in their unity in Creation , Preservation & Redemption . proved , in their unity in the Work , both of Creation , Preservation and Redemption : hence the work of Creation is sometimes attributed to the Father , sometimes to the Son , and sometimes to the holy Spirit .

1. Sometimes to the Father , Heb. 1. 2. 1 Creation Attributed to the Father . By whom he also made the Worlds ( He ) that is , God the Father made the Worlds , Eph. 3. 9 the mystery of the Gospel there spoken of , that was hid in God , who created all things by Jesus Christ : here the Creation is attributed to God the Father .

2. It is attributed unto the Son , Heb. 1. 2 To the Son . 10. Thou , Lord , in the beginning hast laid the foundation of the Earth , and the Heavens are the work of thine hands , which the Apostle applied to Christ the Son of the Father , as is by the scope of the matter clearly discernable , Col. 1. 16. For by him ( i. e. ) Christ , were all things created , &c. Joh. 1. 3. All things were made by him , and without him was not any thing made that was made .

3. It 's attributed to the Holy Spirit ; in 3 To the Holy spirit . the work of Creation it 's said , Gen. 1. 2. The Spirit of God moved upon the face of the Waters . Psal. 104. 30. Thou sendest forth thy Spirit and they are created , &c. Job . 26. 13. By his Spirit he hath garnished the Heavens , &c. and ch. 33. 4. The Spirit of God hath made me , all which hold forth unity in the Divine Essence , from their unity in the Work , as we must unavoidably understand , unless we lose both Reason and Religion ; that when the Creation is attributed to God , the one infinite glorious Being , it includes the whole three ▪ Father , Son and Spirit , it being attributed to each of them apart , inrallibly includes the unity of Essence , in the three , Father , Son & Spirit , & these three are one : and that the three are included in such Scriptures as these , wh●re one is spoken of , Act , 14 15 : That you should turn from these vanities , un●o the living God that made Heaven and Earth , and the Sea and all things therein , ch. 17. 24. God that made the world and all things therein , &c. with multitudes of the like Scriptures which include the whole , as one in Essence and Work , though three in that unity , or else all three could not be said to create the World .

2. In Preservation and Redemption , God 2 Pr●v●●l in Preservation & Redemption . the Father is said to preserve man and beast , Psal. 36. 6. and all things are said to consist by Jesus Christ , Col. 1. 17. God is frequently in Scripture called our Saviour , and so is Jesus Christ , Tit. 3. 4 , 6. and the holy Spirit had his operation , in this work of Salvation and Redemption , by , Jesus Christ crucified , Heb , 9. 14. so that there was and is unity and concurrence in every work which proves them to be one God , or God to be one in three , Father , Son and Spirit .

3. The Unity in these three is discovered 3 In their unity in the power of the Gospel . in their unity in the power and authority of the Gospel , which is to be administred in the name of the Father and of the Son and of the holy Spirit , Mat. 28. 19. unity in power and authority declares unity in Essence and Nature ; or unavoidably three Divine Beings .

I shall yet proceed to speak more distinctly A more distinct discovery . to this wonderful Mystery , and pray the Lord to do it humbly , soberly , tremblingly , and plainly , and according to the word of Truth , and I trust I shall not vary from the very plain terms and discoveries of God in the Gospel in this matter .

1. God the Father is in Scripture said to God is said to be the father 1 as the original cause of all things : be the Father , and so distinguished , as seems plain by the Divine Revelation .

1. As he is the original cause of all things as a Father ; 1 Cor 8. 6. To us there is one God the Father , of whom are all things , and we in him , Rom. 11. 39. For of him , and through him , and to him are all things , &c. Eph. 4. 6. One God the Father of all , who is above all , and through all , and in you all . And on this account he is the father of the whole Creation ( as the first effectual cause of all ) who are therefore said to be his Ofspring ; Acts 17. 28 , 29. For we are also 2 as making provision for all . his Of-spring , forasmuch as we are the Of spring of God .

2. He having , as a Father , brought forth a Creation , as his Of-spring , he taketh care of all , and maketh provision for all as his Of-spring , and as a Father . Psal. 145. 15 , 16. The Eyes of all wait on thee , and thou givest them meat in season ; thou openest thine hand and satisfiest the desire of every living thing , Psal. 147 8 , 9. Who covereth the Heaven with Clouds , and giveth to the Beast his food , and to the young Ravens that cry , Mat. 5 45. He maketh his Sun to rise on the evil and on the good , and sendeth Rain on the just and on the unjust : hence Christ teacheth us to pray to God as our Father for daily bread .

3. He is the Father in relation to his Son , 3 He is the Father in relation to Christ , his Son . our Lord Jesus , Luke 1. 35. The holy Spirit shall come upon thee , and the power of the highest shall overshadow thee ; therefore also that holy thing , which shall be born of thee , shall be called the Son of God . John 1. 14 , 18. And the Word was made Flesh , and dwelt among us , and we beheld his Glory , as the Glory of the only begotten Son of God , full of Grace and Truth , v. 18. No man hath seen God at any time ( i. e. God the Father ) the only Son which is in the bosom of the Father he hath declared him , Rom. 15 6. That you may with one mind and with one mouth glorifie God , even the Father of our Lord Jesus Christ : These with multitudes of Scriptures of like import , prove God to be the Father , as relative to Jesus Christ his Son .

4. And so in him he is the Father relative on the New-Covenant account , of all 4 In relation to his Children in him . his New Covenant-spirited people , i. e. true Believers espoused unto Jesus Christ his Son by Faith . Gal. 3. 26. For ye are all the Children of God by Faith in Jesus Christ : John 20. 17. Go to my Brethren , and say to them , I ascend to my Father and your Father , &c. Rom. 8. 16. 17. and thus he is the Father of the whole family in Heaven and Earth , Eph. 3. 14 , 15. with ch. 2. 19.

5. And so in him he is the Father of all 5 He is the Father of all our New Covenant-Mercy . our New Covenant-Mercy , relating both to Grace and Glory , 2 Cor. 1 3. Blessed be God the Father of our Lord Jesus Christ , the Father of Mercies and God of all Comfort , 2 Tit. 1 9. who hath saved us , and called us with an holy Calling , not according to our works , but according to his own purpose and Grace , which was given us in Christ Jesus before the World began . Tit. 3. 4 but after that the Love and Kindness of God our Saviour towards man appeared , &c. Eph. 1 17. that the God of our Lord Jesus Christ the Father of Glory . By all which it appears , that God is the Father , relative to all our New Covenant-mercies , relating both to Grace and Glory .

2. Of his Son our Lord Jesus Christ , 2 How Christ is God , and the Son 〈◊〉 God . who is likewise God of the same nature , not only God over all in Name , but in the Divine Nature , as before hath been proved , Joh. 1. 1 : Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily : and is eternal , Mich: 5. 2. where it 's said , that his goings out have been from of old , from everlasting .

Quest. How may we conceive of Christ as the Son of God , and so God in the same nature , distinguished from the Father , and yet one in the Father ? Christ the Son of God in his both Natures : so not two sons but one .

Answ. 1. I understand , not a Son only in the divine nature , ( but in the unity of natures as God and Man ) as is commonly understood ; what doth this less than make him to be two Sons , one in the Divine Nature , and another in the Human Nature , by Grace of Union . 1. One begotten of the substance of God by an unspeakable Generation , this is a Son by Nature . 2. The Man Christ , or the Manhood of Christ , which is the Son of God by Grace of personal Vnion , being united unseparably to the person of the Son of God , a Son by personal Vnion . ( See Wilsons Scripture-Dictionary on the Word Son : ) What doth this but suppose him to be two Sons , one by Nature , another by Grace and personal Union , which seems contrary to all Scripture-Record of this great Mystery of the Son of God .

But 2ly . and affirmatively , we are to understand , that where-ever the Scripture speaks of Jesus Christ the Son of God , it intends him as in both Natures , not as two , but as one Son , whether it be in his creating , preserving , ruling , judging , or saving redeeming power , it 's always in relation to the Union of the two Natures , as God-Man and Man-God : so he was the Word , and so he was and is the Son of God , so not two , but one Son .

For the clearing this , consider first , that Proof 1. It is so to be understood in Scripture where ever Christ is spoken of in the Scripture as the Son of God , and that relating to his Eternity , it is to be understood i● his both natures , as in time he was manifest in the Flesh : the Divine Nature was God eternally , the human considered in the eternal Council as in union , who calleth things that are not , as though they were ; and with him it 's all one , there is no new thing with him ; but Christ the Son of God was so , and the same relating to the Father from eternity , as when manifest in time , and so should we understand him .

That he was thus considered in his both natures as the Son of God from eternity , see Col. 1. 15 , 16. who is the Image of the invisible God , the first-born of every Creature : in this verse and in the verses before , ●e is sp●ken of as God and Man ; for so he was a Creature , a Son , a wonderful one ▪ that God should become Man , and Man God , not by confusion or mixt●re of Natures , but by personal union of Natures , the first-born of every Creature in the eternal Council ; and that because by him ( as thus born ) all things were created , Rev. 3. 14. he is said to be the beginning of the Creation of God : a wonderful Mystery it is indeed , that Jesus Christ should be considered as in his both Natures with the Father from all eternity , the Father by him manifesting his eternal Power and Godhead , in the Creation , and yet to be made of the seed of David according to the Flesh , when made visible in the world in time , Rom. 1. 3. Gal. 4. 4. thus was the Son of God considered as in his both Natures from eternity , and was the medium by which the Father did all his works , and without whom nothing was made that was made ; nor probably had the invisible God manifested himself in the Creation of the world , but in this way by his Son ; for by him he wrought all his Works . The truth hereof appears in that the work of Creation , and so of Redemption and Salva●ion , is not ascribed to the Son as the first mover therein , but to the Father who did all by him : as will appear by these Scriptures , to which all others that ascribe the work of Creation to the Son may be referred for light in this matter , Fph. 3. 9. hath been hid in God who created all things by Jesus Christ . He was Jesus Christ as God-man , so considered in the work of Creation , Heb. 1. 2. by whom ( i. e. by Christ his Son ) he ( i. e. God the Father ) also made the worlds , 1 Cor. 8. 6. but to us there is but one God the Father , of whom are all things , and one Lord Jesus Christ , by whom are all things , and we by him , Joh. 1. 3. all things were made by him , and without him was not any thing made that was made ; the Father did it by him , and not without him , Col. 1. 16. by him were all things created , &c. all things were made by him and for him : and Heb. 1. 10. we may very well understand by these Scriptures , and it no whit derogates from the Godhead and Glory of the Son of God , but it affords us Light in this wonderful Mystery , John 1. 1. In the beginning was the Word , the Word was with God , and the Word was God : Vers. 14. And the Word was made Flesh , and dwelt amongst us , &c. i. e. the same Word and Son of God , God-man , was made 〈◊〉 , viz. made in and of a Woman ; born God and Man : Him by whom the Worlds were made , and nothing was made without Him .

Further , Consider M●●●h 5 2. Out of thee shall He come forth unto M● , that is to be Ruler in Israel , whose goings ●●rth have been from of old , from Everlasting : i. e. the same that was born in Bethlem of the Virgin , that was to be Ruler of Israel , He it was whose goings forth were from of old , 〈…〉ing : And Vers. 4. He that was 〈◊〉〈◊〉 rule , or feed in the Majesty of the Lord , was the same whose goings forth was from 〈◊〉 , &c. which was and is Jesus Christ in both Natures , God and Man in one Person . Jer. 23. 5 , 6. Prov. 8. 14. to 31. The Son of God is the same Person , the same Wisdom , not 1 Cor. ● . 2● . in one but in both Natures , compared with Mat. 11. 19. Psal. 45. 6 , 7. Thy Throne , O God is for ever and ever , the Sc●●ter of thy Kingdom is a right S●●pter ; Thou 〈◊〉〈◊〉 teousness and hatest Wickedness , 〈◊〉 God , even thy God hath 〈◊〉〈◊〉〈◊〉 Oyl of Gladnes● above thy fellows . This is a high and glorious Description of the Son of God . yet in his both Natures , Man as well as God ; as he was a●●●●ted with the Oyl of Gladness above his f●ll●ws , as he was the Son of God . Heb. 1. 1. God hath in these last days spok●n to ●● by his Son ; is it by the Divine Nature onely ? surely I suppose none will say so ; but in and by that Person which was and is his Son the Man Christ Jesus , that holy thing that was born of the Virgin , Luk. 1. 35. and called , The Son of God . Phil. 2. 6 , 7 , 8. It was the same He , that was in the form of God , and thought it no robbery to be equal with God , that was made in the form of a Servant , &c. Surely it was not the Divine Nature onely , that was not subject to death .

2. His Name Christ signifieth Anointed ; 2. His Name Christ imports b●●h Natures . there is the Anointing , and the Anointed ; the Divine Nature is the Anointing , the Humane Nature is the Anointed . And indeed it 's contrary to the Divine Revelation of this Mystery , to suppose a Christ or Son of God in one of the Natures onely , whether the Divine or Humane : Look on the Humane without the Divine , so he would not be Anointed ; or the Divine without the Humane , so it is the Anointing , not the Anointed : It 's a conception that in it self seems to un-Son him , and un-Christ him ; let no man put that asunder which God hath joyned together , for as he was Christ the Anointed , so was he the Son of God , Mat. 16. 16. Thou art the Christ , the Son of the living God .

3. Otherwise to understand it , and to 3. Else he must be a Son dive●s manner of ways . suppose impossibilities in this , because it may seem so to our reason , seems to un-God the whole Trinity , in whom and with whom all things are possible , and all things by him declared we ought to believe . It seems to import that Christ is a Son in differing manner of ways ; either two Sons , one by Nature , and another by Grace and Personal Union , or one manner of Son before time , and another manner in time ; so making things to be various , changable , and new to God , as it is to us ; and so Christs Humanity must be an addition to the Son of God ; Whereas the Scripture presents us with one onely Son of the Father , God and Man , by whom he made the Worlds , and by whom it all consists , and by whom he will save the World , i. e. such as shall be saved , 1 John 4. 14. and by whom he will judge the world , Acts 17. 31. by whom it was the Fathers great and eternal Design to open and make known the Mystery of himself in his times , 1 Tim. 6. 15 , 16. Even the same that was yesterday , and to day , and for ever ; which cannot be true , if the Sonship of Christ was not the same to the Father at first , as it was at last : This seems to un-God him , and make him like to man , and not eternally the same .

So that this Truth thus considered , seems to contradict that common notion of Christs being the Son of the Father in the Divine Nature onely , by an Eternal Generation in the Godhead onely ▪ which seems to be an unwarranted expression , and that which the Scripture ( which is the Divine Revelation of all Truth ) is unacquainted with , being rightly understood . Permitting the sence of it own language , it will appear that all those Scriptures that speak of the begetting of the Son of God , intends him as he was the Christ , the Son of the Father in the Unity of Natures , and not in the Divine Nature onely . John 1. 14. It was the Word as made Flesh , that was the onely begotten Son of the Father , full of Grace and T●uth , begotten in the Eternal Counsel and Mind of the Father , 1 Pet. 2. 20. and in time , according to purpose , was wonderfully begotten in the Womb of the Virgin , Luk. 1. 31 , 35. Gal. 4. 4. which must be understood in his whole Person God and Man , whole Christ .

Christ is said in Scripture to be the first-begotten , or first-born , on a three-fold acco●nt : Christ the Fi●●t-Begott●n , fi●● 〈◊〉 up●● a three fold acc●unt .

1. He is said to be the First-begotten , or First-born of every Creature , Col. 1. 15. Rev. 3. 1● . and here he lieth at the bottom of the Creation , as all was made by him .

2. He is said to be the First-born among many Brethren , Rom. 8. 29. and here he is presented to us as lying at the bottom of Election , as the rest were elected in him , Ephes. 1. 4 , 5.

3. He is said to be the First-begotten of the Dead , and so he lieth at the bottom of the Resurrection , Rev. 1. 5. 1 Cor. 15. 20 , 21 , 22. and to this doth the Apostle apply ●sal. 2. 7. Thou a●t my Son , this Day have I begotten thee , Acts 13. 33.

But to finish this , I shall draw up the result in this short Conclusion : ●hat as the Son of God was promised to come forth , and did come forth in time , so was he considered by and with the Father before time : But he was promised to come forth , and did come forth God and Man in time ; Therefore he was so the Son of God before time , which hath been fully cleared ; Yet I adde John 16. 30. & 17. 8. Isa. 9. 6. or else he was not yesterday , and to day the same for ever .

Further , As we are to understand him always to be the Son of God in both Natures , so are we to understand him to be the Son of Man in both Natures . God-Man , as Man-God , God and Man in one Person , so that the Son of God is the Son of Man , and the Son of Man is the Son of God , Mat. 9. 6. That ye may know that the Son of Man hath power on ●ar●h to forgive sins , John . 3. 13. Hence his Blood is called : The Blood of God , Acts 20. 28. And that God laid down his life for us , 1 John 3. 16. Yet the Divine and Humane Nature remaining distinct and unmixed , though in the Unity of Person , One Man , One Son , truly God , and truly Man ; yet Relative Properties and Operations distinct , as to the Divine and Humane Nature , at least in the time of his Humiliation .

Thirdly , Touching the Divinity of the 3 Touching the Divinity of the holy Spirit . Holy Spirit , that he is God , as I said before , he is of God , and is God : This is evident in the Scriptures : He is joyned in with the Father and the Son in the Work of Creation , Gen. 1. 2. Job 26. 13. and 33. 4. in the work of Teaching , Prophesying , Convicting , Converting , it 's all applied to the holy Spirit , John 14. 26. 1 Cor. 12. 7. to 11. John 16. 8.

The holy Scriptures declare the holy Spirit to be of God , and therefore God of the same Nature , and is the Efficacious Effecting Power of the Father and the Son , the Father is the Fountain and first Cause of all things , it 's he of whom are all things ; the Son is the Medium , or Arm by which it is effected , for whose sake it was done , and by whom it was done , by whom are all things : The holy Spirit is the Effecting Power , accomplishing what he purposed in and by his Son , as the Way ; hence the holy Spirit is called in Scripture , The hand of God , Job 26. 13. Psal. 139. 5 , 10. Isa. 50. 2. and 59. 1. The finger of God , Exod. 8. 19. & 31. 18. Deut. 9. 10. Luk. 11. 20. with Mat. 12. 28. The Power of God , Luk. 1. 35. & 24. 49. with Act. 1 8. The breath of God , Ps. 33. 6. Job 33. 4.

And this is the Spirit of the Father and the Son , and is Omnipotent , Omniscient , and Omnipresent , this Spirit is in the Father and the Son , and proceeds from the Father and the Son , John 14. 16 , 17 , 26. & 16. 7. and is the Convincing , Converting Power of God , the Teacher and Comforter of his People .

Whereas some say that the holy Spirit is The opinion that the holy Spirit is a Creature , confuted . a Creature , a glorious Created Spirit , and not God ; there is no ground in Scripture for such an imagination , but its contrary to the Truth thereof .

The Reasons ordinarily rendred , are ,

1. Because he is said in Scripture to be sent by the Father and the Son , therefore subject to the Father and the Son ; and must be a Creature , for greater is he that sends , than he that is sent .

I answer , He may be said to be sent of God , ( and so is Christ the Son ) and to be subject to the Father and the Son , yet one in the same Nature and Essence ; his being in Office and Work subject , no whit derogates from his Divinity : All the Actions of a man follows the Understanding and Will , of which the Head and Heart is the seat ; yet the Hand works what the Head and Heart directs unto ; this argueth not that the hand is not essentially of the same body , because subject to the head , neither doth it argue inferiority ( though subjection ) in essence or substance , but in office and work . for every Member of the Body is of the same , though every Member hath not the same Office and Work , yet all are governed by the Head and Heart , and shall be of the same in Glory to eternity . I mind this low comparison , which Reason can reach , to illustrate this high and divine My●●ery by ▪ of Father , Son and holy Spirit God may be , and is said to be , the Head , 1 Cor. 11. 3. and 3. 23. and the Son may be said to be the Heart of God , he th●● 〈◊〉 ( and is ) in the ●●som of the Father , John 1. 18. and came out from God , Joh. 1● . 27 , 28. the holy Spirit the Hand by which the Head and Heart worketh and accomplisheth all ; as I minded before : yet all three in unity of Nature , Will and Work .

2 Reason , because it 's said , he shall not speak of himself , &c. this shewes him not to be God .

Answ. This is not spoken by Christ to declare the Spirit not to be God , but to distinguish the Spirit of the Father and the Son from all false Spirits whether of Devils or Men that as the Father hath honored the Son , and will have all men to honour the Son , even as they honour the Father , Joh. 5. 23. so it is the Office and Work of the Spirit not to speak of himself , ( or of the Father either ) distinct and without the Son ; but to be opening the Mystery of the Father and the Son , the good Will of the Father in the Son , to shew Jesus Christ unto us ; because he is the Way , the Truth and the Life , Joh. 14. 6. If our Teaching be of the Spirit of Christ , it opens Jesus Christ unto us , and the Mystery of the Love of God in him , the Pardon , Peace , the Life and Salvation which is in him , 1 Cor. 2. 12. Now we have received not the Spirit which is of the World , but the Spirit which is of God , that we might know the things that are freely given us of God : but false Spirits speak of themselves , and exalt themselves , and in something or other designedly derogates from Christ , and the Salvation that is by him .

In this Answer note these two things : 1. In that he speaks not of himself , but shews us the things of Jesus Christ , things to come , i. e. the Salvation to come , that is to be obtained by our Lord Jesus Christ with eternal Glory : it is so far from proving him not to be of God , that it indeed proves him to be God , and one in the same Work with the Father and the Son , to exalt the Son as the Father hath .

And 2ly . That he is in this , by our Lord , clearly discovered to us in way of distinction from all false Spirits , who exalt themselves , and not the Son of God , and i● the special character , or discovery of the difference between the Spirit of God in its Workings and the Spirit of the World , the one exalts Christ our Lord and Saviour , opens him and the Mysteries of Life by him , the other leaves him out , speaks of it self , and exalts its self without him , and this is indeed the Spirit which is not of God , or of Christ , what ever persons pretend unto in this false self-exalting and Christ-abasing Spirit .

3 Reason Because the Spirit is said to hear , to have a hearing property , what he shall hear that he shall speak , &c.

Answ. 1. Hearing in it self is no argument to prove the Spirit not to be God ; for God in Scriprure is frequently said to hear , Ps. 65. 2. Jer. 8. 6.

2. Hearing in Scripture-sense imports Understanding , Mat. 13. 13 , 14. so that by Hearing ( in that saying of Christ ) we are to understand , is meant , the Spirits Understanding and Knowledg , of the depths of the Mysterys of Salvation that is by Jesus Christ , and to be opening that to the Saints , 1 Cor. 2. 10 , 11 , 12.

4. Because it is said , that the Spirit maketh intercession for the Saints according to the Will of God , therefore not God .

Answ. The word properly must be understood , in us , Rom. 8. 26 , 27. the scope of the matter explains its self , the Spirit helpeth our infirmities : this is the way of the Spirits intercession , by helping our infirmities , with sighs and groans which cannot be uttered rationally : this must be in us , and this sutes with the Scripture in this case , Jude v. 20. praying in the holy Spirit , so that the Spirits Intercession for us , or in and by us , is by helping our infirmities both in matter and manner , according to the Will of God , Zech. 12. 10. Christ our Mediator is our Intercessor for us , and the holy Spirit is our Intercessor in and by us , helping and assisting us to pray for such things as we need , and in such a manner as we ought , so that all those Titles given to the Spirit in the Scripture , and those Works ascribed to him relating to his Office and Work in the God-head , no whit derogates from his Union in the same Divine Nature , or eternal Existency in and with the Father and the Son .

That there is any personality in God , or three Persons in the Divine Essence is a Language I do not yet understand , is made use of in the Scriptures ; therefore I avoid the terms , though I am not willing to question , or doubt , but that those who use it ( who are godly , and understand what they say ) do it thereby to express the Truth of the Scripture-distinction in the Trinity , i. e. that there is Father , Son and Spirit in unity of Nature , and is but one God , the word Person being not at all , as I know , given either to the Father or holy Spirit , but to the Son , as God and Man in one Person . The truth of the Trinity proved from the Old Testament

And this Truth , i. e. a plurality in one infinite and eternal God is clearly to be proved from the Old Testament , even from the Creation , and that probably in more clear and God-like Terms of Distinction , than Persons , which probably the Learned have avoided for some ( at least supposed ) good Reasons , on which account I shall at present say no more , onely present to those that understand , Gen. 1. 1. with vers. 26.

The sum of all is this , That God is One , Eternal , Infinite , Substantial Being , distinguished into Father , Son and holy Spirit , and in all there are Divine and Distinct Relative Properties and Operations , yet in all no one wills , no one acts ▪ without the other , Gen. 1. 1 , 2 , 26. Heb. 1. 2. Job 33. 4.

Thus have I given a brief Discovery of The Conclusion . my little , little Apprehension in this great and wonderful Mystery of all Mysteries , whom rightly to know , is Life Eternal ; a Mystery not too curiously to be pried into , but in the plain Demonstration of his own Word , and I am sure it will remain a Mystery still . This I believe is necessary for every Christian to believe in this matter ; That there is One onely True God , and that this True God is One in Essence and Nature ; and that the Father , Son , or Word and holy Spirit , is this True God ; That Jesus Christ in his both Natures , Divine and Humane , is the Son of God ; The second Man is the Lord from Heaven , 1 Cor. 15. 47. And that the holy Spirit is the Out-goings and Effecting Operations of God , and so is God of the same Nature , the Enlightener , Convincer , Converter , Sanctifier , Strengthener and Comforter of the Saints , in and 〈◊〉 ●ea●s appointed for that end , i. ● . t● Word of Truth , and Doctrine of the Gospel .

Fourthly , Where this glorious God is .

1. He is in all places by his Spirit , Psal. 4 Where God is . 139. 7. Whither shall I go from thy Spirit , and whither shall I flee from thy presence ? See Vers. 8 , 9 , 10. Prov. 15. 3. The Eyes of the Lord are in every place , beholding the evil and the good . 2 Chron. 16. 4. The Eyes of the Lord run to and fro throughout the whole Earth , to shew himself strong in behalf of them whose Heart is perfect towards him . And as he is by his Spirit every where : So ,

2. His Paternal Presence is in Heaven , God the Father is in Heaven his Glorious Majesty , for we must believe God to be a Substantial Being ( not ●n Airy Fancy , a Nothing ) and such a Substantial Being as the Scripture declares him to be ; yea and infinitely beyond all Verbal Declaration , or Heart-Conception ; that He is such an One whom no man hath seen nor can see and live such a One in his own Glory ▪ that if he should discover himself to the World , would destroy it at once , for no man hath seen him or can see him . 'T is true , Jesus Christ his Son is the Brightness of his Glory , and the express Image ●f his Substance , Heb. 1. 3. But the Glory of the Father is a hidden Glory , and by the Son the Father hath been and shall be revealed in His Times , 1 Tim. 6. 15 , 16. And , Heaven is his Throne , and the Earth his Footstool .

That the glorious Habitation of God is in Heaven , is clear from Scripture-Revelalation , that whiles the Son was on Earth , the Father was in Heaven : John 20. 17. Touch me not , for I am not yet ascended to my Father ; but go to my Brethren , and say to them , I ascend to my Father to and your Father , to my God , and to your God . And Christ teacheth to pray , Our Father which art in Heaven , &c. Mat. 6. 9.

And the Heaven where the Glorious Majesty is , seems to be above all Created Heavens , in the Increated Heaven , his Eternal Habitation : For as God is Eternal , so He must have an Eternal Habitation : Which is the Heaven into which Christ our Lord is Ascended to the Right Hand of Power and Glory : Ephes. 4. 10. He that descended , is the same that ascended up far above all Heavens , &c. The most Glorious Heaven , and Eternal Habitation of GOD , far above all Created Heavens , is called , The High and Holy Place where He dwells , Isaiah 57. 15. Psal. 8. 1. Thou hast set thy Glory above the Heavens , i. e. the Created Heavens . Psalm 113. 4 , 5 , 6 ▪ The Lord is High above all Nations , and his Glory above the Heavens : Who is like unto the Lord our God , who dwelleth on High , who humbleth Himself to behold things in Heaven and Earth : i. e. To behold things in his Created Heaven and Earth : Who is said to humble himself to behold things in Heaven and Earth , that is , Because the Created Heavens and Earth are all in the Fallen State , by reason of the Sin and Fall of Man : Therefore God doth greatly humble himself in looking after the Heavens and Earth in the Fallen State .

CHAP. II. Of the Holy Scriptures : That it is the Divine Word and Will of God , proved by many Divine Arguments .

I shall now proceed , to present some grounds to prove the holy Scriptures to be the Word & Will of God , the holy and vine Truth of God , it being a matter of concernment for Christians to be established in , next our believing that there is a God , and indeed we cannot savingly believe that God is , unless we believe the Truth of his Word , that it is the Divine Revelation of his Will , relating both to matters of Faith and Practice , in order to our spiritual and eternal well-being . And ( I trust ) I shall propound several weighty and undeniable grounds for Confirmation of Faith , in the Truth and Divinity thereof .

And , the f●rst ●ort of Grounds I shall present 1. It s own witness , which proves it Diuine . are such as ariseth from it self , that we may see its own Witness full of all sufficiency to prove its own Divinity .

1. It s Divine Purity proves it to be of 1. It s Divine Purity . God , who is most holy ; it treats about , presents us with , and calls us to , Holiness and Purity ; it allows of no uncleaness , no impurity ; it 's that which is above Men or Devils to bring forth , who are filled with all uncleanness ; it is a pure Word , a holy Word , a God-like Word , a Word that all unholy persons do hate , ( because they hate Holiness ) what ever they pretend to the contrary in word , yet in deed they hate it , and wish there were no such Word to condemn their Unholiness ; a Word that the Devil hates ; and that is it he so much endeavours to destroy the Faith of Men therein : Holiness and Purity is that which is contrary to the natural inclinations both of Men and Devils : this Truth of the Scriptures Purity , all holy ones must and do acknowledg , and this testimony it bears of it self in the general body thereof , that who so runs may read it : It forbids & condemns Sin , it commands and commends Holiness , and directs unto it ; but see some particular Texts of Scripture , that confirms this general Witness , Psal. 12. 6. The Words of the Lord are pure Words , as Silver tried in a Furnace of Earth , ●u●ified seven times . Psal. 119. 140. Thy Word is very pure , therefore thy Servant loveth it : it commendeth Holiness , Psal. 93. 5. Holiness becometh thine House , O Lord , for ever : it teacheth Holiness , ●sal. 34. 11 , 12 , 13 , 14. it commandeth Holiness , 2 Cor. 7. 1. 1 Pet. 1. 14 , 15. and reproves and condemns both Sin and Sinners , 1 Cor. 6. 9 , 10. Psal. 11. 5. 6. and 9. 17. Rev. 22. 15. it is a holy , pure Word , and therefore of God .

2. It s Divine Power witnesseth it to be 2. It s divine power . the Word and Truth of God , or rather the Divine Power of God attending it , and manifest in it , and by it , in renewing and begetting Souls to the Faith , and to work dead Sinners into a Conformity to it self , i. e. the Truth and Holiness therein contained , Joh. 17. 20. Neither pray I for these alone , but for them also which shall believe on me through their word : i. e. the Preaching of the Word , or Reading of the Word , Rom. 10. 17. Examples of the Power and Efficacy in and with the Word ; see Acts 2. 37 , 41. and 8. 12. and 12. 24. Gal. 3. 2. Jam. 1. 18. and common experience witnesseth the truth hereof , it 's that Word which makes wicked men to tremble , Act. 24. 25. and Devils too , Jam. 2. 19. that resists Satan , Matt. 4. 3. to 11. it 's that Sword of the Spirit , being exercised by Faith , which repels and quenches all the fiery Darts of the Devil and Men , Ephes. 6. 11 , 17. 1 Pet. 5. 9. So that its Divine Power proves it to be a Divine Word .

3. It s Divine Wisdom and Mystery 3. It s divine wisdom and mystery . proves it to be of God , and not of Man : Such is its Divine Mystery and Wisdom ▪ that it confounds and brings to nought all the Wisdom of the World , and turns it into foolishness ; it opens the Mysteries of the Wisdom of God in the Salvation of Man by Jesus Christ ; which all the world in all its wisdom could never have thought on . Nay , such a heighth and depth of Mystery and Wisdom is there herein , that now it is brought to light ; none of themselves , in the Wisdom of man , can savingly understand it ; it s that which none of the ●rinces of this World knew ; it 's such Wisdom as is indeed foolishness to this world , and the fleshly wisdom .

This is not onely witnessed by the Scripture , 1 Cor. 1. 19 , 20. & 2. 6 , 7 , 8 , 13 , 14. & 3. 18 , 19 , 20. but understood , believed and experienced by the Saints in some measure , that the Mystery of Salvation by Jesus Christ is the mani●old Wisdom of God , Eph. 3. 10.

4. It s Divine Tendenci●s proves it to be a Divine Word . The matter at which it aims , and ends to which it tends , wonderfully discover its nature , and whence it is ; As ▪

First , Its Exalt●ion of God in all his Name , and its laying low of the Creature : It is a God and a Christ-exalting Word , and a man-abasing Word , a Devil and S●n-discovering and condemning Word , and therefore of God ; for it is not possible for man , as man , to bring forth any thing but that which will exalt himself : But the Scripture doth not onely condemn Sin and Sinnars , but it layeth low the Righteousness , Wisdom , Will and Power of Man in Divine things ; and exalts the Righteousness , Wisdom , Will and Power of God .

1. The Wisdom , 2 Cor. 2. 6 , 7 , 8.

2. The Will , John 1. 13. Rom. 12. 2. Col. 4. 12. Heb. 10. 36. 1 John 2. 17. 1 Thes. 4. 3.

3. The Power , Josh. 24. 19. Prov. 16. 1. Jer. 10. 23. John 15. 5. 1 Cor. 4. 7. Phil. 2. 13. & 4. 13.

4. The Righteousness of God , and layeth low the Righteousness of Man , and therefore it i● of God Isa. 45. 24 , 25. & 64. 6. Dan. 9. 24. Rom. 4. 3. & 8. 23 , 24. Phil. 3. 7 , 8 , 9.

Secondly , The second Design discovered 2. It is to bring the H●●e God and sinful man into Vnitie again . in Scripture , is , To bring the holy God and sinful man into Unity again ; a wonderful Design , both as to the Way and Work ! May this be a Divine or Humane Work , think you ? We were all gone out of the way , gone out from God into a state of sin and death , enemies to him who had power to destroy us for ever ; and the Great God hath declared in his Word that he hath found out a way of Reconciliation and Peace for poor Sinners , and declared it in this his Word : He hath given his onely Begotten out of his Bosom , that he might give his Life and Blood for our Reconciliation and Redemption , and this is the Message of the Word to us , Eph. 2. 13 , 15. Col. 1. 20. and this was not of Man , but of God , 2 Cor. 5. 19. God was in Christ , reconciling the world to himself , &c. 1 Pet. 3. 18. Jesus Christ gave himself for us , the Just for the Vnjust , that he might bring us to God . This was a God-like Design , which proves the Word to be of God .

Thirdly , And in a word , The design of 3. It is to make us holy here , and happy hereafter . the Word , and of God therein , is to make us holy here , and happy hereafter , to make us conformable to the Will of God here , that so we may live eternally with him hereafter : A glorious Divine Design ! far above the reach of Humane Reason , or the Will of Man ; nay , it s contrary to the Will of Man by Nature , who is so far averse to it , that he resolves not to be holy , though he be never happy , and so judges himself unworthy of the Life promised to those that obey him , Psal. 8. 4. John 3. 16 , 19. Acts 13. 46.

5. A fifth Testimony from the Word it A 5th Testimonie is its divine truth self , is , its Divine Truth , and the Truth of God witnessed therein , John ▪ 17. 17. Sanctifie them through thy Truth , thy word is Truth ; this is the witness of Him who is Truth it self , and is the faithful and true Witness . Psal. 119. 160. Thy Word is true from the beginning , &c. Psal. 19. 9. The Judgments of the Lord are True , and Righteous altogether .

I shall give some particular convincing Proved by Demonstrations of its own . Demonstrations in confirmation of the truth thereof ; the Scripture declares the Creation of the World by the Word of God , with the manner and order thereof , Gen. 1. which all may see , and conclude the truth thereof , if not Atheists : The Bow in the Cloud to be a sign of Gods Covenant with all flesh , Gen. 9. 13. visible to be seen of all , that God may be known by his Works which he hath made , Rom. 1. 19 , 20. Psal. 19. 1 , 2. confest of all except Atheists : That he gives us rain and fruitful seasons , Acts 14. 17. That He causeth the Sun to arise on the good and on the evil , and the Rain to fall on the just and the unjust , Mat. 5. 45. All to be seen & acknowledged by all : Fulfilled the Destruction of Jerusalem , threatned Mat. 24. 2. Luk 21. 20 , 24. known and believed of all that do not wilfully shut their Eyes . All which confirms the Truth thereof .

See further the Truth as testified in and of its self , and ought to be believed , Gen. 15. 13. The affliction of Abrahams Natural Seed four hundred years , the truth thereof you may see Exod. 12. 40. Gal. 3. 17. The truth of all the Promises made to the Fathers , see Jos● . 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. ●4 . 28. and 45. 1 , 2 , 1● . 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 c●nfi●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 ▪ W●tn●ss ●● 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 ●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. 1● . John 10. 35. and the Apostles confirm it in the New Testament , 2 Tim. 3. 16. 2 Pet. 1. 20 , 21. & 3. 15 ▪ 16. 1 Cor. 14. 37.

2. And all other Godly Persons , both in the times of the Scripture's being given forth in the Old and New Testament , and in all Ages since to this day , hath believed the Divinity and Truth thereof , as both History and Experience declares ; else what means their faith in , practice of , and suffering for the truth therein contained , as hath been so abundantly demonstrated in all Ages .

And almost all men where it comes , must fall before it , acknowledging the Truth thereof , though most of men dare be so bold as to adde their Inventions to it , and not to live in obedience thereunto : How they think to escape the Judgment threatned , it concerns them to consider in time , Rev. 22. 8. John 12. 48.

III. It must be from God , and so be his III. It is from God , because it can be from none else . 1. It cannot be from Angels Good or Bad. Word and Will made known unto us , because it can indeed be from none else .

1. It cannot be from Angels alone , either Good or Bad.

1. It cannot be from good Angels , any otherwise than as Messengers of God to deliver it ; for good Angels durst not assume such an Authority distinct from God , but as Messengers from God , so they delivered part of it , as Dan. Chap. 10 , 11 , 12. Rev. 1. 1.

Nor 2dly , Could it be given by bad Angels , or the Devil ; it being the holy Word of Truth , it 's contrary to his nature ; he is a Liar , and the Father thereof , and an Enemy to all Truth and Holiness , especially to God , and Christ , and the Salvation of men , which is the substance of the Truth which is held forth unto us in the holy Scripture .

2. It 's against his Interest and Kingdom , it destroys him in all his ways , and tends to deliver Souls out of his Kingdom and Captivity , and discovers his destruction without all hope or help ; and therefore it cannot be of him .

2. It cannot be from men , no not of any 2. It cannot be from men alone , either Good or Bad , Rich or Poor . sort of men .

1. It cannot be of debauched men , of vicious life and conversation , for it abundantly preacheth forth their reproof and condemnation ; I need not to mention Scripture for this , it 's so abundantly known ; so that none can rationally think that it should be the work of wicked men .

2. Nor can it be a device of great men , or the Princes of the Earth , to keep men in awe , ( as some imagine ) though some such were imployed by the Lord therein ▪ as Moses , David and Solomon , &c. That it could not be the device of great men , is evident ,

1. Because the truth contained therein is a Mystery , and above their reach to understand it ( onely as men ) the Grace and Glory held forth therein is a Mystery to them , 1 Cor. 2. 7 , 8.

2. It cannot be of great men , and the Princes of the Earth , for they throughout all Ages have been the great Persecutors of those who have owned it , and in truth of heart have cleaved to it : there needs no proof for this ; therefore no man of reason can imagine it to be their device .

3. It cannot be of them , for it discovers their sin and judgment as much as of any sort of men , Psal. 82. Jer. 5. 5 , 6. Isa. 30. 33. Rev. 6. 15 , 16.

Nor 3dly , Can it be the Word of the Wise men of the World : Because ,

1. It condemns the Wisdom of the World as Folly , and lets such to know that they must be Fools , if ever they will be wise in the Wisdom of the Scriptures , 1 Cor. 3. 18 , 19.

2. The wise men of the World are most averse to the Wisdom therein contained , and as few of them as of any sort of men attain to the saving knowledge thereof , and conformity thereunto , Luk. 10. 21. 1 Cor. 1. 20. 26.

Nor 4thly , Can it be the Word of Fools or Madmen , as sometimes Festus charged Paul , Acts 26. 24. and as wicked men still account the People of God , who own it , and live according to it ; but the Scripture discovers them to be the Fools and Madmen that do not believe it , nor walk according to it , and they shall one day confess it , Psal. 64. 8. Wisd. 5. 4.

Nor 5thly , Is it the Word of Worldly Rich Men : For ,

1. It preacheth their doom and judgment , Psal. 49. 16. Mat. 19. 23 , 24. Luk 6. 24.

2. It sets Rich Men on Works which they themselves are averse unto , 1 Tim. 6. 17 , 18. And well it were if Christians that are rich in this World , were more set at liberty in this Work than they are .

Nor 6thly , Was it given by Poor Men , as such ; for it holds their misery , without Christ , to be worse , in some sence , than the misery of the Rich ; miserable both here and hereafter ; for all wicked men , both Poor and Rich , without Repentance , must perish , Luke 13. 3 , 5. and that he that believeth not must be damned , whether Rich or Poor , Mark 16. 16. And that the Cause of the Poor must not be favoured because they are poor , more than the Rich , Lev. 19. 15. Exod. 23. 3.

Nor 7thly , Was it the Word of Hypocrites or self-righteous Persons , for it condemns Hypocrites with a witness , Mat. 23. throughout , and 24. 51. Luk. 11. 44. and for self-righteous Persons , who think to be saved by their own works , it shuts them out both of the Grace and Glory thereof , Mat. 5. 20. Luk. 18. 9. to 14. Rom. 10. 3.

Nor 8thly , Was it the Word of Proud Persons : For ,

1. It generally requires Humility , it prefers and works Humility ; Humility and Self-abasing is the very spirit of the Gospel , Mat. 5. 3.

2. And on the contrary it discovers the sin and judgment of all proud persons , I wish it were more laid to heart , Prov. 16. 5. Isa. 2. 11 , 17. Mal. 4. 1.

9thly , Neither was it Godly Men of themselves who writ it ; although it 's true , it was written by Holy Men of God , as they were inspired by the Holy Spirit , 2 Pet. 1. 21. But onely as Godly men it came not from them ; and that ,

1. Because none could be so good of themselves as to reach into those Divine Mysteries of God and Christ , of Grace and Glory , as are so abundantly and divinely opened unto us therein , even the manifold Wisdom of God .

2. Because none truly gracious durst belie the Lord , and say , The Lord spake , and , Thus saith the Lord ; and that these things are the Commandments of the Lord , and yet speak their own imaginations : therein they must be Lyars and Deceivers , which , far be it from any who love the Lord , to imagine : For it must be the Lords Word , or the Word of Lyars and Deceivers , and it condemns Lyars to destruction , Isa. 28. 15. Rev. 21. 27. & 22. 15.

IV. And as a result from what hath been IV. Its Impartiallity proves it to be a divine word said in this last Argument , Its Impartiality proves it to be the Word of God , and not of Man : It respects neither High nor Low , Rich nor Poor , neither Learned nor Unlearned , &c. It 's a wonderful Divine and God-like Word on this Account : It 's impossible for any Men , as Men , to bring forth such a Word , without being partial to themselves in something or other at one time or other ; But purely to Exalt God and Holiness , Grace and Glory , without all respect of Persons , directing the way thereto , condemning sin and sinners , without any respect of persons , one or other , declares abundantly that it is of God , and not of Man .

V. It must be of God , and Divine , if V. The Scripture is of God , if Christ be of God . Jesus Christ was of God , as the Scripture witnesseth , and all good men believe , John 16. 27. & 17. 8. Acts 9. 22. He confirmed the Scriptures , and fulfilled them abundantly ; He came forth in the fulness of Scripture ; owns it , and lives to it , commends it to be the Truth , John 17. 17. and commands the use thereof , John 5. 39.

So that our Lord having before us owned the Scriptures and fulfilled them , commended and commanded them , I say , That if we believe that He was the Christ , and not a Deceiver , which is blasphemy to think , we need no further proof of the Truth of the Scripture . Dive into the weight of this Argument , and it will establish you for ever ▪

And that both Christ and Scripture are of His miracles a high demonstration that he was the true Christ God , and that the things relating to Christ recorded in Scripture , are Truth , the wonderful Works and Miracles He did in His Fathers Name , is a very high Testimony of the Truth both of Christ and Scripture , witnessed by the Scripture , done so openly in the view of all , confest by all , none opposing the truth thereof , no not the Jews , who were His Enemies ; confest by Mahomet in the Turkish Alcoran , received and believed by Tradition , without all contradiction to this day ; not only of the Saints , but of the World too , strongly and rationally confirm the truth thereof .

VI. The Divine Impressions stampt on VI Sealing Testimonies by the holie Spirit . the Hearts of the Saints by the Holy Spirit , suitable to the Word of Grace , the Work in them answering the Word without them , as the New Covenant and Law of God written in their Hearts , which hath wrought in them Faith , Love , and the Life of the Word , which are to them sealing Testimonies of the Truth and Divinity of the Word : And hence it is that they set their seal to the truth thereof , in believing , loving , and obeying thereof , and cleaving to God therein , and suffering any Difficulties inflicted by men for the truth thereof , adventure their Souls and Eternity upon the truth of God therein , and the loss of all in the World , rather than lose their share in the Word of Life : A high Confirmation of the Divinity thereof !

VII . Finally , As the Resultance from the VII . Dan●er of de●ying the Scripture ●● be of God . whole , To deny the Truth and Divinity of the Scripture , is to deny God Himself , and Jesus Christ , and all Religion , to pass a black Sentence on all the Writers thereof , as Lyars and Deceivers , and on all the Saints throughout all Generations , who have believed , obeyed , and suffered for adhering to the Truth therein ; and on all the Effectual Workings of the Holy Spirit in the Hearts of Believers , conforming them thereunto ; so that it 's impossible for any man that hath lived under the Instruction thereof , to deny it , and not to be an Atheist , if not to be guilty of the unpardonable sin : for the whole matter the Scripture treats on , in the substance thereof , is , as I said before , God , and Christ , and Holiness , the Reducing of Man back again to God , through Christ , from whom he was gone astray . And therefore what can those expect who deny this Holy Divine Word of Truth , but all the Judgments and Plagues that are written therein ?

I shall now come to Answer some Objections in relation thereunto .

Object . Though the Scripture was given of Object . 1 God , and Divine Truth , the Word and Will of God to the People of these times in which they were given ; yet it 's a great Question whether it be so to us , and whether we have ought to do with it , unless the same Spirit work immediately the same Truth in us ; we are to hearken to what God speaks in us , and not without us , &c.

Answ. To this I answer : That Truth is Truth still , and the Word and Will of God is the same still , although its true that God hath made known his Will at various times and various ways , under several manifestations ; yet when one Ministration ended , it was by the coming in of another , as the substance of the former , and openly declared from Heaven by the Son of God , with great Power ; and great Witness ; and the Word and Ministration of the Son of God is the same till his second coming , Ma●. 28. 20. unto which all are bound to take heed unto , under peril of Judgment , Heb. 2. 23. Act. 3. 22 , 23. Joh. 12. ●8 . and it is the Word and Will of the Lord still , whether men believe it and obey it or not , whether you have the Spirit to work you to it or not : and if you are not taught by the Word , and wrought to God in the Word to believe the Gospel , it 's an evident sign that you have not the Spirit of Christ , but of Errour and Delusion ; which will fail you in the day of need .

Obj. Though they were given of God Obj. 2 and Divine Truth , yet they may be corrupted by men , having been in the hands of men that knew not God : but sought it themselves , they might corrupt it , and so it might either be mixed , or lose much of its Purity and Divinity .

Ans. It 's true ▪ that it hath passed through the hands of those who wanted not wickedness enough to do it ; but we have undoubted grounds to believe , that the Lord preserved it and kept them from corrupting of it ; for if they or any other had corrupted it , it must have been to serve their own ends : but the Scripture , that was by them preserved , and by them owned to be the Word of God , the Scripture of Truth , is so far from serving their interest , that it leaves them neither Root nor Branch , no Word have they from hence to warrant them in any of their ways : as a Church of Christ their Dependency lay rather in the Authority of their Church , keeping people in Ignorance , false Translations , coercive Power and the like , rather than in corrupting the Scriptures in the original Languages : a Divine Hand it was that it should be preserved holy and pure , as it is , as hath been proved .

Obj. The Scripture is not all the Word Obj. 3 and Will of God to Men , given by Divine Inspiration ; for there is in it the Words of the Devil and of wicked men , the Failings and Miscarriages of the Saints , &c.

Answ. When I say it 's the Word , or Words , of God , I intend thereby , that the Body and substance thereof is the Divine Mind and Will of God made known to men by the Inspiration of the Holy Spirit , by such ways as he pleased , and by such persons as he pleased .

2. As to the Discoveries of the Words or Works of Satan ▪ or wicked men , and the Sins and Failings of the Godly , I easily grant , that it is not the Word of God in the first sence , given by Inspiration .

Yet 2ly , As written and recorded by holy men inspired by the Lord , those things , with many other Historical Relations recorded , are true by Divine Testimony , that such things were , and so are , of divine and undoubted Credence ; whereas all other Histories , that are meerly humane , can have but a humane and doubtful belief .

3. It was written by the Will of God for the use and advantage of his Church and people , Rom. 15. 4. Whatsoever was written afore time was written for our Learning , &c. 1 Cor. 10. 11 , 12.

1. Let us hence be informed of the greatness Vse 1 of the sin and danger , not to believe the Scripture , he that believeth not must be damned .

2. Of Exhortation , 1. to believe the Vse 2 Scripture to be the Word and Will of God , to be of Divine Authority , and to prize the Word more , and to be thankful to God that hath given it to us , and given to any the saving understanding thereof , and wrought them into a conformity thereunto .

2. To live the life of the Scripture , the life of Faith , and the life of Love , the life of Obedience , and the life of Holiness : it is a holy Word , and Holiness becomes all those who profe●s to own it , what ever Scripture , Faith or profession we pretend unto , if we live not the life of the Scripture , it will Judg us at the last day , Joh. 12. 48.

3. To be improving and applying of the Consolations of the Scripture , and that it may be so , acquaint your selves more therewith , Rom. 15. ● .

3. Of Consolation to all those who Vse 3 truly believe and obey the Word● , as it is the Word , the Will of God , theirs is and shall be the Consolations of the Scripture , all its promises are Yea and Amen in Christ Jesus ; 2 Cor. 1. 20. theirs is the Grace held forth in the Scripture , and theirs shall be the Kingdom of the Glory promised .

4. If this be truth , that the Scriptures are Vse 4 the Word of God , i. e. his Divine Will made manifest to men , then wo to all wicked men , that walk contrary to this Rule , they are not only like to miss of the Glory promised , but must expect undoubtedly to meet with all the Plagues , especially the eternal Plagues and Judgments therein denounced against unrepenting sinners .

If the Scriptures be the Divine Word and Will of God , given as the Rule of Faith and Practice , in order to our serving and the attaining of the Righteousness and Life therein held forth , then wo to all those that slight it and refuse it , that will have none of it , that take what they list and leave what they list , or like not : certainly such must know one day what it is to undervalue the Word and Will of so high and so holy a God

CHAP. III. Of the Creation of the World , and all things therein .

1. IN general , that God created the World , and all things therein , is plain by manifold Testimonies of Scripture , Gen. 1. 1. ●sal. 33. 6. & 136. 4. to 9. Act. 14. 15. & 17. 24. And not onely so , but ,

2. Light of Reason teacheth the same , that there must needs be a First Cause of all things ▪ from whence they proceed . Though Reason teacheth not the time and manner thereof , that we must have from Divine Revelation , Heb. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God , &c. that is , not onely that God made the Worlds , but the Manner , Method , and time , according to the Scripture-Revelation , Gen. 1. This the Apostles ( as we ) understood by Faith in the truth of that Revelation . And this Creation of the Worlds intends the Celestial World ▪ and the Terrestrial World , and all things therein , whether they be things in Heaven , or things in Earth , visible and invisible , &c. all things were created by and for Him . And that He made the Worlds in six days , and that He made all things good , yea very good , the Scripture informs us in , and the matter whereof the World was made , is exprest Gen. 1. 2. the deep unformed Chaos , The Earth was void , and without form , and darkness was on the face of the deep , &c. When this unformed Deep was created , I suppose is not exprest in Scriptur● , though its supposed to be part of the first days Creation , and intended in vers. 1. I● the beginning God created the Heaven and the Earth , i. e. the matter of which Heaven and Earth was afterwards formed . But this seems not to be the thing intended , and that ,

1. Because this confused deep was neither Heaven nor Earth .

2. In that the Creation or forming of Heaven and Earth in order followeth , and the word Beginning seems not to intend the first days work only , but as a Preface or Prologue to the whole six days work , in which the Heavens and the Earth were created , in the beginning , i. e. in the first six days of the World , God created the Heaven and the Earth , according to the Method there exprest , in which all was finished , and God rested from His Work the seventh day . Whether God made the matter of which all was made , of nothing , is known onely to Himself ; Reason seems so to teach , that if there were any first matter uncreated of which all was made , that there must be something Eternal besides God : But this being a secret , I shall so leave it , con●luding with the Scripture-Light and Language , H●b. 11. 3. Through Faith we und 〈…〉 and that the Worlds were framed by the Word of God , so that the things that are 〈◊〉 not made of things that do appear .

The Unity of the Father . Son , and Spirit , with the M●nner and Method , in this Work of Creation , I have ( according to my Understanding in the Scripture-Light ) spoken to in what I have before written concerning God .

The Reasons of Gods making the Worlds , seems to be rendred in the Scripture , i. e. to ●ulfil His Eternal Will and Counsel , and to shew His Eternal Power and Godhead , Eph. 1. 11. Rom. 1. 20. to glorifie Himself in His own Works , Prov. 16. 4. 1 Chron. 29. 11. and that all things might glorifie Him ; therefore He made all things in a suitableness thereunto , for He made all things good , very good .

CHAP. IV. Of the Creation of Man .

IN this Chapter I shall , according to the Light of the Divine Revelation , treat of Mans Creation in five particulars .

1. The time when he was made , and 1 The Time when . that is expressed , Gen. 1. 26 , 31. to be the sixth day , after all the rest of the Creation was made : God made all things first , and Man was the last of the Creation , in relation to his time of being formed , though first in purpose and council : In which we may learn , that ordinarily Gods greatest and most glorious ends and designs are effected in his last and concluding Work : so it was in this wonderful work of Creation ; all the fore-going Work was but an Usher or Preparation for Man . So it was in his calling Abraham out of his Country and the Affliction of his Seed four hundred years , it was all in order to their possession of the promised Land , which was the crowning Work at last , and all before was a Preparation to it : so in the work of Redemption and Restauration by Jesus Christ , in all the parts of it , the last will be the perfecting and crowning Work : so in the Saints spiritual Race and Warfare , and the Regeneration-state , the last is that shall crown all , 2 Tit. 4. 7 , 8.

2. Man was in his Creation the most 2 The Excellency of Man in his Creation . excellent of all Gods Works here below ; and this appeareth , 1. in that he made all things for him before he had made him , he built him the World for his House , the Garden of Eden for his Pleasure and Delight , and all the Creatures for his Service ; and this appears in that he made all things first , and last made Man , and brought all to him , and made him Lord of all , Gen. 2. 19 , 20. Psal. 8. 6 , 7 , 8.

2. In that he took time to consult about making man , more than in all the rest of the Creation ; the rest of the Creation was made suddenly , he spake the Word , and it was done ; and much was done by Divine Ordinance , Genes. 1. 11 , 12 , 20 , 21. but when he comes to make Man , he deliberates upon it , an there seems to be ( as it were ) a Consultation of the whole Trinity , Let us make Man , which he did not of any other part of the Creation .

3. In that he made Man in his own image , and after his own likeness , which is not said of any other of the Creatures : so that Man being the most excellent of the Terrestrial Creation , God made all for his service first , provided for him before he brought him into the world , that so he might be furnished with all things convenient for Use and Pleasure , for Honour and Dignity .

3. The Matter of what God made Man , 3 Of what God made man . and that is expressed , Genes. 2. 7. And the Lord formed Man of the Ground , and breathed into his N●st●ls the Breath of Life . Here is the whole Man , Body and Soul , his Bo●y was made of the Dust of the Ground , chap. 3. 19. In the Sweat of thy Face shalt thou eat Bread , until thou return to the Ground ; for Dust thou art , and to Dust thou shalt return . Which , as it abundantly It should teach man to be humbl● , and to a●mire his Creator . declares the Wisdom and Power of the Former , to form such a Piece for his Praise out of the Dust , so likewise it should teach Man to be humble , being made of so base a Matter as his Body was framed of , and must return to it again : of what should Dust be proud , and why should Rational Men and Women , nay Religious Men and Women , paint out their dusty , dunghil Bodies , as they do ? and likewise to admire the Wisdom and Power of his Creator , as the Prophet , Psal. 139. 14 , 15 , 16.

2. For his Soul , that was more spiritual , Of the Soul or Spirit of man . it is said , Gen. 2. 7. that God breathed into his Nostrils the Breath of Life , and so more spiritual and excellent than the Souls of other Creatures , else he could not have born the Image of God : and hence , it being the Breath or Spirit of Life before it was breathed into the Body , it shall live when the Body is dead : as for the Matter of the Soul , or Spirit , what it is in its Essence and Substance , is too curious for any to pretend any further to determin ; but that there is the Soul , or Spirit , that dieth not , Scripture doth determine , Eccl. 12. 7. Matt. 10. 28. Luk. 23. 44. Act. 7. 59. Rev. 6. 9. the Soul or Spirit is rather to be demonstrated by its Properties and Faculties , than by its Substance or Essence , the several Properties of the Soul are , the Understanding , Will , Affections , Conscience , Memory , &c. the Seat of the Soul ( though its operations appear in all the Body ) is principally in the Head and Heart ; the Head is principally the Seat of the Understanding and Memory , the Heart of the Will , Affections and Conscience .

It hath been a matter of School Dispute Whether the Soul comes by Generation or Inspiration . whether the Soul ( since Adams Creation and Inspiration ) comes by Generation or Inspiration , a matter I think not much material , yet I shall give some probable discovery hereof from Scripture-Revelation ; and it seems most probable , that Souls come by Generation , as the Bodies do ; it is true , the word Soul often in Scripture intends the whole man , Body and Soul ; the Soul being the principle part of man , the whole is included therein , Gen. 12. 5. And Abraham took Sarah , his Wife , and Lot his Brothers Son , and all their substance which they had gathered , and the Souls that they had gotten in Haran , chap. 46. 18. These are the Sons of Zilpha , whom Laban gave to Leah , his Daughter , and these she bare unto Jacob , even sixteen Souls , v. 22. These were the Sons of Rachel , which were born to Jacob , all the Souls were fourteen : Now this I understand , that when the Soul is put for the whole Man , that the Soul , by which the whole is expressed , may not be left out , and not at all intended , v. 26. All the Souls that came with Jacob into Egypt , which came out of his Loins , were seventy Souls , &c. Now if we may not rationally ( where the whole is expressed by the Soul ) leave out the Soul from being part of that which is by it expressed ; then it is evident that Souls come from the Loins of Parents , as the Body doth ; so that , I think , that the Letter of Scripture in plainness determines this case : and farther , in a way of reason , if it were not so , Man should ( as other creatures ) procreate his like , in the ordinary way of Generation , by the Divine Ordinance and Power of the great Creator . Here are two Objections to be answered .

Object . 1. It s said , Zech. 12. 1. Tha● God 〈◊〉 formeth the Spirit of Man within him therefore it comes not by Generation .

Answ. It 's true , God formeth the Spirit of Man , and so he formeth the Body likewise in the Womb as he doth the Spirit ; yet that argues not that the Body cometh not in the ordinary way of Generation , because God forms it : for Generation is his Ordinance , and leaves not out his forming Power and Wisdom in the Work : Psal. 139. 13 , 15 , 16. For thou hast possessed my Reins , thou hast covered me in my Mothers Womb. And further , it 's said Jer. 10. 16. That He is the Former of all things ; yet that argues not that those things come not in way of Generation .

Object . 2. If it be so , this will seem to destroy Obj. 2 the Immortality of the Soul : for what comes from Man by Generation , must die and return to the Dust , &c.

Answ. That will not necessarily hold true . For we must understand this , that the Soul of Man is not immortal by Nature , for then it must be God ; there is nothing of it self immortal , but God ; not the Spirits of Men no nor Angels : Immortality both to Angels and Men is by Divine Ordinance and Power from the Immortal God , for He onely it is that hath Immortality , and makes whom and what He will to be Immortal . So that this no whit derogates from the immortality of the Soul , because that comes not from its own Nature , but from the Ordinance of the Lord , who hath designed to make the Body immortal too in his own time . Quest. How we are to distinguish in B●dy , S●ul and Spirit .

Quest. How are we to understand that distinction of the Apostle , 1 Thes. 5. 23. where he mentions Spirit , Soul , and Body ? Wherein lieth the distinction ?

Answ. Sometimes Soul intendeth the whole Man , Body and Soul , as hath been already proved ; sometimes the word Soul intends both Soul and Spirit onely , Mat. 10. 28. sometimes the word Spirit intends both Soul and Spirit , Zech. 12. 1 But when it is distinguished as in that Scripture before exprest , and in some others likewise in the three-fold distinction ; I understand the Difference and Distinction to consist in this :

1. As in all men , the Spirit I understand to be that Reason , Wisdom , and Understanding , Conscience , Will and Affections , wherein consisteth most especially the Image of God , the most pure part of the Soul , and this is that which is called the Spirit of Man , in distinction from the Soul ; and this is in all men , though exceedingly defaced by the Fall .

And in as much as there must be Animal Spirits , Vigitation , Sence , Lustings , Hunger , Thirst , &c. that is called Soul in other Creatures , and this lieth and liveth in the whole Body , and is the Life and Animation thereof ; and this I understand is intended by Soul , when distinguished from the Spirit . In a word , to be plain , what is in man as to Life , and Sence , and Motion , as in other Creatures , that is the Soul ; what is in man above and beyond other Creatures , wherein his Excellency consisteth as Rational , that is the Spirit ; and this is the Spirit in all men .

2. When considered in Saints , as renewed by Grace , 1. Negatively we are not to understand it to be the Spirit of God ; for we must distinguish between our Spirits and the Spirit of God as the Scripture frequently doth ; nor . 2. Do I understand by Spirit , is only intended the renewed Work of Grace , or New Man created after God ; though much of the matter lieth there .

But affirmatively , I understand , that by Spirit in the Saints , is meant , the more rational , understanding , divine Part , in which the New Work is wrought , with the Work wrought in it , Eph. 4. 23. And be ye renewed in the Spirit of your Minds . By Mind is meant the Natural Soul , the Spirit of the Mind that in which the Renewed Work is wrought ; the Image of God must begin to be Renewe● where first it principally was , and where it was principally defaced which was in the Spirit of the Mind or Soul ; and this spiritual Work must pass upon the whole Man before our Redemption will be compleated : Hence our Bodies must did , as well as our sins and sinful Natures , that so our Bodies may be changed as well as our Spirits , that they may be raised immortal and incorruptible ; and that before we can attain the Perfection of the New-Covenant-Restauration , they must be raised spiritual Bodies .

Wonderfully blinded are they , who pretend themselves perfect , or own Personal Perfection in this sinful and mortal Body , and but in part renewed Soul or Spirit .

IV. In what Estate God made Man ; and 4 In what estate man was made . this the Scripture doth help us in : We know in what Estate we are by Nature , in part , by woful experience ; but what we were in our first Parents , the Divine Revelation onely instructs us in ; which was an Estate of Uprightness , free from sin , Eccles. 7. 29. In the Image of God , Gen. 1. 26. And God said , Let Vs make Man in Our Image , after our Likeness : & ver. 27. So God created Man in His own Image , in the Image of God created He him , Chap. 5. 1. & 9. 6. And doubtless this Image and Likeness to God carried such an Excellency and Glory in it , as that we being gone out from it , cannot in any case comprehend it , any otherwise than as by the Light of the Spirit in and by What is meant by being created in the image of God . In ● things . the Scripture , we may give some guess at it in our Understandings . And I shall propose my apprehension herein in these six things .

1. In the Purity and Perfection of his Soul or Spirit , breathed into him by God , his Understanding , Memory , Will , Affections , Conscience , all perfect , concerning both God , himself , and the whole Creation , as far as needed him in his station , and might tend to make him comfortable and happy , while abiding in that state .

2. Without all sin , or sinful inclinations , any otherwise than as Temptations presented might prevail , else he could not be upright , and in the Image of God ; yet subject to Temptation , else he had not sinned .

3. A Power of Free-will , of standing or falling , keeping or losing his present happy Estate : A power of standing , or else he could not be in the Image of God ; or of falling ; and that both he and we have found ( I may in some sense say ) by woful Experience .

4. Rule and Dominion over all the rest of the Terrestrial Creatures , as Gods Vicegerent here on Earth , as before hath been mentioned , Psal. 8. 6 , 7 , 8. And herein consisteth one special part of his being in the Image of God , with his fitness thereunto .

In the fallen state , where , for necessity , are but petty Kings and Rulers over men ( in comparison of this Great Lord of the World ; ) yet it 's said of them , Ye are Gods ; there being something of Gods Image in Government , though exercised by bad men in the fallen state .

5. He might be made in the Image of God in the whole Man , Body and Spirit , for so the words seem to import , Let Vs make Man in our Likeness , i. e. in the Likeness or Image that God designed to bring forth His Son in , who was with God , and was God , Immanuel , God with us , and in this , as in other things , might he be said to be the Figure of Him that was to come .

6. I may adde that he was made in the Image of God in the Trinity : Father , Son ▪ and Holy Spirit , yet but one God ; so He made Man , Spirit , Soul and Body , yet but one Man , all pure and perfect in the First Creation ; a Trinity in Unity , and a Unity in Trinity in Man ; this Glorious Terrestrial Creature , yet but one Man : That as there was a Unity in Trinity in God , Three and yet but One ; so would He make His Creature Man in His own Image , that he might the better understand and know his God .

V. How Man was made : God made 5 How Man was made . Man in His own Image , Male and Female created He them ; He created Man both Male and Female ; for by the word Man , is intended Mankind , i. e. both Man and Woman . Whether the Woman was dividedly made the sixth day , I suppose cannot be positively determined , but that she was made in the Man the sixth day ( if not dividually ) is plainly asserted , and the taking of the Woman out of the Man was but the separating of the Male from the Female , that so they might be the more fit for all their relative concerns in this World , and should doubtless teach the Man to love his Wife as his own Flesh , and the Woman to love her Husband , and to be subject to him as to her Lord : and the End of God in the Creation of Man was , His own Glory , that Man might serve him in enjoyment of all his Works in this World , and be to His Praise and Glory .

CHAP. V. Of the Angels , and their Creation .

1. THat there are Angels , heavenly Spirits , 1 That there are Angels . the Divine Word doth evidently declare , Gen. 16. 7. & 24. 7. & 19. 1. Psal. 8. 5. with multitudes of Scripture to this purpose .

2. That they were created , and are the 2 That they were created . Creatures of God , though the Creation of Angels is but little mentioned in the Scripture , if at all ; yet it is evident , they were created : and that both from Scripture and Reason ,

1. From Scripture , Col. 1. 16. For by Him all things were created that are in Heaven , and that are in Earth , visible and invisible , whether they be Thrones or Dominions , or Principalities , or Powers , &c. By things invisible we are to understand the Angels , and the same Principalities and Powers , compared with Eph. 3. 10. where the Angels are called Principalities and Powers , in heavenly places .

2. Reason teacheth , that they must be and are created , or else they must be eternal , which is proper to none but God , and if so they must be God , but they are not God , but his Creatures , made by Him , and for Him .

3. The time when they were created : this 3 The time when they were created . is not expressed with clearness in the Scripture , though it is supposed , that they were created in one of the six days ; and that it was in the first day , Gen. 1. 1. that under the term of Heavens ( God created the Heavens and the Earth ) the Angels are included .

But to me it seems probable , that they And that before the six days Creation . were created before the beginning of the six days Creation , and not included in the six days Work .

Reas. 1. Because the Creation mentioned , Reas. 1 Gen. 1. seems to be the Creation of the visible Worlds , i. e. of the Heavens and the Earth , and not the celestial , invisible Angels , and that not only because there is nothing expressed about the Creation of the invisible Spirits , but of the Heavens and the Earth , with the manner thereof . But

2. In that Creation all things were made Reas. 2 for the use of Man , therefore Angels were not any part of that Creation ; for they were not created for the use of Man before his Fall , ( though since imployed in that Service ) the Scripture gives us no such testimony , nor could it stand with his estate in Innocency , being left to his own both will and power to stand or fall : neither had he need on any other account , being perfect in his estate , and , under God , Lord of the whole Creation .

Reas. 3. It is not probable , that they Reas. 3 should be any part of the six days Creation , that being made for Man , and therefore , as a punishment upon Man , fell all with Man ; both the Heavens , Earth and all things therein ( of the six days Creation ) fell into a corrupted estate by the Fall of Man , Gen. 3. 16 , 17 , 18 , 19. Job 15. 15. and that is it that the Heavens must be restored as well as the Earth , 2 Pet. 3. 13. Heb. 1. 11 , 12. and if Angels had been then and on the same account created , they must all have fallen with Man for the Sin of Man .

And therefore , Fourthly , probably not Reas. 4 only the Creation of Angels , but likewise the Fall of the Apostate Angels was over and past before God created this World . And God might create this World ( and Man ) in the room of the Apostate Angels , which may be one reason of their exceeding hatred and malice against Man . And probably , it be the Angels that are spoken of , Job 38. 7. called Morning-Stars , and the Sons of God , who were present at the Creation of the World , and sang the Praises of God in beholding thereof ; when the Morning-Stars sang together , and the Sons of God shouted with Joy . Compare it with v. 4 , 5 , 6.

By all which it seems to appear , that the Angels were the first of Gods actual Creation , and the first World that he made was the World of Angels , and may be included in the plurality of Worlds , Hebr. 1. 2.

4. The Matter of what they were created , 4 The ●●tter of what th●y were 〈◊〉 p 〈…〉 bly of th● 〈◊〉 El●ment . is not in Scripture so clearly expressed , as the Creation of the visible World is . It is evident that they are Spirits , substances , and not fictions and imaginary only , but spiritual Bodies or Substances ; whether they were made of all the four Elements , or any of them ( which some deny ) is not to us ma●erial , though the Scripture seems most to adhere ( in their Description ) to that of Fire , that they are of fiery Bodies , though invisible : it is true , they appeared sometimes in the likeness of Men , yet it seems , that when they appeared most proper to their own nature , it was in the likeness of Fire : it was a Chariot of Fire in which Elijah was carried up to Heaven , 2 King . 2. 11. & chap. 6. 17. Elisha prayed and said , O Lord , I pray thee , open his Eyes that he may see , and the Lord opened the Eyes of the Young man , and he saw , and behold the Mountain was full of Horses and Chariots of Fire round about Elisha . The Angels seem to be in their invisible Glory ; for the Young man could not see them till his Eyes were open : to this the Prophet seems to agree , Psal. 68. 17. The Chariots of God are twenty thousand , even thousands of Angels . Ezek. 1. 13. The likeness of the living Creatures was like burning ceales of Fire , and like unto Lamps , &c. Exod. 3. 2. the Angel of the Lord appeared to Moses in the Bush burning with Fire , and the Angel of the Lord appeared unto him in a flame of Fire out of the midst of the Bush , &c. with Act. 7. 30. Psal. 104. 4. who maketh his Angels Spirits , his Ministers a flaming Fire : I understand the proper reading of the Words to be this , to have the true sense thereof , He maketh his Spirits Angels , that is , Messengers : this holds analogy with the Scriptures , and with Truth , Angel signifying Messenger : to make his Messengers Spirits is improper , they were made so at first , and he maketh them his Messengers , even a flaming Fire his Ministers , that is , Ministring Spirits , his Angels . These things thus considered , I most incline to this , that they are for the most part of the fiery Element .

5 The Number of Angels ; as to the account 5 The Number of Angels numberless . of Man they were innumerable , we may say , as Rev. 7. 9. in another case , a great number which no man could number . God did not create them as he did Man , one Man and one Woman to increase the World thereby , and the Number to come forth in many Generations ; but he made them all at once , a multitude in this Creation : the Prophet speaking of good Angels saith , Ps. 68. 17. The Chariots of God are twenty thousand , even thousands of Angels . Where he names a certain number for an uncertain , as appears by Dan. 7. 10. Thousand thousands ministred unto him , that is , of Angels ; for they minister to Christ , and serve him in Judgment , and ten thousand times ten thousand stood before him , that is , to be judged by him ; Mat. 26. 53. Thinkest thou that I cannot now pray to my Father , and He shall presently give me more than twelve legions of Angels . The fallen Angels are multitudes , Mar. 5. 9. therefore they must needs be many in their first Creation .

6. The state in which they were created 6 The state in which these were created . must needs be good , holy , pure , perfect ; for ●s they were a higher and foregoing Creation , excelling Man in their Creation , so they must be good ; for God , who was and is Goodness it self , could make nothing but that which was good ; I say , could not , in respect of his Nature ; it would have been contrary to himself ; and that they were all so created is evident from the Scripture ; for some of them are good still , Elect Angels , called the Angels of God , Heb. 1. 6. Psal. 103. 20. and the others were so created ; for the Scripture saith , that they kept not their first estate , that is , of Innocency and Goodness , in which they were created ; for God never made them Devils , but Angels of Light .

The Titles given to the good Angels in Scripture discover their Nature and Goodness : they are called Spirits , Heb. 1. 7 , 14. Ministring Spirits and Messengers of God . They are called Gods , Psal. 138. 1. & 8. 5. & 97. 7. with Heb. 1. 6. Sons of God , Job 1. 6. & 38. 7. Principalities and Powers , and Dominions , and Cherubims and Scraphims ; all which holds forth their excellency in Nature and Work .

7. Of the Degrees of Angels , that there 7 Of the Degrees of Angels . are Degrees of Angels is manifest in the Scripture ; there are Principalities , and Powers , and Thrones , and Dominions , Col. 1. 16. which intends not a difference in Nature , but in Office and Imployment : we read of Michael the Arch-Angel , or chief Angel , Jude v. 9. Rev. 12. 7. However some think him to be Christ , I am ( and that on good grounds ) of another mind . But what those Degrees and Orders of Angels are , is not any further manifest in Scripture ; therefore I shall speak no further of it , only thus much , that God is the God of Order , and hath set an Order and Government in the whole Creation , and we have ground to believe , that there is the most perfect and glorious Order in the heavenly Host .

8. Of the Office , Work , and Ministry 8 Of the Office & Work of Angels . of the good Angels , their Work and Office is twofold . 1. Such as respects God their Creator . 2. Such as respects the Creatures .

1. Such as respects God their Creator . 1 To praise God . 1. It is to praise and glorifie him continually , Psal. 14. 8. 2. Praise him all ye Angels , Praise him all ye Hosts , Isa. 6. 3. One cryed to another and said , Holy , holy , holy is the Lord of Hosts , the whole Earth is full of his Glory . Luk. 2. 13 , 14. And suddenly there was with the Angel a multitude of the heavenly Host , praising God , and saying , Glory to God in the highest , and on Earth Peace , Good will towards Men.

2. They wait on God in Heaven with a 2 To do his Will. ready mind to know and do his Will , Mat. 18. 10. I say unto you , that in Heaven their Angels do always behold the Face of my Father that is in Heaven . Psal. 103. 20. Bless the Lord ye Angels of his , that excel in strength , that do his Commandments , hearkening to the voice of his Word . Hence it is , that Christ teacheth us to pray , Thy Will be done on Earth as it is in Heaven , that is , as it is done by the Angels in Heaven .

2. Such as respects the Creatures , and the 2 Th●ir Service to Men. 1 Such as respect the Nations of the World . World here below in the Government thereof , in which Angels are imployed ; as is implyed in Heb. 2. 5. Vnto the Angels he hath not put in subjection the World to come , &c. which implieth , that this World is much under the Government of Angels : and in this , note , that not only good Angels , but evil Angels are imployed , and at work in the Government of the Nations .

1. Good Angels , that is it I am now treating about , they have their Work both in the Government and overturns of the Nations . Dan. 10. 20. the Angel tells Daniel , Now will I return to fight the Prince of Persia , and when I am gone forth , lo , the Prince of Grecia shall come , and ch. 11. 1. Also I , in the first year of Darius , the Mede , even I stood to confirm and strengthen him : which clearly imports , the imployment of Angels in the Transactions and Government of worldly Kingdoms , to carry on Gods Design in the Earth , among the worldly Powers , and to accomplish his Will.

And likewise the evil Angels are at work there , to carry on their Design , and , if they could , to prevent Gods Design : Dan. 10. 12 , 13. the Angel tells Daniel , that the Prince of the Kingdom of Persia withstood him one and twenty days , and that Michael , one of the chief Princes , came to help him . In which I observe two things , 1. That by the Prince of Persia is intended an evil Angel , who , as far as permitted , governed both the King and Kingdom of Persia ; for the King of Persia , as a man , could not stop the Angel , till Michael came to his help . 2. That he did , for a time , stop the Angel in his way and work for Daniel . The Devil will hinder good from the Saints as much as possible he can .

But 2. and especially , such Works as 2 Such as respect the Saints relate to the Saints , the Ministry and Government of the Angels being especially for them , and they are such as relate either 1. to this Life , or 2. at and after Death . 1. Such as relate to them in this Life , and they are such as relate 1. to the Body , 2. to the Soul , i. e. both to the outward and inward man .

1. Such as relate to the Bodies of the 1 Their Bodies . 1 To preserve and defend . Saints , 1. is to preserve and defend them from dangers , they are liable to both from Devil and Men , as likewise accidents of danger they may fall into , Psal. 134. 7. The Angel of the Lord encampeth round about those that fear him and delivereth them , and 91. 11. For he shall give his Angels charge over thee , to keep thee in all thy ways : Gen. 48. 16. The Angel that redeemed me from all evil bless the Lad : so the Angel warned Joseph to flee into Egypt to preserve Christ , and to return when Herod , who sought his life , was dead , Mat. 2. 13 , 19 , 20. see Dan. 3. 28. & 6. 22. and sometimes makes use of his Angels in an offensive way to the wicked , for preservation of his people , 2 Chron. 32. 20 , 21. 2 King . 19. 35. and to deliver out of the hands of Enemies , Num. 20. 16. 2 To supply in need and distr●ss . 3 To direct and Prosper in lawful undertakings .

2. To bring needful things to them for their sustenance and preservation in time of distress , as in the case of Hagar , Gen. 21. 17 , 18. and Elijah 1 King . 19. 5.

3. To direct and prosper them in their lawful and just undertakings , and to accomplish their businesses for them , as in the case of Abrahams Servant , Gen. 24. 7 , 40. Gen. 23. 20.

2. Such as relate to the Soul , 1. They 2 Such as relate to the Soul . have and may reveal the Will of God to them , in this they have bee frequent . It is said , the Law was given by the Disposition of Angels , Act 7 , 53. that it was ordained by Angels , &c. Gal. 3. 19. There are multitudes of examples of this kind in Scripture , which I shall forbear to mention , only Rev. 1. 1. to inform what to do in distress , as in the case of Hagar when she fled from her Mistress , Gen. 16. 9.

2. To comfort them in case of trouble 2 What is their work at & after Dea●h . and temptation , as in the case of Christ , before his suffering , in his agony , Luke 22. 43 , 44. in dangers and difficulties , as in the case of Paul , Act. 27. 23 , 24.

2. What is the Office and Work of the good Angels , at and after Death .

1. They wait to convey their Spirits ( when separated from their Bodies ) to the place prepared for them till the uniting of Soul and Body again , Luke 16. 22. which is not into the highest Heaven , the most high and holy place , the glorious and eternal Habitation of God , the holy of holies , where Christ our high Priest ( only ) is entred , there to appear in the presence of God for us ; but into Paradise , Luke 23. 43. or the third Heaven , which is all one , as is explained by the Apostle , 2 Corinth. 12. 2 , 4.

2. They shall come with Christ at the day of Judgment , to gather all the faithful to him , Matth. 24. 31. And separate the wicked from among them , Matth. 13. 49.

Quest. Have the Saints every one a particular Quest. Angel attending upon them , as some are of opinion ?

Answ. Very probably it is so : yet Answ. all the Angels are for the Service of the Saints , and they may have more than one if need require , Heb. 1. 14. Are they not all Ministring Spirits , sent forth to minister for them who shall be Heirs of Salvation : and Christ saith , Matth. 26. 53. Thinkest thou that I cannot pray unto my Father , and he shall presently give me more than twelve legions of Angels . See 2 King . 6. 16 , 17. and whereas the Prophet saith , Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him , and delivereth them . I understand it to be intended of the general care of the Arch , or Chief , Angel over the Church in general , who have all the heavenly Host for that Service , and is called , Dan. 10. 21. Michael your Prince : And probably it was the same , Luke 2. 9 , 10. 11. that brought the tidings to the Shepherds of the Birth of our Saviour ; and ver. 13. and suddainly there was with the Angel a multitude of the heavenly Host praising God , &c. so that the Saints have not only one Angel , but the whole heavenly Host for Service , as need and occasion requireth , who are intelligible spirits , swift in motion , great in strength and ready in mind , to do the Will and Pleasure of the Lord , in this or any other matter , Psal. 103. 20 , 21.

CHAP. VI. Of the Devil and evil Angels .

IN this I understand , that when the Devil A Chief or Prince of Devils . is spoken of in the Singular Number , it intends him as the Chief ; for it is evident , that there is an Order among the Devils , a Chief , or Prince of Devils , at whose service all the rest are , & this Prince of Devils hath many Titles given him in Scripture : His Titles & Names given in Scripture is to discover his Nature .

1. Beelzebub the Prince of Devils , as is supposed from Baalzebub the God of Ekron , 2 King . 1 , 2 , 6.

2. The Old Serpent , Rev. 12. 9. so called for age in Wickedness , and Subtlety to deceive , He it was that deceived our first Parents , Gen. 3. 1. 2 Cor. 11. 3. and the Apostle saith , 2 Cor. 2. 11. We are not ignorant of his Devices .

3. The Devil , Mat. 4. 1. 1 Tim. 3. 6. which signifieth a malicious Slanderer , and false Accuser , a Calumniator , 2 Tim. 2 , 3. Tit. 2. 3.

4. Satan , 1 Chron. 21. 1. Job 1. 6 , 7 , 8 , 9. Zech. 3. 1. an Adversary , or Enemy , sometimes ignorantly , so was Peter to Christ , Matth. 16. 23. Mark 8. 33. 2. maliciously and intentionally , so is Satan , Mat. 4. 10.

5. The Dragon and a roaring Lion , Rev. 12. 9. 1 Pet. 5. 8. so called for his fierceness and cruelty to mankind , wicked and cruel men are so called , Isa. 27. 1. Ez●k . 29. 3.

6. The Prince of this World , Joh. 12. 31. and the God of this World , 2 Cor. 4. 4. which signifieth his ruling Power in and over the people of this World , the Spirit that now worketh in the Children of Disobedience , Eph. 2. 2.

7. The Prince of the Power of the Air , Eph. 2. 2. which noteth the great Power of Satan in the airy Firmament , as also his place of passage to and fro , and under this single Title in various Expressions , or Names , relating to the Prince , or Chief , is the fulness of his Nature and Work discovered : and likewise the whole number is sometimes included , Mark . 5. 9. My Name is Legion , for we are many , and they are all of the same Name and Nature .

2. Of evil Angels , or Devils , in general , 2 Of evil Angels or Devils in general . 1 Their Creation . I shall note ,

1. Their Creation , and that ( as I said before ) was good ; for God made all good , Angels of Light , that is clear ; for they kept not their first estate , and abode not in the truth , Joh. 8. 44. which argueth that they were in the truth , but abode not therein .

2. Of their Fall , and that was by Sin ; 2 Of their Fa● , that it was for sin . what Law God gave them is not expressed , but doubtless it was the Law of Humility and Obedience , to be content in their station , and to be obedient to their Maker , but they brake it and fell from that estate by sin , and sin must be a transgression of some Law : that it was for sin that they were cast down and became Devils is clear from Scripture , 2 Pet. 2. 4. For God spared not the Angels that sinned , but cast them down to Hell , &c. Job 4. 18. he charged his Angels with folly , that is sin ; for sin is the greatest folly , and so they fell from God into the greatest enmity and hatred against him .

3. What the sin of the Angels was by 3 What was the S●n of the Angels 〈◊〉 fell . which they fell : as for this , various apprehensions there are concerning it : with the confutation of any I shall not meddle , but state the truth from the Scripture : and that describes it , especially in three things ; the first is Pride , and this appears from two Scripture-Grounds ; the first is 1 Tim. 3. 6. amongst the Qualifications of a Bishop ; this must be one , Not a Novice , lest , being lifted up with Pride , he fall into the condemnation of the Devil : from whence I would observe these four probable things ,

1. That Pride was the cause of the Devils Fall and Condemnation , or that by which he became a Devil .

2. That very probably the fallen Angels stood but a little while ; they fell in the young estate of their Creation , while Novices .

3. That Novices in Faith or Ministry are in greatest danger to be insnared with the Devils sin of Pride . And

4. That such is the evil of the sin of Pride , that it exposes those that are insnared therewith , and captivated thereby , to the Devils Condemnation that is eternal , without hope or help : O therefore take heed and beware of Pride .

The second Scripture-Ground is , the temptation he made use of , and prevailed upon our first Parents withal ; which was , Pride and Disobedience , he knoweth ye shall be as Gods , &c. It seems he knew by experience what aspiring Pride would do , and so prevails to throw down Man ( as he thought ) into his own condemnation .

The second sin of Satan was Lying , as described by our Lord , Joh. 8. 44. He abode not in the Truth , but turned from the Truth to his own Lies ; for when he speaketh a Ly he speaketh of his own , i. e. his own Nature , and his own Sin ; for he is a Lyar , and the Father thereof .

And thirdly , to Pride and Lying Disobedience must be added : I may say truly , that Pride and Lying is Disobedience it self , and that all known Disobedience carries Pride and Lying in it : Pride is the cause why Men will not obey , when they know , what they promise themselves in Disobedience proves a Ly.

I am not of the mind as some are : either 1. That in their first Creation they were set to minister for Mans Good ; and their thinking that too mean , was the cause of their Fall : and that ,

1. Because ( as I have before minded ) that very probably their Creation and Fall too was before Man was made .

2. Because that Man in his created estate of Innocency had no need of Angels to minister to him .

3. The World then was not put in subjection under Angels till after the Fall , but Man was the sole Lord thereof ▪ under his Maker ; nor shall it be in subiection to them after Restauration , Heb. 2. 5.

4. Nor was it likely , that they should be assisting him on the spiritual account , to keep him from sin ; for then he had not been left to his free will , in his created estate , to stand or fall

Nor 2. do I think their Sin was against the holy Spirit , as some suppose , according to the Sense thereof in Scripture , as it is the unpardonable Sin ; ( i. e. in their Fall ) because they were created upright and holy Creatures , as Man was ; and was no more capable to sin that Sin than Man was ; though all Sin ever was , and is against the holy Spirit , though not in the Sense as the unpardonable Sin is : they having nothing to provoke them to sin on the one hand , so nothing to prompt them to constancy in Humility and Obedience on the other hand , but their good created estate , and the Goodness of their Creator ; but after their first Sin & Fall , they ( doubtless ) became the sink of Sin and nursery of all Abomination .

4. Unto what they fell , as into sin , so 4 Vnto what th●y fell . into remediless and perpetual misery , never to be restored ; but are reserved in everlasting chains of darkness , unto the Judgment of the great day , Jude v. 6.

Quest. Whence is it , that Angels should Quest. sin and fall , without all hope of recovery ; and that God should afford a means for Mans recovery after his sin and fall ; especially , Angels by Creation being the more noble Creatures ?

Answ. Next to the wonderful Will and Answ. Counsel of God , according to which he worketh all things , Eph. 1. 11. probably it was ,

1. Because the Angels , in their Creation , were more noble and strong Creatures than Man , who was made of the Dust ; and God took it as a more unpardonable Offence in them than of weak Man , who was made of the Dust : for to whom soever much is given of them is much required .

2. Angels , though of a higher degree by Creation , yet fell of their own voluntary will , without any one to tempt them ; but Man was tempted to it by the evil one , and so was snared by temptation .

3. The evil and fallen Angels proceed and persist in their Pride and Enmity against God and his New Creation , to destroy it immediately ; which might tend to provoke God to set an everlasting Seal of Darkness and Judgment upon them , and to exercise Pity and Compassion towards poor miserable fallen Man , to open a way of recovery , on the terms therein proposed .

Q●●st . Whence is it , that the Devil Quest. should be so irreconcileably and unchangeably set in enmity against mankind , as to make it his whole and unwearied work to be seeking their destruction , and especially the Saints ?

Answ. 1. Probably , because when the Angels fell , God made Man ▪ of a lower station than they , to be in some sense in their ste●d , that so he might delight himself in a lower Creation , Prov. 8. 31.

2. Because God would not , by any means , lose his poor Creature Man ▪ but brought to light a high and glorious way of Restauration for Man out of his fallen estate , and left the Angels under Darkness , unto Judgment ; which fills them with all enmity both against God and Man ; and his great design is to hinder this gracious and glorious Work of the Salvation of Men , though his own Damnation be the greater in the end . ● The evil Offices & Works of the Devil towards Man .

5. What are the evil Offices and Works of the Devil and his Angels against Mankind in general , and they are twofold :

1. Such as respect the Bodies , and outward man and estate , if permitted by God , as is clear in the case of J●o , Ch●p. 1 , and 2. to smi●e and afflict him in his Children and Substan●● and in his Body too with dreadful Sores and Pains .

2. Entring ●n and possessing the Bodies of Men , and using them in a dreadful manner , Mat. 8. 16. Mar. 9. 17 , 18 , 25 , 26.

3. By stirring up wicked men to persecute the people of God , for their believing and obeying the Truth , Rev. 2. 10. 1 Pe● . 5. 8 , 9.

2. Such as relate to the Soul .

1. In stirring up and troubling some with Melancholiness , to their great wrong , as in the case of Saul , 1 Sam. 16. 14. 16. 23.

2. To be a Lying Spirit in the mouths of False Prophets and Ministers , to seduce and deceive Souls to their destruction , 1 King . 22. 21 , 22 , 23. 2 Cor. 11. 13 , 14 , 15.

3. In blinding the Minds of Unbelievers ( where the Gospel is published ) to their destruction , 2 Cor. 4. 4.

4. In prevailing over wicked men , to some gross and horrible iniquity , and after to follow them with the guilt till they destroy themselves : as in the case of Judas .

5. To reign and rule in the Hearts of wicked men , the Children of Disobedience , as their Lord and King , so making them willingly subject to him , Eph. 2. 2. 2 Tim. 2. 26. Col. 1. 13.

6. To use all endeavours to intice and insnare the Lords People with Sin , if possible , to ruine them effectually , 2. Cor. 11. 3. Eph. 6. 11. 1 Pet. 5. 8.

7. To prevent them ( if possible ) by some means or other from doing that good they might and ought to do , 1 Thes. 2. 18.

8. To accuse them for their miscarriages ( it may be much by his occasion ) both before the Lord and in their own Consciences to condemnation , if possible , to drive them to despair , Rev. 12. 10. Eph. 6. 11 , 12 , 13.

9. If he have no matter wherewithal to accuse them before God , he will accuse them with what they will do if God will but permit him to afflict them in Body or state , as in the case of Job , chap. 1. 11. and 2. 5.

10. And finally , He will use all his skill and power to the utmost of his limitation , to bring ruine and destruction both to the Bodies and Souls of Men ; for he goeth about like a roaring Lion , seeking whom he may devour .

CHAP. VII . Of the Fall of Man from his created Innocency .

THat God made Man upright after his own Image , hath been before treated on , but he continued not in that estate , but fell from it by transgressing the Law of his Maker , in eating the forbidden Fruit , Gen. 2. 16 , 17. and 3. 3 , 6 , 17.

Quest. Was that the only sin and transgression Quest. of our first Parents , that brought in Death and Misery on Mankind , i. e. the eating of the forbidden Fruit in the Garden ?

Answ. It was the only Transgression , Answ. the only Sin and Cause of Death ; there is no other thing mentioned in the Scripture ; and therefore it is presumption in any to pretend to more than what is written .

Quest. Is it likely , that God should inflict Quest. so great a Judgment for so small a Fact , as the eating of an Apple ? will it appear to be just and right in God so to do ?

Answ. 1. The less the mattter seems to Answ. be , that is required , or forbidden , the greater is the sin in him that transgresseth , he that will adventure the transgression of Gods Law for nought , for an Apple , will much more make a breach on a higher account , or supposed advantage : to sin for a little , or small matter , is as truly accounted a prophane spirit , as the greatest sinner , Heb. 12. 16. Esau for a morsel of M●at sold his Birth-right . And it argues a base spirit to transgress for a piece of Br●a● , Prov. 28. 21.

2. The wilful breach of a ( supposed ) little command , is as truly a sin and contempt against God , as the breach of the greatest .

3. This was a great Command , and all the Commands that God gave to man in his Innocency , so that it was the only great Command of God given to Man .

4. In this actual Transgression of Eating the forbidden Fruit was contained much of Sin , ( though the Act it self was the Transgression : ) For ,

1. There was not a giving to God that due Honour and Worship that was right and meet , nor had he respect to himself and his posterity as he ought , but sinned against God , Himself and Posterity in that one Act ; and so transgressed that general Law , Thou shalt love the Lord thy God with all thine Heart , and thy Neighbour as thy self : he failed in both , transgressed both , so that though his Sin and Transgression consisted in that one Act , yet it contained in it the breach of the whole Law , was a high affront against God , and wrong to himself and all mankind , attended with Pride , Unbelief and Disobedience ; they were willing to be as Gods , and obeyed the Devil rather than God ; so that the Sin was a great Sin , especially as committed against an infinite God .

2. Into what he fell , and that is expressed , 2 Into what be he f●ll . into a state of Death ; in dying thou shalt dye .

Quest. Did Adams Sin bring Death upon himself only ?

Answ. It brought in Death upon himself and all mankind , and a Curse upon the whole Creation , Gen. 3. 17 , 18 , 19. Rom. 5. 17 , 18 , 19.

Quest. Whence came it to pass , that the Quest. Sin of one Man should bring in Death , and a Curse upon all ?

Answ. 1. Because Adam was the Father Ans. of all mankind , he stood as a publick person , and all his posterity was considered as in him , and in him we all sinned , and in him we all fell into the same estate of Death , Rom. 5. 12.

2. Because the Contagion and Defilement of Sin came into us all , our Natures were corrupted , and by Generation ever since all the Sons and Daughters of Adam have been sinful , and defiled by Nature even from Conception , and this is that we call Original Sin , the sinful Nature and sinful Disposition that every one bringeth into the World with him , Rom. 5. 18. as by one Offence into all men , into condemnation ; so it is read in the Greek , Psal. 51. 5. Job 14. 4. by reason whereof they fall into actual Transgression sutable to their capacities as soon as born into the World , Psal. 58. 3. Rom. 3. 12.

Quest. What is the reason that the whole Quest. Creation should fall together with Man ?

Answ. Because that the whole Creation Answ. ( of the visible world ) was made for the use of Man , and therefore it was just with God , ( as a Curse upon Man for his Sin ) that it should fall with Man , and be cursed for mans sake , to add to the Curse that came in by sin .

Quest. What was the Life that Adam Quest. lost by his Sin ?

Answ. It was the Deprivation and loss Answ. of all that Good in which he was created , free from Sin ▪ Sorrow ▪ Curse and Death .

Quest. What Death was it that came in Quest. by Adams Transgression ?

Ans. A Death in Soul from the injoyment Answ. of Communion with God , a Death in Body , a Death in Sin , and by Sin all the Afflictions , Sorrows , Trouble and Misery in this world , and an Usher to the Misery in the world to come , Gen. 3. 19. Rom. 5. 12.

Quest. Was the Death that came in Quest. by Adams Transgression the first Death , that is the Death of the Body , or the first and second Death , the Death of Body and Soul eternally in misery ?

Answ. Adams Sin made way to the eternal Answ. Death in misery , though not the cause thereof ; for eternal Death and Damnation in Hell is not for Adams Transgression , but for the actual Transgressions of Men committed by themselves against God since the Fall : the Soul that sinneth it is that must die this Death : the first Death is the Punishment of Adams Transgression , which is still in execution ; all are liable to it , old and young ; but the second Death is for Mens actual Transgression against the second Covenant , which took place vertually in promise immediately after the Fall , on which account both Man and the World too was reserved in order to the Restauration .

Quest. By what means did Adam thus Quest. fall into sin and misery ?

Ans. By the Instigation of the Serpent , Answ. prevailing upon the Woman , Gen. 3. 1 , 4. which was taken out of him , Gen. 2. 21 , 22. and given to him by the Lord , that she might be a meet help for him , Ge. 2. 18. which may teach us , that those things that are ordained by the Lord for the use of Man do oft-times ( through Mans weakness ) prove to his hurt , Eph. 5. 13 , 14. and should teach the Woman Humility and Subjection to the Man according to Gods Ordinance , and not to usurp Authority , lest she be deceived , and deceive others , as Eve the Mother of all did , 1 Tim. 2. 12 , 13 , 14. 1 Cor. 14. 34 , 35.

Quest. Was it the Serpent that deceived Quest. the Woman ? or the Devil in the Serpent ? or the Devil in the form of the Serpent ?

Ans. The Devil in the Serpent ; for it 's Answ. said , that the Serpent was more subtile than any Beast of the Field , Gen. 3. 1. From whence the Devil is called a Serpent for his subtilty ; and his subtilty ( in part ) was in making use of the most subtile Creature to effect his design by : which may teach us , that Satan maketh use of the most subtile and likely ways and means to carry on and accomplish his designs by , in order to mans destruction . He made use of the Serpent to deceive the Woman , and the Woman to deceive the Man ; the Woman being the weaker vessel , he assaults her first ; and , prevailing on her , his work was more than half done ; for she was likelier to deceive the Man than the Serpent was to deceive her : therefore it deeply concerns all ( especially Women , who are the weaker vessels , and most liable to be deceived ) to be very heedful of Satans Wiles , and not to be ignorant of his D●vic●● .

CHAP. VIII . Of the Way and Means ordained of God for Recovery of Man out of this Estate .

MAn being fallen by Sin into a state of Death and Misery , gone out from his Maker , God did not let him go , but took hold of him again , designing to do him good , and that immediately after the Fall , in the first Promise , Gen. 3. 15. that the Seed of the Woman should break the Serpents Head . It was a Threat to the Serpent , but a Promise to Man ; in which behold ,

1. The Severity of God :

1. To Man , that had sinned , though by occasion of Temptation , yet the Curse and Judgment threatned , must come upon him ▪ Severity to the Serpent as a Creature and Beast of the Field , being used by the Devil for effecting so bad a work● therefore cursed must he be above all the Beasts of the Field , on his B●ll● must he go , and Dust must he eat , and enmity hath God set between him and the Woman , &c. which we see verified according to the Word ; Severity against the Devil , the chief agent in the work , expressed in these words , It shall break thy Head . i. e. the Devil ; he was the Serpents Head in this design ; the Head is the seat of Wisdom , Government and Speech ; the Devil in this sense is said to be the Head , who made use of the Serpent and governed him , and spake in and by him ; and therefore the Seed of the Woman , that is , Jesus Christ , that was to be born of a Woman , should break the Devil in his design , in his present work against mankind : so that Jesus Christ the Seed of the Woman to break the Serpents Head , ( which was a Threat to the Serpent but a Promise to the Womans Seed ) Mat. 1. 23. Gal. 4. 4. is the way and means ordained by God to recover Man out of that estate into which he fell by sin ; that as sin and death came in by Man , so deliverance out of that estate must come by Man , by Christ Jesus the seed of the Woman , both God and Man : and this Promise was frequently renewed from age to age , till the fulness of time was come that God had determined ; and then ( according to this and all his Promises ) he sent forth his Son made of a Woman , made under the Law , that he might redeem them that were under the Law , Gal. 4. 4.

Quest. What did Jesus Christ , for sinners , Quest. when he came into the world , in order to the Redemption of Man from sin and death ?

Ans. As the first Man brought in Sin and Death by Disobedience , so Jesus Christ the second Man wrought Deliverance , & brought Life and Immortality to light by Obedience , Rom. 5. 9. For as by one mans Disobedience many were made sinners , so by the Obedience of one many shall be made righteous : as Adams Disobedience brought us into a state of Sin and Death , so Christs Obedience is the alone way by which we must come into a state of Life , if ever we obtain it .

Quest. By what part of Christs Obedience Quest. is it , by which he accomplished the Work ? was it by his active or passive Obedience , or both ?

Ans. In some sense it was by both , but Answ. his passive Obedience it was that made actual satisfaction to the Justice of the Father for the sin of sinners , so far , as that God for Christs sake will pardon all that in truth believe this glad tidings , and turn to the Lord , receiving him as their only Saviour and Lord , to be saved and ruled by him , Ephes. 5. 2. 1 Joh. 2. 12. Hebr. 5. 9.

And his active Obedience , in the fulness and perfection thereof , was his perfect Holiness , by which he was fitted to offer up himself to God an acceptable Sacrifice for sinners , which perfect Obedience and Holiness in him as our Head , is become the Believers by imputation , and so his active Obedience is the Believers Sanctification ▪ as his passive is his Justification . 1 Cor. 1. 30. but of this more in the matter of Justification when I come to speak of that distinctly , so that , in a word , he gave himself , that is , his Life and Blood , for our Redemption , Justification & Salvation ; so that the Death and Sufferings of Christ it was , in which the Father was well pleased , and fully satisfied , as a propitiatory Sacrifice for sinners , a covering Sacrifice to cover the sins of those who believe and obey the Gospel out of his sight , i. e. the sight of his Justice in the pardon of them , Psal. 32. 1. Rom. 4. 7 , 8. Blessed are they whose iniquities are forgiven , and whose sins are covered , &c. and nothing can cover sin from Justice , but the Blood , the Sufferings , of the Son of God , Eph. 1. 7. Col. 1. 14. which doth present us with the evil of sin , and our bad estate thereby , that when God had a mind to help us , nothing less than the Blood of his Son could do it ; and with the strictness and severity of Justice in God , that when his own Son had undertaken the satisfaction , it must cost him his Life and Blood ; and the Riches of Grace and Mercy both in the Father and the Son for poor sinners ; the Father to give the Son to that end , 1 Joh. 3. 16. and the Son to give himself a Sacrifice for sinners , Joh. 10. 17 , 18. and the Father to accept his own only Son for sinners , that so he might extend Mercy to them , and make them who believe accepted in him . This Grace and Love of the Father and Son 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. Were it not so , the Plaister would not be as large as the Wound , 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 .

What 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-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 this is that birth which is from above , without which , no man can see the Kingdome of Heaven , Joh. 3. 3.

Obj. This is effected here in the Kingdome of Grace , &c.

8. Answ. True , It is so , in the beginnings thereof , in order to its perfection in the Kingdom of glory ; for it will not be perfected till the Resurrection of the body from the dead , that is called the day of Redemption , Rom. 8. 23. Eph. 4. 30. It is perfected already in Christ our head , the second Adam , who was the Lord from Heaven ; but it must have its time of perfecting in the members , begun here , and perfected in the day of Christ , 1 Cor. 13. 10. then it is , that our vile bodies shall be changed and fashioned like unto his glorious Body , Phil. 3. 21. Then the whole man shall come forth compleat in the Heavenly Birth .

2. This new Creation shall be effected 2 By a ne● Cov●nant . by , and under a New Covenant ; man lost all in the breach of the Old Covenant , but by the New Covenant he shall be renewed , and become Heir of all things , in , and with Christ the Head and Lord thereof , it 's New-Covenant Grace , and New-Covenant-Work , all true blessedness is by the New Covenant , i. e. the Covenant of this new estate , Jer. 31. 31. Heb. 8. 8. 13. & 12. 24.

Obj. This Covenant is said to be made , and to be of force from the death of the Testator .

An. True , it is so , it took its effect then , and virtually from the Fall ; from the first Promise , that the Seed of the Woman should break the Serpents head ; so that all the Saints since the Fall , were renewed and sanctified by virtue of this Covenant , which became the alone ministration of God to men , after the death of the Testator , in , and with whom the Covenant was made , and that before the world was , 2 Tim. 4 9. Tit. 1. 2. so that it hath had its effect virtually from the beginning , as a preparation to glory , but it is indeed the Covenant of the glorious Estate .

3. And in this New Covenant is brought 3 A new Law . forth a new Law , for this new People , the Law of Faith , and the Law of Love , Joh. 13. 34. A new Commandement give I unto you , that ye love one another , &c.

Obj. This was the Old Commandement , and from the beginning , the Sum of the whole Law , Thou shalt love the Lord thy God with all thy might , and thy Neighbour as thy self .

Ans. True , as the Law , it did require it , as imployed in it , but if any answered it , it was by the Grace of the New Covenant , though the duty of the Old ; but now it s the duty of the New Covenant , seated on the new terms of the Gospel , from the grace thereof , from the love of Christ , and effected thereby , Rom. 5. 5. The love of Christ is shed abroad in our hearts by the holy Spirit that he hath given to us , 1 Joh. 4. 19. We love him , because he loved us first : it s therefore new , because in all the Saints it s not only required , but is true both in him , ( i. e. Christ ) and in you , i. e. the Saints ; and this is that which is , and shall be , the great Law of the perfect and glorious Estate , in the new world , and that to Eternity .

4. There shall be a new habitation , or 4 A new Habitation . dwelling place for these new people , a new Heaven , and a new Earth , Rev. 21. 1. I saw a new Heaven , and a new Earth , and the first Heaven & the first Earth was past away &c. Is. 65. 17. & 66. 17. to these Peter hath Relation , 2 Pet. 3. 13. Nevertheless , we according to his promise , look for new Heavens , and a new Earth wherein dwelleth Righteous●ess ; in which note 1. That the Apostle in this Scripture , relates to the promise before mentioned , Isa. 5. 17 as appears in that he uses the express terms of that promise , and there is no other promise thereof in the terms exprest , in the Old Testament . 2. That it is to be understood literally , and not mystically , or spiritually , that is a wrong to the Scripture ; for it is the material visible Heavens and Earth that Peter treateth of , vers. 5 , 6 , 7. its the same that must be dissolved , and this is that which is frequently called in Scripture , the World , or Earth to come , Mat. 12. 32. Luk. 2. 35. Heb. 2. 5. the world , of which the Saints by Faith , are made Heirs , Rom. 4. 13. For the Promise that Abraham should be the Heir of the world , was not to Abraham , or his Seed through the Law , but through the Righteousness of Faith , and this cannot be understood that it intends , that all Believers should be accounted his Children ( though that be a truth , and is exprest , vers. 11. ) and that for two reasons : 1. It 's improper so to understand it , for so believers are rather his Heirs , his Children , and not he their Heir , for in this he is to be Heir of the world . 2. Because in this Heir-ship of Abraham to the world , his Children are Heirs to the same Promise with him , the Promise is to Abraham and his Seed , vers. 16. therefore it is of Faith , that it might be by Grace , that the Promise might be sure to all the Seed . What Promise ? to be the Heirs of the world : this is the Country that our Fathers were seeking after , and dyed in the Faith thereof , Heb. 11. 13 , 14 , 15. Wherefore God hath prepared for them a City , vers. 16. a Holy and Heavenly City , that must come down into this new world , Rev. 21. 2. New Jerusalem , that must come down from God out of Heaven , that the Tabernacle of God may be with men .

Obj. This seems to be expalined , vers. 9. Object . 10. to be the Church , the Bride , the Lambs Wife .

Answ. I question not , but that the Answ. Church , the Bride , the Lambs Wife , is included herein , but it 's a description , both of the City and of the Inhabitants , the like we have , chap. 3. 12. and Gal. 4. 25. Old Jerusalem was in Bondage with her Children , and vers. 26. but Jerusalem which is above is free , which is the Mother of us all . Here is new Jerusalem , the holy City , which is above , and her Children , which are the Saints exprest in these words , which is the Mother of us all ; who are born from thence , without which they cannot see the Kingdom of God , Joh. 3. 3. see Psal. 87. 3. and in this is clearly a distinction between the City and the Inhabitants , Heb. 12. 22 , 23.

5. The Saints shall then have a new 5 A new C●v●●ant name , Rev. 2 17. and 3. 12. as they are already in some measure made partakers of the new nature , and new name , they shall then be perfected therein 2 Pet. 1. 4. Phil. 3. 21. 1 Cor. 15. 44. 48 , 49. 53 , 54. they shall have a new name , Isa. 55. 15. he will call his Servants by another name , chap. 62. 2. and thou shalt be called 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. ●o conclude this Chapter ; this opens ● Window into that Truth , so much by most condemned ; that is , the personal Reign of Christ , with his Saints , where it 's like to be ▪ no doubt but in this New World , must have the Glory there , it cost him so Dear in preparing for it , and purchasing of it . Eph. 1. 14. In a word , it is , and shall be made by him , and for him . But of this I shall speak in Chap. 31. more fully and distinctly .

CHAP. X. Of the Order and Method of God , in preparing a People for this Glorious Estate ; which is , 1. By Effectual Calling .

MAN being created in a good Estate , Chap. 10 and by Sin faln from God , gone out into Darkness , Wrath , and Enmity : And God having opened a way of Recovery , that is , by Jesus Christ crucified . I shall now come to speak something of the Order and Method of God , in preparing , and bringing up a People to this State of Glory ; and that is ,

1. By Effectual Calling ; although it 's Of Effectual Calling . true , that Effectual Calling concludes the whole Work of Grace , in order to Glory , or else it is not Effectual . Yet in as much as it is so frequently , and distinctly spoken of in Scripture , I shall speak of it distinctly , to pass by the various use of the word , Call , Called , and Calling , in the Scripture sence ; I shall speak only of this Calling unto , and of Sinners , out of their lost Estate by Sin . Unto God by Jesus Christ

The Scripture presents us with , 1. A general Call , or Calling to all ; as all have sinned , and come short of the Glory of God , 1. A general Calling to all . and he hath opened a Way and Means full of Sufficiency for All ; therefore he calls upon All to come in , and accept of this Grace , where the Word of the Gospel comes ; and where it doth not , his Works doth so far , and sufficiently declare , and make known God to the World , as that they shall be inexcusable in the Day of Accounts , Rom. 1. 20. This general Call by the Gospel to Sinners , is fully confirmed in the Commission of Christ , given to his Apostles and Ministers , Mark 16. 15. Go ye into all the World , and preach the Gospel to eve●y Creature , &c. See , it 's likewise confirmed , Prov. 8. 1. to 10. and 9. 1. to 6. And of this first sort of Call , many , yea multitudes , are called , that will not Obey ▪ which is their sin , and will be their Condemnation , Prov. 1. 20 ▪ 24. The Truth hereof we see daily by woful Experience , that Men refuse their own Mercy , and destroy themselves , Hos. 13. 9. They judge themselves unworthy of the Life tendered them in the Gospel , in refusing the Wayes of Life , and choosing the Wayes of Death and Darkness ; preferring the Devil and his service before the Lord Jesus and his Ways of Life .

2. Others there are , who pretend to yield 2. A more particular Calling . Obedience to the Heavenly Call , and come into the Profession thereof ; but it is but faignedly , not in Truth , and with their whole Hearts , to give up themselves to God therein , and so come short of the Glory prepared , and promised ; not because there is any failing in the Truth of God , but because their Hearts was not Right with God , neither were they stedfast in his Covenant ; but like treacherous Judah , they turned not unto the Lord with their whole Hearts , but feignedly , Jer. 3. 10. And of this sort are such as either , 1. Receive the Word with Joy , without any Heart-Conversion to the Lord ; and for a while Believe , but when Tribulation , and Persecution ariseth because of the Word , by and by they are offended : Or , 2. Such as Profess to know God , but in Works deny him , being Abominable , and Disobedient , and to every God Work a Reprobate , Tit. 1. 16.

Or , 3ly . Such as are palpably Hypocrites , who come into the Profession of the Gospel , Designing some Base ends to themselves , and make use of Profession to Cloak their wickedness withal ; of the Discovery of these , the Scripture is full , Mat. 15. and 23 Chapters : And of Such is to be feared there hath been , and still are many in the visible Profession of the Way of Life , but such are still in the Way of Death ; For the Hypocrite in Heart do heap up Wrath , Job 36. 13. And the Hope of the Hypocrite shall perish , Job 8. 13.

Or , 4ly . Such as Foolishly content themselves with Lamps ( that is , visible Profession of Truth ) without Oyl in their Vessels ; that is , the Annoynting of the Spirit and Truth of Grace and Life in the Heart , like the Foolish Virgins , Mat. 25. 2 , 3 , 8 ▪ — 11 , 12. And thus having not the Wedding-Garment , i. e. Cloathed and Covered with the Righteousness of Jesus Christ , by Faith and sincere Obedience , come Short of Obtaining the End of the Heavenly Calling ; and so the Truth of that Word will appear , Mat. 22. 11 , 12 That many are Called , but few are Chosen .

A Third Sort of Call is ; such as are Effectually 3. Is the effectual Calling . called , by the Power of Christ in the Word of the Gospel , And turned from Darkness to Light ; and from the Power of Satan unto God : Such a Call as the Apostle was Partaker of , Gal. 1. 15 , 16. But when it pleased God , who separated me from my Mothers Womb , and called me by his Grace to Reveal his Son in me , &c. And this Call is Effected by the Word of God's Grace , which is his General Call to all , and Effected by some secret Divine Operation of the Holy Spirit in the Word of Grace , begetting Souls to the Lively Faith , and Hope of the Gospel , Sam. 1. 18. 1 Pet. 1. 3. And this Lively Faith and Hope , where it is in Truth ; that is , where this Effectual Calling is , it is of a purifying Nature , Acts 15 9. 1 John 3. 3. Every man that hath this Hope in him , purifyeth himself as he is Pure . This Divine Calling , it is in Scripture called :

1. A High Calling , Phil. 3. 14. Not only because it 's Effected from on High , but because they are called to High Things ; made Partakers of Heavenly Virtues ; interested in High and Heavenly Relations ; the Children and Servants of the most High God , as also interested in the High and Heavenly Glory , Made Heirs according to the Hope of Eternal Life .

2. A Holy Calling , 2 Tim. 1. 9. Called to Holiness , 1 Thes. 4. 7. vers. 3. 4. For this is the Will of God , your Sanctification , that you should abstain from Fornication ; that every one of you should know how to possess his Vessel in Sanctification and Honour . By Vessel in this place , I understand is intended our Bodies ; that every one might know how to possess his Body in Sanctification and Honour : So the word Vess●l in Scripture Sence imports , Acts 9. 15. 2 Cor. 4 7. For the Lust of Concupiscence and Fornication , ariseth in the Heart , and the Members are but Instruments to Execute what worketh from within ; and the Scripture saith , that the Body is not for Fornication , but for the Lord ; and know ye not , that your Body is the Temple of the Holy Spirit , 1 Cor. 6. 13 , 19. The Lord hath called his People ●o Holiness here , and to Happiness hereafter ; wonderfully are they mistaken , who think that the Calling to Christianity , is only to the Profession thereof here , and the Glory thereof hereafter , without Holiness , when the Scripture saith in express Terms , that without Holiness , no man shall see the Lord , Heb. 12. 14.

3. A Calling to Glory and Virtue , 2 Pet. 1. 3. Glorious Relation , and virtuous Conversation ; or Virtue , as the Way ; and Glory , as the End : This is that Calling the Apostle mentions , Rom. 8. 28. Who are the Called according to his purpose . And therefore it greatly behoves such to walk worthy of God , who hath called them to his Kingdome and Glory . 1 Thes. 2. 12.

4. It 's called a Heavenly Calling , Heb. 3. 1. Wherefore Holy Brethren , partakers of the Heavenly Calling ; it 's effected from Heaven , and possesseth the Soul with a Heavenly Mind , and interesteth in Heavenly Glory ; it being such a High , Holy , Heavenly , Virtuous , and Glorious Calling : It greatly concerns such to Honour their Christian Calling ; that as he that hath called them is Holy , so be ye Holy in all manner of Conversation and Godliness , 1 Pet. 1. 15.

The sum of the Matter wherein this Effectual Calling consists ; it is an Effectual turning of the whole Man , from Sin and Satan to God , ( in the way of the Gospel ) both in Heart and Conversation ; or an Effectual yielding up our selves in Obedience to the Heavenly Call , sincerely turning to , and following of the Lord ; as Paul , Gal. 1. 15 , 16. Acts 26. 19. And with purpose of Heart to cleave to , and follow the Lord , in wa● of constant , universal , and sincere Obedience : This is the special Effectual Calling , According to his purpose , to the obtaining of the Glory of our Lord Jesus Christ , and gives Right to the Promise of the Eternal Inheritance , Heb. 9. 15.

CHAP. XI . Of Faith . 1. What it is . 2. How it is wrought . 3. It 's Grounds , and it's Object . 4. It 's Excellency .

FAith is an excellent Divine Virtue ; that Chap. 11. Of Faith . which the Scripture layeth much stress upon , and that without which there is no Salvation : He that Believeth not shall be Damned . I shall therefore speak something distinctly concerning this Great and Divine Virtue of Faith : It 's satisfying and saving Faith only , that I shall endeavour to be speaking of .

1. I shall discover what Faith is ; Faith in 1. What Faith is . it self ( take it on all Accounts ) is a giving Credence to the Truth of God , it is to Believe God : Faith is a giving Credit to , or Believing a Report , be it in Humane or Divine Things : To give Credit to Humane Relations on Humane Testimony , is a Humane Faith ; to give Credit to the Divine Report of God in the Gospel , is a Divine Faith .

So that the Divine Faith of the Gospel to which Life is promised , is a Hearty giving Credit to , and Believing of the Truth or God , and Christ in the Gospel , with a hearty consenting to be Saved , and Ruled by the Lord Jesus .

1. That the Divine Faith , is a giving Credence to , and believing of the Truth of God in the Gospel ; this ( according to the Ministration ) hath been accounted the True Faith in all Generations , to Believe , and Obey God . This was the Faith of Abraham , the Father of the Faithful , Gen. 15. 6. Rom. 4. 3. Abraham believed God , and it was counted to him for Righteousness ; and it was accompanied with Obedience : Faith and Obedience always goes together , else it 's none of the Faith of God's Elect , Heb. 11 8. By Faith , Abraham when he was called to go out into a Place , which he should after Receive for an Inheritance ▪ Obeyed , and he went out , not knowing whither he went , Jam. 2. 22. See you how Faith wrought with his Works , and by Works was his Faith made perfect : And this was the Faith required , and accepted throughout that Ministration , 2 Chron. 20. 20. Believe in the Lord your God , so shall ye be established ; Believe his Prophets , so shall ye prosper . And their Failing herein , was their great Sin and Reproof , and the Cause of their other Sins and Judgments , Deut. 1 32. Ye did not Believe the Lord your God ; the Effects thereof are Described , both as to their Sins and Judgment , vers. 34. 35. Unbelief in this Matter , hath been the Condemning Sin , both in Law and Gospel , Isa. 53. 1. A Pophesy of the Gospel , compared with John 12. 38. Rom. 10. 16. Who hath Believed our Report , ( or our Doctrine , ) and to whom is the Arm of the Lord revealed , Mark 16. 15 , 16. Preach ( or Publish ) the Gospel to every Creature ; He that Believeth , and is Baptized , shall be Saved , he that Believeth not , shall be Damned ; that is , He that Believeth , and Obeyeth the Gospel , shall be Saved : This is the Gospel-Faith , heartily to Believe , and Obey the Gospel , is the Faith to which Salvation and Life is promised , John 20 31.

2. How this Faith is wrought ; it 's Effected 2. H●w it s wrought . in the hearts of Men by the Word and Spirit of Christ ; it must be a Word-Faith , or else it is but a Fancy , and therefore it must be wrought by the Word ; that is , the Word must be the Instrumental means thereof , because without it Persons know not what to Believe ; it 's the Instruction of the Gospel that directs to the Matter of Faith ; that is , what is to be believed ; without which Persons remain Ignorant of the Historical part of Faith ; the Truth of this is obvious and clear , both from Scripture and Reason , Rom. 10. 14. How shall they call on him in whom they have not Believed , and how shall they Believe on him , of whom they have not heard ? Where the Apostle , even from Principles of Reason , concludes , that as Faith is absolutely necessary to calling on the Lord , so is Hearing the Doctrine of the Gospel absolutely Necessary to Believing ; that is , to instruct in the Matter what to Believe , which without the Doctrine of the Gospel cannot be without a Miracle , which hath not been , nor is it God's way of Working ; and by the Gospel , do the Lord Efficatiously work the Saving Faith of the Gospel , Col. 2. 12. Heb. 12. 2. 2 Cor. 5. 5. It 's by the Word that Faith comes , John 17. 20. The Word being the Divine Revelation of the Will of God , accompanied with the Divine Power of God , accomplisheth the Work , 1 Thes. 1. 5.

3 What are the Grounds and Objects of 3. The Grounds and Objects of Faith . Faith ? The Ground of Faith , is the Truth and faithfulness of God in his Word , and his All-sufficiency to perform it .

1. His Truth and Faithfulness ; the Ground or Reason , why you believe a Man is , because you judge him to be Honest and True , that he will not ( knowingly ) tell you a Lye ; it 's true , in matter of Law , for Ending of Controversies among Men , both by the Law of God and Men ; the Oath of Two ( in Common ) determineth the Case , from Supposition that they will not Swear false . Though ( according to the Proverb ) the Word of one honest Man is a Surer ground of Credence , than the Oath of Two Lyers ; but the Truth of God in Divine Credence , is the sure Ground of Faith : And when a Soul comes to this pitch of Faith , to Believe , that he that hath spoken is God that cannot Lye ; that Faithful is he that hath promised , who will do it . Then he is quiet , it puts the Matter out of doubt ; and for this , he hath given us Two Immutable things , in which it is impossible for God to Lye , Heb. 6. 18. In which is included the Mercy of God ; for it is his Mercy to promise , and his Truth and Faithfulness to perform : Hence the Scripture saith , Mercy and Truth are met together , Psal. 8● . 10. And the coming of our Lord into the World , was to perform the Mercy promised to our Fathers , and to remember his Holy Covenant , Luke 1. 7● . So that there is a Concurrency of Mercy and Truth in God as the Ground of our Faith . 2. The All-sufficiency of God to perform his Word , his Mercy , and his Truth , is the ground of Faith . If an honest Man promise you that which he is able to perform , you give great Credency thereunto ; though there can be no Infallible Credence in this Matter : For Men ( be they never so Faithful , yet ) have not the power of Performmance in themselves , therefore may fail ; but God hath all power of Perforance in himself ; and this was the ground of Abraham's Faith , Rom. 4. 21. Being fully perswaded , that what he had promised , he was able to perform : And when God commanded him to offer his Son , ( for which he had so strong Faith ) he fixes both on the Truth and Power of God ; and on that account yields ready Obedience , Accounting that God was able to raise him up , even from the Dead , Heb. 11. 19. There is likewise an All-sufficiency in the Lord Jesus , for the accomplishing of the Word , and Work of Salvation for The Obiect of Faith . all true Believers , Heb. 7. 25.

And the same , that is the Ground , is likewise the Object of Faith ; that is , to what , and to whom we are to look in Believing , that is to God and Christ , Who performeth all things for us : We are to look to him , and Believe in him ; to have God and Christ in their Mercy , Truth , Faithfulness and Power always in our Eye , Isa. 45. 22. Look unto me , and be ye saved all the ends of the Earth ; that is , Gentiles as well as Jews , Mich. 7. 7. Therefore will I look to the Lord , and wait for the God of my Salvation , &c. Isa. 17. 7. John 3. 14 , 15.

4. What is the Excellency of Faith ? Faith 4. Of the excellency of Faith . is an excellent and choyce Virtue ; it 's called in Scripture ( for it's Excellency ) precious Faith , 2 Pet. 1. 1. To them that have obtained like precious Faith with us : It 's called Precious for it's excellent and precious Uses and Effects ; Which are as followeth :

1. It justifieth God in his whole Name ; 1. It justifieth God . especially , in his Mercy , Truth , Faithfulness , Power , Wisdom , Purity , and Justice , wherein Faith is mostly exercised ; He that believeth not God , ( abaseth , and abuseth him in his whole Name ) hath made him a Lyer ; but he that Believeth , justifieth God in his Truth , John . 3 33. He that receiveth ( i. e. Believeth ) his Testimony , hath set to his Seal , that God is true . No wonder that Unbelief must be punished with Damnation , s●eing it gives God the Lye , not only in not Believing that Jesus is the Christ ; Men may believe the general Doctrine of the Gospel , touching Salvation by Jesus Christ , by Education and Tradition , and not believe the Truth thereof , in matter of Holiness and Obedience , to conform thereunto , and that do as truly give God the Lye , as not to Believe the Doctrine of Salvation ; for if Men may be Saved in ways of Unholiness and Disobedience , the word of the Lord is not True which saith the contrary , 1 Cor. 6 9 , 10. Ephes. 5. 3 , 4 , 5 , 6. Heb. 12. 14. Rev. 21. 27. Therefore let God be True , and every Man ( in this matter ) a Lyer .

2. It 's that ( as the Condition ) will justifie 2. I● justifieth the Sinner . the Believers before God , Rom. 5 1. Therefore being justified by Faith , we have Peace with God : But of this , more at large in the Doctrine of Justification .

3. It 's of a Soul-strengthening Excellency ; 3. It 's of a Soul ▪ strength●ning Excellency . it helps to hold out , and to overcomeing the Spiritual Warfare , 1 Cor. 16. 13. Watch ye , stand fast in the Faith , quit ye like Men , he strong : Our strength in the warfare , is by standing fast in the Faith ; the Saints have many Enemies to Encounter withall , both within them , and without them ; and it is their stability in the Faith of the Gospel that is their strength , Eph 6. 16. In the Spiritual warfare with those high Enemies , the Saints are to Encounter withal , Exprest vers. 12. The chief Defence of the Saints in Faith ; Above all , take the Shield of Faith , wherewith ye shall be able to quench all the Fiery Darts of the wicked One . It 's that by which we must get the Victory over the World if ever we get it , 1 John 5. 4. And this is the Victory that overcometh the World , even your Faith . What we are to understand is intended by the World , see Chap. 2. 16. For all that is in the World , as the lust of the Flesh , the lust of the Eyes , and the Pride of Life , is not of the Father , but of the World . The World , the Flesh , and the Devil are the three great Enemies of the Saints ; and by Faith it is that they overcome them all . How so ? Why Faith believes the Truth of , and Interest in , better things than either any , or all of these can propound ; and that makes the Gracious Soul to slight All , and to account it but Dung and Dross , and to part with All , for the Excellency of Christ : It believes down the World , and Sin , and Satan ; believes in Grace and Strength from the Lord : Hence the Scripture saith , that we are kept by the Power of God through Faith , 1 Pet. 1. 5. God strengthens , keeps , and preserves his People in a way of Believing , not without , or out of the way of Faith : In a word , our Lord expresseth the Power of Faith , All things are possible to him that Believeth , Mark 9. 23. Faith believes all things possible for God to do , that he hath said he will do ; and all things possible for Man to do and suffer , that God calls him to ; it strengthens the Soul both in doing and suffering .

4. Excellency of Faith is ; it purifieth the 4. Faith purifieth the heart . Heart , Acts 15. 9. It 's of a purifying Nature in it's Exercise and Imployment ; it exerciseth it self about the Holiness of God in his own Nature , the purity of his Word and Will , the greatness of his Love in the Death of the Lord for Sinners , with the Holy ends thereof , &c. And this works the Soul into the Hatred of Sin , and 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 J●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. I●s the Mother of all ●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 excellen●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 eff●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 ●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 Commiss●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 Necessi●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 grante● 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 give● 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 Gra●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-●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 , Ez●k. 36. 31. Then shall ye remember your own ●v●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 godl● 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 proceed 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 ●●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 Comm●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 sin● 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 one to his own way , and the Lord hath laid on him the Iniquity of us all ; that is , he hath laid on him the Penalty , and Punishment of our Iniquities , as vers. 4. 5. explains it , He hath borne our Griefs , and carried our Sorrowes , he was Wounded for our Transgression , he was Bruised for our Iniquities ; the Chastisement of our Peace was upon him , &c. vers. 10. It pleased the Lord to Bruise him , he hath put him to Grief , when you shall make his Soul an Offering for Sin , &c. That is , his whole Man Body and Soul ; so Soul often imports in Scripture : Now if God the Father make his Son an Offering for sin , and lay the sin of Sinners upon him , he must needs be satisfied and Well-pleased with such an Offering .

2. Jesus Christ came into the World to 2. His Son came to do his Will. do the Will of God , Heb. 10. 7. Joh. 6. 38. Who gave him a Body sutable to this his Will , that he might have some what also to offer , Heb. 10. 5. and 8. 3. And it is apparent , that it was the very Designe of the Father in sending him into the World , that he might offer himself to God , a Sacrifice for the sin of Sinners , and therefore must needs be satisfied , and well-pleased in that Work .

3. The Scripture in plain terms , declares 3. The Scripture declares that he is satisfied . the Father to be well satisfied with , and in the Sufferings of his Son for the sake of Sinners :

1. From the Mouth of the Son himself , Joh. 10. 17. Therefore doth my Father love me , because I lay down my Life , &c. And the cause of his laying down his Life , see vers. 15. I lay down my Life for the Sheep . If God the Father loved him for doing this part of his Will , then surely he accepted him in it , and was well pleased :

2. From the Testimony of the Father , Mat. 3. 17. This is my beloved Son in whom I am well pleased ; that is , well pleased in all his Sufferings and Undertakings for Sinners , Eph. 5. 2. Walk in Love as Christ hath loved us , and given himself for us , an Offering and Sacrifice to God for a sweet smelling Savour . Jesus Christ was a satisfactory sweet smelling Savory Offering to the Father for the sin of Sinners .

4. The Efficacy of his Sufferings lay much 4. It lay much in the Fathers will . in the Will of the Father ; for if the Sufferings of Christ had not fully answered the Fathers Will ; there could not have been so clear satisfaction to us Sinners , that God had accepted the Sufferings of his Son for us as satisfaction to his Justice for the sin of Sinners : But Christ accomplishing his Fathers Will in the whole Work , it must needs be acceptable and satisfactory , Heb. 10 9 , 10. Loe I come to do thy Will ▪ O God , by the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all . So that it 's evident , that it was the Will of the Father that Christ came to Doe , and the suffering of Christ concurring with , and answering of this Will of God , is it by which the Work is effected , and we are sanctified .

5. These things thus considered , it necessarily 5. It followeth that the Offering of Christ was to satisfie Justice . followeth ; that there must be some great cause of this wonderful Offering that must be given to God for Sinners ; for the Scripture speaks , that this Offering was given to God , Heb. 9. 14. Who through the Eternal Spirit , offered himself without Spot to God , &c. And to what end may we suppose it to be , that He offered himself without Spot to God .

Was it only to fulfill his Will and Pleasure , or only to manifest his Love to Sinners , or only to be a Pattern of Sanctity and Sufferings to his People , as some imagine ; surely it must be both Irrational , and Irreligious so to imagine : It 's true , all these was included in it , but satisfaction to Divine Justice was the Foundation and Principal Cause of his Suffering ; he came to do his Fathers Will ; but it was in order to this , that so he might shew Mercy to Sinners ; can any Man rationally imagine , that God should send his only begotten Son into the World to be Abused , Scourged , Tempted , Buffetted , falsly Accused , unjustly Condemned , Crucified , lay Punishments upon him , &c. only to fulfill his Will , not relative to something further , or to commend Love to Mankind , or to be a pattern of Sanctity and Suffering . Would any Parent deal so with an only Son ? Would it not be justly accounted Irrational , and Tyranical ; God could have found out some more Moderate and Rational Way to have eff●cted such a Work . But the Scripture tells us , that Jesus Christ came to doe , and did that for us which the Law could not doe , Rom. 8. 3. which the Levitical Priesthood could not doe , Heb. 7. 11. to 19 , 24. to 27. With Silver or Gold , or Corruptable things could not do , 1 Pet. 1. 18 , 19. That he was an Offering for Sin and Sinners ; that he offered himself to God , that he Bear our sins in his own Body , Dyed for us , the Just for the Vnjust , &c. With Multitudes of like Expressions in Holy Scripture ; all which do abundantly discover , that the Sufferings of Christ was to satisfie Justice , and that the Father was satisfied and well pleased therein , and therewith ; and did love the Lord Jesus , because he was willing to undertake such a Service for Sinners , and that he doth on this account ; that is , for the suffering Sake of Christ , Pardon and Justifie those who Believe in , and Obey the Lord Jesus , 1 John 2. 12. with Eph. 1. 7.

2. As it relates to us ; that is , the Terms 2. As it relates to us , it is on the terms of Faith , Repentance , and Obedience . and Conditions on which it is administred to us , and that is on the Terms of Faith , Repentance , and sincere Obedience to the Lord : Though Justification comes free to us , without any Meritorious Work of ours as the Deserving Cause , yet as the Condition or Terms on which we must have it , which is but Reasonable and Religious , it is on our Faith and Obedience to the Lord . Hence it is that Justification and Salvation is so frequently in Scripture propounded on these Terms , and indeed it 's never propounded but on these Terms , either Exprest or Implied ; this was the Doctrine which was first begun to be preached by the Lord , Mark 1. 14 , 15. and confirmed by them that heard him , and were Commissioned by him , Mar. 16. 15 , 16 Luke 24. 47. according to that Commission so they taught in this matter , Act. 2. 38. Repent and be Baptized every one of you for the Remission of sins ; that is , that your sins may be Remitted , Acts 26. 18.

1. There must be the opening of the Eyes , and a turning from Darkness to Light , ( that is , to the Light of Gospel-Grace ) and from the power of Satan to God , and then followeth Remission of sins , That they may receive Forgiveness of sins ; where note , that Forgiveness of sins followeth a Soul turning to God , which includes both Faith , Repentance , and Obedience , according to the Gospel , and the Inheritance followeth Forgiveness of sins , that is , Justification : the sum of all is this , that where the Gospel is sincerely Believed and Obeyed , there is a Legal New Covenant-Right to Forgiveness of sins , and to the Inheritance , a Legal Right to the Justification , and the Glory of the Gospel , Heb. 5 9. He is become the Author Our right is continued on the same account . of Eternal Salvation to all those that Obey him . And as we come to have a Legal New Covenant-Right in Justification and Salvation , by Believing and Obeying the Gospel , so our Right is continued therein , by our Sincerity and Constancy therein : And this is , as abundantly Witnessed too in the Scriptures as the former , Mat. 10. 22. He that endureth to the End shall be Saved , Luk. 9. 62. No man having put his Hand to the Plough , and looking back , is fit for the Kingdom of Heaven , Mat. 5. 13. Mark 13. 13. And this is confirmed by the Apostles , Col. 1. 21 , 22 , 23. Heb. 3. 6 , 12 , 14. and 9 , 1. 11.

Object . This seems to imply a Possibility Object . of falling from Grace , after Believing and Obeying the Truth , which is contrary to the Scriptures , and the Common Received Faith of the Godly .

Answ. The Unchangeableness of the Love Answ. of God , and this Truth will and must stand together ( as I said before , we may not , nor must not so understand one Truth as to Destroy another ) .

1. Therefore I say , that the Lord knoweth them that are his , and who are effectually Called , and they shall be kept through Faith unto Salvation , 2 Tim. 2. 19. Nevertheless , the Foundation of the Lord standeth sure , having this Seal , the Lord knoweth them that are his . But we know ( as yet ) no otherwise but by Faith and sincere Obedience , and our Constancy therein , by which we are under the Law of Grace , of the New Covenant ; so that though we ought to believe the Unchangeableness of the Lord's Love in the New Covenant of his Grace ; and that there are a People known to him who shall be kept by his Power through Faith , and shall obtain the Inheritance promised ; and that we are of that Number , if we in Truth and Sincerity , Believe and Obey the Gospel unto the end . And the more stedfast we are in the Faith , and Constant , Sincere , and Universal in our Obedience , the Greater , and Well-grounded will be our Assurance , both of Interest , Standing , and Glory , 2 Pet. 1. 10 , 11. Rom. 2. 7 , 10. Rev. 22. 14. Luke 6. 47 , 48.

2. We must distinguish between the state of Grace , and the state of Glory ; the Assurance of the Saints in the state of Grace , must be distinguished from their assurance in the state of Glory , then all Doubts will be over : But in the state of Grace , there are , and will be ground of Doubts and Fears ; not to Fear or Doubt the Truth of the Gospel , and of the Love of God therein , or of the Changeableness thereof ; here our Faith should be without Doubting , but as to our Interest therein , and certainty of Obtaining ; in as much as it depends ( according to the Law of Grace ) not only on the Truth of God in the Gospel , but the Truth of our Faith therein , and Constancy of our Obedience to the end , and our Interest must flow from both ; for without the second we have no Interest in the first : So that it requireth not only Self-examination of the Truth of the Work , of the Heavenly Birth , and Regeneration , but Constancy therein to the end ; and by reason of the Corruption of our Natures , and Imperfections in those Divine Virtues to which the Promise is made , necessarily may occasion sometimes Doubtings and Fears ; and this seems to be owned by the Scriptures , to be rather a Virtue than a Vice , in Believers , Rom. 11. 20. Be not High-minded , but fear , Heb. 4. 1 , 11. Let us fear , left a Promise being left us , we come short , Prov. 28. 14. Happy is the man that feareth always : Not only feareth God , but feareth his own deceitful Heart , feareth a Heart of Vnbelief , to depart from the living God ; feareth to sin against God , whether in Omission , or Commission : This is a Godly fear , that must be where Grace is , and may sometimes be accompanied with Doubts and Godly Jelousies of a Man's self , & tendeth to establish the Soul in a well-grounded Assurance , sutable to the Gospel ; and this I must say , I had rather have Fellowship with Self-examining , Self-judging , and Self-fearing Souls , stable in the Faith , though as to Interest something , at sometimes mixed with Doubtings , than with High-flown Believers without all fear , that have High Assurance on Low grounds , scarcely able to give ( from the Law of the New Covenant ) a Reason of their Hope . But see this more in Chap. 15.

CHAP. XIV . Wherein I shall speak more distinctly to the matter of Faith , and of Justification by Faith : With Answer to several Questions and Objections about the matter .

HAving spoken something to the matter Chap. 14. of Justification what it is , and whereit doth consist ; that is , in the Pardon and Remission of sins , taking away the Guilt and Condemnation of sin , with the Terms on which we must have it , if ever we have it . 1. Relating to God . 2. Our selves , i. e. on the Terms of Faith , Repentance , and sincere Obedience . I shall in this speak more distinctly unto the Doctrine of Justification by Faith , and endeavour to answer such Questions and Objections , as ordinarily are , or may be made about it .

What the Faith is to which Justification is promised , I have already stated in the substance thereof , in Chap. 11. that it is to believe God in his Word , to believe the Truth of the Doctrine of the Gospel , of God's Grace to Sinners in Jesus Christ , which if True and Right , is accompanied with true Repentance , Truth of Love to God , and sincere Obedience ; or a Hearty and Willing Consenting to the Truth of the Doctrine of the Gospel , to be saved by Jesus Christ , and in all things to be Ruled by him as Lord and King .

They are vain Imaginations that People create to themselves , of a Faith without Repentance , or a Faith with Works , or a Faith without Works after their own Imaginations , and not after the Will of Christ , or to expect to be saved by him , when they have no mind to be ruled by him , Acts 3. 22 , 23. But as to the particular distinct Act of Faith , it is to believe God in his Word ; and that not only in this , but in all Cases , Faith is to believe God : It 's a Fancy and not Faith , that hath not the Word of God for it's Foundation . I intend in Divine and New Covenant Concerns ; Abraham believed God , and it was accounted unto him for Righteousness : This was the Faith of the Father , and may , or must we suppose the Faith of the Children to be another Faith ; see Vers. 23. 24. Now it was not Written for his Sake alone , that it was imputed to him , but for us also , to whom ●● shall be imputed , if we believe on him , who raised up Christ our Lord from the Dead .

Object . This with other Scriptures , mentions Object . 1 Believing in God , as well as Believing of God , 1 Pet. 1. 21. John 14. 1. so that it seems it is not enough to Believe God ; but we must Believe in God , and in Christ . Answ. It 's all one in substance , to believe in God and in Christ , is to believe his Faithfulness , and All-sufficiency ; that he is as good , and as true , and able as the Scripture reports him to be ; to perform his Word , you Believe in him , that he will not fail , &c.

But to return , the Faith of Justification is to Believe the Truth of the Gospel Record concerning the Justification and Life therein promised ( to those that do Believe ) by Jesus Christ Cr●cified , Rom. 5. 9. Much more being now justified by his Blood , we shall be saved from Wrath through him , Eph. 1 7. Col. 1. 14. To Believe this truly , being accompanied with the Concomitants of saving Faith , i. e. Love , and sincerity of Obedience , is the justifying , saving Faith of the Gospel , to which the Promise of Life is made , Mark 16. 16. He that Believeth , and is Baptized shall be saved ; that is , he that Believeth and Obeyeth the Lord , shall be saved : That of Baptisme ( being the first Initiating Ordinance i●to the vi●ible Constituted Church of Christ ) includes the whole of Obedience .

Object . But , What must we Believe ?

Answ. The Gospel , that which was to be preached ; Preach the Gospel &c. The Gospel is the Glad ●idings of Pardon ▪ Peace , and Life by Jesus Christ , Mark 1. 15. Repent yea and Believe the Gospel , was Christ's own Doctrine ; for further Confirmation of this Truth , see John 8. 24. and 20. 31. Rom. 10. 9 , 10. 1 John 5. 10 , 11. All which Scriptures if well weighed , with many others , bear testimony to this Truth , that Faith is , to believe God , to believe the Truth of the Doctrine of the Gospel .

Object . This is accounted , and called a Object . 2 Historical Faith , which though necessary to True and S●ving Faith ; yet it 's common to Wicked Men , and Devils , and therefore cannot be the justifying saving-Faith of the Gospel .

Answ. Notwithstanding it may be the Answ. Faith of Wicked Men and Hypocrites , and of Devils too : Yet it is the justifying Faith of the Gospel ; for the Difference lyeth not in the Matter believed , but in the Manner of believing : Wicked Men and Hypocrites may believe it , meerly as a History assent to it ; but they do not believe as Justified Persons doe ; We must distinguish in this Case , not in the Matter believed , but in the Manner of believing .

Quest. Wherein lyeth the Difference ? Quest.

Answ. The one , from either common Illumination , Answ. Education , Custom or Tradition , believes the same things , with a head-Assent to the Truth of the Gospel : But the other , believes it with the Heart , Rom. 10. 10. For with the Heart Man believeth unto Righteousness , Acts 8. 37. If thou believest with all thine Heart , thou maiest , Psal. 37. 31. The Law of God is in his Heart , none of his Steps shall slide . It 's the Promise of the New Covenant , that God will write his Law in the Hearts of his People ; that is , implant a Holy sincere Disposition of Faith , and Love , and the Fear of his Name ; the Heart is wrought after God , but Hypocrites have it at most , and best , but in the Head , in the Understanding from common Illumination , &c. There is a great deal of Head-Faith in the World , of Customary-Faith that will come to nothing : But where it is in Truth , in the Heart , it effects a Heart-Change , with a Change in the whole Conversation : Heart-believing , Heart-Love to God and his things ; Heart-hatred of sin , and Heart-obedience to the Will of Christ ; and thus He that is in Christ , is a New Creature , 2 Cor. 5. 17. And he that Believeth , hath the Witness in himself , 1 Jo● . 5. 10. and do , or might know , that he hath this Heart-Faith in him .

So that the Truth remains , that that which Men call a History call Faith , i. e. believing the History , the Truth of the Doctrine of the Gospel , truly as hath been demonstrated , is the justifying Faith of the Gospel . And as for Devils , if Christ had Dyed ●or them , and God had in the Gospel promised Life to them on the Terms he hath to M●n ; Li●e might be preached to Devils on the same terms as to Men : But God having in Justice left them without the reach o● this Gospel-Grace ; whatever they believe about it , let not Man quarrel about the easie way of Man's obtaining , i. e. Believe , Repent , and Obey the Gospel ; and be justified and saved .

Quest. But how shall I come to believe mine own Interest in Justification and Life , which hath been accounted with some , the Faith of Justification ?

Answ. True , it hath so with many , and I believe that want of Spiritual skill , hath done wrong to many tender Souls , and hath caused them to go with Sorrow to their Graves ; and that either , 1. In teaching , that the Faith of Justification and Life must be the Faith of Application , or assurance of Interest , which is not the Truth of the Gospel , but this of Interest must grow from that of Justification .

Or 2. In not laying the right Foundation of Assurance ; so Souls have been kept much in the Dark in this matter : For the Faith of Interest must be Founded on the Promise of Life ( if right ) as well as the Faith of Justification ; for it is to believe God , as I said before , all Faith if right , must be Founded on the Word of God . So that the right Gospel-way for Believers to Read their own Interest , and to Read their Names in the Book of Life , is , to make a Resultancy , or Conclusion from the Premises , ( thus ) God hath promised Justification and Life to them that do Believe and Obey the Gospel ; I do so Believe , therefore I shall be saved , and this is the Gospel-Ground or Reason of our Hope of Interest in Gospel-Grace and Life ; and thus our Interest will be grounded on the Promise of God in the Gospel . If I have the Faith of the Gospel , and abide therein , I am Justified , and shall be Saved .

There are three Things that it behoves Three Things considerable . Christians to be Instructed in , in this Matter , for their Support and Peace in this Mortal , and Imperfect Estate .

1. To understand and know , that to believe the Truth of the Glad-tidings of Salvation by Jesus Christ crucified , according to the Gospel , is the Terms and Condition of our Justification and Salvation , and that who doth so Believe shall be Saved .

2. That who so doth believe , hath the Promise of Life from the Law and Covenant of God in the Gospel , and from hence must claim his Interest in Grace and Life ; and if he claim it any other way , it may be a Fancy ; only note this , that we cannot be so Infalliable as to our particular Interest in Life , as we are ( or ought to be ) in the Truth of the Doct●i●e of the Gospel , ( as I have before minded ) because the one fixes only on the Truth of God ; the other not only on the Truth of God , but likewise on the Truth of our own Faith , which being accompanied with Imperfections , may occasion Doubtings : But of this more full in Chap. 15. of the Assurance of Faith .

3. That in all the Fa●lings of the Saints ( for the Lord knew that his People could not live perfectly without sin in his New Covenant of Grace ) his Law of Grace on this account is , that his People sincerely humble themselves , confess their sins , forsake them , and beg Mercy , and he will Forgive them , for the sake of his Son : And this is the Law of Grace in the New Covenant for support of Believers , in their Spiritual Race and Warfare after Conversion , and the way for them to have the Assurance of the Pardon of their daily Miscarriages ; it must come in from this Law of Grace ; it 's true , I sin daily , and come short in every Duty , I know that in me , that is in my flesh , dwelleth no good Thing . But it is my Burden , I am in Truth humbled , and do not only Watch and War against it , but do daily implore the Throne of Grace for Pardon : Hence I have ground from the Law of Grace , to believe mine Acceptance , and Remission of my sins ; this is the way of the New Covenant for the daily Pardon , Peace , and Comfort of the Saints , Mat : 6 12. Psal. 32. 5 Prov. 28. 13. Heb. 8. 12. 1 Joh. 1. 9.

Quest. The Scripture saith ▪ that we are Quest. 1. justified by Faith , Rom. 5 1. 2. That we are justified by Grace , Rom. 3. 24. 3. That God justifieth , and Christ justifieth , Rom. 8. 33 , 34. 4 That Works justifieth , and not Faith only , Jam. 2. 24. How may we understand these Distinctions , and reconcile the Scriptures ?

Answ. 1. Faith is said to justifie , not as Answ. the meritorious or satisfying Cause of Justification ; that is , Christ crucified only : But as the conditional Cause , or Terms on which we are justified ; that is , we are not , nor cannot be justified without it : This is the Law of the New Covenant , it 's said Rom. 4. 3. That Abraham's Faith was accounted to him for Righteousness , or imputed as vers 22. 23. Not that Abraham's Faith was his Righteousness to Justification , but God accounted him Righteous , and doth account one Righteous that doth Believe , or imputeth Righteousness to such a one that was not so accounted before , nor can be Righteous without it ; for he that believeth not must be Damned . So that Faith justifieth , as it is the condition of Justification in the New Covenant , on our parts to be performed , though in the Spirit and Life of the Covenant , or Law written in the Heart .

2. We are justified by Grace ; that i● , it 's all of Grace , and nothing of Desert in us ; our Faith is not any meritorious Cause in us , but it 's all Grace ; it 's Grace in God to give his Son for us and Grace in Christ to give himself , and Grace in God ( as to us-ward ) to accept the Sufferings of his Son for us ; and Grace in him , to Pardon and Justifie Sinners on their Believing ; so that it 's all Grace as from God , and we may , and ought to c●y , Grace , Grace unto it .

3. It 's God that justifieth , it is God the Father that justifieth :

1. Because he Prepared and D●signed the Sacrifice , and our Justification thereby , John 3 16. 1 Pet. 1. 18 , 19 , 20. Heb. 10. 5.

2. He accepted the Sacrifice for us when offered , Eph 5. 1. 2. and 1 , 6 , 7.

3. It is he that Pardons us ; that is , justifieth us for the Sake of Christ ( our Peace-Offering ) when we do believe ; and Christ is said to justifie us as the Meritorious , Satisfactory Cause of our Justification ; therefore it is said , Rom. 8. 34. It is Christ that dyed , &c.

4. We are said to be justified by Works , and not by Faith only ; because that the Faith to which Justification and Salvation is promised , must be a working Faith , and when Salvation is promised to Believing , we must understand it to be such a Faith as the Gospel intends ; that is , a Faith that carrieth in it Love , and sincere Obedience to the Will of Christ ; it is a Faith which worketh by Love , Gal. 5. 6. the contrary is a dead Faith , as a Body without a Soul , that will never justifie , Jam. 2. 26. Thus Works justifie :

1. The Truth of our Faith , for Faith without Works is dead

2. Works justifieth ( in some sence ) as Faith doth ; that is , not as the Meritorious Cause , but as the Condition , because the Faith to which Justification is promised , includes Works in it , and so is as truly the Condition of our Justification as Faith ; for the Gospel excludes that Faith as no Condition at all ; that is , without Works , so that Faith without Works is none of the justifying saving-Faith of the Gospel . So that thus considered , here is a sweet Harmony and Concurrence in those Scriptures , and helps to a more full Understanding of the glorious Method of God in this way of Justification and Salvation of Sinners , by Jesus Christ .

Object . The Apostle saith , Rom. 4. 4 , 5. Object . Now to him that worketh , the Reward is not reckoned of Grace but of Debt ; but to him that Worketh not , but Believeth on him that justifieth the Vngodly , his Faith is counted for Righteousness .

Answ. We are to understand in this Answ. Scripture by not Working , is intended Meritorious Working , that may deserve Life , vers. 4. it 's such a Working as that the Reward is not counted of Grace but of Debt ; not that we may not Work at all , that is prophane to imagin : But not to Work Meritoriously , so as to expect Justification and Life , as a due Debt for our Working ; here Works are nothing . He that Worketh not ( in this sence ) but Believeth : But Faith and Works as the terms on which God will justifie and save , of his own Love and Grace in Christ Jesus , is absolutely necessary to Salvation : And further , Works are necessary , for thereby we shew forth the Life of Christ in our Mortal Bodies , and glorifie God in our Bodies and Spirits ; who hath done , and doth all freely for us , and in us .

Quest. Do not this seem to make Faith Quest. and Works co-partners with Christ in the Work of Justification and Salvation , contrary to Col. 3. 31. Christ is all and in all . And Rom. 9. 32. They sought Righteousness , as it were by the Works of the Law .

Answ. It makes it no otherwise Co-partners Answ. with Christ in the Work of Justification , then God hath made it ; What God hath joyned together , let no Man put asunder : God hath joyned Faith and Work as the Condition , and the Sufferings of his Son our Lord Jesus , as the Meritorious satisfying Cause , and his own Eternal Grace in Christ Jesus as the Foundation , and applying Cause ; so all these doth concur in Unity , see Eph. 2 7. 8. Yet not of Works as any deserving Cause , lest any should boast , vers. 9. Tit. 3. 4 , 5 , 6 7.

Yet Works are absolutely necessary to Salvation , as the Concomitant of true Faith , and Condition of our Salvation , and Way that we must walk into Glory , For without Holiness no Man shall see the Lord , Heb. 12. 14. see Mat. 7. 24 , 25 , 26 , 27. Rom. 2. 7 , 8 , 9 , 10. Rev. 22. 14.

There are four things which stand in Unity , and it greatly concerns Christians to be instructed therein .

1. That all our Spiritual and Eternal Note four Things . Good , is Founded in , and is the Effect of the Eternal Love of God ; there is all the Grace and Glory of the New Covenant bottomed , 1 Tim. 1. 9. Jer. 31. 3.

2. That Jesus Christ is the Way , and Meritorious Cause of the accomplishing of this Salvation ; God never intended to save any One by his Grace alone , without Relation unto Jesus Christ crucified , Acts 4. 12. Though probably many saved-Ones have dyed without Faith in Christ Crucified , before he came in the Flesh , and had Suffered ; yet in the great Day , all the saved Ones shall know that their Salvation was effected by him .

3. That Faith is the terms on which we must have this Salvation , and so is ( on that account ) absolutely necessary ; for he that Believeth not , must be Damned .

4. That Works as included in Faith , and may not be separated from it , are absolutely necessary ; likewise without which the Faith is naught , dead , feigned , that will stand the Owners thereof in no steed in the day of Need.

Quest. Whether the Scripture do not hold Quest. forth the Justification of the Elect before Believing ? Some are of the mind that the Elect were justified from Eternity ; others that they were justified when Christ dyed ; that when God was Actually satisfied , the Elect must be Actually justified ?

Answ. Actual Justification cannot be , Answ. before , and without Faith , because it is contrary to the Doctrine and Law of the New Covenant , which is the ground of our Faith and Hope in the matter ; for that saith expresly , that He that Believeth not , shall be Damned , and Act. 13. 39. By him all that Believe are justified from all things , from which they could not be justified by the Law of Moses . It is a Doctrine the New Covenant is unacquainted with , and therefore contrary to the wholesome Words of our Lord Jesus Christ , and the Doctrine that is according to Godliness .

It 's true , we Read Rom. 8. 29 , 30. of a Calling , and Justification to be from Eternity ; but we must understand that as in God's purpose to be done , not as Actually done ; for a purpose in God to justifie , is not Justification ; and the Scripture will clear it self in this matter ; Whom he foreknew , them he Predestinated to be Conformed to the Image of his Son . Note , Predestination was to something in time , namely , to Conformity to Christ , which is not before Believing ; Whom he Predestinated , them he Called ; and Calling is in time , And whom he Called , them he Justified ; and whom he Justified , them he Glorified ; or as the Margin Reads it , them he is wont to Call , wont to Justifie , wont to Glorifie ; and take it in this Sence and It 's clear : But however , they were no more Justified , than Called , than Glorified from Eternity , which must all relate to Purpose , and to be Effected in time ; they are called Sheep , John 10. 16. Children , Gal. 4. 3. Yet still in Purpose , Rom. 4. 17. will clear us in this matter , and many other things of like concern , that God calleth things that are not , as though they were . They are not in Actual being , yet are in his Purpose to be in time ; we may as well say God made the World before he did it , and that the World was Drowned before it was , and that Christ was come in the Flesh , and had Suffered , and was Raised , and Ascended , and come again to Judgment , &c. before it was , or is , because it was God's Purpose , that all these , and Multitudes more of things should be done , which is indeed contrary to all Reason , and would overturn all Truth to say it is done : and as for Actual Justification , when Christ Dyed , and Rose again ; it 's true , there was Actual Satisfaction to Divine Justice , both given and taken , in order to Justification ; but Satisfaction is one thing , and Justification is another .

It 's true , if Christ had done for us , what he did , as our Surety , being bound with us to pay our Debt , if we could not ; and in so doing , had fully answered the Law to which we were liable ; then Actual Justification must have followed Actual Satisfaction , without all terms of Believing and Obeying ; for if the Surety pay the Debt , and Cancel the Bond , in strictest Law , the Principle is quit without any terms , and likewise no need of pardoning Grace , if the Satisfaction was such , that Christ as our Surety , paid our Debt in strictest Law-sence ; but it 's evident , that what Christ did for , and in behalf of Sinners , was by voluntary Contracts between the Father and the Son , John 6. 38 , 39. 2 Tim. 1. 9. and voluntarily undertaken by the Lord ; and the Satisfaction that Christ gave , and Justice took , was not the Payment of our Debt in kind , as our Surety obliged to it , if we could not do it ; neither was he the Person that the Law might expect Satisfaction from ; for the Law saith , The Soul that sinneth , that shall Die , and We all have sinned , and come short of the Glory of God . So that the Satisfaction that Christ gave , was voluntarily given , and graciously Received and Accepted , as Acts of Grace to us , both in the Son in Suffering , and the Father in Accepting ; and therefore it must come to us , as it is indeed , Acts of Grace ; and on the terms agreed on between the Father and the Son , which are published in the Gospel ; and it was no ways intended to acquit the Sinners presently without any more adoe ; no , it holds true , That he that Believeth and is Baptized , shall be Saved ; but he that Believeth not , shall be Damned . Therefore it concerns you to take heed how you understand Actual Justification , to be , when there was Actual Satisfaction , lest you put an end to the Terms and Conditions of Justification by the Law-Covenant of Grace , and to the Pardoning Grace of God the Father , and so miss of Justification and Life on the Terms propounded . This will make way for two Questions further .

1. Quest. What is the Reason that God Quest. should lay so much ●tress on Faith , as that there should be no Justification , nor Salvation without it ?

1. Answ. Because thereby we justifie Answ. God ( as I shewed before in the Excellency of Faith ) and so Honour him in his Truth , and All-sufficiency ; Unbelief is the Dishonourable sin , therefore the Damning sin , He that believeth not , hath made him a Lyer , 1 John 5. 10. but He that Receiveth his Testimony , hath set to his Seal , that God is True , John 3. 33. Which God takes well , and will justifie those that justifie him .

2. It was the Designe both of the Father and the Son , that this wonderful Designe of Grace to sinners , both in the Father and the Son , should come to us in the Way of Faith and Obedience , that it might be valued , and thankfully received ; and that God and Christ might be thereby glorified , Eph. 1. 3. 1 Cor. 6. 20. Else we must suppose the Designe to be to purchase a Liberty for Men to sin and serve the Devil , and dishonour God ; which would be Irrational , and Irreligious to imagin .

3. Because God and Christ in this Work did not only Designe to save Sinners from Wrath , but to make them conformable to the Image of his Son ; and the Entrance of this Conformity is at the Entrance of this Grace , even the first Work of Saving Faith ; and in this Conformity , must Believers grow up more and more , 1 Cor. 15. 48 , 49. 2 Cor. 3. 18. and 4. 10 , 11. Till they come to a Perfect Man in Christ , their Head , Eph. 4. 13.

Quest. 2. How can it be just in God , to Quest. lay the Sin and Punishment of Sinners upon a just Person that had not Sinned ? 1 Pet. 3. 18. The Just for the Unjust to bring us to God .

Answ. 1. God will clear his own Justice Answ. himself , Rom. 3. 26. That he might be Just , and the Justifier of him that Believeth in Jesus . Vers. 5. 6. Is God Vnrighteous , &c. God forbid : then how shall God judge the World , Gen. 18 25. Shall not the Judge of all the World do Right ?

2. Though it was not the same Persons that sinned , yet in the same nature is the Redemption accomplished , Heb. 2. 14. For as much as the Children were Partakers of Flesh and Bloud , he also himself took part of the same ; so that though not the same Souls that sinned , yet in the same Nature is the Satisfaction made and accepted , Rom. 8 3.

3. Christ did the Work voluntarily and freely for Sinners , and not by Computation ; otherwise there might not have appeared so much of Justice in it , but he freely undertaking the Work , having Power to dispose of himself in the Matter , Joh. 10. 17 , 18. And God the Father accepting , it was a wonderful Act , both of Justice and of Mercy ; Justice in the Father in punishing the sins of Sinners upon his own Son , and Mercy to us sinners , that we might have a Door of Hope for Deliverance .

Quest. Whether this Justification Quest. imputed on Believing , be a perfect , and compleat Justification ?

Answ. It is so from the Guilt and Answ Eternal Punishment of sin , ( yet notwithstanding , God will visit the In●quities , and sins of his People , as a Father for their good , Psal. 89 30 , 31 , 32 , 33. Heb. 12. 6 , 10. and doth judge them too ; but it is , that they may not be Condemned with the World , 1 Cor. 11. 30 , 31 , 32. ) For when sin is Pardoned , the Offender is free , and stands to God as if he had not sinned , as to the Eternal Condemnation ; which was the great Designe of God and Christ in this Transaction , Rom. 8. 1. There is therefore now no Condemnation to them that are in Christ Jesus , who walk not after the Flesh but after the Spirit , Col. 2. 13. 1 John 4. 17.

Quest. Is this Righteousness and Quest. Justification by Faith , the Everlasting Righteousness of Saints spoken of ? Dan. 9. 24.

Answ. As it is a perfect Righteousness , Answ. so it is in some sence Everlasting ; for we must stand Justified ( from the guilt of sin committed in this World , ) for the sake of Christ to Eternity ; the Bloud of Christ is called the Bloud of the Covenant ; that is , the Bloud of the New and Everlasting Covenant , which is the Covenant of the Glorious State , and so it is an Usher to the Everlasting Righteousness , that is to be perfected in the Persons of the Saints : Justification here for the sake of Christ , is our Righteousness unto Acceptation , Personal and Perfect Holiness in our compleat Conformity to Christ our Head , will be our Eternal ( Personal ) Righteousness in Glory , our Righteousness by Faith here , will bring us to the Righteousness of Holiness and Glory hereafter , Gal. 5. 5. Phil. 3. 20 , 21. Col. 3. 4. 2 Tim. 4. 7 , 8. ( See Mr. Wilson , in this Life , there is a justifying Righteousness , which is not had but by Faith , ( such as Abraham had ) it is perfect , but not Inherent in us ; it steeketh in Christ's Manhood as the Subject , and is ours by Imputation , Rom. 4. 4 , 5 , 6. There is a Righteousness of Sanctification , or sanctifying Righteousness in this World , &c. This is Inherent , but not Perfect , growing daily by degrees unto Perfection , Jam. 2. 21 , 22. More briefly thus , there is a Righteousness in Heaven both Perfect and Inherent , a Righteousness on Earth that is Perfect but not Inherent , which is Justification , or Inherent , but not Perfect , which is Sanctification . Thus far Wilson in his Scripture-Dictionary on the Word Righteous . ) In a Word , that which I believe in this Matter is , that the Imputed Righteousness of Christ here by Faith , must abide for ever , as the Foundation of our Eternal Happiness , that if ever that should fail , we must Perish : So that the Church in Glory shall for ever admire Jesus Christ crucified ; and know the Weight and Worth of the Bloud of the Covenants , and the Personal perfect Holiness of the Saints , shall be their Everlasting Personal Righteousness in Glory .

Quest. Whether the Imputation of Quest. Justification to a Believer on the First Act of True Faith , be Perpetual ? And whether One ought to Believe the Pardon of all Sin , past , present , and to come , as is the Apprehension of some ?

Answ. 1. Though it 's true , that the Answ. Justification of the New Covenant is certain and perpetual to true Believers , yet they stand in it by their Constancy in the Faith , and Obedience of the Gospel ; the Believer hath no ground to conclude it certain to him , any longer than he continueth in the Faith , for he stands by Faith , Rom. 11. 20. Thou standest by Faith , be not high-minded , but fear , 1 Cor. 16. 13. Watch ye , stand fast in the Faith &c. Heb. 3. 6 , 12. Yet we ought to believe that God will maintain our Faith , and keep us from Falling , Phil. 1. 6. 2 Tim. 1. 12. Jude , vers. 14. Else we could have no solid Comfort .

2. And although I know no ground to believe the Pardon of sins before they are committed , and that :

1. Because I know no Scripture . Rule for such a Faith , it is an Unscriptural Fancy , and Imagination .

2. The Scripture doth direct us to the Pardon of sin after it is committed , and the way in which we must expect to have it , ( though not the cause ) that is , in a way of Confessing , ( as hath been before-minded , ) 1 John 1. 9. Forsaking , Prov. 28. 13. Prayer , Mat. 6. 12. Forgiving of others , Mat. 18. 35.

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 Willing , and Universal Obedience to the Will of Christ ; he that loveth the Lord sincerely , will Obey him Universally ; it 's in Vain to talk of Faith and Love without Obedience , see Psal. 119. 6. John 14. 15. 1 John 2. 3 , 4 , 5. 1 Pet. 1. 14 , 15. Whoever accepteth of Jesus Christ to be his Saviour , must , and doe Willingly consent that he shall be his Lord to Rule him .

Quest. What is the Reason that Quest. God should bring Forth , Accept , and Apply unto Men such a Righteousness unto Life , in the New-Covenant which is not their own , but of Grace , imputed and Accounted theirs on Believing , &c.

Answ. His own good Will and Answ. Pleasure , his everlasting Love and Grace :

1. No Desert in us ; there was nothing in us , unless our Misery , that called to the Depth of Mercy , Psal. 42. 7 , 8. Deep called to Deep : The Depth of our Misery , that called to the Depth of Mercy , and the Love of Pitty and Compassion in God , brought forth this Free Ministration of Grace and Life by Jesus ; and this is rendred as the Cause , Joh. 3. 16. God so Loved the World , that he gave his only Begotten Son , that whosoever Believeth in him , should not Perish , but have Everlasting Life . What he hath Done for us on this Account is Love , and likewise what he Worketh in us , Eph. 2. 4 , 5.

And 2. His Eternal Councel and Purpose , as well as his Eternal Love , Eph. 1. 11. The Apostle speaketh of this Wonderful Mistery of Grace and Life , through Faith in Christ ; saith , He worketh all things after the Councel of his own Will . And Isa. 25. 1. The Prophet speaking of the Restauration-Work , saith , Thy Councels of Old , are Faithfulness and Truth , all the Salvation-work of the New-Covenant , is the Effects of God's Ancient Purpose and Councel .

3. Because else there could have been no Salvation for Man ; our own Righteousness could not have done it , at best , that could have been but as filthy Rags , Isa. 64. 6. Though we had endeavoured to Answer the Righteousness of the Law , Acts 13. 39. Phil. 3. 9. It must have left us short of Justification and Salvation , Joh. 8. 24. If you believe not that I am He , you shall Die in your sins .

4. That so our Justification and Salvation might be sure , Rom. 4. 16. Therefore it is of Faith , that it might be by Grace , to the end the Promise might be sure to all the Seed , &c. It is a Righteousness that will not Fail , though we in many things , through Weakness fail , Rom. 7. 18 , 19. Jam. 3. 2. Yet the Apostle Triumphs in this Righteousness , because it 's sure , Rom. 7. 25. and 8. 1. It 's called the Sure Mercies of David , Isa. 55. 3. and an Everlasting Righteousness , Psal. 119. 42. Thy Righteousness is an Everlasting Righteousness , and thy Law is the Truth . Christ our publike Person , having undertaken the whole Work , both for us , and in us ; it 's very sure to those who commit themselves to him , to be Saved , and Ruled by him , John 6. 38 , 39. Phil. 4 13. Eph. 3. 16 , Isa. 26. 5.

CHAP. XV. Of Gospel-Assurance ; and whether Assurance of interest in Christ , in Grace and Glory , may be attained in this life .

I Shall now come to speak something about Of assurance of Faith . Gospel-assurance , or the assurance of Faith , whether the assurance of interest in Justification and Salvation may be attained in this life , on this side the possession of the purchased inheritance : and as for the assurance of Faith , we must consider it in two particulars .

1. Assurance of Faith in the truth of the Assurance of Faith in the Doctrin . Doctrine to be believed , and the truth and faithfulness of God therein , this being the Faith to which Justification is promised , ( as hath been before proved ) and in this , assurance of Faith is requisite unto Justification and life ; for if we falter in the truth of the Doctrine , we must needs fail in the whole ; by believing the truth of the Doctrine of God , we justifie him , and set to our seal that God is true ; and he will justifie those who justifie him : if we believe not , yet be abideth faithful , ( to those who believe , ) he will not , he cannot deny himself , 2 Tim. 2. 13. this being the Faith of Justification and life , of this we ought to be fully assured , and infallibly , and undoubtedly satisfied of the truth of God in his Word , and of all things related therein , relating to Salvation by Jesus Christ Crucified , raised and ascended : Joh. 6. 69. We believe , and are sure , that thou art the Christ the Son of the Living God , Chap. 8. 24. If ye believe not that I am he , ye shall die in your sins ; so that Assurance in this is positively necessary , i. e. the full assurance of Faith ; this Peter Preached as necessary to Salvation , Act. 2. 36 therefore let all the house of Israel know assuredly , that God hath made that same Jesus , whom ye have crucified , b●th Lord and Christ ; 1 Thes. 1. 5. Our Gospel came not to you in word only , but also in Power , and in the Holy Spirit , and in much assurance , &c. to that end was those mighty gifts given to , and by the Apostles in the Primitive time , for confirmation of the truth of the Doctrine of the Gospel , Act. 5. 3. 1 Pet. 12. which confirmation stands firm to us , and to all believers to the Worlds end ; though , it 's true , it is by the work of the same spirit , in the same Doctrine that doth establish our hearts therein , 2 Cor. 4. 13.

Yet in this it 's possible for gracious souls sometimes to be under temptation , and to want that assurance of Faith as is requisite in so weighty a matter as this is ; there is no temptation but a Christian may be assaulted with ; consent is the dangerous sin , and in this matter , to depart from the Faith , and to reject Christ crucified , and Salvation by him , is the unpardonable sin , Heb. 10. 26. 29. and 6. 4 , 5 , 6.

Many gracious souls trouble themselves The unpardonable sin in two things . about this sin , fearing themselves to be guilty thereof , through their ignorance of the sin what it is : all sin ( it's true ) is against the Holy Spirit , but the unpardonable sin , or sin unto death , consists especially in two things ;

1. A wil●ul departing from the Faith , and refusing and rejecting Salvation by Jesus Christ crucified , by persons after they have professed Faith in him , and obedience to him , according to those Scriptures before mentioned .

2. A wilful and malicious opposing of the Spirits workings , or any known truth of the Lord Jesus , after conviction , that it is the Holy Spirit , and the truth of the Lord Jesus ; yet contrary to light and convictions of conscience , for base , by , and fleshly ends to oppose , contradict , and blaspheme , is the sin against the Holy Spirit ; and this is it mentioned , Mat. 12. 31 , 32. with v. 24. but for Christians to meet with doubtings about the matters of Faith , ( though they ought to watch and war against it ) they have no ground to draw sad conclusions against themselves , though it's cause of humiliation . For support in such cases , consider , 1. The Prophet , Psal 89. 34. 19 , to 37. the Lord having made great and precious promises to David , and in him to Christ , on the new covenant account , in which was much of the Gospel Grace ; yet immediately his Faith fails in the whole , as if God had made void his covenant , and broken all his promises in that matter , ver. 38. 45. which hath been fulfilled on the natural seed , and worldly Kingdom , to visible appearance : but as it related to Jesus Christ , it stands firm , and he is exalted upon the Throne , and the Promise is sure to all thee seed . 2. John the Baptist , who had many high confirmations from Heaven concerning the Lord Jesus , that he was the Christ ; he saw the sign upon him , which God gave him , by which he should know him , Joh. 1. 33. insomuch that he could say , ver. 34. 56. I saw , and bear record , that this is the Son of God ; and behold the Lamb of God , &c. and heard the voice from Heaven saying , This is my beloved Son , &c. yet after all these testimonies and assurances of his Faith in this matter , he being in Prison , comes to doubt whether he was the Christ or not , Matt. 11. 3. Art thou him that should come , or do we lo●k for another ? which discovers that there was in John a doubt whether he was the Christ or no : and this appeareth not only by the message or question , but if we consider , 2. the time when he sent , when he was in Prison ; it was a Prison temptation : 2. By the answer of Christ to John to strengthen him under this temptation , Go and shew John those things that you do hear and see , &c. 2. By his answer to the multitude , What went ye out to see , a r●ed shaken with the wind ? &c. which clearly imports , that John was shaken in his Faith ; and yet for all that , he was a Prophet , and more than a Prophet , v. 9. Which clearly imports , that gracious souls may come under temptations and doubts in matters of Faith of highest concernment , and yet be gracious still : yea further , gracious persons may , through a sudden fit of fear , and surprisal by temptation , not only doubt in the main matters of Faith ▪ but even deny the Faith they have been established in . The case of Peter is full in this matter , who denied and forswore his Lord : but the difference lieth here , the gracious person may fall by a sudden surprisal of sinful fear , and weep bitterly for it when it is done , and loves the Lord the more ; but the other deliberately resolved , and wilfully departs from the Lord , and will no more of him , but with the dog returns to his vomit , and with the sow that was washed , to her wallowing again in the mire : yet it deeply concerns souls to be heedful of such temptations .

2. The second sort of Assurance , is the 2. Of Assurance of Interest . assurance of interest in the Doctrine believed ; and in speaking to this , I shall shew , 1. That there is a Gospel Assurance of interest in Grace and Glory to be obtained in this World . 2. What this Assurance is , and how , and how far it may be attained . 3. What it is that ordinarily hinders persons from obtaining thereof .

1. That a well grounded Gospel Assurance 1. That it may be attained . of Faith may be attained here in this life ; it is that which many Saints have attained , and a possibility is stated for all to attain it . 1. That many have attained it , Job , though under afflictions , yet could say , I know that my Redeemer liveth , &c. whom I shall see for my self , &c. Job . 19. 25. 27. and the Prophet could say , after a cloud of darkness , and temptation , Psal. 73. 24. 26. Thou shalt guide me by thy counsel , and afterward receive me to Glory ; and Paul , Gal. 2. 20. I live by the faith of the Son of God , who loved me , and gave himself for me : and 2 Tit. 4. 7 , 8. I have fought a good Fight , I have finished my course , I have kept the Faith , from henceforth is laid up for me a Crown of Righteousness , which the Lord the righteous Judge will give me at that day , &c.

But , 2. Lest it be objected by any , that these were extraordinary persons , and therefore may doubt whether it be attainable by believers as such ; a possibility is stated for all to attain it : and this will appear in the promise ; it 's promised ( not Prophets , or Apostles , or Ministers as such ) to all Believers ; he that believeth , and is baptized , shall be saved ; and John 6. 40. and this is the will of him that sent me , that every one which seeth the Son , and believeth on him , may have everlasting life , see Act. 16. 31. Rom. 10. 9. If God hath made the promise of life to believers as such , without distinction , he hath stated a possibility to believers to obtain a Gospel assurance of their Salvation .

2. It appears in that it was the Apostles work , ( and should be the work and endeavour of every faithful Minister ) to help Believers in this matter , that so they might attain a well groun●e● comfortable assurance of their intere●t in the grace of life ; so Paul , Rom. 3. 22. The righteousness of God , which is by Faith of Christ , unto all , and upon all that believe ; and Chap. 8. 1. There is therefore now no condemnation to them that are in Christ Jesus , wh● walk not after the flesh , but after the spirit : 1 Joh. 5. 13. These things have I written to them that believe , &c. that ye may know that ye have eternal life , &c. The Lord's design is not only to give his people eternal life , but he would have them to know it for their comfort ; and for that end he hath stated clear grounds in his Word , by which they may come to know it , as I shall endeavour in the second place to shew what it is , and ●ow it may be attained .

2. What this Assurance is , and how far it may be attained 1. What it is , it is called in Scripture sometimes , the assurance of Faith , Heb. 10. 22. Let us draw near in full assurance of Faith , Heb. 6. 11. The full assurance of hope , the full assurance of understanding ; Col. 2. 2. Confidence , boldness ; Eph. 3. 12. Heb. 10. 35. The confidence of hope ; Heb. 3. 6. Whose house are we , if we hold fast the confidence , and the rejoycing of the hope firm to the end . The assurance of Faith , Hope , Confidence , is sometimes higher , and sometimes lower ; sometimes more , sometimes less , according to the souls exercise in the word of Life , and work of Faith , and the working of the Spirit in the word of Faith ; for there is no such assurance to be attained here , as when we come to the possession of the Kingdom and Glory promised , when all occasion of doubting shall be done away : for the assurance here , is but the assurance of Faith , Hope , and Confidence , which affords Peace , Joy , and Consolation : the Scripture ( and so must reason too ) make a vast disproportion between the life of Faith , and the life of present and full Injoyment , 2 Cor. 5. 7. We live by Faith , and not by sight , that is , not by present injoyment ; Heb. 10. 38. Now the just shall live by Faith , that is , now in this side the Glory promised , in which it may be supposed , is danger of drawing back : If any man draw back , my soul shall have no pleasure in him .

2. How it must be obtained ; the assurance 2. How it must be obtained . of Faith and hope must be attained by a reflect act of the soul , or a resultancy , or conclusion from the condition , on which life is promised ▪ to instance , Mat. 5. 3. &c. are many precious promises made to persons that are indowed with those Divine Virtues therein exprest , as , Blessed are the poor in spirit , &c. Who so finds those Virtues in him , may , and ought to claim his interest in the promises : so Mat. 16. 16. He that believeth , and is baptized , shall be saved ; that is , he that believeth , and obeyeth the Lord , ( of which , Baptism is the first , and ingageth to the whole duty of the Gospel ) shall be saved ; I do believe and obey the Gospel , therefore I shall be saved : so 1 J●h. 5. 1. Whosoever doth believe that Jesus is the Christ , is born of God ; this Faith , if right , is accompanied with those other Virtues mentioned , as love to God , love to his people , obedience to his will , and his Commandments are not grievous , it getteth victory over the World , &c. as ver. 2. By this we know we love the children of God , when we love God , and keep his Commandments ; ver. 3. For this is the love of God , that we keep his Commandments , and his Commandments are not grievous : that is , they are not grievous to Believers ; ver. 4. Whatsoever is born of God , overcometh the World ; and this is the victory that overcometh the World , even your Faith . What the World is that Faith overcometh , the Apostle had before explained , Chap. 2. 15 , 16 , 17. Faith getteth the victory , by fixing the soul on better objects than the World is : Heb. 5. 9. He is become the Author of eternal Salvation to all them that obey him . Now the resultancy from the whole is , I do believe that Jesus is the Christ , and my Faith is accompanied with love to God above all , and do love his people for his sake ; and do sincerely desire to know and do his will , and keep his Commandments ; they are not grievous to me , but my failing therein , is my grief ; and by this Faith I have overcome the World , and am dead to it ; and it is my real desire and endeavour to abandon all things that are contrary to the will of the Lord , to abhor that which is evil , and to cleave to that which is good ; therefore I am born of God , therefore I have an interest in the new covenant , this is the way appointed of God , in which they may make their Calling and Election sure , if they give diligence to it , 2 Pet. 1. 10. and these are the things that John write in his Epistle to them that did believe , that they might know that they had eternal life , 1 Joh. 5. 13. and according to our abounding in those Divine Virtues , or not abounding , so will our assurance be , 2 Pet. 1. 10 , 11.

Quest. Is not Assurance the immediate Quest. gift of the Spirit ? does not the Scripture speak of being sealed with the Holy Spirit of Promise , Eph. 1. 13. 2 Cor. 1 22 ?

Answ. 1. It 's without all question to me , Answ. that the ground of all sealings is from the Holy Spirit , and that he doth refresh the hearts of Believers , and seal up love to them in the waies of his own appointment ; yet for persons to take that for a sealing evidence , which relates neither to word , nor work of the Spirit , but some apprehended over-powrings , or ●rong perswasions without all grounds , ●rong confidence and consolation , but knows not ●rom whence it comes , can give no reason thereof , but supposeth that it 〈◊〉〈◊〉 be from the Spirit : this may 〈◊〉〈…〉 on of our own spirits , or the 〈◊〉 who can transform himself into an Angel of l●ght ; and I fear many souls have miscarried on this account .

2. The assurance and comfort of Saints must come in by believing , ( if right ▪ Rom. 15. 13. The God of Hope fill you with joy and peace in believing : as , 1 Pet. 1. 8. What ever comes in any other way , may prove a ●ancy , and Faith in this matter must have a relation to the word of Grace , or the work of the Spirit suitable to some word , or both , in which is found the sealings of the Spirit , it must be in and by the word and work . The Spirit was promised and given for a twofold Seal . 1. To seal the truth of the Doctrine , to be believed by its gifts and mighty works , in and by the Ministers thereof ; and 2. To seal the truth of our Faith relative to interest in that Doctrine , and that is by the word and work of the same Spirit

1. By the word , Joh. 16. 13 , 14. Where ●he Spirit seals by the Word . the manner of the Spirits work is 〈◊〉ed ; that is , he shall guide you into truth , ●e 〈◊〉 not speak of himself , he shall shew you things to come , he shall glorifie me , he shall take of mine , and shew it unto you ; so that the way of the Spirits working and leading into truth is , in opening the Word , and shewing the goodness of the Word , the Doctrine of the Gospel which leads us to Christ ; for he shall glorifie him , and take of his , and shew it to the soul ; and there is nothing of Christ to be shewed to us , more than is revealed in , and by the Word : so that the Spirits sealing is in , and through the Word ; and this Believers have experience of , more or less , ( of the Spirits sealing through the Word , read , heard , and applyed ) to their joy and comfort ; for the Spirit comforts , by opening Christ , and the blessed truths of the Gospel relating to him , by his Word , and his Ordinances appointed for that end .

Quest. In what manner doth the Spirit Quest. work by the Word , in sealing up assurance to the souls ; is it by an immediate bringing in of Scripture over-powringly unthought on , or unexpected ?

Answ. Sometimes the Spirit of Christ Answ. may so work , and I question not but that in some cases , and at sometimes he hath so wrought , though it 's not so usual , nor alwaies may it prove so fafe to be depended on ; for when we respect more the manner of its being brought in , than the matter ; and the shew of the sealing testimony ( as apprehended ) lieth rather in the manner than the matter ; Sathan may transform himself therein , and deceive the soul : I have known some looking so much after the manner of receiving evidence in 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 cl●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 come●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 hea●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 much , and more than the other , unless souls will live for ever under one single sealing evidence , ( as I fear too many do so neglect the daily exercise of Faith , ) or expect daily renewed sealings , which I suppose are not ordinary in this way ; whereas those Divine Virtues of the Spirit to which the promise is made shall never totally fail , in truly gracious souls ; though through the prevalency of corruption they may be clowded , yet the soul may through all the clowds of darkness , see something of the Divine stamp left and remaining on the heart : if sometimes ( to apprehension ) there should appear nothing but a sense of sin , and bitter weeping for it , with a heart longing after Christ , as was sometimes the case of Peter , yet this is something , yea very much of the Divine impression , and so it appears to be the sure way for solid peace , and salvation in the end .

3. What it is that ordinarily hinders 3. The hindrances of Assurance . Christians from obtaining this assurance ; though first ▪ I fear that many Christians content themselves with an ungrounded assurance , and such need to be startled out of their groundless security : and , 2. Others scarce trouble themselves about the matter , but content themselves in the form of the Gospel , leaving the matter of assurance of interest to those that will trouble themselves about it : but it 's that which does concern every true Christian ( both for his own comfort , and the comfort or conviction of others ) to be able to give a reason of his hope , a grounded and comfortable assurance of interest in Christ and Grace being of that worth ; for a comfortable walking with God here , ( though not the essence of Christianity ) I shall endeavour to state some of the lets and hindrances , that Christians may escape them , and obtain the mercy .

The first let or hindrance I shall mention , Le ts and hindrances of obtaining Assurance . ariseth from the confused notions about the way of obtaining thereof , which have occasioned many miscarriages ; some to conclude that they have it , when it 's to be feared they do mistake , and if so , they deceive themselves , and others , serious seeking souls , sent with sorrow to their graves , for want of right direction from the Word of Life in this matter .

1. It hath been by many supposed , that 1. Supposing the Faith of interest to be the Faith of Justification . the Faith of assurance of interest , hath been the Faith of Justification ; and hence persons falling sho●t in this , conclude that they have no Faith at all , but that they are in a state of unbelief : I have known some to lie in sorrow , complaining they had no Faith , and so under fears of perishing , because they could not believe their own inter●st , being unskilled in the right way of making it up to their comfort ; I have asked them , do you believe in truth that Jesus is the Christ ? they answer , yea , then you are born of God , Joh. 5. 1. Do you believe the truth of the Doctrine of the Gospel concerning the life and salvation held forth therein by Jesus Christ crucified ; ( yea ) then you have that Faith to which Salvation is promised : Mar. 16. 15 , 16. 1 Joh. 5. 10 , 11 , 13. Do you believe with your heart that God hath raised Christ from the dead ? if you do , you cannot but believe that he died fo● our sins , according to the Scripture , ( yea ) then you shall be saved , Rom. 10. 9. Are you in good earnest , willing to be saved by Christ ▪ and to be ruled by him as your Lord , and to serve him in all things ? Answ. yea , with my whole soul , if I may be accepted ; then you have the Spirit of Christ , 1 Cor. 12. 3. Do you love God and Christ above all , and his people for his sake ? yea , I love God and Christ ( I hope ) above all , and desire to love them more , and his people , because they are his , and his image is stampt upon them then you are born of God , 1 Joh. 3. 14 , 19 , and 4 , 7 , 12. And do you see your self vile , are you poor in your own eyes , and do you see and believe , that if ever you be saved , it must be by the free Grace and Mercy of God in Jesus Christ ? Yea , I do find it so to be with me , then yours is the Kingdom of Heaven ; Mat. 5. 3. Blessed are the poor in spirit , for theirs is the Kingdom of Heaven . And what Faith is it that you would have ? will the Faith of Abraham the Father of us all do it ? He believed God , and it was accounted to h●m for Righteousness , Rom. 4. 3. Will the Faith to which Justification and Life is promised do it ? why that you have , and yet conclude that you have no Faith : thus many poor souls lie groveling on the ground , supposing they have no Faith , when in truth they are rich in Faith , and heirs of that Kingdom which God hath promised to them that love him , Jam. 2. 10. and from such a self-examination may doubting souls come to see that they indeed have Faith , even the Faith of Gods Elect , and be able to give a reason of their Hope both to themselves and others .

But for persons to suppose , that the Faith of interest is the first and only Faith of Justification and Life , is according to the Proverb , to set the Cart before the Horse , which must needs go heavily , a●d bring disconsolation and confusion to the soul .

2. Others talk at such a rate about the 2. Supposing it to come in in some unknown way & manner . attaining of Assurance , as if it must drop down from Heaven into the heart in some wonderful , unknown way , immediately from the Spirit , with such over-powrings of consolation , as if they were in Heaven alredy , such as scarsly any serious Christians have experienced ; which have amazed serious souls out of their hope and confidence , having no experience of such a thing ; and others it may be cheated with something like this , with a foolish confidence of assurance of Heaven , ordinarily attended with Pride and Self-conceit , and neglect of an humble walk with God , which is the way for Christians to walk into Glory ; whereas solid and sound assurance must come by believing , and the Spirits sealing is in that way , and the highest attainment of Joy and Peace is by believing ; what comes in any other way , comes we know not whence , and may lead us we know not whether .

3. Others will have no Faith of assurance , 3. Others some immediate application of some Scripture . unless it be from some Scripture immediately and powerfully brought to them by the Spirit to the satisfying of their souls , and silencing all doubts in the matter , and this they account the sealing o● the Spirit . To this I say , 1. That it is mercy when the Lord does bring Scripture to remembrance , to his people , suitable to their conditions , for their comfort and instruction ; I doubt not but that God doth instruct , support and comfort his people in this way : yet , 2. This is not the Scripture way in which souls may undoubtedly read their interest : it 's true , it 's matter of meditation and consolation to gracious souls , to have the Word brought into their remembrance , but not the way prescribed by which they may undoubtedly conclude their interest .

2. The Scripture saith , that we should be able and ready to give a reason of our hope ; now this is no sufficient reason , according to the Scripture , either to satisfie our selves or others , that I had such a Scripture brought home to me at such a time , in which the assurance of my interest in Grace and Life was sealed : this singly of it self may be true or false , if there be not the rational Scripture ground , that is , the true work of Grace ; it 's a hundred to one but it's false and delusive , therefore , at a distance from the work of the Spirit , it 's no sure ground ; for Satan can make use of Scripture to deceive souls . So that I say , that evidence that may admit of doubt , and if the party receiving it , be void of those evidences I have minded , then it 's undoubtedly false , and therefore not over-confidently to be built upon .

But in the other way , of concluding our interest from the work of the Spirit in us , suitable to the Word without us , when there is an answerableness in this matter , it 's surely of God , and in this the Devil will not , cannot deceive you ; it works you more to love , and be like the Lord : but the other , if not right , it serves rather to harden , and to cure miscarriages ever after . Well , saith such a soul , I had such a word brought in at such a time , in such a manner , in which I was sealed : I will never let go that , it was of God , I fear neither Devil nor men , &c. Though the right use of former experiences is precious , yet I fear this hath proved to the damage of many souls .

And on the other hand , gracious and tender souls that hath the root of the matter in them , understanding that this is the supposed way to get assurance ; and having no experience thereof in themselves , put their souls upon the rack of doubts and fears without cause , fearing they have no Faith , being afraid to draw conclusions from right Gospel grounds : O , saith the soul , I never had experience of such a sealing evidence , therefore I fear all is naught .

4. Some talk of assurance at such a rate , not only as if it must come in some strange immediate way from the Spirit , but likewise it must come to whom , and when he pleaseth , and that it 's retained from some for ever ; that is , in this World , and as if it were reserved to sometimes , and for some persons , &c. And this puts tender and serious souls to a doubt in the matter , where ever they may meet with any comfortable assurance of the love of God to their souls , &c.

To this I say , it 's true it is the gift of God , but no other than the Spirit and Faith is , and if any one hath not the Spirit of God , and Faith , he is none of his ; and whoever can assure himself that he hath the Spirit of Christ , is sure of all ; for God no more with-holds assurance from any of his , than he does his Spirit , and the virtues thereof ; but it is as common for all Saints as believing , though all Saints are not so commonly instructed herein : God is no respecter of persons , he would have all his little ones to have the consolations of the Gospel : it is true , there are causes why God may hide his face from his people in this matter , but that relates to themselves as the cause , which is the second hindrance of assurance .

2. Sin proves a great hindrance to the 2. Sin proves an hindrance to assurance comfortable assurance of the Saints ; and that , 1. Sometimes through mistake ; and , 2. Sometimes justly . 1. Sometimes through mistake ; for indeed sin , if seen and repented of , cannot justly hinder assurance , for to such souls there is the promise of mercy , they are under the promise of the pardoning Grace of the Gospel , 1 Joh. 1. 9. The remembrance of old sins , or new sins , if repented of , should not hinder , 1 Joh. 2. 1 , 2.

2. Sin sometimes justly hinders assurance , when it is regarded in the heart , and unrepented of ; it stares in the conscience , and fills the soul with fear ; and no wonder , if sin be harboured secretly in the soul , whether it be pride , covetousness , oppression , disobedience , neglect of duty , loss of first love , &c. one of these two things must necessarily follow ; either , 1. a dull insensible , hardened frame , without all fear or doubts : or , 2. Clowds and darkness , doubts and fears do arise about interest , and that justly too , till the soul do repent , forsake , and turn to the Lord ; If I regard iniquity in my heart , God will not hear my Prayer ; there is the same reason as well as rule , for a Believer to repent of sin , before he can have true Peace , as for a sinner in the first work of Conversion ; for sin is the same still where-ever it is ; and on this account it is , that God doth hide himself from his people , and leave them under affliction and sorrow , Deut. 32. 20. And on this account it is , that persons may have a comfortable assurance , and lose the sense thereof again , by renewed acts of sin , without repentance .

3. Hindrance is , mistakes in the manner 3. Is misunderstanding the Spirits working . and method of the Spirits working , and so of witnessing in some cases , proves a great hindrance to Christians in their assurance ; by reason of which , gracious souls take up that against themselves , as an hindrance , which is one of the most assured grounds of the truth of Grace , and of the Spirits working ; to instance , Joh 16. 8 , 9 , 11. The Spirits work is to convince the world of sin , of righteousness , and of judgment ; now when the Spirit in the Word effects this work in the hearts of sinners , when they see themselves to be sinners , and miserable in themselves , and that they are unrighteous , and that their own righteousness is nothing worth , and that there is righteousness in Christ for sinners , because he is gone to the Father to make good his suffering on that account , and of the certainty of Judgment , because the Prince of this World is judged ; this work being effected in them , they sink in their spirits , and think they are undone , that there is no hope of mercy , when they are in the high-way of mercy and the Spirits working in order to their eternal safety . Hard it is to suffer the loss of all things , not only their sins , but their own righteousness , and to submit themselves to the righteousness of Christ , Phil. 3. 7 , 8 , 9. and this not only in the first work of Conversion , but after some progress in Christianity ; many gracious persons are exceeding liable to this mistake : O , saith the gracious soul , ( that lives most in self-examination , and so in the knowledg of himself , and the badness of his own nature ) I find such a deadness in my nature , such an indisposedness to that which is good , &c. that I fear all is naught , and that it is not for such a one as I to think that I have any thing of good in me . This , I know , is the case and complaint of many gracious souls , whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ , and so in a state of Grace , Rom. 8. 9 , 10. The Apostle having asserted this truth , That if any man have not the Spirit of Christ , he is none of his ; but how shall I know that I have the Spirit of Christ ? The Apostle answers this question ; If Christ be in you , the body is dead because of sin , but the Spirit is life because of righteousness ; that is , if the Spirit of Christ be in you , it hath discovered your own death to you ; you see that there is nothing but death in your own nature , because of sin , but the Spirit is life , because of righteousness ; that is , if the Spirit of Christ be in you , it hath discovered your own death to you ; you see there is nothing but death in your bodies by reason of sin , but the righteousness of Christ , the Grace , the Mercy , the pardon of sin for the sake of Christ , is the life of your Spirits ; this is a certain evidence of the Spirits work , when it causeth souls to be sensible of their own death , and the life that is in Christ Jesus , and that not only in their first conversion and turning to the Lord ; but it keeps up , and carrieth on that work in the hearts of Believers all the daies they live in this world , Col. 3. 3. For ye are dead , and your life is hid with Christ in God : not only dead to sin , but you do , or should know , that there is nothing but death in your nature , as of your selves , and your life is in Christ hid there ; so that sometimes Christians themselves that are interessed in it can scarce see it , or believe it , altogether hid from wicked men ; they are strangers to it , and as for the glory thereof , hid from all Saints , till Christ who is our life do appear , then shall they appear with him in Glory , v. 4. that this is so sure a character of the Spirits working , doth further appear , Rom. 7. 18. I know that in me , that is , in my flesh , dwelleth no good thing . O , but when Christians are taught this lesson , they think they are undone , and so indeed they are in themselves , but it 's an high discovery of the Spirits working ; the flesh never did , never will discover its own badness ; but the flesh will be alwaies priding it self , and puffing it self up , though altogether without cause ; but , Blessed are the poor in spirit , for theirs is the Kingdom of Heaven , Matt. 5. 3. That is , those who are sensible of their own poverty , and want of all good in themselves , that what of virtue is in them , is of the Lord , and from him , and that their righteousness and life is of free Grace in our Lord Jesus Christ ; so that this ( it 's evident ) hath been a needless hindrance in the way of the Christians comfort , and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace . 4. Hindrance is , mistake about the end of seeking .

4. Hindrance is , that mistaken notion amongst many Christians , that is , that we must seek God and his Glory only in all our seekings , services and sufferings , and not any thing for our selves ; O , saith the gracious soul , I cannot , I dare not lie , I find that I cannot but have respect to my self , and mine own salvation ; if that were left out , I should sink and fail in the work , and that makes me fear that it is not right , what-ever I do .

Doubtless this is a mistaken notion , and contrary to the very drift and scope of the Gospel ; for the great design of God in the work of Redemption , next his own Glory , was the salvation of poor sinners ; and to suppose that God would have his people to leave out their own good and salvation in the Gospel work , which he himself hath so much designed in the whole work of Gospel Redemption , is contrary to all ( both divine and humane ) reason .

1. The incouragement to believing , obeying , and suffering is this , Justification , Act. 13. 39. Salvation , Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory , 2 Cor. 4. 17 , 18. And certainly God would never have stated these as incouragements , if he would not have his people to have respect thereto .

2. This is that which hath been the encouragement of the Saints throughout all generations , and that which they had in their eyes , to which they had respect , and which they sought after , Matt. 19. 27. Peter's question , with Christ's gracious answer , We have left all , and followed th●e ; and what shall we have ? Heb. 11. 13 , 14 , 15 , 16. describes the Patriarks to be seeking a Countrey , and so to have respect to the recompence of reward , and God's owning them therein ; wherefore ( even for seeking an heavenly Country according to the will of God ) he was not ashamed to be called their God ; for he hath prepared for them a City , ver. 24 , 25 , 26. Moses left Egypt , and Pharaoh's house , and refused to be called the Son of Pharaoh ' s Daughter , and chose rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season ; esteeming the reproach of Christ greater riches than the treasures of Egypt ; for he had respect unto the recompence of reward , 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter . In all which it appears , that it is the will of God , and hath been the design of the Saints in all ages , to be seeking after their own spiritual and eternal welfare : and indeed it 's one of the first exhortations of Christ to his , First seek the Kingdom of Heaven , and the Righteousness thereof , &c. and the reward is that which all true Believers must and do believe , Heb. 11. 6.

To clear this matter further , I shall mind 4 Things to clear this matter . four things , 1. That we are to seek God and his Glory first and chiefly , because he is the chiefest good ; and in seeking him , and finding him , we find all ; yet not to leave out our selves , and our own good in seeking him , it is for his worth that we seek him , that we may be able in truth to say as the Prophet , Lam. 3. 24. The Lord is my Portion , saith my soul , therefore will I hope in him ; for when once the soul hath an interest in Christ , and in God , he hath an interest in all , 1 Joh 5. 12. He that hath the Son , hath life , 1 Cor. 3. 22 , 23.

2. He that truly seeketh the honour of God and Christ , seeketh his own honour in the right way ; he that taketh care of the honour of God and Christ in the right way , ( that is , in believing , loving , and obeying the truth , ) God will take care for his honour , 1 Sam. 2. 30. the Lord saith , He that honoureth me , I will honour .

3. If we seek our selves in the way that God hath appointed , we cannot miscarry , that is , in the lose of our selves , and cleaving to the Lord alone , expecting all from Grace , in the way of Faith and Obedience , not for any meritorious good that is in us ; that when we have done all we can , see and say , that we are unprofitable Servants , and cry Grace , Grace , to the whole work , both for us , and in us , then we rightly seek God and Glory .

4. It 's true in one sense , that we may not seek our selves by any means , that is , our own esteem and glory here among men , or to be lifted up in our own minds , that is , fleshly , and of the first man , that must be mortified , as a dangerous and soul-ruining , and God-dishonouring evil , that Christians are too much by nature inclined to , through the remainders of the old corrupt nature ; and must be watched and warded against ; self-wisdom , self-will , self-esteem , self-boasting , and self-glorying , is to be abandoned ; but in seeking after and obeying of God and Christ , To seek glory , honour , and eternal life , is so consistent with the truth of the Gospel , that it 's impossible to sever them , whatever souls foolishly and vainly imagine to the contrary ; What God hath joyned together , let no man put asunder .

5. Hindrance of souls assurance is , when 5. Hindrance , when souls trouble themselves about Gods Decrees . they trouble themselves about the Decrees and Counsel of God , whether Elected , or not Elected ; if they are not Elected , then it 's in vain for them to believe , &c.

This is not a work for Christians to trouble their minds about , neither are they like to have the assurance of Gospel consolation , while they make this their first work : I shall for help in this matter , prescribe these seven things .

1. That Christ died for all , and that the 7 Things considered in this matter . love of God in the Gospel is truly propounded to all , and that all are brought under it , either in a way of life or death ; life , if they repent , believe , and obey it ; death , if they re●ect it , 1 Tit. 2. 6. Heb. 2 9. 1 Joh. 4. 14. Joh. 3. 16 , 17. Mar. 16. 15 , 16.

2. That all are invited , and required to believe and obey the Gospel , with gracious promises of acceptance , by him that is truth it self , and cannot lie , nor will he deceive those that come to him , Isa. 55. 7. Matt. 11. 28. Acts 17. 30. 1 Tit. 2. 4.

3. There is the same reason for all to halt , and doubt in this matter , as for any one ; and yet we find not any one mentioned in the Scripture , among the many thousands of Believers . that made a doubt on this ground , no , not of the worst of sinners : those that had a hand in the Crucifying of Christ , Acts 2. 23. 36 , 37 , 41. They gladly received the word of Salvation , not questioning the matter of Election , but glad , with the good news of Salvation , on the tearms propounded ; with many like instances of Gentiles as well as Jews , Acts 13. 48. And the Apostles did not propound Election as any hindrance to the Faith of any , but assures them , ( where-ever they came ) that on the tearms of the Gospel they should be saved ; Acts 16. 31. Believe on the Lord Jesus , and thou shalt be saved .

4. Nor did the Apostles mention Election to Believers after conversion , with any design to stumble them in the matter of Faith relating to their own interest , but that they might the more admire Grace , and live to the God of Grace , that they might not sacrifice to their own net , nor take the Glory of the work of God wrought in them , and for them , to themselves , but that they might give the glory of all to him , and live to him in the injoyment thereof , Rom. 11. 6 , 33. Eph. 1. 3 ▪ 4.

5. Nor hath God done any act ( contrary to the free tenders and invitations of the Gospel ) that may tend to discourage , or hinder any from believing and obeying the Gospel , that they may be saved ; God's Electing some , that he might not lose his design wholly in the restauration work , is no bar to hinder any , because he affords means and helps to all ; so that men shall one day acknowledge , that God is righteous , and their damnation is of themselves , and of their own choice ; I would , but ye would not ; see Prov. 1. 20. to the end .

6. Take heed of entertaining such thoughts about the Decrees of God , ( which are secret and hidden ) as are inconsistent with the Doctrine of the Gospel , his revealed will ; for all notions about the Decrees , really inconsistent with the Doctrine of Grace , and promise of life on the tearms of the Gospel , are dishonourable to God , and dangerous to your souls ; therefore look you to the revealed will , believe and obey that , and you are safe .

7. You are to know , that the way by which you shall know your Election , is by believing and obeying the truth ; and sure enough it is , that if you continue in a state of unbelief and disobedience to the Gospel , you are not Elected ; For he that believeth and obeyeth , it is , that shall be saved ; but he that believeth not , shall be damned .

O therefore be wise , and stumble not where God hath laid no stumbling stone , but fall in with the truth , believe and obey the Gospel , and you shall be saved ; you are under all the precious promises of life , which are all yea and amen ( certain and sure ) in Christ Jesus , who is become the Author of Eternal Salvation to all those that obey him , Heb. 5. 19.

The sixt and last hindrance I shall mention , 6. Hindrance is , the loss of Hope . is , the cancelling , and striking out of hope out of the Believers Book , or turning it into another thing than it is , making new covenant hope to be nothing else but the expectation of the soul , expecting and looking for that which Faith believes ; whereas hope and expectation are two distinct Virtues ; expectation is the daughter both of Faith and hope ; Faith believes the truth , hope puts in for an interest , then comes expectation of the full enjoyment thereof .

This of Hope , is a step for the soul to stand upon , till it attain assurance ; but when this is taken away , and the soul supposeth there is no degree short of assurance , and finding that something difficult , especially to step into it at one step , lieth groveling on the ground without hope ; but this we are to know , that Hope is a blessed Gospel virtue , when rightly grounded ; and that Christians may , and should exercise it in this very case ; step up into Hope first , and there stand and wait till assurance come , that will come in by degrees , in the souls constancy in the Faith and sincere walk 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 n●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 prom●seth acceptation in service , and gives rules relating thereunto , unto which all New Covenant spirited people ought to take heed , Acts 3. 22 , 23. It promiseth assistance in service , Isa. 26. 12. 2 Cor. 5. 5. Phil. 2. 13. Eph. 1. 6. With eternal Life and Glory in the World to come , and preservation thereunto , in the way of Faith Holiness , and sincere Obedience unto the end , 1 Pet. 1. 5. Heb. 5. 9. This is the New Covenant , the Gospel , the glad tidings of Gods free Grace and good will to men , accompanied with the discovery of the dreadful state of all that do not believe and obey this Gospel .

There is Pardon and Peace , Grace and Life , a Kingdom and Glory , and that Eternal , given by covenant and promise to all that in truth believe and obey the Gospel , Heb. 5. 9 , & 9. 5. Contained in that , Gen. 12. 3. In thee shall all thee Families of the Earth be blessed ; which includes all the blessings of the New Covenant , relating to Grace and Glory : but of this I have written distinctly , and of the Mediatory Office of Christ , in this New Covenant , in a Book entituled , The Discourse of true Gospel Blessedness , or , The distinction of the two Covenants , Old and New ; to which I refer the Reader that desireth to see further in this matter .

And , 2. As for the Life of Faith in this 2. Of the Life of Faith . Gospel , or New Covenant , and the truth of God therein ; what the Faith of the Gospel is , to which the promise is made , hath been before shewed : but the Scripture speaks of living by Faith , Heb. 10. 38. Now the just shall live by Faith ; 2 Cor. 5. 7. We live by Faith , and not by sight ; that is in this side the glory promised , we live by Faith , and not by present possession and enioyment ; only the Spirit and Faith we have , as the Earnest and Evidence of the Inheritance , and purchased Possession , 2 Cor. 1. 22. Hebr. 11. 1.

Now this Life of Faith imports three The life of Faith in three things things ; 1. A constant abiding in the Faith and profession of the Gospel unto the end , Heb. 3. 12. & 10. 23 , 38 , 39. 2. A constant exercise of Faith in the truth and faithfulness of God in all the good discoveries and promises of the Gospel , 1 Thes. 5. 24. Faithful is he that hath called you , who will do it . Heb. 10. 23. Let us hold fast the profession of our Faith without wavering , for faithful is he that hath promised . Faith rightly exercised on the faithfulness and all-sufficiency of God , will fill the soul with Joy and Peace , Rom. 15. 13. To believe not only the truth of the mercy promised , but the faithfulness of God therein , and his all-sufficiency in the performance thereof : this was it supported Abraham in his life of Faith , Rom. 4. 31. He did not only believe the faithfulness of God , but being fully perswaded , that what he had promised , he was able also to perform .

3. When the soul thus abides in the Faith , and thus exerciseth Faith on the good promises of the Gospel , as that it is strengthened , comforted , nursed up , and nourished thereby unto life eternal : when the soul is kept alive to God thereby in the greatest temptations and difficulties this World affords , this is to live by Faith , to live by believing the truth of the good Word of God to live by believing the truth of his precepts in the Gospel , so as to obey him therein , the truth of all his great and precious promises of life , so as to be comforted therein , Matt. 17. 5. Rom. 15. 13. O that Christians would study more this life of Faith , the want of which , is the cause they go on so heavily in the waies of the Gospel , and meet with so many obstructions and hindrances therein ; whereas , if the life of Faith were kept up more in the true nature thereof , how might Christians make Christ's commands their songs , and sufferings for him their joy , in the house of their pilgrimage : but for want of this it is , that his service is too often a burden , and sufferings for his sake too much feared ; whereas the Lord would have his people to serve him with delight , and to suffer for him with joy , Ps. 100. Luke 6. 22 , 23. Acts 5. 41. Which is possible to be performed in this life of Faith , and no otherwise , Mark 9. 23. 1 Pet. 1. 8.

CHAP. XVII . Of Sanctification and Good Works .

THE next thing in order that I shall speak of , is , Sanctification and good Works ; for whom he justiefith , them he sanctifieth , and maketh to be an holy people for himself .

Sanctification in Scripture-sense , is variously It 's variously understood . understood and applied . 1. It imports a separation to an holy use for a time , as was frequently used under the Law , which was a legal or ceremonial Sanctification , or separation to an holy use for some time , as Aaron and his Sons were separated , consecrated and hallowed for the Priests Office , which was a typical sanctifying or hallowing , during that ministration , with their holy garments , as appears , Exod. 28. 1. & 29. 1. Holy garments , holy place , holy anointing oil , holy vessels , &c. which were all typical , and but for a time . But this is not the Sanctification that I am to speak of .

It 's true , that in the Gospel there are some sanctified and holy instituted ordinances ordained , and left by our Lord for sanctified and holy ends , to promote and carry on the work of Sanctification in his people till they come to Glory : but the Sanctification that I shall speak of , is , the sanctification of justified persons , in order to Glory ; for Without holiness , no man shall see the Lord , Heb. 12. 14.

Sanctification in general , sometimes includes the whole work of Grace , a mortification of sin , and vivification of the Spirit , by which the whole life of Grace is carried on , and effected , 1 Thes. 5. 23. And the very God of Peace sanctifie you throughout ; and I pray God that your whole spirit , soul and body be preserved blameless unto the coming of our Lord Jesus Christ , 2 Cor. 7. 1. Having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of God .

But , 2. And more particularly and distinctly , Sanctification of two parts ; Imputed , and Inherent , or Imparted . Sanctification consisteth of two parts , 1. Imputed , 2. Imparted , or Inherent ; 1. Imputed , there is an imputed Sanctification , as there is an imputed Justification : if any scruple the time of imputed Sanctification , it 's no other in sense and substance , than the accounting the holiness of Christ our Head in his own person , to be the Believers : the Scripture speaks of an imputed righteousness to Believers , Rom. 4. 6 , 7. Which must be their Faith , as , ver. 3. 22 , 23 , 24. Or the pardon of sin on the satisfaction of Christ by his death , which most properly is the righteousness of Saints unto Justification , Rom. 5. 9. And on this account there is as much said in Scripture for this imputed Sanctification as of Justification , 1 Cor. 1. 30. Who of God is made unto us , Wisdom , Righteousness , Sanctification , and Redemption ; He is made to be our Wisdom , and Sanctification , as our Righteousness , that is , the perfect purity of Christ the Son of God , with his perfect and compleat obedience to the holy Law of God , is reckoned and accounted the Believers , as their Sanctification , as he is not only wise for them , and communicates of his Wisdom to them , but as their Head , his Wisdom is accounted theirs , and he is made to be their Righteousness , that is , his death and satisfaction was accepted for us ; and on that account does God remit and pardon the sins of Believers ; and he is made our Sanctification , that is , his Sanctification is accounted ours ; and this is fully included in , Col. 3. 11. Where Christ is said to be to Believers , All , and in all : all , in matter of Justification , and all in matter of Sanctification , and in all : effecting the work of Sanctification in his people , by his Spirit that dwelleth in them : and in this sense ( as he is made the Sanctification of or to Believers , their Sanctification is perfect , as their Justification is perfect , as considered in the Sanctification , and perfect holiness and obedience of Christ : and hence it is the Apostle saith , 1 Joh. 4. 17. That as he is , so are we in this World ; that is , by his imputed Righteousness and Holiness , accounted so of God , and he would have his people to know it for their comfort .

2. Of the Inherent or Imparted Sanctification ; by it I intend the Sanctification wrought in us by the Spirit of Christ in and by the Word of the Gospel ; for that is the way of the Spirits working , Sanctification ; and from hence it is that Sanctification is sometimes attributed to the Spirit , 1 Pet. 1. 2. 2 Thes. 2. 13. And sometimes to the Word , Joh. 15. 3. and 17. 17. Thereby to let us to know , that the Word effects it not without the Spirit , nor the Spirit without the Word .

And this Sanctification is likewise to be Imparted Sanctification is of two parts . considered and understood under a twofold consideration ; 1. As within us ; 2. As wrought and brought forth , and made manifest ; and that is it I join Sanctification and Works together ; for all the Works of the Gospel are the external parts of Sanctification .

The first of these is , Holiness of Mind 1. Holiness of mind . and Spirit : The second is , Holiness of Conversation , universal Obedience to the Law of Christ . See both these together , Ps. 45. 13. The Kings daughter is all glorious within , her cloathing is of wrought Gold .

But , 1. This Sanctification , as it is in the Saints , it is an holy disposition wrought in them by the Spirit , through the Word of the Gospel , which is called in Scripture sometimes , the law of God written in the heart , Heb. 8. 10. in which is both Faith , Love , and Holiness . Sometimes it s called the new man , which is created after God in righteousness and true holiness , Eph. 4. 24. Renewed in knowledg after the image of him that created him , Col. 3. 10. It is after God , i. e. after his image and likeness ; after God , that is , an holy disposition and desire to be more like the Lord in holiness , 1 Joh. 3. 3. After a conformity to his will in every thing , both within and without ; desires and endeavours daily the mortification of sin , and to increase in the newness of the spirit of holiness , such a soul is minding the things of the Spirit , Rom. 8. 5. And with the mind do serve the law of God , Rom. 7. 25. Would be more like Christ whiles here in this mortal state , 1 J●h. 3. 3. The mind and affections are set on things that are above , Col. 3. 1. And grows in the sense of the sinful nature , and body of death , which so much hinders their perfection in holiness , Rom. 7. 24. And is waiting for the Adoption , to wit , the Redemption of the body , Rom. 8. 23.

And where this inward holiness , and holy disposition of heart is , there is not only an holy desire of conformity to the Lord , and of appearing more in the image of Christ , but such souls do sanctifie the Lord in their hearts , 1 Pet. 3. 15. That is , have holy and reverend thoughts of him , according to his name and nature , Psal. 111. 9. They sanctifie him in all his Ordinances , for their spiritual building up in the Faith , Ps. 119. 18. 129. In all his waies , and in all his works , Ps. 145. 17. Yea , in his afflicting , correcting dispensations , that are cross to the flesh , and unpleasing to nature , yet the sanctified heart doth sanctifie God therein , and give him the glory , and justifie him in what he doth in this matter , Joh 1. 21. Ps. 119. 65 , 75.

2. This sanctification is to be considered 2. Of Conversation . as it is brought , or wrought forth and made manifest , so that although it 's a truth , that all external holiness in appearance , not flowing from this inward principle of holiness and life , will end in obscurity : yet it is as certain , that where-ever this Principle and life of Grace is , it brings forth the fruit of holiness , Rom. 6. 22. And this in Scripture is called holiness of conversation , 1 Pet. 1. 15 , 16. And includes all the good duties and works of the Gospel .

This holiness in conversation , or good This is of two parts . 1. Such as concern religious worship . and holy works of Saints consisteth of two parts ; 1. Such as relates to our walking with , and living to God in all religious service , and obedience in matters of worship : these are works that God requires of his people , and must necessarily come under that of sanctification and holiness ; for the institutions of our Lord and Law-giver are holy , they are a part of his holy Will , left recorded in the holy Scripture , and it is a part of our Sanctification , to sanctifie the Lord in our obedience to him therein , Luke 1. 6. It is said of Zacharias , and Elizabeth his Wife , that they were both righteous before God , walking in all the commandments and ordinances of God blam●lesly , that is holily : and ver. 74 , 75. That we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness before him all the daies of our life , Rom. 12. 1 Pet. 2. 5 , 9. All which Scriptures do present us , with the Saints holy service of God in matters of Worship . And this part of the Christians holiness must alwaies answer the Law and Will of the Law-giver ; for God will have his Ordinances and Institutions to be observed by his people , because therein his Worship and his Honour is concerned .

There are four things too common among men , that God and Christ will not pass over without rebuke in the end .

The first is , neglect ; when persons out of sluggishness , and unzealous frames of Spirit , do neglect the service and worship of God , according to his own appointments , making it a matter of indifferency , seeing ( as they suppose ) they may be saved without any such observances ; and so do not undervalue the wisdom and will of God , ( which is an high degree of iniquity and sin against him , ) in omitting and neglecting their duty in his service and worship . But let such know , that look how far short they come in their obedience to Jesus Christ in matters of worship , so far they come short in holiness ; every breach made in this matter , makes a breach upon sanctification and holiness . It 's true , all come short in this matter in some measure , in matter or manner , or both : but when persons do willingly fail in the matter of Worship , that is the great sin to be willingly ignorant , or willingly disobedient , will not , may not go unpunished .

The second is , when persons change the ordinances of Christ , and things of instituted Worship , or mix their own inventions therewith ; this will he not bear with , though he suffer it long , yet it must be accounted for in the end . When the Lord ordains , and commands one thing , and we resolve to do another , it 's an high act of disobedience and transgression of his Law : the danger thereof see , Isa. 24. 4 , 5 , 6. Acts 3. 22 , 23.

3. When persons undervalue the holy Ordinances of Christ , counting them small things , matter of circumstance , scarce worthy to be taken notice of , as if there were no matter of Religion , or religious observance to be had of them ; whereas in truth , Christ's Church on Earth is visibly distinguished from the World , and false worshippers , only in the matters of Faith and Worship , and especially in keeping close to God in the formalities of his Worship , according to his own appointments : an unholy spirit and principle it is , that doth undervalue the holy , instituted Ordinances and Worship of the Lord .

4. When persons set themselves in direct opposition to the will and worship of the Lord in his appointments ; when they they think it not enough to turn away from the truth of worship , and cleave to their own inventions and imaginations , or to the inventions of others , but are inveterated and ●mbitterated in their spirits against the holy Ordinances and Institutions of our Lord , and against his people , for worshipping him therein , and so come under that blame , Hos. 8. 12. I have written to him of the great things of my Law , but they were counted as a strange thing . The constitution of Churches , according to new-covenant rule , by the Doctrine of the Gospel , Faith , Repentance , and Baptism , so clearly stated in the Gospel , that he that runs may read , is become the contempt and scorn of too many who otherwise we willingly hope are godly . It 's no wonder for profane men , to profane and blaspheme the holy Ordinances of Christ , and his people for walking therein : but it behoves all that pretend true godliness , to take heed what they do in this matter , and to know , that look how far they miscarry herein , so far they miscarry in the great matter of holiness ; and , at the best , must expect to meet with blame and shame in the end , and suffer the loss of all their building , that is contrary to it , 1 Thes. 3. 13. 2 Pet. 3. 14. 1 Joh. 2. 28. 1 Cor. 3. 11 , to 15.

The second sort of holy works are such 2. Such as relate to men . as relate to our walking before , and towards men ; and herein consisteth a great part of a Christians holiness : for God does not only require , and expect his people to walk holily towards him ; but likewise , that they walk holily , justly , and inoffensively towards all men . The truth of this is confirmed by these and the like Scriptures , Mat. 5. 16. Phil. 2. 15 , 16. 1 Pet. 2. 11 , 12. By all which it appears , that it greatly concerns all Christians , ( who are so indeed ) to walk holily before men .

This holy walking before men , I shall mention or distinguish in five particulars .

1. Take heed and beware of sin ; for although it is a truth , that all sin is against God , and on that account ought to be abhord of all sincere souls , in love and obedience to him ; yet we should have respect to men in this matter likewise , because the glory of God , the honour of Religion , and the souls of Sinners are concerned herein ; therefore the Lord's people should take heed of , and depart from every evil way , and every evil work . O take heed , and beware of Covetousness , Pride , Oppression , Profaneness , ●●ght behaviour , jestings , evil communication , and the like , which will occasion men to reproach , and harden them against the 〈◊〉 , to their own destruction . Thus men professing godliness , not only sin against God and wrong their own souls , bring dishonour to Religion , but the guilt of the damnation of poor sinners upon themselves , hardening them in their evil waies , by their bad example . O consider this all ye that pretend to be religious , and have not conscience to God in this matter : see Rom. 2. 23 , 24. Phil. 3. 18 , 19.

2. To walk justly and righteously towards men , in all civil and worldly concernments : Christians should be exceeding conscious and careful in this matter , that no unjust or unrighteous thing be done by them , but to keep to that righteous rule , As ye would that men should do to you , so do ye to them . If this rule were sincerely followed , it would prevent many miscarriages on this account ; and this is an undoubted truth , that persons who can for worldly advantage do wrong , defraud , or oppress others , have very great cause to suspect their own sincerity in the great things of the Gospel ; for he that is unfaithful in the least , is not faithful in the greatest . This of Iniustice and Oppression is that the Lord complains of , and dislikes in his people throughout all his ministrations both in Law and Gospel ; and it is that which is directly contrary to the holy Law of God , and indeed to the law of Nature ; therefore let not such persons who can gripe and grind , defraud and oppress , deceive themselves , in counting themselves of the number of the holy ones of God .

3. An holy walk before men is an inoffensive walk ; that is , to give no just occasion of offence by any means , in any thing , unless it come to pass , ( as it too often doth ) that ignorant and foolish men will be offended at holiness , and the worship of God : in such case we ought rather to displease men than God , and rather to please God than men , Acts 4. 19. & 5. 29. Gal. 1. 10. But in cases wherein we may without sin against God , and wrong to our own Consciences , we may , yea we ought to walk inoffensively , Rom. 12. 18. 1 Cor. 10. 32 , 33. And wilful breach in this matter , is a transgression of the Law of Christ , and an unholy thing : and I fear there is much of unholiness in too many professing people in this matter .

4. An holy walk is a peaceable , holy walk with men ; this is the law of the Gospel , As much as in you lieth , live peaceable with all men ; and follow peace with all men , and holiness , &c. The Law of God is holy , and it 's the great part of our holiness to live to it ; and unpeaceable , froward persons cannot well be accounted an holy person : a wonderful mistake it is in persons , who under a pretence of holiness , make a breach of peace on unsound and ungrounded notions : when it may be , these very notions on which the breach is made , ( when rightly examined ) are unholy notions , without all footing in the law of Christ : and thus , through the slight of the subtil Adversary , is unholiness shrowded under the name of holiness ; it behoves all serious souls ensnared with this evil , to consider it in time , and to repent .

5. An holy walk , and holy works , are works of Charity , and doing the will of Christ , in doing good to men ; Gal. 6. 10. As we have therefore opportunity , let us do good unto all men , especially to them who are of the houshold of Faith . In this Christians should be like their Lord , of whom it is said , that he went about doing good , Acts 10. 38. And truly , as good works are a part of the Christians holiness , so are they the undoubted concommitants of Faith ; for the Faith that is without the works of the Gospel , is a dead Faith : and this is the charge given to those that are rich in this World , to be rich in good works , &c. 1 Tit. 6. 17 , 18. And that those that have believed in God , to be careful to maintain good Works ; these things are good and profitable to men , Tit. 3. 8. Not to God , he needs them not , Job . 22. 2. & 35. 7. But good works are profitable to men , i. e. to those that are sincerely exercised therein . 1. They prove the truth and sincerity of their Faith and Love , for without it the Faith is naught , and the Love is of the same nature ; it 's none of the Faith and Love of the Gospel that is without the works of the Gospel , Jam. 2. 14 , 18. 2 Cor. 8. 8. 1 Joh. 2. 3 , 4 , 5. & 3. 14 , 17 , 18. He that pretends to have the Faith and Love of the Gospel , without the works of the Gospel , deceives himself ; Jam. 1. 22. Be ye doers of the Word , and not hearers only , deceiving your own selves .

2. It will make for their account in the day of account ; for we must all expect to give an account in the great day of the Lord , 2 Cor. 5. 10. And the good works of the Saints shall be rewarded at that day , Matt. 25. 20 , 21 , 22 , 23. & ver. 34 , 35 , 36. 1 Tit. 6. 17 , 18. Rev. 22. 14. Only this , it behoves us to beware of Popish meritorious works , deserving any thing , either in Justification , or Salvation , but it 's all of Grace .

In this note three things ; 1. That Believers are put into a capacity of doing acceptable works , only by Grace , renewed , justified , and accepted in person and service , only by Grace , through Faith in Christ Jesus .

2. That being put into this saved estate , and capacity of doing acceptable works in the Lord Jesus , it is expected that they live to God herein , and are faithful in that high and holy Calling : this is it unto which they were created in Christ Jesus , Eph. 2. 10. For we are his workmanship created in Christ Jesus unto good works , which God hath before ordained that we should walk in them : and this the Grace of Christ ( where it is in truth ) teacheth , Tit. 2. 11 , 12. And they are in Scripture account , graceless persons , that are void of good works , Tit. 1. 16.

3. God will give rewards to his people according to their works ; not that the works are the meritorious cause of reward , for so it cannot be , because all the works of the Saints , as done by them , are imperfect , and mixed with sin , and so in themselves can deserve nothing but condemnation : but , as accepted in the beloved , so are accounted as perfect , and shall have as full a reward as if they were perfect , so that the reward is still of Grace : It 's Grace that God will crown the imperfect works of his people ( done in sincerity of Faith and Love ) with Glory : and sutable to the diligence and labour of love in the Lord's work , shall the reward be dispenced , Matt. 25. 20 , 21 , 22 , 23. Luke 19. 16 , to 19. 1 Cor. 15. 41 , 42. Matt. 19. 27 , 28 , 29. And the suffering Saints , for the name and sake of Christ , are like to have the greatest share in the Glory to come , Luke 6. 22 , 23. 2 Cor. 4. 17 , 18. 1 Pet. 4. 13. A wonderful encouragement should it be to the Saints , both in doing and suffering the will of the Lord , they shall suffer no loss at all by it , but great advantage for encouragement in the way and works of the Lord , both in doing and suffering his will , 1 Cor. 15. 58. Heb. 5. 10. Rom. 2. 7. 10. And they are profitable to the souls and bodies of others , they are relieved and refreshed thereby , 2 Cor. 9. 12. Philem. ver. 7.

Thus have I endeavoured to give a brief touch to this great matter of Sanctification and good Works ; with the great concernment of all godly persons to walk therein . The truth is , ( I fear ) that as the Papists , and Popishly affected , make too much of of them , in looking on them as meritorious , and their Saviours ; so the Protestants run far on the other hand , under the notion of being all for Faith , and so have been , and are too little for works . But I hope the Reader will lay this matter to heart , and not content himself with any Faith short of this holy working Faith . And O that every that nameth the name of Jesus in truth , would shew themselves Christians on this account , in an exemplary walking in the works of the Gospel . Stronger Christians should be examples to the weaker ; and elder Christians should be examples to the younger ; and especially should Ministers be examples and patterns to the Saints , they should shine forth not only in Doctrine , but in Life ; they should be patterns in love , humility , meekness , patience , holiness , and every good work ; examples in Word , in Spirit , in Conversation , and Doctrine ; that so the Gospel be not blamed , nor God dishonoured , nor Men justly offended , 1 Thes. 2. 10. 1 Tit. 4. 12. And thus should both Minister and people prize and press after holiness , within , and without , because holiness becometh the house of God for ever , and thereby he is glorified ; and such are manifested to be in the hopeful way of Salvation ; for ●●●hout holiness no man shall see the Lord ▪ though not as the meritorious cause , but as thereby prepared thereto , and as the way in which they must walk to Glory .

CHAP. XVIII . Of the true and saving Knowledg of GOD.

THE true and saving knowledg of God As for the knowledg of God , I refer the Reader to Chap. 1. where it is more distinctly treated of . is absolutely necessary to Salvation , and indeed is the first work wrought in the soul in order to conversion : there can be no Faith , nor Repentance , nor Love , nor Obedience , or holy walking without knowledg ; for without knowledg the heart cannot be right : therefore it is said , when God works effectually in turning souls to himself , Hos. 8. 2. Israel shall cry unto me , my God , I know thee : and 2. 20. I will betroth thee to my self in faithfulness , and thou shalt know the Lord . It 's the new covenant promise , Jer. 31. 34. They shall all know me , from the least of them to the greatest , saith the Lord ; and Joh. 17. 3. This is life eternal , to know thee the only true God , and Jesus Christ whom thou hast sent . In these Scriptures we must understand , is intended the true and saving knowledg of God and Christ in the new covenant , and contains in it Faith , Repentance , Love , the fear of God , holy Obedience , and all the Divine Virtues of the Gospel in order to eternal Life , or else it is not that knowledg that is , or hath eternal Life ; it 's the knowledg of God in the Gospel that I intend ; and much I shall not speak , as to the matter of illumination , in the knowledg of God ; for God in himself is a mystery , we cannot know him , but as he hath made known himself in his Word , and by his Works ; know him in his Name , in his Greatness , and his Goodness , &c. Jer. 9. 24. Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , which exerciseth loving kindness , judgme●● 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 th● 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 deliver me from the body of this death ? And confesseth himself , 1 Cor. 15. 9. To be the least of the Apostles , not meet to be called an Apostle ; and Eph. 3. 8. The least of all Saints . By all which it appears , that true and saving new covenant knowledg , is a soul-humbling , and self-abasing knowledg .

But the common head-knowledg that hypocrites and formalists attain unto , is a soul-exalting , and self-boasting knowledg , it puffs up , and makes them proud , and self-conceited ; they swell with their own good esteem of themselves , they think themselves best , and every one worse than themselves : he saith as the Pharisee , Lord , I thank thee , I am not like other men . Not but that it is the duty of gracious souls to be thankful for God's gracious work in them , as well as for his benefits bestowed on them . But to be proudly thankful , is proper to hypocrites , and ca●nal professors : the hypocrite Jehu like saith , Come see my zeal for the Lord , when it is all for himself . But this self-abasing , and soul-humbling knowledg , if far from the tabernacle of the hypocrite ; self-boasting , and self-glorying , is the fruit of the flesh ; and indeed , whatever such persons pretend to know , yet they are in truth ignorant ; did persons know themselves as they are , ( which they can never rightly do without the saving work of Grace ) they would see cause enough in themselves to abase themselves ; but ignorance is the cause of pride , that is it the Apostle intends , 1 Cor. 8. 2. If any man thinketh that he knoweth any thing , he knoweth nothing as he ought to know : that is , he that thinketh of his knowledg , so as to be puffed up , grows proud , and self-conceited therewith ; such a one knoweth nothing as he ought to know : in which it's clear , that ignorance is the cause of pride , and puffings up ; he that knoweth most , being puffed up , knoweth nothing as he ought to know .

But here I would mind a word further , lest any gracious soul , by this , should fall into temptation , we are to know , that saving knowledg may be attended with the same temptation of pride and puffings up ; not that it flows from knowledg , but partly from ignorance , and especially from fleshly corruption , there being the remainders of all sin in the nature of the Saints ; and that is it the Apostle intends , 1 Cor. 8. 1. Knowledg puffeth up , but love edifieth . He speaks there of the knowledg of good men , as well as bad ; for it differs not in the formality or kind thereof , as speculative , relating to the things known or understood ; it differs rather in the manner of the work , than in the matter , for the most part : for , saith the Apostle , We all have knowledg , knowledg puffeth up . Even such knowledg as the Apostle had ▪ and as we all have : not ( as I said before ) that knowledg in it self puffeth up , if saving , and sanctified ; but it 's the base flesh , corruption of nature , that takes an advantage there-from to be puffed up : the Saints having the root of all sin in them , and so of pride , as of worldliness , and other like sins ; and are liable to puffings up , as the Hypocrites . Experience teacheth this , and the Apostle had the same experience , as is manifest , 2 Cor. 12. 7. Lest I should be exalted above measure , through the abundance of revelations , &c. The holy Apostle was in danger of this self-boasting , through his abundance of revelations and knowledg : hence he saith , 1 Cor. 9. 27. I keep under my body , and bring it in subjection , lest by any means , when I have preached to others , I my self should be a cast away . Such is the baseness and corruption of nature , even in the Saints , as to be priding it self , and puffed up in heavenly light and knowledg .

The difference then between the sincere soul and the hypocrite is , the sincere heart that lives in light , doth not only know God and Christ in some measure , but himself ; and so espies these fleshly motions and workings to self-exaltations and puffings up , and so judges it , and abhors it as a detestable thing ; watches it , and wars against it , as against any other iniquity .

But the meerly notional head professor and hypocrite , he pleaseth himself in it , it is his life , his glory , self-glorying is his highest attainment ; and so his life , all his receptions of light hath not brought him out of self , he seeks himself , and glorieth in his self-attainments , and lives therein with pleasure ; he preacheth for himself , and prayeth , and discourseth , and professeth for himself ; and so he lives in self , as his Element , as the fish lives in the water ; all his light and knowledg worketh him not out of himself , if he attain but to a shew of humility ; he is proud , and puffed up therewith , for such may attain to a shew of humility , and be va●nly puffed up in their fleshly mind , Col. 2. 18. 23.

2. Saving knowledg is an heart-affecting 2. It is an heart affecting , and an hearttransforming knowledg . knowledg , it is an heart-transforming knowledg : the saving knowledg of God and Christ in the Gospel , affects the heart where it is , with love to God , and love to his Word and Will , love to his Promises , and love to his Precepts , and an hatred to every false way , Ps. 119. 125. The Prophet prayeth , Give me understanding , that I may know thy Precepts , ver. 127. I love thy Commandments above Gold , above fine God ; therefore I esteem all thy Precepts concerning all things to be right , and I hate every false way . This is true knowledg that affects the heart with love to , and delight in the Lord and hatred against all things that is contrary to him . Saving knowledg affects the heart with God , and exalts God and Christ above all , and hath low and contemptible thoughts of the World , and all things here below , looks upon it as it is , to be all but vanity , and vexation of spirit . So the Apostle , Phil. 3. 8. Yea doubtless , and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord , for whom I have suffered the loss of all things , and do count them but dung , that I may win Christ , and be found in him , &c. And as it is an heart-affecting , and an heart-delighting knowledg , it affects the heart with God and Christ , and the things that concern his Name and Gospel ; so is it an heart-transforming and changing knowledg , it leaves not souls carnal and worldly , and vain and sinful , as they were before ; no , but it changes those in whom it is , it very much effects what God requires , Rom. 12. 2. Be not conformed to this World , but be ye transformed by the renewing of your minds , &c. And thus saving knowledg effects , 2 Cor. 3. 18. But we all with open face , beholding as in a glass the glory of God , are changed , &c. The knowledg of God and Christ in the Gospel is of a changing nature , it works those in whom it is , into the image and likeness of Christ , which is God's design in the Gospel , 1 Cor. 15. 48 , 49. It accomplisheth the work of Sanctification , and an holy conformity to the Lord Jesus .

Saving knowledg reacheth the heart , it 's exercised about heart-work ; it humbles the heart , it changes the heart , it glads the heart , it conforms the heart , and so the whole man to the will of Christ ; all that the understanding receives , it immediately conveys to the heart : the understanding savingly inlightned by the Word and Spirit , conveys light and love to the heart . In this way the love of Christ is shed abroad in the heart by the Holy Spirit ; Rom. 5. 5. 2 Cor. 4. 6. For God who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledg of the glory of God , in the face of Iesus Christ . God's new-covenant-light shines not only into the head , but likewise into the heart , making an heart-change , and working heart-love , and heart-obedience , and giving heart-consolations : it works heart-hatred of sin , and heart-performance of duty , Ps. 37. 31. The Law of God is in his heart , none of his steps shall slide ; that is , it is in his heart to believe God , to love God , and obey him as far as he knoweth , and is willing to know more , that he may do it : he prayeth with the Prophet , Ps. 119. 33. Teach me , O Lord , the way of thy Statutes , and I shall keep it unto the end . The truly knowing soul accounts nothing well done , in which the heart is not ; believes with the heart , loves with the heart , obeys with the heart , hates sin with the heart , rejoyces in the Lord with the heart ; in a word , what-ever such a soul doth , he doth it heartily , as to the Lord .

But head-knowledg , or the knowledg of the hypocrite and formalist never affects the heart , unless it be some sudden flashes of seeming joy , Mat. 13. 20 , 21. But short it is , and short of truth , and reacheth not so far as to affect the heart indeed with God and Christ , his Word and Will , his Precepts and Promises ; he goes no further ( at best ) than that Church , Rev. 3. 1. I know thy works , that thou hast a name , that thou livest , and art dead : Dead while alive , and such mens works are dead works , and dead services , with all their knowledg , they are not changed , but remain the same , worldly still , and carnal , and proud still , and vain , and like the World still , no true non-conformists to the World ; it 's to be feared that there is too much of this sort of knowledg among Professors , that will at last leave them where it found them , i. e. in the gall of bitterness , and bond of iniquity .

The knowledg of the hypocrite dwells most in the head , it is swimming-brainknowledg , and runs into the tongue , and it may be into some form of profession , but sinks not into the heart , it makes no change there , works not the heart after God ; come to Christ's Ordinances they may , and make profession of his Name , but their hearts are after their covetousness ; the world hath their hearts be-sure , where-ever their persons are ; so that word is fulfilled in them , ●rov. 10. 20. The tongue of the just is as choice silver , but the heart of the wicked is little worth .

But saving knowledg reaches the heart , affects and transforms the heart , and conforms the whole man into the image of our Lord Jesus .

3. Saving knowledg is a trusting , relying 3. It is a trusting , relying knowledg . knowledg ; the soul that rightly knows God , will trust in him , trust in his Faithfulness , in his Word , trust in his all-sufficiency to perform it ; trust in him for body and soul , and that in the greatest difficulties , and under the greatest temptations , Ps. 9. 9 , 10. The Lord also will be a refuge for the oppressed , a refuge in time of trouble ; and they that know thy Name will put their trust in thee : that is , they that know him to be ( according to his Word ) merciful and gracious , all-sufficient and faithful , will put their trust in him , and rely upon him . It effects in them that exhortation , Isa. 26. 4. Trust in the Lord for ever , for in the Lord Jehovah is everlasting strength . This knowledg of the Name of God it was , that made the three children , Dan. 3. 17. Not to be careful , or fearful of the Fiery Furnace , Our God , whom we serve , is able to deliver us out of thine hand , O King : they knew Gods all-sufficiency , and there they trust , and leave the issue to him , ver. 18.

But head-knowledg , or the knowledg of the hypocrite , whatever it talks yet , it never works a soul truly to trust in God at all times , nor truly at any time ; there may be a supposition of trusting sometimes , but when the difficulty comes , the soul starts aside from God to some secondary and unlawful way of deliverance , like those complained of , Hos. 5. 13. But the soul that truly knows the Lord , does trust in him at all times , especially in times of need and danger , Ps. 56. 3. What time I am afraid I will trust in thee ; that is the time especially to trust in God , in time of need : this was it kept up the heart of the Apostle in all his temptations , 2 Tit. 1. 12. Nevertheless I am not ashamed , for I know whom I have believed ( or trusted ) and am perswaded that he is able to keep that which I have committed to him against that day .

I know his goodness , faithfulness , and all-sufficiency , and that makes me trust him with body and soul , I commit all to him , and to his keeping unto that day : thus knowing souls are trusting souls , Psal. 52. 8. I trust in the mercy of God for ever and ever . They trust in his Word , in his Mercy , in his Faithfulness , in his all-sufficiency , that he will never fail them . See the precious promises to such knowing , trusting souls , Jer. 17. 7 , 8. Ps. 34. 22. & 37. 40. & 125. 1. O therefore trust in the Lord for ever , for in the Lord Jehovah is everlasting strength .

4. Saving knowledg is a doing , working 4. It is a doing knowledg . knowledg : they who rightly know , are ready to do what they know , Joh. 13. 17. If ye know these things , happy are ye if ye do them ; see Heb. 12. 17. Saving knowledg is no sluggard , it is no idler , but its design to know , is , that it may do the will of God ; that is the design of the soul in all his seekings , to know that he may do the will of God , Ps. 119. 33 , 34. Teach me , O Lord , the way of thy Statutes , and I shall keep it unto the end ; Give me understanding , and I shall keep thy Law , yea , I shall observe it with my whole heart .

Heart-knowledg designs heart-obedience to the Lord , ver. 10. With my whole heart have I sought thee , O let me not wander from thy Commandments : and the Word , the Scripture of Truth , is the rule of the gracious souls obedience , he knows , and believes , that the Scriptures , by the teachings of the Spirit therein , is able to make him wise unto Salvation , 2 Tit. 3. 15. See Psal. 119. 97 , to 100. And he is universal in his obedience , have respect to all the Commandments , Ps. 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments , and that alwaies , even to the end , ver. 112. And that readily and chearfully , swiftly , and with alacrity , ver. 32. I will run the way of thy Commandments when thou shalt enlarge mine heart , ver. 54. Thy Statutes hath been my songs in the house of my pilgrimage . Works of Piety , and works of Charity , all works that God requireth ; Grace teacheth to a ready and right performance thereof , Ps. 100. 2. 2 Cor. 8. 5 , 6 , 7. Tit. 2. 11 , 12.

But head-knowledg only , is more for word than deed , talks much , but doth but little ; and if there be any deeds , it is for low , base , and by-ends , for self , and not for God , to some commands , and not to all ; at some times , in a good fit , or when applause or advantage concur , with a cold and dead heart , not with delight and joy , not serving the Lord , but themselves : hence the Lord complains , Zec. 7. 5. 6. That his people did fast for themselves , and eat and drink for themselves ; whereas gracious souls , who live in light , should do all for God , eat and drink for him , that they may live to him , perform every duty for him , that he may be glorified , 1 Cor. 10. 31. Whether ye eat or drink , or whatsoever you do ▪ do all to the Glory of God ; see 2 Thes. 1. 11 , 12 Gal. 2. 19. And this the hypocrite and formalist do never attain unto , but doth all for self .

5. Saving knowledg is a growing & incresing 5. It is a growing , increasing knowledg . knowledg , it increseth where it is , 2 Pet. 3. 18. But grow in Grace , and in the knowledg of our Lord and Saviour Jesus Christ ; it groweth , and increaseth , and where this growth is , there is an increase and growth in every virtue , in the whole new man , which is created after God . Which new creation consisteth first and especially in knowledg , Col. 3. 10. And have put on the new man , which is created in knowledg , after the image of him that created him . Knowledg is the first and principal work , and in it , and with it , righteousness and true holiness , Eph. 4. 24. Without it there is nothing but ignorance of the life of God , ver. 18. This is the saving work of the Lord , to cause the true light to shine into the hearts of his people , 2 Cor. 4. 6. And this increaseth and groweth up by degrees , with the increase of Faith , Love , Holiness , and every divine virtue , Col. 2. 19. It increaseth with the increase of God , and groweth up into him in all things , which is the Head , even Christ , Eph. 4. 15. This of spiritual growth , is the design and end of God in the ministry and means he hath afforded his Church ; see Eph. 4. 11 , to 15. And this is , or should be the design of all faithful Ministers ; the spiritual growth of themselves , and the Church , in the knowledg of , and conformity to the Lord , 2 Cor. 4. 10 , 11 , 12. Where the Apostle discovers , that the end of all Gods dispensations was , that they might be more like Christ , that the life of Christ might be manifest in their mortal flesh ; and concludes the same of the Church , though they were not under the like afflictions , yet they expected the same work to be effected in them , by their liberty , and the use of the means that God had given them , exprest in these words , So then death ( that is afflictions ) worketh in us , but life in you ; that is , we expect and hope that a conformity will be wrought in you by your liberty , and peaceable injoyment of the Ordinances of God , and opportunities of Grace , and of growth ; and so if that work go forwards , be it by death , or life , affliction , or liberty , we have our desire : this was his frequent Prayer for the Church , their growth and increase in this Grace , Eph. 1. 16 , 17 , 18 , 19. Phil. 1. 9 , 10 , 11. Col. 1. 9 , 10 , 11. And this is ( o● should be ) the desire and endeavour of every gracious soul , according to the measure of their capacities in the use of the means God hath appointed , to grow and increase thereby , in light , in love , in holiness , and an holy conformity to the will of Christ , 1 Pet. 2. 2. As new born babes , desire the sincere milk of the Word , that ye may grow thereby ; and in so doing that Word is made good , Prov. 4. 18. The path of the Just is as a shining light , that shineth more and more unto the perfect day .

But on the contrary , head-knowledg only , or the knowledg of hypocrites and formalists , either decaies , groweth downwards , less and less , worse and worse , till it come to nothing , or grows in the head only , no increase in the parts of holiness ; it 's like the disease called the Rickets , the head grows , but the body decaies , grows weaker and worse , till at last , without cure , head and body goes to the dust . So it is with head-Christians , grow in the head , in notion , but decay in the body of Christianity , or stand at a stay without any spiritual growth ; though there is no standing or stopping in Christianity , who so groweth not better , must ( though insensibly ) grow worse . I do not question but that gracious souls do meet with their winter-times , times of temptation , and to apappearance sometimes grow worse rather than better ; but it proves to their advantage in the end : the best of Saints have had , and have their ebbings and flowings , their winter and summer ; but it 's a sign of life where is the sense thereof : this is common in the Scripture , and in the experience of the Saints : but the notionist and head-professor is insensible of his deadness and decaies . This I speak , that serious souls may not sink in the sense of their shortness and wants , that the Eunuch that is joyned to the Lord , may not say I am a dry tree , Isa. 56. 3.

But the head-professor grows big in the head , but little in the heart , like Ephraim the Lord complains of , Hos. 7. 11. Ephraim is like a silly dove without an heart : no heart for God , his Name and Truth ; great in his own eyes , commends himself ; But not he that commendeth himself is approved , but whom the Lord commendeth . It may be he grows great with error , fancies and imaginations , finds out some better Religion ( they think ) than the Lord hath ordained ; like those the Lord complained of , Jer. 2. 32 , 33. Why trimmest thou thy way to seek love ; and in their inventions think themselves to be innocent as they ; ver. 35. Yet thou sayest , because I am innocent : and yet , ver. 36. G●d about to change their way : and Chap. 6. 16. When the Lord calls to them to return to the good old way ; ( of Faith , Love , Obedience , ) and to walk therein , they will not . Thus saith the Lord , stand ye in the waies , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest to your souls : but they said , We will not walk therein . Thus evil men , and seducers , wax worse and worse , deceiving , and being deceived , 2 Tit. 3. 13.

6. Saving knowledg is a defusive knowledg , 6. It is a defusive knowledg . it 's willing to impart to others what it knows of God ; as it receives freely , so it does as freely impart to others : so the Prophet , Ps. 40. 10. I have not hid thy righteousness within my heart ; I have declared thy Faithfulness , and thy Salvation ; I have not concealed thy loving kindness and thy truth from the great Congregation . Prov. 15. 7. The lips of the wise despise knowledg , but the heart of the foolish doth not so : and Chap. 10. 21. The lips of the Righteous feed many , but fools die for want of wisdom : and 20. 15. The lips of knowledg are a pretious Jewel ; the lips of the Righteous despiseth knowledg , both to Saints and Sinners . The reason is , because they have received from the Lord of his teachings ; their hearts are filled with his divine knowledg ; and it may be so sometimes , that there needs skill in the learner to draw it forth , some having learned that lesson to be slow to speak , and slow to wrath , and swift to hear : and that , Prov. 14. 33. Wisdom resteth in the heart of him that hath understanding , but that which is in the midst of fools is made known : so that the knowledg of the Prudent is dispersed wisely , and must have its occasion and opportunity ; and sometimes some to draw it out , Prov. 20. 5. Counsel in the heart of man is like deep waters , but a man of understanding will draw it out . Sometimes there needs a wise tongue , as a bucket to draw out of those living waters that are in the hearts of the Saints , Joh. 7. 38 , 39. But this is a truth , that those that know God , or rather are known of him , cannot but be speaking of those things they have seen and heard , Acts 4. 20. According to the measure of their receptions , Rom. 12. 3. Occasions and opportunities .

Quest. What difference may we understand Quest. there is between Knowledg and Wisdom ? The Scripture seems to make a distinction , 1 Cor. 12. 8.

Answ. Sometimes knowledge includes wisdom , and sometimes wisdom includes knowledg , Isa. 50. 4. Jam. 3. 13. But when it is mentioned distinct , as distinct gifts , as , 1 Cor. 12. 8. Knowledg is a gift of understanding some truths more than others : and that it may be some secret and hidden mysteries , by virtue of special gift , as Chap. 13. 2. Though I understand all mysteries , and all knowledg , &c. Wisdom is a gift to apply this knowledg to the benefit of the Church ; one may have a gift of Knowledg , that may tend to inform the understanding ; another the gift of Wisdom and Prudence , to apply it to the profit of the Church sutable to its worth . And this distinction will usefully hold in many cases ; some know much , and want wisdom to make so good use of their knowledg as might be desired : some have Wisdom and Prudence to use more Knowledg than they have ; but indeed the ready way to attain more , is to use well what we have : Hos. 14. 9. Who is wise , and he shall understand these things ; and prudent , and he shall know them , &c. That is , who so is wise and prudent , to make a right use of what he knows , he shall understand ; that is , he shall understand more of the will of the Lord : he whose knowledg is truly practicable , stands in the road-way of higher and larger instructions and teachings ; Joh. 7. 17. If any man will do his will , he shall know of the Doctrin , whether it be of God , or whether I speak of my self . O therefore , let all be exhorted to be seeking after this saving knowledg of God and Christ in the Gospel , and content not your selves without this humbling , heart-affecting , sanctifying , transforming , trusting , doing , growing , and increasing knowledg of God ; it 's that , without which the heart cannot be right ; nor can your souls enjoy the Grace and Peace of the Gospel , 2 Pet. 1. 2. Col. 2. 2 , 3.

CHAP. XIX . Of the Divine Virtue and Grace of Love to God , &c.

THE choice Virtue of Grace of Love , which alwaies accompanieth true Knowledg and Faith , is as the oile to the wheels , that makes the soul as the Chariots of Aminadab , to run swiftly , and perform every duty relating both to God and man chearfully and willingly ; the Lord loves willing and hearty service , and that can never be , unless it flows from the truth of love to God , as well as conscience and duty to him .

This duty and virtue of love , must be , 1. and chiefly to God and Christ above all . 2. To his people for his sake . 3. To all men , to enemies as well as to friends .

1. To God and Christ , as our chiefest 1. To God and Christ . good , as there are many excellent and useful new-covenant Gifts and Virtues , being accompanied with love ; yet love is the most excellent of all Gifts , and of all Virtues next to Faith ; and the Apostle prefers it beyond Faith , that is , that Faith which is without love : there may be ( and I fear is ) much Faith without love , which will fail in the end : but Gospel-love cannot be without Faith ; for where truth of love is to God and Christ , there is Faith : for no man can love him on whom he doth not believe ; but men may have Faith without Love , therefore he prefers Love above Faith , 1 Cor. 13. 2. And though I have all Faith , &c. and have not Charity , ( that is love ) I am nothing : the word all Faith , not only intends the Faith of miracle , for that is but one sort of Faith , but all Faith in the habit of it , though not in the power and life ; for if there were not Faith in the Doctrine , ordinarily there could not be the Faith of miracle , as , Mat. 7. 21 , 22. Though saving Faith is alwaies accompanied with the truth of Love , and a measure of all the Divine Virtues of the Gospel , ver. 13. Now abideth Faith , Hope , Charity ; but the greatest of these is Charity . So Col. 3. 14. The Apostle having mentioned several choice duties and Virtues , saith , And above all these things put on Charity , which is the bond of Perfection ; or the perfect bond , by all which it appears , that Love , Charity , is a most choice and singular Virtue , and desirable for Christians to be prising and pressing after .

What Love is in general ; Love is an affection A description of Love . of the soul fixed upon , cleaving to , and delighting in something wherein it apprehends some special worth and good ; thus it is in natural Love , and thus it is in spiritual Love ; for there is a natural , and there is a spiritual Love : the second it is I am speaking of ; and the difference is rather to be discerned in the object than in the root or principle , that being a Divine secret , the rise whence Divine Virtues flow from the secret and hidden work of the Spirit of Grace ; yet the Spirit propounds to us the distinction rather by the object than the principle from whence it flows : it lets us to know , that if our love fix sincerely on the right objects , then it flows from the right principle : so then , as natural love fixes on natural and worldly objects , from natural causes ; so that is spiritual love that fixes on spiritual objects ; natural love never looks so high as God , and Christ , and Glory , to fix there .

So then this is spiritual love that fixeth upon , cleaveth to , and delighteth in God , and Christ , in Grace , and Glory , as its chiefest and most special good : and this is certain , that we can never love God as we ought , and as doth concern us , unless we apprehend him to be our chiefest and most especial good . Matt. 22. 37. Thou shalt love the Lord thy God with all thy soul , and with all thy heart , and with all thy mind ; which we can never do , unless we prize him above all other good in the World ; and so of Christ : Matt. 10. 37 , 38 , 39. He that loveth Father or Mother , Son or Daughter , or Life more than me , he is not worthy of me . Which no soul can attain to , but by being instructed into the transcending worth of Jesus Christ : this could the Prophet say , Psal. 73. 25. Whom have I in Heaven but thee ; and there is none upon Earth that I desire besides thee : and the Spouses song , 5. 10. My Beloved is white and ruddy , the chiefest among ten thousand : and Paul , Phil. 3. 8. Yea doubtless , I do account all things but loss for the excellency of the knowledg of Christ Jesus my Lord , for whom I have suffered the loss of all things , and do count them but dung that I might win Christ , &c. And this is that which every soul that loves the Lord Jesus in truth and sincerity can say : so that if you love God and Christ above all , you do then esteem him as your chiefest good , as your alone portion ; you do undervalue every thing here below ; you can look upon every thing here below to be but vanity , yea , vanity of vanities : Eccl. 1. 2. Vanity of vanities , ( saith the Preacher ) Vanity of vanities , all is vanity : this doubling and trebling of its vanity , argues it to be exceeding vain , little , and contemptible to the soul that loves Christ , in comparison of him ; souls that have seen into , and tasted of the goodness of the Lord , and the excellency of Divine things , can say with the Prophet , Lam. 3. 24. The Lord is my portion saith my soul , therefore will I hope in him .

Quest. How shall I know that I love God Quest. and Christ above all , as my chiefest good , as my portion , and lot of mine inheritance ?

Answ. 1. If you love God above all , as Answ. your chiefest good , which you do , if your 1. Your meditations will be much upon him . love be right ; your meditation will be much upon him , and about him ; that as in the first place you have left all for him , so your thoughts are precious of him : if God and Christ , Grace and Glory be of highest esteem in your hearts , then you love God above all ; for what a man loves most , and best , his mind is most upon , be it persons , or profits , &c. a man may know what he loves most , and best , by the running out of his mind after it , and exercise of his mind about it . The worldling hath his mind taken up with the world , runs after his profit , and seeks after his gain from every quarter ; and when it goes well on that account , all is well ; he troubles himself as little as may be about things of Divine concernment ; but the gracious soul presseth hard after God , Ps. 63. 8. My soul ( saith the Prophet ) presseth hard after thee . As the worldling presseth hard after the world , because it is his portion , his all , his chiefest good : so does the soul that loves God as his portion , follow hard after him , that it may know him more , and enjoy him more ; his meditations are daily of him ; he esteems his loving kindness better than life , and therefore his soul is set upon him : Ps. 104. My meditation of him shall be sweet , I will be glad in the Lord ; so that in a word , where your minds are most set , and most exercised , and what you most prise , there you love most , and best ; For where your treasure is , there will be your hearts also , Mat. 6. 21. O how few that profess Christianity , can approve their hearts to God in this matter .

2. If you love God above all , as your 2. You will love his things . chiefest good , you will love his things , whatever hath his stamp upon it ; I mean on the spiritual account , you love it , and prize it for his sake .

1. You love his Word , and Will , his 1. His Word . Promises , his Precepts , all will be precious to you : it is not possible for souls to love God , and not to love his Word , his Will ; Ps. 119. 97. O how I love thy Law , it is my meditation all the day ; ver. 103. How sweet are thy words unto my taste , yea sweeter than honey to my mouth . This is a special property of a soul that loves the Lord , to love his Word , and to delight therein , to suck sweetness there-from : ver. 72. The law of thy mouth is better to me than thousands of Gold and Silver . Well , by this you may know , if you love the Lord , you do love his Word , his Will , his Precepts , his Promises , it 's all precious to you , and your meditation is much therein ; ver. 97. and Ps. 1. 2. Where you have a description of a Godly man , to be one that doth meditate in the Law of God day and night : that is , his meditations are much exercised about the good Word of God .

2. If you love God indeed , you will 2. To do ●is Will . love to do his Word , and Will ; you will love to obey him , to submit to him in every things . It 's a great mistake in persons who pretend to love the Word of God , but do not love to do it ; such persons deceive themselves ; Joh. 14. 15. saith Christ , If ye love me , keep my Commandments . This was the voice of the Law , and this is the voice of the Gospel ; Exod. 20. 6. Shewing mercy unto thousands of them that love me , and keep my Commandments . God never did , nor never will accept any service but that which is done in love to him ; and he ever did , and will , accept of those who love , serve , and obey him according to his Word and Will : and if you serve him in love , his Commandments will be pleasant to you . 1 Joh. 5. 3. This is the love of God , that we keep his Commandments , and his Commandments are not grievous . Then we love God , when we keep his Commandments , and they are pleasant to us , and not grievous : and if in this spirit of love , you live to , and obey the Lord , he will meet with you , and your souls shall meet with him , and have fellowship with him : Isa. 64. 5. Joh. 14. 21 , 23. Read those Scriptures at your leasure .

3. If you love Christ , you do love what 3. Love what he loves , and hate what he hates . he loves , and hate what he hates ; you love Holiness , Righteousness , and Obedience , and hate sin , and iniquity , and disobedience , and every false way , though you be hated of the wicked for so doing . Psal. 97. 10. Ye that love the Lord , hate evil ; he preserveth the souls of his Saints , he delivereth them out of the hands of the wicked ; i. e. Though the wicked hate and persecute the Saints for their hating and forsaking the waies of the wicked ; yet let those that love the Lord , have evil still ; for God will deliver them out of the hands of the wicked , that do hate them for their hating of wickedness . O therefore , ye that love the Lord , hate evil , and love goodness ; Amos 5. 15. Hate the evil , and love the good , &c. This is that which God loves ; Psal. 11. 7. And Christ loves ; Psal. 40. 7. Heb. 1. 9. Thou hast loved righteousness , and hated wickedness ; wherefore God , even thy God , hath anointed thee with the oile of gladness above thy fellows . Do you love God and Christ above all , then shew it in this way ; Abhor that which is evil , and cleave to that which is good : it is to be feared , that most that bear the name of Christian in the World , do in truth hate that which God loves , and love that which he hates ; an infallible discovery that the love of God is not in them .

4. Those who love the Lord , do love 4. They love his appearing . his appearing , and long to be with him ; surely those who talk of love to Christ , but care not to be with him , desire not his coming , that they might more fully enjoy him ; do but talk of love , it is love but in word and tongue , not in deed and truth : if the Bride pretend love to the Bridegroom , but desire not the Marriage-day , could be content if that never come , it argues but little or no love , sutable to such a relation . If the Wife pretend love to her Husband , and when he is gone from home , care not where ever he do return , it 's but little sign of love : so , for souls to talk of love to Christ , but desire not the enjoyment of him in the nearest relation , do but deceive themselves ; they have ground to fear their love is not right ; they will be content to go to him , and to enjoy him , when there is no remedy , when they must go to him , or to a worse place , and to worse company : I fear this is the case of most who think and say they love Christ ; the truth of this , that they who love Christ , do love his appearing , that they may be with him . See 2 Tit. 4. 7 , 8. Tit. 1. 13. Heb. 9. 28. Rev. 22. 20. Whence it 's apparent , that it 's those that love his appearing , that shall have the Crown of Righteousness . It is to them that look for him , that he will appear a second time without sin unto salvation .

5. Those who love God , do love his 5. They love his people . people also for his sake , ( which was the second thing proposed ; ) because the worth of Grace is in them , Divine Virtue is in them , the Name of God is upon them , they are the children of the same Father , members of the same Body , heirs to the same Kingdom and Glory ; and therefore they love them ; this is the command of God ; 1 Joh. 4. 21. And this is the Commandment we have from him , that he that loveth God , do love his Brother also : And the disposition of the Saints , Chap. 5. 1. Every one that loveth him that begat , loveth him also that is begotten of him .

Quest. But how shall I know that I love Quest. the people of God in truth ?

Answ. It is then true love , when it is sincere , Answ. It is true when sincere . and unfeigned love , not hypocritical , and in shew only : 1 Joh. 3. 8. Let us not love in word , and in tongue ( only ) but in deed and in truth : there is much word and tongue-love , but little deed-love ; much feigned love , but little unfeigned love : 1 Pet. 1. 22. Seeing you have purified your hearts in obeying the truth through the spirit , unto unfeigned love of the Brethren , &c. Our love to the Brethren must be of the same nature as it is to God ; because , if we love rightly , it must be for his sake . And surely we cannot rationally imagine that God will accept of hypocritical love , word-love , tongue-love , love in shew , feigned love , no , God abhors it , and so should men . Rom. 12. 9. Let love be without dissimulation : it is sincere love to the Brethren that is right and true : 2 Cor. 8. 8. I speak not ( saith the Apostle ) by Commandment , but by occasion of the forwardness of others , and to prove the sincerity of your love .

2. It is then true , when it is spiritual 2. When it is spiritual . love , when it is for God's sake , and for Christ's sake , because they belong to him : This is true and sincere love , when we love for his sake : Mark 9. 41. For whosoever shall give you a cup of water to drink , because ye belong to Christ ; verily I say unto you , he shall not lose his reward . The Lord takes well any the least token of love shewed to any , because they belong to him , because it is a token of their love to him , in any who shew kindness for his sake ; Mat. 10. 42. As the greatest shew of love , if it be not for his sake , is not accounted of with him ; so the least act of love for his sake shall be rewarded , because that where little acts of love are for his sake , greater acts will be , if opportunity and ability concur .

3. It is then right and true , when it manifests 3. It is a doing-love . it self in action , when it is as ready to do as to speak ; yet it is but word and tongue-love . I say , true love to the Brethren is a doing love , for soul , for body , for both , as occasion and need requireth , according to ability : 1 Joh. 3. 17. But whoso hath this Worlds good , and seeth his Brother hath need , and shutteth up the bowels of compassion from him , how dwelleth the love of God in him ? Those that are streight-hearted , and streight-handed towards the people of God in their necessities , have ground to suspect themselves , that they love neither God nor his people . And sutable to the abilities that God gives in the World , does he expect that men do in this matter : where he gives much , he expects much ; 1 Tit. 6. 17 , 18 , 19. And that it be done willingly , and not grudgingly , for that is not thank-worthy , nor is it any true discovery of love ; The Lord loveth a chearful giver , 2 Cor. 9. 7. & 8. 12. Rom. 12. 8. I fear few doth manifest truth of love in this matter ; who though they give , do it slackly , and grudgingly , thinking every little too much , and would gladly be without the occasions and opportunities of doing what they do : see Isa. 32. 5-8 . And read it at leasure , and meditate well upon it , and the Lord give you right understanding therein .

4. It is then true when it will cover offences , 4. When it will cover offences . and is ready to forgive : Prov. 10. 2. Love covereth all sins ; 1 Pet. 4. 8. Love covereth the multitude of sins . 1. There are many sins that love may , and should cover , without reproof . As personal infirmities that attend Saints in this mortal , sinful state , wherein Christians cannot speak , nor act , but a quick eye may discern something amiss , which must be covered , else the life of Christians would be uncomfortable with each other , and their time must be spent in reproving each other . Jam. 3. 2. In many things we offend all : Ps. 19. 12. Who can understand his errors , &c. Christians may see so much of imperfection in each other , that needs love to cover , rather than to multiply reproofs for common failings : who so knows themselves , can do it , and yet true love reproves sin ; that is , such things as are sinful and dishonourable , and cannot stand with the safety of the soul , that comes not under the common infirmities of nature , unavoidably attending gracious souls .

2. Love covereth sin from others ; where 2. It covereth sin from others . is cause of reproof , and gives a private reproof ; according to , Mat. 18. 15. If thy Brother trespass against thee , tell him his fault between him and thee alone , &c. Love is no whisperer , nor back-biter ; those who are so ready to publish the failings of their brethren , that others shall know it before them , that wait advantages to publish the failings of their brethren , without observing the right rule , they are , in so doing , rather backbiters than lovers of their brethren

3. Upon repentance , it covereth all sin , it 3. On repentance , it covereth all sin . forgiveth all sin ; Lu. 17. 3. If thy brother trespass against thee , rebuke him ; if he repent , forgive him : see ver. 4. Love is no implacable person , but easie to be reconciled ; it is like God , and Christ , ready to forgive , Col. 3. 12 , 13. When persons are so much bound up in their spirits , that they with so much difficulty forgive their brethren on their repentance , it 's a sign they live not in the sense of the need they have of forgiveness from God themselves ; and may justly doubt whether they are made partakers of the forgiveness of the Gospel , Mat. 6. 12. 14 , 15. The sense of Gospel-forgiveness , works those rightly apprehending it , into like pittiful , merciful , and forgiving frame , Col. 3. 12 , 13.

4. True love to brethren is not easily 4. It is not easily provoked . provoked , but suffereth long ; 1 Cor. 13. 4 , 5. It starteth not aside for small occasions ; it is not drops of water that can quench true love ; Cant. 8. 7. Many waters cannot quench love , nor floods drown it . That love that is easily provoked , that will not bear nor suffer any thing , that is easily quenched ; is not love of the right stamp .

5. True love to the brethren is full of 5. It 's full of hope . Hope , and full of Faith ; 1 Cor. 13. 7. It hopeth all things , it believeth all things ; that is , all things that there is ground to hope and believe ; it taketh hold of every thing that may minister occasion to hope the best , to hope that there is truth of Grace , to hope that their Faith and Repentance is true but that love that will not believe , and hope any thing , if it come not up fully to the mind of the party , it may be a faithless love and an ho●eless love , as to our brethren ; so may it be in respect of God ; for be sure we come infinitely more short in respect of God , than any of our brethren ( where is any ground of hope ) do or can in res●ect to us .

6. It is then true love , when it is accompanie● 6. When accompanied with love and obedience to God . with love to God , and obedience to his Will : for any to talk of love to the peo●●e of God , and yet hath no respect to the Commandments of God , no conscience of living to God according to his revealed Will , they deceive themselves : for , As he that loveth God , must love his Brother also ; so he that loveth the people of God , must love God , and keep his Commandments : 1 Joh. 5. 2. By this we know we love the people of God , when we love God , and keep his Commandments . Lest any should dece●ve themselves , the Apostle st●tes it both waies ; 1. If any love God , they love his people : He that loveth him that begat , l●veth him that is begotten of him . But lest any should mistake , and say I love him that is begotten , therefore I love him that begat ; he states it the other way , to prevent all mistakes , that so our love may be true and right indeed : By this we know we love the people of God , when we love God , and keep his Commandments . That is , by this we know that our love to the people of God is right , when it is accompanied with love and obedience to God ; For this is the love of God , that we keep his Commandments . Our love to God is not right , if we love not his people ; & our love to his people is not right , if we love not God , nor keep his Commandments .

7. True love to the Saints is then right 7. It must be universal , to all Saints . when it is universal , to all Saints , as well to one as to another , as well to the poor as to the rich , and as well to the rich as to the poor ; to a poor Lazarus , as to a rich and royal David ; to an afflicted Joseph , as to an admired Solomon : if love be right , it is no respecter of persons ; For he that respecteth persons , will transgress for a piece of bread : that is , upon any occasion will wrest judgment . But this love is rare to be found , rich professors will love them that are rich , and undervalue the poor , make them their foot-stool ; and too often the poor undervalue the rich , because they are rich , have an evil eye upon the riches of their brethren , because themselves are poor : but the love of the Lords people is ( or should be ) one to another for the Lord's sake , because they are his , and so should be to the weak as to the strong , to the poor as to the rich ; partial love is no true love . Jam. 2. 1 , 2. It is the commendation the Apostle gives the Ephesians , that their love was to all the Saints ; Eph. 1. 15. Col. 1. 4. It 's a choice discovery of Divine love , when it hath no respect of persons , but fixes on the object purely for spiritual causes , for Holiness , for the image and Grace of Christ : the poorest Saints are as nigh to God , as rich in Grace and Glory as the richest : Jam. 2. 5. Hearken my beloved Brethren , hath not God chosen the poor of this World , rich in Faith , and heirs of that Kingdom , which he hath promised to them that love him .

8. Yet , if it be divine and true , it runs 8. It is sutable to the causes of love . out sutable to the causes of love ; for though true love be universal , and impartial , yet it is not blind , but fixes most where it apprehends most of God , most of Holiness , Humility , Love , and constancy in the way and work of the Lord : for this is certain , that if we love for Godliness sake , where we see most of Godliness , and the image of Christ , there we love most ; and this need not be stated as a duty , for it is the property of true Grace and Love so to do : we have Christ our Lord for example in this matter , who had his beloved Disciple above the rest ; Joh. 13. 23. & 20. 2. & 21. 20 , 24. Not but that he loved all , and so must we love all the Lord's people with the same love , although there may , and will be degrees therein : Psal. 16. 2 , 3. My goodness extendeth not unto thee , but to the Saints that are in the earth , and to the excellent , in whom is all my delight . So did Paul prize and prefer Timothy above all the rest of the Ministers with him , for the excellency of spirit that was in him ; Phil. 2. 29. 20 , 21 , 22. And on this account a poor Saint may have more spiritual cause of love in him than a rich one ; he that is poor in the World , may be rich in Grace ; and a rich Saint in the World may be rich in Grace , and have more cause of spiritual love than some that are poor : not but that all that are truly gracious , are spiritually rich in Grace ; yet God giveth differingly as he pleaseth ; and there are differing capacities and improvings of what is given : but this is certain , that faithful improvement shall have addition and increase .

9. And lastly , True love to the Saints is 9 They love constantly . constant love , not by fits and good moods , sometimes love , and sometimes hate ; like the Religion of some , who under convictions , or afflictions , will be very religious , and make promises , but when the fit is over , their Religion is ended ; but true love both to God and his people never faileth ; 1 Cor. 13. 8. It is constant in adversity as in prosperity , under weakness , ●railties , and miscarriages , as under highest demonstrations of purity . It 's true , Saints under sin must be reproved , and so it may be , that some strangedness may be requisite , yet love must still continue : Gal. 6. 1 , 2. Heb. 13. 1. Let brotherly love continue , to strangers as well as acquaintance , ver. 2. Prov. 17. 17. A friend loveth at all times , and a brother is born for adversity : Love in adversity continueth faithful in adversity ; if it reprove for sin and miscarriage , it doth it love and faithfulness : Prov. 27. 6. Faithful are the wounds of a friend , but the kisses of an enemy are deceitful : hence the Prophet saith , Psal. 141. 5. Let the righteous smite me , and it shall be a kindness ; let h●m reprove me , and it shall be an excellent oile , which shall not break my head , &c. Where truth of love is , it 's constant while the cause thereof continueth ; and in any miscarriage , it doth all its works in love .

3. They that love God do love all men , 3. They love all . as men ; they love Christians as such , and they love men as men , and enemies as enemies , persecuters as persecuters ; they love them with the love of pitty and compassion ; and this is their duty , and disposition in some measure , if made partakers of the Grace of God in truth : Mat. 5. 44. to 47. If ye love them that love you , ( that is , only them ) what do ye more than others ? Nothing more eminently discovers a Gospel-spirit than this ; for this is clear above nature , nature never teacheth this lesson , but the contrary ; Nature teacheth to hate , and seek revenge on enemies ; but Grace teacheth to pitty them , and pray for them ; and what Christ taught his Disciples , he practised himself , both in doing , and praying for enemies , Luke 22. 50 , 51. & 23. 34. And this lesson Stephen had lea●ned , Acts 7. 60. And to this we are exhorted by the Apostle , Rom. 12. 19 , 20. and Gal. 6. 10. As much as in us lieth to do good to all , though especially to the houshold of Faith . This is the command of the Lord , and then we love God when we keep his Commandments , and his Commandments are not ( or should not be ) grievous to us .

Quest , How shall I know that I love mine Quest. enemies ?

Answ. 1. When you can pitty them in Answ. their misery , spiritual or bodily and pray for them , and truly desire their good ; Ps. 35. 13 , 14. But as for me , when they were sick , my cloathing was sackcloath ; I humbled my self with Fasting , and my Prayer returned into mine own bosome : I behaved my self as though he had been my friend ; I bowed down heav●ly , as one that mourneth for his Mother . This is a sutable frame of spirit for Christians towards enemies , Mat. 5. 44.

2. When you are as ready to do them good , ( as to desire their good ) when occasion and opportunity is offered ; Gal. 6. 10. As you have therefore opportunity , do go●d to all men : but on the contrary , Nature without Grace , waiteth opportunity to revenge , but Grace teacheth otherwise : Grace bears no hatred nor malice , but gladly forgives , so far as God forgives : yea , it begs forgiveness of God for them , Luke 23. 34. And is ready to do any service of love for soul or body , as occasion , opportunity , and capacity affords .

This Divine Virtue of Love being so Vse I. Of Information in three things . choice a Vertue , and so useful , I shall for further profit , endeavor to make some application of this truth ; and that , 1. Of information ▪ and that in three things .

1. To inform us in the truth of the excellency 1. Of the Excellency of Love . of this Grace of Love to God , to Man , to Saints , to Sinners ; it 's an excellent Virtue , and much to be prized and pressed after by all Saints : it 's the choicest Gift , the choicest Virtue : its choiceness and excellency appears ;

1. In that ( as hath been before mentioned ) 1. It 's prefer'd above all . it 's prefer'd in Scripture above all , and before all other Virtues , before Faith , Tongues , Prophecy , Knowledg , understanding all Mysteries , 1 Cor. 13. 1 , 2. & 8. 1 , 2 , 3. In all which its Divine Excellency is wonderfully discovered ; it 's that which puts worth and value in all other Virtues and Duties ; for all without it is nothing .

2. It 's that which doth the greatest 2. It d●●h the gre●●est work . work , and beareth the greatest burthens ; 1 Cor. 13. 4 , 5 , 6. It beareth all things , &c. It suffereth , endureth , beareth , never faileth . Christians have great work to do for God in the World , in matter of service and suffering , in doing good , and eschewing evil , in mortifying sin , great burdens to bear for the sake of Christ : and it is only love flowing from Faith , that will make all easie , and help us through every duty , and every difficulty ; for Faith worketh by love , Gal. 5. 6. Faith getteth victory over the World ; but it is by love ; for Faith can do nothing without love , as it ought to be done , for it is nothing ; but Faith and love working together , makes the soul bold and valiant for God , and strong , able to do , suffer , and bear for Christ , what-ever he calls us too : It is the never-failing Virtue , it will never fail us hear , as it shall not fail us hereafter : it 's the bond of perfection , or the perfect bond , that ties us perfectly to God in all difficulties , and perfectly one to another in every duty ; holiness in life is the great concernment for every Christian to be pressing aften , to be holy in heart , and holy in life , to be holy in all manner of conversation and godliness , 1 Pet. 1. 15. But this we must attain in the power of the love of God in the Gospel , if ever we attain it , Eph. 3. 17 , 18 , 19. 1 Thes. 3. 12 , 13.

3. Love is the fulfilling of the Law , 3. It is the fulfilling of the Law . yea , and of the Gospel too , Mat. 22. 37 , 39 , 40. Thou shalt love the Lord thy God with all thy heart , and thy neighbour as thy self : on these two Commandments hang all the Law and the Prophets ; it all hangs upon love : Rom. 13. 8. 9. He that loveth another , hath fulfilled the Law : so that Love to God , and love to Man , is the fulfilling of the Law : not that any should suppose that meerly love without any thing else , is intended ; but that , where truth of love is to God , and to man for God's sake , it will carry on such souls chearfully to every duty , both to God and Man , that the Law requireth ; that is , the Law of the new Covenant : for the Law , as it is holy , just , and good , is still to be observed , as administred by Christ in the new Covenant , and is the rule of the Believers sanctification ; and he that loveth truly , fulfilleth it rightly : and the true cause why Believers live so little to the Law of Christ , is because they love so little .

4. Where this Grace of Love is in truth , 4 It is an evidence of being born of God . it 's an evidence that such souls are born of God , and in a state of life ; it 's an Heaven-born Virtue , and they are Heaven-born Christians in whom it is ; and the contrary discovers a state of death , 1 Joh. 3. 14 , 15. And this of love , in this Scripture , is not intended ( as some imagine ) only a sign to others , that such persons are born of God , but to the persons themselves in whom it is ; see ver. 19. And hereby we know that we are of the truth , and shall assure our hearts before him . It 's an high evidence to a gracious soul . that he is born of God , and is of the truth , and that he is passed from death to life . And thus much as to the excellency of this Virtue of Love .

2. It may inform us of the great coming 2. It informs of the great comeing short herein . short , and wonderful failing of Christians in this matter ; every one may best find out this in his own heart , as among all the choice Virtues of the new Covenant , this excelleth : so it is to be feared , that among all , Christians fail most in this , of love to God , to Man , to the Word , to the Precepts , yea , to the promises of the Gospel ; the Lord help souls to lay it to heart in time ; for nothing demonstrates us ( to our selves , to others ) to be Christians indeed , as this of love doth .

3. It inform us of the true cause of all 3. Of the cause of all miscarriages . miscarriages among Christians , to God , to Man , both Saints and Sinners ; it is want of love ; love would make us willing to every duty , it would set the soul upon the wheels , to run the way of Gods Commandments , and to make them the joy and delight of our souls . We should then make God's Statutes our songs in the house of our pilgrimage ; we should then be free and universal in our obedience ; love would end very much , and many of the differences among Christians , and cause them to bear with , and forbear one another , In a word , if ever there be a reformation of things amiss among Christians , it must begin here .

2. Use of exhortation to this great duty 2. Vse of Exhortation . of Love , the Excellency , the Beauty , the Glory thereof , should quicken the hearts of Christians to a greater desire and endeavor after so holy , so lovely , and desirable a Virtue : if it be so excellent , let us approve it : Phil. 1. 9 , 10. And this I pray , that your love may abound yet more and more , in all knowledg , and in all judgment , that you may approve things that are excellent , that ye may be sincere , and without offence , till the day of Christ . Let us approve it in our hearts , in our lives ; Let us walk in love , as Christ also hath loved us , and given himself for us . To provoke your hearts to be more reaching after this Heavenly Virtue , consider , not only what hath been already said , which is enough to quicken any living , believing soul , with an earnest desire of increase herein ; but further consider ;

1. That duty to God calls for it : see the 1. Duty to God calls for it . many commands in Holy Scripture to this great duty of love to God , to one another , and to all men : Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart , &c. Ps. 31. 23. O love the Lord ye his Saints ; and whoever sincerely performs this duty , is under the Blessing of Grace in order to Glory ; Eph. 6. 24. Grace be with all that love the Lord Jesus in sincerity , Amen . But on the contrary , if any be without this Divine disposition , and so perform not this duty ; see 1 Cor. 16. 22. If any man love not the Lord Jesus , let him be accursed , Anathema Maranatha , accursed till the Lord come : and for the duty of Saints love one to another , see John 13. 34. A new C●mmandment give I unto you , that ye love one another , &c. 1 Joh. 4. 21. This Commandment we have from him , that he who loveth God , should love his Brother also .

2. The Saints relation to God , and one 2. Relation calls for it . to another , calls for it ; they are the children of God , the Sons and Daughters of God Almighty ; this is their relation to God , and their priviledg ; They are all the Children of God by Faith in Christ Jesus ; they are all the children of one Father , espoused to one Husband , members of one Body : 1 Cor. 12. 27. Ye are the body of Christ , and members in particular : and this calls aloud for love in the highest degree , both towards God , our Father , and towards our Lord Jesus Christ , and one towards another .

3. The blood of Christ calls for it , it being 3. The blood of Christ calls for it , one special end for which it was shed , to make up the blessed relation of Peace , Unity , and Love , of Father , Son , and Saints : Christ had never died such a cursed death , had it not been to reconcile us to God , to make up the breach between God and us , to bring us in again to God , that we might love God , and live to him , and to reconcile us one to another , that we might love one another as brethren : see both these , Eph. 2. 13 , to 16. Where our reconciling to God , and one to another , is both by the Cross and sufferings of Christ .

4. The Prayer and Intercession of our 4. The prayer of Christ calls for it . Lord Jesus , calls for it ; he hath suffered for it , and hath prayed for it , John 17. 21 , 23. That they may all be one , as thou O Father art in me , and I in thee ; that they also may be one in us , &c.

Beloved friends , shall our dear Lord command it , sweat , and suffer for it , and pray for it , and shall we set light by it , and be negligent in so weighty a matter as this is , that so much concerns the Name and Glory of Christ in the World , that so much concerns our duty , and our spiritual and eternal welfare .

5. The souls of poor sinners call for it , 5. The souls of sinners call for it . the littleness of love to God appearing in the muchness of self-love , and love to the World ; and littleness of love to Saints appearing by the divisions amongst them , hardens sinners against the truth , to their destruction : when they see such divisions , and breaches , and so little love , they speak evil of the way of truth , and are hardened in the way of sin , to their destruction . Love among Christians , and a lovely carriage towards all , is the way to convince sinners , that God is with his people , and that they are in the truth , Joh. 17. 23. Where Christ prayeth his Father that his people might be made perfect in one , that the World may believe that thou hast sent me . Love and Unity among the people of God , would be a blessed means to convince the World of the truth of Christianity , and to make them in love with Jesus Christ .

6. Your own souls abundantly need it , 6. Your own souls call for it . and if sensible thereof , would groan , and cry out in the sense of the want thereof , and be endeavouring an increase therein ; without it you can have no solid ground of Peace in your own souls : 1 Joh. 4. 18. There is no fear in love , but perfect love casteth out fear , because fear hath torment ; he that feareth , is not made perfect in love : If ever you would be rightly rid of tormenting fear , and have joy and peace in your souls , it must come in in this way of love , living much in the love of God , in Christ Jesus , will perfect your love to him , and to his holy ones for his sake ; which will prove so high an evidence to your souls , of the truth of Grace , that it will cast out all fears , and establish your hearts in believing your interest in , and relation to the Lord Jesus : so Faith working by love , will be to you sound and solid peace : no wonder , that persons that have but little love , have so little peace in their souls ; without it you can have no true fellowship with God , nor one with another . 7. The present time and state calls for it .

7. The present time , and state of the Church , and dispensations of Gods , calls for it ; for it is a time and state of division and breaches among the people of God in general , one bends one way , and another bends another way , casting contempt and reproach upon each other , as if they were enemies ; by reason of which , the way of truth is evil spoken of , and poor sinners are hardened , and God and Christ is dishonoured , and many gracious souls grieved , and discouraged . O that all who have any bowels of love in them at all , would lay these things to heart , and learn to love more , then they would bear with , and forbear each other in love ; then they would be content to let each other walk according to what they have received , and not be offended at their diligent and humble enquiring after further light , without bitterness , and wrath , and evil speakings .

O the general coldness , and luke-warmness that hath befallen the Church at this day , and all for want of love ; the earthly , worldly mindedness , and covetousness , the streight-heartedness , and streight-handedness , the love of back and belly in pride and voluptuousn●ss , and other abominations , that do more than manifestly declare the great coming short in love , truth of love would cure all ; and the present dispensations of God , his frowns and corrections by his rod , and the things he seems to be calling his people to bear and suffer for his name and sake ; which can never be rightly born and suffered , but in the spirit and power of Evangelical love ; all which calls aloud to all gracious souls , to learn to love more .

8. Consider the sweetness and loveliness 8. It 's a sweet and lovely life . of the life of Love , 1. To God ; if you live up much with God in truth of love , it will not only sweeten your souls to God , and he will delight in you , but your thoughts will be precious of him , and his service will be sweet and precious to you ; His yoke will be easie , and his burden will be light .

Otherwise his service will be burdensome , and his work tiresome to the soul : but truth of love to God , sets the heart at liberty , and carrieth the soul through the most difficult services with delight : and this is the soul that God will meet with in the ▪ way , and manifest himself unto , John 14. 21.

And , 2. This is the true , sweet , and lovely life of Christians one with another ; Ps. 133. 1 , 2. Behold , how good and how pleasant it is , for Brethren to dwell together in Unity ; it is next to the Divine anointings of our Lord Jesus , and indeed an effect thereof ; It 's like the precious ointment upon the head , that run down upon the heard , even Aaron's beard , that went down to the skirts of his garments . Aaron was a type of Christ , his anointings of Christ , the running down of the ointment upon his beard , and the skirts of his garment ; the coming down of the spirit of Christ upon his members , which unites them to him in the same spirit and love , and one to another by the same spirit : so that the unity of Saints is next to our unity with Christ , John 14. 20. and 17. 23.

9. It 's that Virtue which makes us most 9. It makes us most like God . like God and Christ , it is the most God-like and Christ-like Virtue : would you be more like your Father , and more like your Head and Lord ? O then grow more in this Grace , love God and Christ more , love one another more , and love all men more ; when our Lord Christ sets his Disciples in the high-way of being like their Father , it is in this of love ; Mat. 5. 44. and 1 Job . 4. 7. Beloved , let us love one another , for love is of God , and every one that loveth , is born of God , and knoweth God ; ver. 8. For he that loveth not , knoweth not God , for God is love . Love is an heavenly and God-like Virtue ; and the more you live in it , the more are you like God ; and the more persons live without love , the more do they live without God ; and look how much they live in malice and enmity , so much are they like the Devil .

10. And finally , that your souls may 10. And finally , live much in the love of Christ . grow in this Grace , ( which will prove to be the growth in all Grace , and of every Virtue ) live much in the meditation of the preciousness of Jesus Christ , of his Person , of his Virtues , of his Love and the design of good to your souls in all that he hath done and suffered for you ; 1 Pet. 2. 7. Vnto you therefore which bel●eve , he is precious , his Person , his Blood , his Virtues , his Love is precious ; He is altogether lovely ; 1 Jo● . 4. 19. We love him , because he first loved us . The thoughts of this first and free love , this great and marvellous love is precious : 1 Jo● . 3. 1. Behold , what manner of love the Father hath bestowed upon us , that we should be called the sons of God . I say , if souls did live more in the consideration of this marvellous love , how would it transform them into the likeness of Christ ; 2 Cor. 3. 18. O therefore , if you would grow in this Grace , dwell deep here , live much in the meditation of the mystery of the love of Christ to your souls in the new Covenant ; Eph. 3. 17 , 18 , 19. You must be rooted and grounded in the love of Christ , and endeavor to comprehend more of this unsearchable mystery ; and this is the way to be filled with all the fulness of God , the fulness of understanding and knowledg , Col. 2. 2. The fulness of conformity to him in Love , and in every Divine Virtue .

CHAP. XX. Of the Gospel-fear of God .

THE fear of God is one ( and not the least ) of the Divine and saving Virtues of the new Covenant , and planted in every gracious heart ; it is a part of the new Covenant Law written in the heart , absolutely necessary to Salvation , as other new Covenant Virtues are , and is included in that Faith to which the promise is made .

The fear of God is of that worth and weight , that it is impossible for a truly gracious soul to be without it ; it is a special character of a graceless person that is without it ; Rom. 3. 18. There is no fear of God before their eyes . In speaking to this , I shall mind three things ; 1. That it is a Virtue of the new Covenant , and necessary to be in the hearts of all Believers . 2. What it is . 3. The usefulness and profitableness thereof .

1. That it is a Virtue of the new Covenant , 1. It is a Virtue of the new Covenant . and necessary to be written in the hearts of all true Believers . And this will appear , if we consider ,

1. That it is a promise of the new Covenant ; Jer. 32. 39. And I will give them one heart , and one way , that they may fear me ; ver. 40. I will put my fear in their hearts , that they shall not depart from me . Which is a promise of the new and everlasting Covenant , the same as is exprest , Chap. 31. 31 , to 34 , And is applied to the Gospel by the Apostle , Heb. 8. 8. Where God promiseth to write his Law in the heart , that is , to season the heart with a disposition to believe , love , fear , and obey the Lord .

2. It is that Virtue with which Christ our Lord was eminently filled , and therefore certainly it is necessary for his members to be seasoned therewith : Isa. 11. 2. And the spirit of the Lord shall rest up●n him , the spirit of Wisdom and Vnderstanding , the spirit of Counsel and Might , the spirit of Knowledg , and the fear of the Lord ; which was exceeding proper to the holy Son of God : and if Christ the Lord must have this spirit of the fear of God , then surely it must needs be necessary for all his to be partakers of the same Spirit and Virtue ; for from his fulness we all receive .

3. It is the praise-worthy Virtue of the Saints , commended throughout all Generations : 1 Kings 18. 3. It 's said , that Obadiah feared the Lord greatly : the effects thereof follows , ver. 4. Neh. 7. 2. It 's said , that Hanani feared God above many ; for which Nehemiah gave him the charge over Jerusalem . Job is described to have this Virtue , Job . 1. 8. To be an upright man , and one that feared God ; and ver. 1. One that feared God , and eschewed evil . Mal. 2. 4 , 5. God made his Covenant with Levy , of Life and Peace ; for the fear wherewith he feared me , and he was afraid before my Name . It is the commendation of the Churches , in a time of liberty , that they walked in the fear of the Lord ; Acts 9. 31.

4. This is that the Lords people are frequently exhorted to , both in the old and new Testament ; by which it appears , that it is a duty as well as a Virtue ; Lev. 19. 14. But shalt fear thy God , I am the Lord ; and 25. 17. But thou shalt fear thy God , for I am the Lord thy God . Deut. 13. 4. Ye shall walk after the Lord your God , and fear him . Eccl. 12. 13. Fear God , and keep his Commandments ; for this is the whole duty of man . Deut. 6. 13. Thou shalt fear the Lord thy God , and serve him , and swear by his Name . Luke 12. 4 , 5. And I say unto you , my friend● , be not afraid of them that kill the body , &c. But I will forewarn you whom ye shall fear ; fear him , that after he hath killed , hath power to cast into Hell ; yea , I say unto you , fear him , 2 Cor. 7. 1. The Apostle exhorteth the Saints to be perfecting holiness in the fear of God . By all which it abundantly appears , that to fear God is the special duty of every true Christian ; 1 Pet. 2. 17. Rev. 14. 7. Heb. 12. 28. Let us have Grace , that we may serve God with Reverence and Godly fear .

5. It 's that Virtue which includes part , yea , a great part of the Gospel ; because where the fear of the Lord is , there is Faith , Love , Humility , and Obedience ; even the whole terms of Gospel-interest : Rev. 14. 6. 7. When the Angel preached the everlasting Gospel to them that dwell on earth ; the substance or great part thereof was , Fear God , and give Glory to him , &c. and Chap. 15. 3 , 4. This shall be the song of Saints , Who shall not fear thee , O Lord , and glorify thy Name , for thou only art holy .

6. It 's that Virtue unto which happiness and blessedness is promised , and that must needs be a Virtue absolutely necessary to Salvation , and is included in true Faith ; Prov. 28. 14. Happy is the man that feareth alwaies . This happy fear must be alwaies , never off the heart ; Chap. 23. 17. Be thou in the fear of the Lord all the day , that is , alwaies , every day ; let not the fear of God be out of thine heart at any time ; Ps. 112. 1. Blessed is the man that feareth the Lord , &c. and 128. 1 , 4. By all which it appears , that persons who fear God in truth , are under the promises of Blessedness ; and therefore it is a choice Virtue .

2. I shall endeavour to shew what the 2. What it is to fear God . fear of the Lord is , or what it is to fear God : It is to have an holy , honourable , and reverend esteem of God , to have the awe and dread of God upon our hearts , because Holy and Reverend is his Name ; Ps. 33. 8. Let all the Earth fear the Lord , let all the Inhabitants of the World stand in awe of him : Isa. 8. 13. Sanctifie the Lord of Hosts Himself , and let Him be your fear , and let him be your dread . It becometh the people of the Lord of Hosts to have humble , holy , reverend , and trembling thoughts of God alwaies ; Ps. 2. 11. Serve the Lord with fear , and rejoyce with trembling : serve him with reverence and godly fear . It is to be feared that Christians have too low and common thoughts of God , which exceedingly unbecometh them , and is a great disadvantage on the spiritual account , as well as dishonourable unto God . This holy , reverend fear , is a love-like fear , not a slavish fear ; a spouse-like fear , flowing from , or mixed with love : Let the Wife see that she reverence her Husband , ( or fear her Husband : ) The Wives reverence of , or fear toward her Husband , is not , or should not be slavish , but in love , and conscience of God's Ordinance : so it behoves every true Christian to reverence , honour , and fear the Lord ; and that with this filial spouse-like fear , to love God , and fear before him .

To help on this work in the heart , I Meditations to help us to fear God . shall propound some serious meditations of God , that may tend to beget and increase this holy , reverend awe , and fear of God in the heart .

1. Live much in the meditation of his 1. His Greatness . Greatness . O , God is a great God , and a great King above all Gods , and above all men . Psal. 89. 6 , 7. For who in the Heavens can be compared to the Lord ? Who among the sons of the Mighty can be likened unto the Lord ? God is greatly to be feared in the assembly of the Saints , and to be had in reverence of all that are round about him . Note , that this great fear of God in the Saints , does arise from the consideration of the Greatness of God ; Who can be compared to the Lord , who may be likened to our God , in Heaven or Earth ? Therefore is he greatly to be feared in the assembly of the Saints , &c. Ps. 147. 5. Great is our Lord , and of great Power , his understanding is infinite ; and 95. 3. For the Lord is a great God , and a great King above all Gods . And , as an effect of this , or a resultancy drawn from this meditation of his Greatness , above all , ver. 6. O come , let us worship and bow down , let us kneel before the Lord our Maker : that is , seeing he is such a great one above all , even our Maker ; let us worship and bow down , and kneel before him , i. e. Let us worship him in all humility , and holy reverence ; Let us have Grace to serve our God with reverence and godly fear . Exod. 15. 11. Who is like unto thee , O Lord , among the Gods ? who is like unto thee , glorious in holiness , fearful in praises , doing wonders . And this result the Prophet draws from this meditation ; Jer. 10. 6 , 7. Forasmuch as there is none like unto thee , O Lord , and thy Name is great in might , who would not fear thee , O King of Nations ; for to thee doth it appertain . That is , to be great above all , and to be feared above all : this is the first consideration that will tend to season our souls with this blessed Virtue , the greatness , the gloriousness of God to live upon our hearts .

2. The holiness and purity of God ; He 2. His Holiness and Purity . is Glorious in Holiness , Holy and Reverend is his Name . Serious thoughts of Gods Holiness will beget and increase in us this holy , reverend fear ; Psal. 99. 9. Exalt the Lord our God , and worship at his foot-stool , for the Lord our God is holy . The sight and apprehension of the Holiness of God will help us to worship him reverendly , and awfully . This was it made Isaiah , Chap. 6. 3. 5. ( When the Seraphims cried out , as overcome with the holiness of God , Holy , holy , holy , is the Lord of Hosts ; ) to cry , Wo is me , I am undone , I am a man of polluted lips , &c. Thus you see , ( and I hope all true Christians can experience ) that serious thoughts of the Holiness o● God will ●ill them with humble , honourable , and awful thoughts of him .

3. The great Goodness and Mercy o 3. His Goodness . God , especially on the new Covenant account , will tend wonderfully to season th● soul with this Virtue ; and this mixed wit● the rest , makes it to be Evangelical fear ; tha● son-like , spouse-like fear , that so muc● concerneth , and becometh the Saints : th● is the promise of the Lord to his people Hos. 3. 5. Afterwards shall the children of Isra● return , and seek the Lord their God , and David their King , ( that is Christ Jesus ) and shall fear the Lord and his Goodness in the latter daies . It 's the latter day work ( especially under the Gospel ) for Saints to fear the Lord and his Goodness : Ps. 130. 4. With thee is forgiveness , that thou maist be feared : the Goodness , Forgiveness and Mercy that is with God , will make his people to fear him , and fear to sin against him , fear to displease him : he that will sin without fear , because God is good and gracious , may justly fear that he is without all Grace : gracious souls fear to sin against so good and gracious a God . Shall all the Nations fear and tremble at all the great goodness that God will do for ( and shew unto ) his people , Jer , 33. 9. And shall not the great goodness of God cause the hearts of those interessed in it , to fear and tremble before him . Surely it 's impossible for a gracious soul to take a view of the Greatness , the Glory , the Purity , and the goodness and Mercy of God , and of his own badness , but with astonishment , holy reverence and fear : and thus they shall fear the Lord and his Goodness , ( the Lord for his Goodness ) in the latter daies .

4. Meditation on the Justice and Judgments 4. His Justice against sin and sinners . of God against sin and sinners , will tend to beget , maintain , and increase this holy fear of God , and fear to sin against him : Psal. 119. 120. My flesh trembleth because of thee , and I am afraid of thy Judgments . Matt. 10. 28. ●ear not them which kill the body , but are not able to kill the soul ; but rather fear him that is able to destroy both body and soul in Hell .

Obj. This is a slavish fear , and not the Objection . soul-like fear or the Gospel .

Answ. 1. It is that which becometh , and Answer . concerneth gracious souls , to fear God in all his Names , his Justice as well as his Mercy ; and it is a token of a graceless heart , that hath not the awe of God in his Justice , that being one great part of his Name , of his Glory , wherein he hath , and will make himself famous . God to illustrate this part of his Name and Glory , unites Justice and Mercy in the proclaiming of his Name , to the end that his people may love him , and fear before him , Exod. 34. 5 , 6 , 7. There you have the name of the Lord proclaimed in these two Attributes , of Mercy and Justice : And whoso thinks this wonderful , gracious , and terrible Name of the Lord ( to fear and tremble at his Goodness , and his Justice , his Righteous and Terrible Name ) to be beneath his new Covenant calling , lives greatly below the calling of a Christian .

2. Christians are flesh as well as spirit , and liable to temptation and miscarriage , woful experience teacheth us this ; and God , as a Father , does not only keep his children in awe , with the knowledg of their relation , that so love may prevail ; but likewise with the rod , and threats , and danger too , of dispossessing of the inheritance and provision on that account ; and counts it well , if all tend to effect the work : thus dealeth the Lord with his people , else what meaneth those various sayings in his Word ? Ps. 89. 30 , 31 , 32. If his children forsake my Law , and walk not in my Judgments ; if they break my Statutes , and keep not my Commandments , then will I visit their transgression with the rod , and their iniquity with stripes , &c. See Heb. 12. 7 , to 11. And those Judgments executed formerly on the people of God for sin , left on Record for our learning , to the end we might fear to sin against him , lest we meet with like Judgments : 1 Cor. 10. 1. to 11. and Chap. 11. 30. For this cause many are weak and sick among you , and many sleep , &c. All which clearly proveth that God doth afflict his people for sin ; and he hath recorded it , that his people might fear to sin against him . Yea , and further , he keeps his children in awe with threats of dispossessing them of the inheritance , Heb. 6. 4 , 5 , 6. and 4. 1. 11. and 3. 12. 14. 2 Tit. 2. 12 , 13 , 14. Rev. 2 and 3 Chapters ; all which confirms this truth , that God threatens for sin , and executes for sin ; and warns to watchfulness , that the Crown be not lost , Rev. 3. 11. Though it 's true , that fear flowing from love , is the most Evangelical and son-like fear : yet a mixture , a fear of God in his whole Name , his Greatness , Holiness , Goodness , Justice , Righteousness , &c. is the most solid , safe , preserving fear ; the soul being ballanced with all the means and meditations of God prescribed to carry on this blessed Divine Virtue , is sutable and useful for the accomplishment thereof . Do not Parents account it well , if all lawful means effect the end ; that is , to keep their children in awe and subjection ; threats and stripes as well as love ? And doth not God deal with his children accordingly ? And doth not Christians that will not stand in awe of his Judgments , wonderfully dishonour him , that will fear him but in one part of his Name ? A dangerous temptation , to be shamed , and avoided of all who desire to fear God , Mal. 2. 5. and 4. 2.

5. Meditation on the Word of God will 5. The Word of God . tend to seaso● souls with this holy fear , for that will help us in the four former particulars . The truth of God in all his Names , and faithfulness in all his Word , in his Precepts and Promises , and threats against sin and sinners , will tend to work and increase this Grace , Isa. 66. 2. But to this man will I look , even to him that is poor , and of a contrite spirit , and trembleth at my Word . In the Word of God , is declared the whole trembling Name of God in all the parts thereof ; and the meditation thereon will cause gracious souls to fear before him . Psal. 119. 161. My heart standeth in awe of thy Word . The thoughts of the Authority , Purity , Divinity , and truth of the Word , will beget and increase awful and reverend thoughts of God .

3. Of the usefulness and profitableness 3. It s Vsefulness . of this Virtue : We may say of this Virtue as the Apostle speaking of Godliness , that it 's profitable to all things : it 's the summ of Godliness , and is useful to ballance the soul at all times , and in all places and companies ; and to have its exercise and use in all Virtues : it 's the soul-seasoning , and soulballancing Grace ; it 's the beginning , middle , and end of Wisdom . But to speak more particularly and distinctly of this Divine Virtue , in the use thereof ;

1. It 's a sin-destroying Virtue ; where the fear of God is , there sin must out : it is is impossible for the fear of God , and the love of sin , to dwell together in the soul : Psal. 4. 4. Stand in awe , and sin not ; where the awe of God is , there will be a fear to sin against him : Gen. 39. 9. Joseph said , How then shall I do this great wickedness , and sin against God . Fear of God occasions fear of sinning against him ; this was it kept Nehemiah from oppressing the people like the former Governors , Neh. 5. 15. But so did not I , because of the fear of God , Ps. 19. 9. The fear of the Lord is clear , &c. it 's a purging , cleansing Virtue ; it cleanseth the soul from the love , power , and practise of sin ; Prov. 16. 6. By the fear of the Lord men depart from evil ; and 8. 13. The fear of the Lord is to hate evil , pride and arrogancy , and the evil way , &c. Ps. 34. 11 , 12 , 13. Where the love and fear of God is , there the love of sin can have no place ; and the true cause of reigning abominations in any is , because the fear of God is wanting there : Ps. 36. 1. The transgression of the wicked saith within my heart , that there is no fear of God before his eyes . O therefore consider this , you that can sin without fear ; it argues you to be without the fear of God , and to be graceless persons ; Rom. 3. 18. There is no fear of God before their eyes . And this I fear to be the case of many , not only of the World , but of those who pretend and profess to be called out of the World : Job feared God , and eschewed evil , Chap. 1. 1. Fear God and sin if you dare .

2. The fear of God , as it is a sin-destroying Virtue , so it is a God-obeying Virtue : where the fear of God is in truth , there is conscience and care to obey the Lord , to keep his Commandments : Eccl. 12 , 13. Fear God , and keep his Commandments ; that is , keep his Commandments as your duty : and where this fear of God is , you will keep his Commandments as your disposition , the fear of God , and obedience to him , alwaies dwells together : Ps. 5. 7. As for me , I will come into thine house in the multitude of thy Mercies , and in thy fear will I worship toward thine Holy Temple . Where sense of Mercy , and power of Love , and the fear of God meet together in one soul , there will be sincere obedience , and worshipping of God ; there will be serving God with reverence , and godly fear : Ps. 2. 11. Serve the Lord with fear , rejoyce with trembling . You that have no care nor conscience of obeying the Lord , of serving and worshipping the Lord according to his appointments , and living to him according to his will , have just grounds to suspect that you are without the love and fear of God .

3. The fear of God is a soul-sanctifying Virtue ; where the love and fear of God is , the desire of that soul is to be more like God , and like Christ ; it doth not only out with sin , but it increaseth Virtue : it is as truly desirous of increase in Virtue , of conformity to Christ , as it is to be rid of sin : outing of sin is one part of Holiness , and inning of Virtue is the other ; and it 's accomplished by the fear of God : Ps. 34. 11 , 12 , 13. Come ye children , hearken to me , and I will teach you the fear of the Lord ; and concludes all in this , Depart from evil , and do good , seek peace , and pursue it . This is the way to perfect Holiness , 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of flesh and spirit , perfecting Holiness in the fear of God . The fear of God is a soul-sanctifying Virtue : would you grow in Holiness and conformity to Jesus Christ ( which I dare say is the desire of all gracious souls ) both in the inward and outward man , then see that you grow in this Virtue .

4. The fear of God is a soul-consolating Virtue ; it affords very much ground of consolation to the soul where it is ; for where this is in truth , there are all the Divine Virtues of the Gospel to which the promises are made , as Faith , Love , Humility , Meekness , Patience , Self-denial , &c. The Divine saving Virtues of the new Covenant goes not alone , they are much besides the truth of the Gospel , that tell souls , that one Grace or Virtue of Christ in them , is enough to demonstrate them to be in a saved condition ; whereas the Gospel-saving Graces or Virtues to which Salvation is promised , goes not alone : he that supposeth he hath one alone , must suppose impossibilities ; either he hath more ; or none at all ; For from his fulness we all receive , and Grace for Grace ; that is , of every Divine Virtue of Christ , the Believer hath something thereof within him ; and where the fear of the Lord is , there is the truth of all Divine Grace ; it 's laid at bottom of all , as that from whence it flows : Acts 10. 34 , 35. In every Nation , he that feareth God , and worketh Righteousness , shall be accepted . Fear God , and the work will be done , matter of comfort to souls possessed with this Virtue : Prov. 14. 26 , 27. The fear of the Lord is strong confidence , &c. That is , it is a ground of confidence , of interest in God , which affords strong consolation ; Prov. 19. 23. The fear of the Lord tendeth to life , and he that hath it , shall abide satisfied , he shall not be visited with evil . It 's such a Virtue , so much tending to life , that affords satisfaction to the soul that hath it , that he is in the way of life . Hence the Lord saith , ( speaking of such a person , ) Isa. 33. 6. The fear of the Lord is his treasure ; a treasure of Grace is in it here , and a treasure of Glory shall attend it hereafter ; thus shall the man be blessed that feareth the Lord .

5. The fear of God is a soul-preserving 5. It is a soul-preserving Grace . Grace , a soul-seasoning and preserving Virtue ; it tends to preserve those in whom it is , to the Kingdom of Glory promised : it not only preserves and keeps the soul from sin , and keeps it close to duty ; but it preserves the soul from defilements in evil times , and daies of temptation : Mal. 3. 15 , 16. When they called the proud , happy ; and they that tempted God were delivered ; and they that wrought wickedness were set up : then they that feared God , spake often one to another , and the Lord hearkened , and heard it , &c. That is , he approved it , and owned them , and remembred them in mercy in the day of need . The fear of the Lord will preserve souls pure to God in profane and sinning times , and in persecuting times , and in times of temptation : in a word , it will preserve those in whom it is , through all difficulties and temptations ; it will preserve from the sinful fear of man : Prov. 29. 25. The fear of man bringeth a snare ; Isa. 51. 7 , 12 , 13. But the fear of God delivereth from this snare , it keepeth from a wicked departing from God ; Jer. 32. 40. I will put my fear in their hearts , that they shall not depart from me . O therefore all ye that fear God , seek , that ye may increase therein more and ▪ more ; it will tend to the increase of every Virtue , and decrease of sin ; and preserving you in Faith , Love and Holiness unto the day of Redemption . I conclude this with , Psal. 34 , 9. O fear the Lord ye his Saints , for there is no want to them that fear him .

CHAP. XXI . Of the Law of God , and what we are to understand thereby .

COncerning the Law of God , which hath been , and is , the rule both of Faith and Practice throughout all Ages , according to the manner of the ministration thereof , of which it's necessary for Christians to be instructed in . In speaking thereof , I shall endeavour , 1. To shew what it is . 2. How it hath been in several times and manners given and administred since the beginning . 3. The necessariness of believing and obeying thereof , according to the time and manner of the administring thereof . 4. What Law it was that Christ fulfilled in his active and passive obedience ; and for what sins it was that he suffered .

1. What the Law of God is ; 1. Sometimes , 1. What the Law of God is . by Law , we are to understand the whole Word and Will of God revealed , relating 1. The whole Word and Will of God . both to Faith and obedience , things to be believed and practised throughout all Ages ; the Precepts and Promises comes under this Law : and hence it is , that not only the Law given by Moses , is called the Law , that was the Law of Commands ; but the Psalms is called the Law ; John 10. 34. Which relates to Psal. 82. 6. and Psal. 78. 1. Give ear O people to my Law , &c. And the Prophets are called the Law ; 1 Cor. 14. 21. In the Law it 's writen , &c. Which relates to Isa. 28. 11. All the promises of God in his Word may come under this of Law ; 1. As it concerneth us to believe them : this is the Law of Faith , and it 's our duty to believe God in all his Word . 2. As it concerneth God , because he hath tied himself to us therein ; that as his Precepts tieth us to obedience to him , in matters of Faith and Practice ; so his promises is the Law by which he walks towards his people ; and he would have his people to know , that as he hath brought them under the Law of the new Covenant to him , and they ought to be obedient to him in all things , Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to him , and they ought to be obedient to him in all things , Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant , to perform all the good things promised therein to his people , that keep Faith to him in that Covenant : and that if we fail not in our duty , he will not , cannot fail in his Word , having bound himself by his own Law , and Covenant of Promise in this matter ; and he cannot lie , he cannot break his own Law Covenant , Rom. 3. 3 , 4. 2 Tit. 2. 11 , 12 , 13. Tit. 1. 2. Heb. 6. 17 , 18. And not only so , but he hath bound himself by promise , to supply the hearts of his people with Grace , till they come to Glory , Jer. 32. 40. 2 Thes. 3. 3. 1 Pet. 1. 5. Joh. 10. 28 , 29.

2. Sometimes ( and most frequently in 2. The Law given by Moses . Scripture ) by Law is intended the ten Precepts given by Moses in tables of Stone , from Mount Sinai , Rom. 7. 7 , &c. and 13. 8 , 9. Gal. 3. 17 , to 22. Sometimes it intends the whole Law , Moral , Ceremonial , and Judicial , Eph. 2. 14 , 15. Gal. 5. 2 , 3 , 4. And the Prophet , Ps. 119. So frequently speaking of Law Statutes and Judgments , &c. Intends thereby the whole of the Law .

3. The making known of the Will of 3. The Will of God before the Law . God before this Law was given from Mount Sinai , ( and in some sense without it ) is impliedly called the Law ; Rom. 5. 13. For untill the Law sin was in the World , but sin is not imputed when there is no Law : and 4. 15. Where no Law is , there is no transgression . Thereby clearly implying , that there was no time from the Creation , in which man was left without Law , though God have had his differing waies of bringing it forth .

4. The Will of God made known in the 4. The Will of God in the Gospel . Gospel by Jesus Christ , is called Law ; and is ( indeed ) the only Law Covenant on record for Believers , called The Law of Faith ; Rom. 3. 27. The Law of Liberty ; Jam. 1. 25. The Royal ( or Kingly ) Law ; Jam. 2. 8. Given to us by the Lord Jesus , Heb. 1. 1 , 2. Jo● . 12. 49 , 50. Unto whom we ought to submit in every thing ; Acts 3. 22 , 23. The Doctrine of the Gospel relating to Faith and Obedience , is the Law of Christ ; His Royal Law to Believers .

5. The new Covenant promised , and 5. The Law written in the heart . written in the heart , ( that is , an holy disposition and power of Grace to do what God in his Law-Doctrine of the Gospel requireth ) is called the Law ; Heb. 8. 10. Rom. 2. 14 , 15. This is the Law of God in the heart ; Ps. 37. 31. The Law of God is in his heart , his steps shall not slide .

2. How the Law of God hath been at 2. How it hath been delivered , 1. To Adam several times , and in several waies and methods delivered ; Heb. 1. 1. The first was given to Adam in his state of Innocency ; Gen. 2. 17. Who by nature was the original ( or root ) of all mankind ; though it be not in them called Law , yet it was a Law Covenant of Command , with the penalty on the breach thereof . Of the tree of the Knowledg of good and evil thou shalt not eat ; for in the day thou eatest thereof , thou shalt surely die ; or , in dying , thou shalt die . Which Law he transgressed , and brought in death on himself , and all mankind .

2. After this fall of man , God had his Law in the World condemning sin , till the Law was given by Moses , ( though not so clear and plain ) else there had been no sin ; for Where no Law is , there is no transgression : and yet before the Law , or untill the Law ( given by Moses ) sin was in the World : yet not so clear a Law ; For the Law was added because of transgression , that sin might appear to be out of measure sinful . It was sinful before , but it did not appear to be so sinful before , as it did after by the Law : they that sinned before the Law , did not sin after the similitude of Adam ' s transgression , Rom. 5. 14. That is against a plain Precept with a threat , as those since the Law , who received it , and lived under it as their Law Covenant , and voluntarily brake it , and in that respect did sin after the similitude of Adam's transgression ; though it 's true , in some respects none can sin after the similitude of his transgression . And that first , as he , in a state of innocency , and yet sinned . 2. As a publick person , and so let in sin and death upon all ; so none but himself personally could sin ; yet sin was in the World till the Law , which argueth that there must be some Law .

So then the question is , what that Law Quest. was ? and how it was given and administred ?

Answ. It is the opinion of some , that it Answ. was the Law of Nature written in the hearts of all men , which is the Moral Law , or substance of the Law given by Moses .

Now , though I shall not altogether deny this position , yet I think it hath need to be inquired into , and to be considered with other concurring circumstances , without which it will not hold true ; for ,

1. There is no such thing as a Law written in the hearts of men by nature , to teach them that God is , and is to be worshipped , and to convince of sin against him , distinct from all means without him . And this will appear , if we consider ,

1. That all Nations in the World know , and worship according to the traditions and customs received , and judg that to be sin , which by custom and account is so taken to be : and hence it is , that the World generally , in many things , call good evil , and evil good , and make conscience of so doing , having no Law written in their hearts , that convinces them thereof .

2. This appears from the Word of Truth , Rom. 1. 20. For the invisible things of him from the Creation of the World are clearly seen , being understood by the things that are made , even his Eternal Power and Godhead . Where the Apostle states the way and means of knowing God , where neither Law nor Gospel is , that is , not singly by any Law in the heart , but by the Works and Law of Creation , that preacheth forth God to all Nations , Ps. 19. 1 , 2 , 3.

Obj. The Apostle , Rom. 2. 14 , 15. Speaking Objection . of the Gentiles , in plain terms saith ; That they do by nature the things contained in the Law , which sheweth the work of the Law written in their hearts , &c.

Answ. It 's true ; but this Scripture is very Answer . much mis-understood ; for it 's evident the Apostle intends not the common and unbelieving Gentiles , of them he had spoken in the first Chapter ; but here he speaks of believing Gentiles , thereby to reprove the Jews , who boasted of the Law , and thence opposed the Gospel , and the believing Gentiles that obeyed the Gospel ; ( and is the same in substance as that , Rom. 9. 30 , 31 , 32. ) and did not walk under the Law as a ministration , as the Jews did ; and the Apostle to stop the Jews opposite boasting , endeavors to convince them , that the Gentiles who believed , though they had not the Law , neither were circumcised , yet being circumcised in their hearts to God , they were safe , and should judg them that bosted so much of the Law . That this is the true sense and meaning of that Scripture , is evident ; 1. From the occasion of the words ; It 's such a doing of , or living to the Law , as is attended with Glory , Honour , Immortality , &c. Honour , Glory , and Peace , ver , 7. 10. And it 's the same doing intended throughout the Discourse . 2. It 's such a doing of the Law as will justifie before God , ver. 13. 3. It 's such a doing of the Law as may stand with a good conscience in the day of need ; that is , in the day of Judgment , ver. 15 , 16. 4. It is such a doing as flows from an heart spiritually circumcised to God , and shall have praise of him , ver. 28 , 29. It 's the same Gentiles he was speaking of before , and is the result drawn up from the former promises ; so that by the Law written in the heart , we must understand the Law of the new Covenant , inclining to believe and obey the Gospel ; or that the Apostle held forth another way of Salvation than by Jesus Christ , and the new Covenant , which we may in no case imagine .

I shall return to shew the waies of God in making known himself to men since the fall . And , 1. I grant that there is a capacity left in man by nature , in the use of means , in some measure to know God , and to know many things to be sinful , but not without the concurrency of the use of means . I deny not what God might work miraculously , he could make the Asse to speak , to convince the madness of Balaam , but his ordinary way hath been in the use of means . It is with the soul of man , as it is with the body ; the eye is called the light of the body , not that there is any light in the eye more than in any other part of the body , but a capacity of seeing , or a seeing faculty ; when the light shineth , the eye seeth no more than the hand , if there be no light without : So it is in the souls of men , there is the eyes of the understanding , but it must have something propounded from without , before it understands , or apprehends : if it were possible to keep men from all means of light , either by seeing or hearing , the understanding ( which is the eye of the soul ) would remain dark , as the eye of the body without light .

Now the Law or Will of God might very probably , 1. Descend something by tradition from Adam , who had converse with God , not only before , but after the fall ; and could not but retain much of the knowledg of God , and so commend it to Posterity .

2. The discoveries of the Will of God in the matters of Worship , and the manner thereof in offering of sacrifices , which could not ( ordinarily ) come by nature , but by some way of institution . Some discoveries of his Will by Divine Inspiration , in way of Prophecy , as is plain ; Jude ver. 14. Enoch the seventh from Adam prophecied , &c. And God spake sometimes immediately to the Fathers , and those discoveries of God were propagated to Posterity , though much corrupted : and doubtless there is at this day much of tradition among some of the Heathens about circumstances and ceremonies corruptly practised by tradition , as offering sacrifice , circumcision , offering their first-born to God , and owning only one God , their Priests and Prayers , &c.

The fourth and most common way of God's teaching mankind throughout all Ages , ( especially where other means hath failed ) hath been by his works of Creation , and Preservation , in which was , and is , a sufficiency to teach the knowledg of God , as to his being ; and from hence that capacity left in man , might learn the substance of the Moral Law , but not without this means ; that the Creation was a sufficient means to teach the knowledg of God ; i. e. That there was a God infinite in his being , and glorious , the former of all things ; and that this was God's way of teaching , the Apostle plainly asserts ; Rom. 1. 19 , 20. And the Prophet , Psal. 19. 1 , 2 , 3.

There was , and is a capacity in man , ( by this means and help ; ) 1. To conclude that there is a God , the Creator and Preserver of all ; that he must be infinite in Power , Wisdom , and Goodness . And , 2. From reason ▪ conclude , that there is but one God , not a plurality in Essence , Will , and Work ; but that there must be unity in so great and glorious a Work . And then ; 3. That it 's a duty to be subject to this Creator , and that he must be honoured and worshipped according to his own will , as far as understood : that this Invisible , Powerful , Wise God , that made all things , must needs be Holy , as Great , and Wise ; and his Will must be the Law to the Creature , and that the transgression thereof must needs be sinful : and from hence must necessarily understand what was for common good and society of mankind , being capacitated with reason , exercised thus in in the use of means , might and did attain much ; and I dare not but to think , that in this means God hath from the beginning wrought many souls savingly to himself .

And thus it appears that there was a Law , i. e. a means to know God , ( and in some measure to know duty , and to know sin ) before the Law was given ; and the same means do the World yet injoy , where the Gospel is not preached .

2. God made known himself , and Will , to his Servants , both before and after the Flood , to Noah ; and especially to Abraham , whom he called out from the rest of the World , to whom he gave great and precious promises , with whom he made the Covenants , and gave him circumcision , in which was included the whole Law , Gal. 5. 3. And after he appeared to Isaac and Jacob , and most of all to Moses , to and by whom he gave the Law and old Covenant to his people , in which was the Covenant of Life and Peace darkly held forth , 2 Cor. 3. 13. And in which was contained the duties of his people , till the anointed one promised was come ; the great Lord and Law-giver of this new Covenant of Life , unto whom we are to submit our selves in all things .

3. That it was , and is necessary for men to belive and obey God according to the means and ministration throughout all Generations ; and the sin of those who lived not up to the means and light of the time and ministration .

1. As given before the Law , and where Law nor Gospel never came ; if there be any place or people in the World where its sound hath not been heard , their duty was , and is , to know , believe , and serve God , according to the means afforded , and they shall be thereby accordingly judged , Rom. 2. 12 , 16. Acts 17. 31.

2. As made known in and by the Law ; their duty was to believe and obey God according to his Will made known in the Law ; and hath been , and shall be judged for their disobedience and sin against the Law , Rom. 2. 12 , 17 , to 24.

3. Those that live under the Gospel , it 's their duty to believe and obey God according to the Law of the Gospel , and new Covenant , as it 's administred and given forth by Jesus Christ the Son , Heb. 1. 1 , 2. And such must be judged according to the Gospel ; and receive approbation , or condemnation , according to their believing and obeying , or not believing and obeying of Jesus Christ in the Gospel , 2 Thes. 1. 7 , to 10. Heb. 2. 2 , 3.

Quest. Have we not that which is called Quest. the Moral Law , administred to us by Christ in the Gospel , as a rule of Life to Believers ? And if so , in what manner are we then to receive it ?

Answ. 1. That we have the truth and substance Answ. 1. That we have the truth and substance of the Law . of the Law administred in the Gospel , is without all ground or reason of question or doubt , because that Law was , and is Spiritual , Holy , Just , and Good ; and there can be no better Law than that as a rule of holiness to the Saints ; but in speaking to it , and opening thereof , I shall offer to consideration these four following things .

1. That the Law , as a ministration in Yet , 1. As given by Moses , it is done away . the hand of , or as given by Moses from Mount Sinai , is done away and abolished , as it required righteousness unto Justification , Rom. 10. 4 , 5. Though of it self it never justified any , but was indeed the ministration of condemnation : for had it not required a righteousness to Justification , it could not have been the ministration of condemnation ; and on both these accounts it 's done away to Believers , and abolished , 2 Cor. 3. 7 , to 11. And on this account ( as administred from Mount Sinai ) it 's done away as a rule ; for as it was a rule of righteousness , so it became the ministration of condemnation , and so Believers are dead to it by the body of Christ , being espoused to him , as the Wife is free from the Law of her Husband , being dead , Rom. 7. 4 , 6.

Yet , 2. Believers are not without the 2. Believers are not without the Law . Law , but it is to them the rule of Holiness , as given by their Lord and Law-giver ; and so is no ministration of condemnation to Believers , being in the hand of their Mediator , he having fulfilled the righteousness thereof for us in his own person , actively in living up perfectly to it , and the penal part thereof for us in his sufferings ; but that it is to Believers ( as his Law , and given by him ) a rule of Holiness , ( is without all just ground of question ) but not of righteousness unto Justification , but of Conversation , righteousness unto Justification being alone , by , and for the suffering sake of Christ .

Reasons why the Law , as in the hand of Christ , is a rule of Life to Believers .

1. Because it 's so stated in the new Testament ; 1 Tit. 1. 8 , 9 , 10 , 11. For we know that the Law is good , if we use it lawfully , &c. For the Law is not made for a righteous man , &c. That is , righteous men are not under the Law , that is , under the rule and condemnation thereof , as given by Moses , Rom. 6. 14. Because they are espoused to Jesus Christ by Faith , Rom. 7. 4. And so they perform all their obedience to Jesus Christ as their Lord and Law-giver ; and that this is it the Apostle intends , 1 Tit. 1. 8 , 9 , 10 , 11. is clear ; ver. 10. If there be any thing else that is contrary to sound Doctrine ; that is , the Law condemns what-ever is contrary to the sound Doctrine of the Gospel ; as ver. 11. According to the glorious Gospel of the Blessed God , &c. That is , the Law of the glorious Gospel of the blessed God condemns what-ever is contrary to it . The Law is brought forth in the glorious Gospel , and is become the rule of the blessed God to Believers ; and who-ever walks contrary to it , must be condemned by our blessed Lord Jesus , who is the Lord of this blessed and glorious ministration , Rom. 13. 8 , 9. 10. and 3. 31. Do we then make void the Law through Faith ? God forbid ; yea , we establish the Law . God forbid that any should have such thoughts ; no , it establisheth the Law ; and that , 1. In its Righteousness and Justice given in the old ministration , that it must be fulfilled for us , that we might be ( through believing ) justified from its condemnation , and so that it might be fulfilled in us , and by us , as our Sanctification ; Rom. 8. 4. That the Righteousness of the Law might be fulfilled in us , &c. That is , in us by believing and obeying Christ therein : and this the Apostle states in plain words , that he was under the Law to Ch●ist , 1 Cor. 9. 21.

2. The Law in it self , as given by God , is Spiritual , Holy , Just , and Good , Rom. 7. 12 , 14. And we cannot expect a better rule of life for Sanctification , than a Spiritual , Holy , Just and Good Law ; It 's the manner of administring makes the difference , and not the matter in the substance thereof , the manner differs . It 's given by Jesus Christ as Mediator , he having fulfilled the righteousness thereof , and born the penalty , by which means it's become his Law , and he hath it in his hand to give it forth as his Royal Law , as an holy rule for his people to serve him by .

3. It 's that Law which in the substance thereof , requires that we should love the Lord 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 ●and of Christ our Law-giver , or Statute 〈…〉 er , who writes it in the hearts of his 〈◊〉 as in the Word of the Gospel .

●he ●ourth thing mentioned to be con 〈…〉 d is , what Law it was that Christ ful●●lled in his active and passive obedience ; and for what sins it was that he suffered ?

To this I answer , 1. That it was the Law given by the hand of Moses , and written in Tables of Stone , that Christ fulfilled in his active and passive obedience , for and in behalf of sinners : and then it was for the sins committed against that Law , the truth hereof appears from Scripture ; the Scripture speaks not of any other Law , that was the Law which Christ came to fulfil , Mat. 5. 18. That was the Covenant and Law , God made with his people , called the first Covenant , and as a Covenant and Ministration , was to be done away , Jer. 31. 31 , 32 , 33. Whether this Law was given to Adam before the fall , or written in him , I shall not dispute : It 's that in which the Scripture is silent : if we suppose that it was written in him , we must likewise suppose it to be much inferior to the writing of the Law in the hearts of Believers in the new Covenant ; for he fell from his estate , and all we in him ; but the Law of the new Covenant is so written in the heart , as that they shall never depart from him ; it shall be their eternal perfection in Glory ; and the design of God herein is , not to bring us back to Adam's first estate , who in his first and best estate was of the earth earthly , 1 Cor. 15. 47. But to the second man , which is the Lord from Heaven . Yet I shall not question but that the whole Law might be included in that one instituted Ordinance , Gen. 2. 17. As it was in that instituted Ordinance of Circumcision given to Abraham , Gen. 17. 10 , &c. Compared with Gal. 5. 3. And in the Gospel , the instituted Ordinance of Baptism includes the whole Law of the Gospel , Mar. 16. 15 , 16. Gal. 3. 27.

And so that instituted Ordinance being broken , the Law might be the flaming Sword in the hand of the Angel , to keep the way of the tree of Life , that none could enter but by the Mediator ; for the Law it was which stopped all entrance again to God , but by the Mediator ; the Law it was that did curse for sin , and was the fiery administration of death ; and this is the Law that Christ did bear the curse thereof for sinners .

2. And then it must necessarily follow , that Christ died for the transgressions that was against this Law ever since the fall of man , and not so properly in a meritorious way ; for Adam's transgression against that instituted Ordinance , in eating the forbidden fruit , for which death came in upon him and his posterity , and we are all under the execution of that sentence , which was especially the nihilating of the body , with the miseries attending that sentence in order thereunto , and an usher ( though not the cause ) to eternal misery .

For the eternal state of man is brought in by Jesus Christ , but that sentence past no further than this , Gen. 3. 19. Dust thou art , and to dust thou shalt return . There is not a word of eternal death in misery , but the undoing of what God had done , and the eternal estate came in by the death and resurrection of Jesus Christ ; eternal Life and Glory to such as believe and obey the Gospel , and death and condemnation to unbelievers for their sin against him , and not accepting his Grace , although he came not into the World until the fulness of time determined was come , Gal. 4. 4. Till then God accepted of sincerity of Faith and service , according to the time and means both of Jew and Gentile ; yet still , as having respect to Jesus Christ ; for God accepted of no man after the fall , but relative to the promised seed ; and all saved ones shall know , that their Salvation is by him ; and all condemned ones shall know that their condemnation is for sinning against Jesus Christ , else how shall he be the Judge of all : so that it followeth , that the sins for which Christ died , was the sins committed against the righteous Law and Gospel of God since the fall , and not so properly for Adam's particular sin by which he fell , ( for that punishment passeth on all , ) unless it be , that by his death and resurrection , he recovers all mankind out of that estate into which they fell . And this is a general redemption , by the death and resurrection of Christ the sentence of death past on all men ; and Christ Jesus undertakes that sentence in behalf of all men , and riseth again , and so conquereth death in behalf of mankind , recovers the Malefactors from the power of death after the execution of the sentence , and so doth no wrong to the Law , nor Justice executed in that sentence . So that it 's a truth , that the sins for which Christ suffered , was the sins of mankind since the fall . And this doth further appear .

1. That sin and trangression of Adam , by which death came into the World , is not mentioned in the Scripture to be the cause , or any part of the cause of Christ's suffering , unless , as was last mentioned .

2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World , and for our sins , Adam's sins after the fall being included ; Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World ; 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture ; 1 Pet. 3. 18. For Christ also hath once suffered for sins , &c. and Isa. 53. 5. With multitudes of Scriptures to this purpose that might be produced . And he died for the sins and transgressions committed against the first Testament , Heb. 9. 15. i. e. the first after the fall ; for mankind had done with that before the fall , except being under its execution : ) for all the sins in the World have been in some sense ( as hath been before shewed ) against that Testament and Holy Law , and against Jesus Christ , by whom all have subsisted since the fall ; so that we may come to result in this matter .

1. That Adam's transgression of an instituted Ordinance , was the cause and way by which sin and death came in upon all men , which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ .

2. That the Law by which sin hath continued in the World , is the holy and righteous Will of God declared , according to the times , waies and means by himself determined ; and that men of themselves , in their own wills , have constantly acted contrary thereunto .

3. That Jesus Christ died to save men from the condemnation of their own sins against God , since the fall ; and to recover all men out of that state of death into which they fell by Adam's transgression .

4. That the Holy Law of God in the hand of Christ our Mediator , is the holy rule of life to Believers ; and that in which they should grow and increase till they come to Glory : to cleave to Jesus Christ in all the Laws of the new Covenant , as administred and given forth by him ; in which is contained the essence and substance of the Law , and that in the highest and most glorious way of administring , till we come to Glory .

CHAP. XXII . Of Prayer .

AS God is , and is to be worshipped ; so one great part of the worship of God is Prayer , thereby we acknowledge him to be , and our want of supply from him and his ability to help us , it is such a part of Gospel Worship which includes all gospel virtues in it , unto which the promise is made , Rom , 10. 13. from the Gospel-promise , Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved ; in speaking distinctly to this matter , I shall endeavour to shew , 1. What Prayer is . 2. By whom it is to be performed . 3. That it is a duty of special concernment to be performed by those concerned in it . 4. The manner how it is to be performed . 5. The priviledges thereof and the incouragements thereunto , and the hinderances and discouragements that sometimes Christians meet with all in this service ; and in these I shall be very brief , yet as plain and as full as brevity will permit .

1. What Prayer is . 1. More generally , What Prayer is . Prayer includes Confession , Contrition , Petition , Thanksgiving , and may be , and ordinarily is performed all in one , and comes under that of Prayer , Dan. 9. 3 , to 20. where under Prayer is included much of confession and humble confession of spirit , with earnest petition : and Davids Psalms are called sometimes Psalms , and sometimes Prayers , because both was contained in them , Psal. 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer , that so much sutes our low conditions and needs , and the greatness and majesty of him to whom we pray .

But I shall especially speak to the petitionary part of Prayer , that being most properly and distinctly prayer , as that doctrine and rule of prayer prescribed by our Lord doth manifest , which consists especially in Petition ; and on this account , prayer is the asking or begging something of God , in the name of Jesus Christ ; that either our selves or others do want and stand in need of , either for body or soul , in things relating to this life or that which is to come , Mat. 7. 7. to 11. Prayer is not appointed as a complementing work , but that the soul might therein and thereby go to God , in all holy and humble boldness , to make known its wants , and beg supplies and help in all cases of need ; it is to come with all holy boldness to the throne of Grace , in the name of Jesus Christ in faith and expectation , in that way to receive from the Father what we truly need .

But more particularly as to the matter of Prayer . 1. It must be good and according to the will of God , if we fail in this we fail in all , for we have no promise of hearing , further then we pray according to his will , 1 John 5. 14. And this is the confidence that we have in him , that if we ask any thing according to his will , he heareth us . And this is one special work of the spirit in the hearts of Saints , to help them to pray according to the will of God , Ro. 8. 27. persons may pray in their own spirits , and be very earnest , and will have no nay for that which God would not have them , and it may be is not good for them , and he may give it them in judgement . I believe that many have experience of this truth at this day , as his people of old , Psal. 78. 18. They tempted God in their hearts , by asking meat for their lusts , v. 29. 30 , 31. He gave them their hearts desire , but while the meat was in their mouths the wrath of God came upon them ; they must have their lusts fulfilled , and their lusts they had , but in anger and in wrath , with vengeance for their lusting ; so the same people Israel lusted for a King , and would have no nay , and God gave them their desire , Hos. 13. 11. I gave thee a King in my anger , and took him away in my wrath . It greatly behoves Christians to look to the matter what they pray for , that they pray for that which is good , for which they have some precept or promise , either generally or particularly , and that too according to the terms thereof , either absolute or conditional , that is , of submission to the will of God relating either to thing or time .

1. What is absolutely promised , we may and ought absolutely to pray for , as Mortification of sin , Sanctification of Life , Preservation in the Faith , Perseverance in Grace to the end , with profiting under the various dispensations of God in the World , &c. All which comes under some special command or promise , either general or particular .

2. Some things we must pray for conditionally , with submission to the will of God , both relating to thing and time , as Health , Peace , deliverance from Affliction , prosperity in the world , &c. because these are things of worldly and temporary concernments , and not absolutely necessary to the life of the new Covenant , nor absolutely promised ; Christ our Lord is an example to us in this matter , Mat. 26. 39 , yet we may pray absolutely in this , so far as God hath promised , that is , Food and Rayment is promised , all these things shall be added to you , but worldly riches is not promised , but Food and Rayment is promised , because your heavenly Father knoweth that you have need of these things ; you cannot live nor subsist without them , nor serve God in the world without them : That was it which Jacob said , that if God would give him Food to eat , and Cloaths to put on , then God should be his God , because without it he could not live ; if God would keep him alive he would live to God ; so that for Food and Rayment we ought to pray in faith , and to believe the promise , all these things shall be added , Mat. 6. 33.

And as for Deliverance from Afflictions , Christians ought to pray absolute for support under them , and profiting by them , and deliverance in the Lords time ; time not the deliverance , and then you may be absolute , and that because you have the promise , Ps. 50. 15. Isa. 45. 17.

2. By whom this duty of Prayer is to be 2. By whom it is to be performed . performed , and that is by believers , though I shall not question the common duty of all men in this matter , but none can perform it acceptably , but Believers , Justified persons ; God first accepts the person before the service is accepted , it is the Prayers of a righteous man that availeth much , Jam. 5. 16. as for others , see what God saith , Ps. 50. 16 , 17. As for the wicked , God saith , what hast thou to do to declare my Statutes , or that thou shouldst take my Covenant in thy mouth , &c. Prov. 15. 8. The Sacrafice of the wicked is abomination to the Lord , but the prayer of the upright is his delight , chap. 21. 27. it behoves every one to look to it , to have some ground of a Turance of relation to the Lord in the New Covenant , which will greatly imbolden the soul in this duty , although souls may cry and call and obtain too , when they lye under doubtings of interest , they may cry Abba Father ; for the acceptation of our persons doth not consist in assurance of interest and relation , but in believing the Gospel and cleaving to the Lord therein , yet the higher our assurance of interest and relation works , the more boldness and confidence will there be in Prayer ; and sometimes sinkings in spirit on that account may increase fervency ; but it is the duty of upright ones to worship God , to pray unto him , and to praise him it becomes them ; it is sutable to their high calling , it becometh the upright to be thankful , Ps. 33. 1. Praise is comely for the upright ; all the wicked of the Earth , whose persons are unaccepted , their Prayers are abomination to the Lord ; for without Faith it is impossible to please him , it was by Faith , that Abels Sacrifice was accepted , by which he obtained witness that he was righteous .

3. That Prayer is a duty of special concernment 3. That its a special duty to be performed . to be performed by those concerned therein , that is believing , righteous , justified persons , the Children of God ; and this appeareth , 1. From the manifold commands and Exhortations thereunto , a few of which I shall mention , Mat. 7. 7. A●k and it shall be given , seek and ye shall find , knock and it shall be opened unto you ; a plain command from our Lord , with a promise of answer , Eph. 6. 18. Praying always with all prayer and supplication in the spirit , &c. 1 Thes. 5. 17. Pray continually , Col. 4. 2. Continue in prayer , and watch in the same with thanksgiving ; by all which , and many other Exhortations in Holy Scripture it appeareth , that Prayer is the special duty of the Saints .

2. It appears from the frequent example of the Lords people throughout all ages , who were frequently exercised in this divine duty and work , as Abraham , Gen. 18. 23 , to 33. Moses , Exod. 32. 30 , 31 , 32 , & 33. 13 & 34. 91. Solomon , 1 King 8. 22. David , Ps. 5. 1 , 2 , 3. & 17. 1 , 2 , &c. & 55. 16 , 17. in the New Testament , Christ himself was very often exercised in this work , Mat. 14. 23. Luke 6. 12. and Paul , Phil. 1. 9. Col. 1. 9. 1 Thes. 3. 10. The Apostles , Acts 4. 24. to 31. and the whole Church , Chap. 2. 42. with multitudes of like examples both in old and new Testament ; all which confirms the truth , that it is the great duty and concernment of the Saints , according to the will of God , to be frequently exercised therein .

3. It appears to be a very acceptable service to the Lord when rightly performed , from the acceptance thereof which God hath manifested , and the returns that he hath made to the prayers of his people throughout all ages , wherein he hath manifested himself to be well pleased with the faithful prayers of his people , in his hearing and answering of their prayers ; see his answer to Abraham in his requests , Gen. 18. 21 , to 33. to Moses , Exod. 32. 33 , 34. & 33. 14. 17. to Jehoshaphat , 2 Chron. 20. 6 , 15 , 16 , 17. to David , Psal. 18. 6 , 7 , 8. & 118. 5. I called upon the Lord in distress , he answered me and set me in a large place . In a word , the Lord never commanded his people to seek his face in vain , Isa. 45. 19. I said not to the seed of Jacob , seek ye me in vain ; and of this his people hath had experience , and must say ( if they speak true of him ) as Moses , Deut. 4. 7. What Nation is there so great who hath God so nigh unto them , as the Lord our God in all that we call upon him for .

I may add 4. that an unpraying people are noted in Scripture to be a Graceless and Godless people ; The workers of iniquity , Psal. 14. 4. Are a people that call not upon God ; and Psal. 10. 4. The wicked in the pride of his countenance will not seek after God ; God is not in all his thoughts ; wicked men , if they pray , it is but in form , and for fear , or custome and tradition , and not in faith and love with constancy , as gracious persons doth , Job 27. 10. speaking of the Hypocrite , will he always call upon God ? No , he will not , it is of custome , or for fear , or to be seen of men , if he doth it at all ; and as wicked men are a prayerless people , so it is a note of a Godly man to be a praying man . No sooner was Saul converted , but behold he prayeth , Acts 9. 11. which was given as a token to Annanias that he was a converted man , and the Prophet deprecates against an unpraying people . Jer. 10. 25. Pour out thy fury upon the Heathen that know thee not , and upon the Families that call not upon thy name . Psal. 79. 6. by all which it appeareth , that prayer is the special duty of the people of the Lord .

The fourth particular relates to the manner 4. The right manner of Prayer . of prayer , how it is to be performed , and in this are many requisites to be considered to the right performance thereof .

1. We must pray in the Spirit , if we pray 1. It must be in the spirit . in a right manner , not only with our own spirits , but in the spirit of Christ ; there is a gift of prayer with large expressions , which Hipocrites may attain , and there is the spirit of prayer , which is proper only to sincere Christians , hence the Apostle saith , 1 Cor. 14. 15. I will pray with the spirit , and I will pray with the understanding also , Jud. v. 20. praying in the holy spirit , and this is the promise of God to give his people , the spirit of grace and of supplication , Zech. 12. 10. The spirit of Christ is a spirit of prayer , it enables those in whom it is to cry Abba Father , Rom. 8. 15. it helpeth both as to matter and manner , for we know not what to pray for as we ought .

Quest. How shall I know that I have this Quest. spirit of prayer ?

Ans. We may know it in the matt●r and Answ. in the manner of our prayers . 1. In the matter of our prayers when we are kept to , and helpt in the right matter of prayer ; the matter you have heard , it must be good , and according to the will of God , when we are rightly lead in this matter , it is by the Spirit of Christ , Rom. 8. 26 , 27. We know not what we pray for as we ought , &c. but the spirit helpeth our infirmities , and make intercession for us according to the will of God . There is much in this , to have our hearts lead in the will of God in our praying . When persons run out in their own spirits and in their own wills , and it may be besides the matter of prayer , there is nothing of the spirit of Christ therein .

2. We then pray with the Spirit , when our own spirits are set at work in the duty ; prayer by the spirit is not lip labour only , but heart work , when we ( as we ought in all other services ) in prayer , serve God with our Spirits , with our whole Heart , Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Son , &c. Psal. 119. 10. With my whole heart have I sought thee , O let me not wander from thy Commandments ; then have we the spirit of Christ in Prayer , when our whole heart is in the work , My Son give me thy heart ; the Spirit works the heart to God according to his word , and in this note , that ( ordinarily ) when the spirit worketh in our hearts to the work , it works the heart beyond the words ; and here lyeth the difference between Praying in the Spirit and without the Spirit ; he that prayeth in the spirit , his spirit thereby out-runs his words , he is more in heart then in word , the spirit worketh in us with Groanings that cannot be uttered ; that is , heart groanings and desirings beyond the expressions , but the other his tongue out runs his heart , he is far better at lip labour , then at heart work in Prayer .

3. Then we pray by the Spirit , and in a right manner , when we pray in Faith ; beleving , that is the right spirit of prayer ; then pray we by the spirit , and in a right manner ; for the spirit of Christ is the Spirit of Faith , 2 Cor. 4. 13. But having the same Spirit of Faith , &c. Mat. 21. 22. And all things whatsoever ye shall ask in Prayer , believing , ye shall receive ; so that to pray believingly , is the right manner of praying .

Quest. When may I be said to Pray Believingly ? Quest.

Answ. 1. When you believe understandingly Answ. and rightly , that the matter or things you pray for is according to the will of God .

2. When you believe that God will give you what you pray for , because it is according to his will , it is his will you should ask it , because it is his will that you should have it , and that you should thus believe in asking , see 1 Joh. 5. 14 , 15.

Quest. Are there not some things that we Quest. ought to pray for , which we have no particular ground for faith , that it shall be granted ? we are commanded to pray for wicked men and enemies , Mat. 5. 44.

Answ. We ought to pray in such and like Answ. cases , because God requires it , and may and ought to pray in Faith , we ought to pray for what God hath promised , believing that he will give it ; and to pray for what he hath commanded us , believing , 1. That it is our duty because commanded . 2. That he will accept us therein , if not grant the thing prayed for ; yet that he will assuredly answer us in returning our prayers into our own bosom . Ps. 35. 13. But as for me when they were sick my cloathing was Sackcloth , I humbled my self by fa●ting , and my prayer returned into mine own bosome ; so that we ought to pray and believe that God will accept us , and make a return of our prayers to advantage ; though in this and in many other cases we have no particular ground to believe an answer in the very thing prayed for , yet we ought to pray in Faith , not doubting the matter , o● Gods faithfulness in hearing and answering , either in granting the things prayed for , or make a return to the souls advantage .

4. To Pray in a right manner is to pray 4. It is to pray fervently . fervently ( with heart fervency ) and earnestly , not sluggishly and coldly , but zealously to have the heart affected in prayer . Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much ; and it s the work of the spirit to fill us with true zeal and fervency in prayer , when the soul will have no nay , like Jacob wrestling with God , Gen. 32. 26. I will not let thee go except you bless me . Hos. 12. 4. He had power with the Angel and prevailed , he wept and made supplication . And this fervency consisteth not so much in multitudes of expressions , or loudness of voice , but in pouring out our souls to the Lord , and in strength of faith to prevail with him , Ps. 42. 4. When I remember these things , I pour out my soul in me , & 25. 1. I lift my soul to thee , & 143. 8. Thus , in this and in every part of Gods service it behoves Christians to be fervent in spirit , serving the Lord ; hence is prayer so frequently called in Scripture , crying from its fervency . Psal. 17. 1. & 34. 15. 17. &c.

5. To pray rightly , is to pray humbly 5. To pray humbly . and self-abaseingly , and this is the proper work of the spirit to discover our own nothingness and needs unto us ; this is a special requisite in prayer , Psal. 9. 12. He forgetteth not the cry of the humble , & 10. 12. Arise O Lord God lift up thine hand , forget not the humble ; The fear of Gods greatness and goodness living in the heart , will tend ( very much ) to humble the soul in its addresses to him , and is very acceptable with him , Ps. 51. 17. The Sacrifices of God are a broken Spirit , a broken and a contrite heart O God thou wilt not despise ; it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord ; the poor Publican that had nothing to say for himself , But Lord be merciful to me a Sinner , was accepted , when the proud boasting Pharisce was rejected , Luke 18. 13. 14. Proud Persons , and Proud Prayers , are an abomination to the Lord , but he will not forget nor despise the prayers of the humble .

6. To Pray in a right manner , is to pray 6. Sincerely and not Hypocritically . sincerely , and not hypocritically , and this can never be without sincerity and truth of heart to God-ward , in the main of Religion , Ps. 51. 6. Thou desirest truth in the inward parts , and in the hidden parts thou hast made me to know Wisdom , & 17. 1. Give ear unto my Prayer that goeth not out of feigned lips . Unfeigned Faith , and unfeigned Love , and unfeigned Obedience , and unfeigned Prayer , is the Lords delight , he loveth that , he desireth truth in the inward parts , Psal. 145. 18. The Lord is nigh to all that call upon him , to all that call upon him in truth ; heart and tongue must go together , yea , and there had need be more in the heart then the tongue expresseth rather then less ; an empty hearted Christian performs empty service , makes empty airy prayers , and must expect empty returns , but truth and integrity reacheth Heaven , it being the spirits work to effect it , and truth alone is there imbraced .

7. To pray in a right manner is to pray 7. To pray Briefly . Briefly , and without Tautologies , and this has beer the practice of all Saints throughout all Generations , and is the express command of our Lord , Mat. 6. 7 , 8. But when we Pray use not vain repetitions , ( or babling or speaking idely ) as the Heathens doe , for they think they shall be heard for their much speaking , be ye not therefore like unto them ; for your Heavenly Father kn●weth what things you need before you ask them . In which are two things observable , 1. Our Lord forbids vain Repetitions , Tautoligies , and idle Talking in Prayer . 2. Much speaking , as if multitude of words would prevail with God ; this is it he reproves in the Pharisees as well as in the Heathen , their making of long Prayers , Mat. 23. 14. and this he forbids in his Disciples , in warning them not to be like the Heathen , who think to be heard for their much speaking ; it is much speaking in Prayer that Christ reproves , as well as vain speaking , and that appeareth , 1. From the argument used to inforce the Exhortation , Your Father knoweth the things ye have need before ye ask , therefore you need not have much speaking about the matter . 2. The pattern of prayer presented by Christ in the verses following , as an example of the substance and brevity in prayer .

3. The example of Christ Himself in Prayer , Matt. 26. 39. The exhortation of the Wise man , Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief , and full of matter , throughout all Generations , Ex●d. 33. 12. and 16. 2. 2 Chron. 20. 5 ▪ — 12. ●an . 9. 3 19. ● 1 King . 8. 22. — is the longest we read of , on a special occasion ; yet without vain repetitions ; Acts 4. 24. All which confirms the truth , that it 's a right manner of praying to pray briefly ; and this cannot be done truly but by the Spirit : Christ would not have his to think , that enumerating words like the Heathens , or Papists , or Hipocrites , that pray by number , and length of time , and multitude of words , is prevalent with God ; but to pray briefly , and understandingly , according to the word and work of the Spirit .

8. To pray in a right manner , and by the 8. In the fear of God . Spirit , is to pray in the fear of God ; as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies , so especially when the soul addresseth it self to God in Prayer , to do it in the holy awe of the Lord ; Psal. 5. 7. As for me , ( saith the Prophet ) I will come into thine house in the multitude of thy Mercies , and in thy fear will I worship toward thy holy Temple . It 's a choice frame of Spirit , to serve the Lord with fear in all the parts of his service , and especially in this of Prayer , To serve him with Reverence and Godly fear . They are the persons that God will accept , and answer their Prayers , Ps. 145. 19. He will fulfill the desire of them that fear him , he will hear their cry , and save them .

9. To pray in a right spirit , and so in a 9. To pray holily . right manner , is to pray holily , with a desire of holiness , and a design for hol●ness ; 1 Tit. 2. 8. I will that men pray every where , lifting up holy hands , without wrath and doubting . To lift up holy hearts , and holy hands , is well pleasing to the Lord ; Psal. 86. 2. Preserve my soul , for I am holy ; that is , I am sanctified to thee , and am one of thine holy ones , and do love holiness , and design holiness ; this is absolutely necessary in Prayer , Ps. 66. 18. If I regard iniquity in my heart , the Lord will not hear me . Unholy Prayers are not like to have any acceptance with , or answer from the Lord , to pray and sin , and sin and pray , as if persons in Prayer did design to ask leave to sin , to be covetous and oppressing , to be proud , vain , and prophane , such Prayers the Lord abominates , Isa. 58. 3 , 4. They fasted , and prayed , but their design was not for holiness , but for strife and debate , and to smite with the fist of wickedness ; this shall never cause their voice to be heard on high : No , God heareth not sinners : that is , those who held themselves servants to their lusts , that design not holiness ; Chap. 59. 2 , 3. Your iniquities have separated between you and your God , and your sins have hid his face from you , that he will not hear .

10. To pray in a right manner , and by 10. It must be in the Name of Christ . the Spirit of Christ , is to pray in the name of Christ , to offer up all our Prayers to God in his Name , and not in our own Name , or on the account of any worth that is in our selves ; this is essential to a right manner of Praying ; for there is no acceptation of our persons or services out of him ; Col. 3. 17. Whatsoever ye do in word or deed , do all in the Name of the Lord Jesus : that must be the manner of our doing : Joh. 16. 23. Verily I say unto you , whatsoever ye shall ask the Father in my Name , he will give it you ; that is , that is good , and according to his will ; ver. 26. And this is by the Spirit of Christ , for it is the spirit of the Gospel that leads us to Jesus Christ , and to the Father by him : but the question will be , What it is to pray to the Father in the Quest. Name of Christ ?

Answ. 1. To come to the Father in the Answ. Name of Christ , is to come to him in the authority of Christ ; though Prayer be a common duty to man , as related to God his Creator ; yet on the new Covenant account , true Believers stand related to God in Christ , on the account of Redemption ; and that is the Service and Prayer I am speaking of ; and we must perform every duty to God , by virtue of his authority , as our Lord and Law-giver , in the new and everlasting Covenant ; so that we are to perform this and every service in his Name , that is , in his authority , by virtue of his commission and command , Matt. 7. 7. 8. John 16. 26.

2. To Pray in the Name of Christ , is to offer up our Prayers to the Father , as persons interessed in Christ by Faith , according to the Word , believing and expecting acceptance with the Father for the sake of Christ , and not for any worth in our selves ; Jesus Christ , Son to the King of Glory , being our only way of acceptance , both of our persons and services : therefore we must by Faith in all our addresses to the Throne of Grace , have respect to Jesus , as our way , and as upon the Throne for us , to plead our cause , and to present the persons and services of his people in himself to the Father ; he is our friend in the Court of Heaven , and to pray the Father in his Name , is to pray the Father for his sake to accept us , and grant our requests ; because by the Law of the new Covenant we belong to him , and are the children of God by Faith in him . And the reason why we must offer up all in the Name of Christ is , because we are imperfect , and our service imperfect , and can have no acceptance but in him , and for his sake , who is perfect , 1 Pet. 2. 5.

11. As an effect of this acceptation in 11. To pray boldly . our dear Lord , and for his sake , a right Gospel way of praying is , to pray boldly ; an holy , humble boldness becometh Christians , and God is well pleased therewith : He would have them come with boldness to the Throne of Grace , Heb. 4. 16. He having opened such a new and living way , so full of Grace , he would have his children to know it , and improve it with all holy and humble boldness , and confidence , believing his readiness and willingness to hear and answer the prayers of his people : God would have his people to exercise so much Faith in the way of the Gospel , that new and living way , as to command of him what he hath promised to give , because he hath of his own Grace bound himself to it by his new Covenant Law promise , and he takes it as Glory to his Name , for his people to believe that he will not , cannot with-hold what he hath promised : therefore Believers ought to come to God with holy boldness , and humble claiming their right , by Grace , in the blessings , and blessed things promised in the new Covenant , as the Apostles , Acts 4. 24. to 31.

12. To pray in a right manner , is to 12. Be constant . pray constantly , and not to faint and give over : if you wax weary , either through a carnal carelesness and sluggishness , or fainting for fear of not being answered , it 's the way to lose all ; and as a necessary ingredient to constancy , and persevering herein , you must add patience ; Ps. 40. 1. I waited patiently for the Lord , and he inclined unto me , and heard my crie : that is , it was long before I had an answer ; but I waited long , and patiently , and had my desire in the end . Christ put forth that Parable , Luke 18. 1. — to this very end , That men ought alwaies to pray , and not to faint ; to assure us , that if we wax not weary , God will hear and answer in the end ; Rom. 12. 12. Continuing instant in Prayer ; Eph. 6. 18. Praying alwaies with all supplication in the spirit , and watching thereunto with all perseverance . This is a duty that Saints must persevere in while they are in this World , it 's the way in which God will be worshipped , and they have daily need of mercy from him : as for times of Prayer , there is publick and private Prayer in Church , in Family , and in Closet , all which ought to have its time . The Prophet fixes on the morning , Ps. 5. 3. and 55. 17. Evening , and morning , and at noon , will I pray , and crie aloud , and he shall hear my voice . O that Christians would lay this to heart , and not bethink time to spend in this holy and heavenly service to converse with God ; but according to the exhortation , 1 Thes. 5. 17. To pray without ceasing , that is , without being weary , or giving over , or neglecting so holy , acceptable , and needful a service : it is a note of an hipocrite , that does not alwaies call upon God , Job 27. 10. but by fits and starts , when he hath a mind to it ; or for fear , in time of 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 deg●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 ●●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 ●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 sin●●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 . Remem●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 variously and differingly as he pleaseth , and that for the use and edification of the Church , for that indeed is the great end and use of gifts , and he never intended to give to all his children gifts for publick service in the Church ; are all Prophets , &c. no , t●●y are not , Some are Prophets or Spiritual , and others are reputed as ignorant , that is without gift for publick service , but must rather learn , 1 Cor. 14. 37 , 38. of which are Women in general , and many Men likewise ; therefore be content with what God hath given thee and faithfully improve that , and in so doing , thou shalt not only meet with acceptation , but ( it may be ) with increase .

For there are ways for use and improvement of Christians gifts , though not in a publick way on a Church account , that is inclosed and in family duties , and in private with Brethren and Members , Mat. 18. 19 , 20. therefore note this by the way .

1. That it is a weakness for weak Brethren , that have not a gift of publick use for edification to put themselves on publick imployment when it is neither profitable to the Church , nor honourable to the Lord . 2. That its the Churches weakness to urge Publick Duty on Private Spirits .

A fourth hinderance and discouragement 4. No return of prayer . in Prayer is , may the soul say , I have prayed often and waited long , but I doe not find that I have any answer or return of my Prayers , but rather the contrary , God seems to go over all my Prayers , and to work contrary to my Prayers , and to write bitter things against me ; the more I pray the worse it seems to be , and what should I do in this matter ?

Answ. 1. In General , if it be so indeed , as you suppose , yet be not discouraged , it is no otherwise then sometimes hath been the dealings of God with his people formerly , as appears by their complaint in this matter , Psal. 13. 1 , 2. How long wilt thou forget me , O Lord , for ever ? how long wilt thou hide thy face from me ? how long shall I take councell in my soul , having sorrow in my heart daily ? how long shall mine enemies be exalted over me ? yet the Prophet giveth not off , but praye●● still , ver. 3. Consider and hear O Lord my God , lighten mine eyes lest I sleep the sleep of death . And further the Lord did not only seem to forget and not hear the Prayers of his Servants , but to be angry with the Prayers of his people , Psal. 80. 4. O Lord God of Hosts , how long wilt thou be angry with the prayers of thy people ? See ver. 5. 6. and ver. 7. 14. He continueth Praying still , Turn us again , O God of Hosts , look down from Heaven and visit this Vine , &c. so that if the case be thus yet , be not discouraged , but pray still and faint not , the Lord proveth the faith and patience of his People , for he hath not said to the House of Jacob , seek ye me in vain ; and remember that it is a note of a graceless person to give off , and to say , it is in vain to serve the Lord , and what profit is it that we have walked mo●rnfully before him , Mal. 3. 14. But it often comes to pass , that God doth not answer the Prayers of his people from several just grounds which I shall endeavour to shew as followeth .

1. It may be thou Prayest for that which Grounds of Gods not answering Prayer . God will not give , or for that which he hath not promised , or at least not promised it in the way , and at the time that thou wouldst have it ; so did Moses that servant of God pray for that which God would not give him , and then it is in vain to pray against the will of God ; see this in Deut. 3. 23 , 26. Moses besought the Lord that he might not die , but that he might live and go into the goodly Land ; but God had designed the contrary , and would not answer his Prayer , ver. 26. The Lord was wrath with me for your sakes , and would not hear me , and the Lord said unto me , let it suffice thee , speak no more to me of this matter , &c. So that when the people of God ask of him things that he will not give them , but hath determined the contrary , it s in vain then to ask , see the like , Jer. 7. 16. Pray not thou for this People , neither lift up cry nor Prayer for them , neither make Intercession nor Prayer for them , for I will not hear thee .

Or secondly , if thy Prayer be right in all things in this matter , he may answer thee and thou not know it . For 1. God does not always answer the Prayers of his people in the same things they pray for , and yet answer them in that which is equivalent , that is as good and better then that which they prayed for , for God knoweth what is good , and giveth the best good to his people . Thus Moses prayed , Exod. 33. 18. Lord I beseech thee shew me thy Glory ; he asked too much of God , not too much for God to grant , but too much for Moses to receive ; if he should have had his desire , it would have killed him , ver. 20. And he said thou canst not see my face , for there shall no man see me and live . But God answered him in that which was better for him in his present capacity , that is , the sight of his goodness which should suffice him till he was capacitated to see his glory , Ex. 34. 6 , 7. So likewise Paul , 2 Cor. 12. 7 , 8 , 9. he prayed thrice to be rid of the Thorn in the Flesh the messenger of Satan that buffeted him , and the Lord answered him not in the very thing , but in that which was as good and better , My Grace is sufficient for thee , ●ay strength shall be perfected in weakness ; and this the Apostle took for a good and full answer , most gladly will I therefore glory in mine infirmities , that the power of Christ may rest upon me , &c. So it may be thou hast prayed over and over , again and again , to be delivered from afflictions and persecutions , and yet they increase daily , and thou thinkest God hath not heard thee , but if he assure thee that his Grace shall be sufficient to bear thee up under all that he hath done , and will bless thee with strength in thy Soul , that is enough and a gracious answer , and that he will deliver in his time , for this he hath promised ; it may be thou hast been wrestling and praying against thy corruptions of nature , and crying out as the Apostle , O wretched man that I am , who will deliver me ? And when shall I be delivered , &c. and yet canst not be rid of them , but some of these Canaanites do still remain , and so thou thinkest that God does not hear thee , but if he lead thee thereby , the more to Jesus Christ , to see the need thou hast of him , and the salvation that is in him , keeping up the warfare still , and keeping humble in the sense thereof , believing the full delivering in the end ; it is a gracious answer that will fill the soul with joy , Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord . The like may be said in many other cases , Christians may seek good things of God , and he may answer them in other things , even cross to expectation , yet best for them ; they may seek Riches , and he may give them Poverty ; they may seek prosperity , and he may give them adversity ; they may seek life , and he may give them death ; and yet give them that which is good and best for them .

Or thirdly , It may be thou hast not prayed in a right manner , which is so necessary a requisite in Prayer ( as hath been before shewed ) as that without it we may not expect any answer from God , that is , to pray with the spirit understandingly , believingly , humbly , &c. but in thine own spirit , if not in thine own name , and then no wonder if thou hast no return of thy Prayers from God , for he regardeth the manner as well as the matter of the prayers of his people , he will be sought in the due manner , or else he will reprove and cross his people in the service ; 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order . God hath respect to manner and order , in all his worship , and when his people miss there●n , he will meet with them in way of reproof .

Or 4ly , it may be thou hast had wrong ends in thy Prayers , and that hath hindered thy success ; there are two great ends to be sought in our Prayers , that is , the Glory of God , and the good of our selves and others ; and if thou miss in the end of seeking , thou missest of all , it may be thou hast prayed for Conquest over thy Lusts , for the increase of the gifts and Graces of Christ , that thou mayest be accounted some body in Profession , gifts of Ministery , that thou maiest be Esteemed and have a Name , &c. if God give them , it will be to thy wrong ; this is minded , Jam. 4. 3. Ye a●k and receive not , because ye ask amiss , to bestow it upon your lusts . God sees that your desires granted would ●uine you ; you pray for deliverance from Affliction , not that you may glorifie God , but that you may live at ease , and see no sorrow ; you pray for worldly injoyments , when ( perhaps you have enough before , and more then you do well use for the Glory of God ) to bestow it upon your lusts , like Israel of old , Psal. 78. 18. who ever thus misses in their ends in praying , must expect to miss of obtaining , or else if they have their desire it will be to their spiritual loss and dammage ; he grante● his peoples desi●es , when they asked meat for the●r lu●ts , but he sent leanness into their souls . I am afraid that there are many rich Christians that are grown fat and rich in the World , but are grown lean in their Souls , and others like the Church of Corinth grow rich in gifts , but poor in Grace , that he could not write to them as to spiritual , but as to carnal , even as to Babes in Christ , and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love ; O all ye Churches and Ministers , remember this , Gifts without grace to a right use thereof , is but like to a Jewel of Gold in a Swines Snout .

Fifth and Finally , or else sin may be the cause why God doth not hear and answer your Prayers ; Men Pray and Sin , and Sin and Pray , and wonder why God doth not hear them ; but if men allow themselves in sin , God will not hear them . I intend not the common infirmities of nature , watched over and warred against by the Saints , that shall not hinder their Prayers ; Jam. 5. 17. but sins lived in and owned , unrepented of , surely God will not here such , Psal. 66. 18. If I regard iniquity in mine heart , God will not hear me ; it is the iniquity of the heart and hands that makes a separation between God and the Soul , Psal. 49. 5. Why should I be afraid of evil , when the iniquity of my heels do compass me about . It is not the iniquity of our heels that should make us afraid , but the iniquities of our hands ; the iniquities of ou● heels are such as we shun and run from , such as we hate and war against ; but the iniquities of our hearts and hands are such as we love , follow after , catch it , and hold it fast , plead for it , that is the iniquity that will stop your Prayers , and the influence of Gods Grace to your Souls ; Isa. 58. 3. They complained they had fasted and prayed , and sought God , but he did not hear , nor take notice of them ; the cause see , ch. 59. 1 , 2. Behold the Lords hand is not shortned that it cannot save , nor his ear heavy that it cannot hear , but your iniquities have separated between you and your God , and your sins have hid his face from you that he will not hear . O its sin and iniquity that puts a stop to our Prayers , and causeth God to hide his face that he will not hear , and this the Church was sensible of ; and O that we were more sensible then we are , Mich. 7. 9. I will bear the indignation of the Lord , because I have sinned against him , &c. If souls once come to be sensible of sin , that it is the cause of affliction , and of Gods indignation against his own people , and hinders the prevalency of their Prayers ; they would certainly search out the sins which are the cause , and humble themselves , and turn from their iniquities , and patiently to wait and bear till he turn to them in mercy .

Quest. What Sins are they that ordinarily Quest. causeth God to pass over the prayers of his people , and to refuse to hear but rather to afflict them ?

Answ. 1. All sins of the heart and hands Answ. have the same effect , but I shall mention some more remarkable sins , for which the people of God hath been afflicted , and against which he hath manifested his displeasure .

1. That sin of Covetousness and worldly mindedness , the common bait by which the Devil deceiveth souls , that steals away the hearts of Christians ( if Grace prevent not ) to their spiritual and effectual ruine , or at best to their great loss on the spiritual account , and oft times on the outward account likewise , stopping and hindering their prayers , and drawing down Judgment both upon themselves and others . Isa. 57. 17. For the iniquity of his covetousness was I wrath , and smote him , I hid my face and was wrath , and he went on frowardly in the way of his own heart , &c. O that we had not cause to say , that this iniquity prevails at this day ; and though God smites and smites at this iniquity , as is evident by the manner of his smiting , yet whether he hath not cause to say , he went on frowardly in the way of his own heart . O who is it that reforms and returns to him that smiteth , but rather quarrel at the rod , and cry out for deliverance , but keep fast the sin that is the cause thereof ; surely God will make us sick with smiting before he hath done , if there be no reformation .

2. Pride is another crying abomination , for which God hath a controversie with his people , self conceit , pride of heart , pride in Apparel , pride of riches ; O this damnable hell born sin , is like to prove the ruine of multitudes , for it s followed after and pleaded for , rushing into the new invented and deuised fashions , to the dishonour of God , and shame of Religion , and undoing of poor souls ; the Lord may justly for these things complain as of his people of old ; Hos. 5. 5. The Pride of Israel doth testifie to their face ; and he is at work with his people at this day for these abominations .

O that Professors in the City of London would lay these things to heart , from whence prophaneness in this matter is come forth into all the nation ; Pride was Sodom sin , and likewise the sin of spiritual Sodom and Aegypt Rev. 18. 12 , 13. & 17. 4. Let all the Sons and Daughters of Sion , tremble in the thoughts of living in the practise of Sodoms abominations ; and o● the contrary , be ye cloathed with humillity ; that is , let all your carriages and behaviours , your words and works , your gesture and apparel , shew forth humility , and prove the Lord if he hath not a blessing in store for you .

3. Loss of first love both to God and one to another , and loss of zeal for God , his name and truth in the earth ; this is it for which God hath a controversie with his people , and will not hear them cry , they never so loud , and make they never so many prayers , Rev. 2. 4 , 5. Thou hast lost thy first love , remember from whence thou art faln and repent , and do thy first works , or else I will come unto thee quickly , and remove thy Candlestick out of his place , except you repent ; it is repentance God expects , before he will hear and answer our prayers , for it is these and the like sins that doth hinder the prevailing of our prayers , that they can have no enterance at the throne of Grace . See these sins more fully described Chap. 29.

CHAP. XXIII . Of Perfection ; and whether it may be attained in this Life .

PErfection in the new Covenant Restauration and Life , is a Glory to be believed beyond what we do , or can yet know or injoy . But in as much as there are great mistakes about this matter , and the word perfect being frequently used in the Scripture , and abused by ignorant and erring persons , by reason of which serious souls may be ( and many are ) put to a loss in this matter ; I shall endeavour to clear up this truth according to the best light that I have ( through Grace attained herein , for the advantage of others : in which I shall endeavour , 1. To clear up the various use and import of the word perfect , as used in the holy Scripture , and how far perfection is attainable here . 2. To prove that perfection in the highest intention , is not attainable in this life .

1. The various use and import of the The various import of the word sincere . word perfect , as used in the Scriptures ; 1. Sometimes it imports sincerity and truth in the inward parts ; he that is a sincere Christian towards God in all his walks , is in God's account a perfect Christian , though otherwise attended with many imperfections ; uprightness and integrity is a choice virtue , owned and approved of God , and a comfort to souls in whom it is ; 2 Chron. 20. 3. Hezekiah could say , Remember Lord I beseech thee , how I have walked before thee in truth , and with a perfect heart ; that is , with an upright and sincere heart , that is the true sense and meaning of the King , for otherwise he had many infirmities ; 1 Chron. 28. 9. And thou Solomon my Son , know thou the God of thy Father , and serve him with a perfect heart , and with a willing mind ; that is , a sincere , upright , sound , and undivided heart ; for the Lord desireth truth in the inward parts , Ps. 51. 6. Job was said to be perfect ; that is , upright , sincere , and so owned of God , though he saw himself to be sinful , and so confesseth , Job . 13. 23.

2. There is a comparative perfection 2. Comparative . spoken of in Scripture ; that is , some have been , and may be reputed more perfect than others ; and so said to be perfect , compared with those that are worse than them ; living in the same time and age , and it may be enjoy like means ; Gen. 6. 9. It 's said that Noah was a perfect man in his Generation ; that is , compared with the Generation in which he lived ; he was a perfect man comparatively , and upright and sincere in his Generation , and walked with God ; that is , kept close with God , and worshipped him in an evil Generation ; ver. 5. God saw that the wickedness of man was great in the earth , &c. or compared with others that are weaker Christians . Some Christians compared with others , may be said to be perfect , and this I call a comparative perfection ; 1 Cor. 2. 6. Howbeit we speak wisdom among them that are perfect ; that is , perfect comparatively with the Corinthians , Chap. 3. 1 , 2. And I brethren could not speak unto you as unto spiritual , but as unto carnal , even as unto babes in Christ , &c. not as to those that were spiritual , or perfect , which is all one in sense and substance ; they compared with others , were not so spiritual or perfect as them : and this is it the Apostle minds , Phil. 3. 15. Let us therefore , as many as be perfect , be thus minded ; that is , compared to others that were more imperfect in their Knowledg , Faith and Practice , not perfect in the highest perfection ; for so the Apostle himself was not perfect ; ver. 12. Not as though I had already attained , or were already perfect , &c. So that it 's evident both from Scripture and experience , that there is this comparative perfection , and that in varieties of degrees among all Christians ; which are distinguished , 1. Degrees of this perfection among Christians . 2. Among Churches . And , 3. Among Ministers , yet all are Christians .

1. Among Christians in general , there 1. Of Christians in general . are varieties of degrees , in Knowledg , in Faith , and in Practice , and in all the gifts and virtues of the new Covenant ; this is abundantly cleared by the Apostle , 1 Cor. 12. 12. to 25. Where he discovers the Church in all its parts to have variety of members , as the body of Christ , some more honourable or perfect than others , some weak in the Faith , and some strong ; Rom. 14. 1. and 15. 1. Some are comely in their spirits and conversations , and some need to have comeliness to be put upon them ; 1 Cor. 12. 23 , 24. Some spiritual , some carnal , some useful and helpful to others , others that must be helped along , and supported ; 1 Thes. 5. 14. Now we exhort you brethren , warn them that are unruly , comfort the feeble minded , support the weak , be patient toward all . Now it 's evident , that it was not ( only ) the Ministers or Elders the Apostle intended , compared with ver. 11 , 12 , 13. But it was the more perfect and spiritual members of the Church , that they might know how to behave themselves towards the more weak and imperfect ones .

2. There are degrees in this perfection 2. Among Churches . among the Churches , some Churches are more perfect than some , being compared ; and that is it the Apostle intended in his writing to the Church of Corinth ; He could not write to them as unto spiritual , but as unto carnal , &c. But he spake wisdom among them that were perfect , 1 Cor. 2. 6. But we speak wisdom among them that are perfect , &c. that is , more perfect , and more spiritual , as the Church of the Romans , whose Faith was famous throughout the World , Rom. 1. 8. and 16. 19. The deep things the Apostle writes to them about their freedom from the Law , and sin , by Jesus Christ , and from condemnation , by the Law of the spirit of life which is in Christ Jesus , &c. So likewise the Churches of Ephesus , Phil. &c. and Rev. 2 , 3 , Chapt. Some Churches were more perfect than others , and two of them excelling all the rest ; that of Smirna , Ch. 2. 8 , 9 , 10. and that of Philadelphia , Chap. 3. 7 , 8 , 9 , 10.

3. Among Ministers , there is a ministerial 3. Among Ministers . perfection spoken of in Scripture ; 2 Tit. 3. 17. That the man of God may be perfect , &c. That is , the minister of God , frequently so called in the Scripture ; 1. Of the old Testament , Deut. 33. 1. Jude 13. 6. 1 Sam. 2. 17. 2 King . 1. 9 , 10. And in the new Testament Paul calls Timothy , the man o● God ; 1 Tit. 6. 11. But thou O man of God , flee these things , &c. This is a ministerial perfection ; that is , to be well instructed in the Scriptures , and have thence learned how to fulfill their ministry ; 2 Tit. 2. 15. Study to shew thy self approved unto God , workman that need not be ashamed , rightly dividing the word of truth . And among such are likewise diversities , and degrees of perfection ; and that ,

1. In gift , 1 Cor. 12. 11. 2 Cor. 11. 5. They differ , 1. In Gift . For I was not behind ( that is , in gift ) the very chiefest Apostle : which word chiefest , implyeth clearly a diversity in gifts , even amongst the Apostles ; for there was no chiefdom by Office , but in Gift Peter and John seems to excel .

2. In divine disposition to the work , 2. In divine disposition . some are more disposed thereunto than others . The Apostle Paul had upon him the care of all the Churches , 2 Cor. 11. 28. For which ( very probably ) he was envied by false Apostles , deceitful workers , the Devils ministers , who envy those who are more sincere , laborious and faithful than themselves ; ver. 12 , 13 , 18 , 19. with Gal. 4. 17. They would exclude you , ( or rather us ) that you might affect them . And the same in substance he speaks of Timothy , Phil. 2. 19 , 20. I have no man like minded , ( that is , no Minister ) that will naturally care for your estate . It 's a choice virtue in a Minister to have a natural care of the Church of Christ , such ( it seems ) were , and still are , very rare to be found .

3. In labour and industry in the work , 3. In labour . as an effect of this divine disposition ; so the Apostle Paul laboured more abundantly than they all ; that is , than all the rest of the Apostles : see both disposition and labour for the Church together , in Titus , and the brother , whose praise is in the Gospel , 2 Cor. 8. 16 , 17 , 18.

4. In conversation and holiness , there are 4. In conversation . diversities and degrees of attainments ( and so of this comparative perfection ) in holiness , and that in the true Ministers of Jesus Christ , although it greatly concerns all to be exemplary in this matter , 1 Tit. 4. 12. 1 Thes. 2. 10. Gal. 2. 11 , 12 , 13 , 14.

The reasons of these degrees of perfections and attainments both in Ministers and Members , and so in the Churches , are ,

1. From the varieties and degrees of Reasons , 1. Difference in Gifts . Gifts , Graces and Virtues given by the Lord to his people ; he gives to some more , to some less , even as it pleaseth him ; Rom. 12. 6. 1 Cor. 12. 4 , 5 , 6 , 11. All these worketh that one and the self-same spirit , dividing to every man severally as he will ; and in Matth. 25. 15. Is this held forth by our Lord in the diversity of talents ; and Eph. 4. 7. But unto every one of us is given Grace according to the measure of the gift of God .

2. From the degrees of improvement of 2. Degrees of Improvement . those gifts the Lord hath given ; for sutable to the improvement the Lord gives increase : where persons are sluggish and negligent , whether Minister or Member , there is but little or no increase ; and where persons are diligent and faithful improvers of the talents received , there God will bless it with increase ; Matt. 25. 29. For unto every one that hath , it shall be given , and be shall have more abundantly , &c. That is , he that hath improved that which he hath , as is clear , compared with the former part of the Parable , and will prove true both here and hereafter : see Heb. 5. 12 , 14. Prov. 13. 4.

3. From the due and undue ends of persons 3. In their ends . endeavour after a greater measure of perfection in gifts and virtues ; 1 Cor. 12. 7. The manifestation of the Spirit is given to every one to profit withal ; that is , for spiritual profit both for himself and others ; but when Gifts and Virtues are sought after for pride , honour , and self-esteem , or the like fleshly and base ends , no wonder if God with-hold , see Jam. 4. 3. Or if he answer the desire , it is in a way of wrath , as sometimes he gave his people their desire according to their lust , but it was in a way of wrath , Ps. 88. 29 , 30 , 32.

3. A third sort of Perfection minded in 3. Perfestion in unity . Scripture , is a perfection in Unity amongst the Saints and Churches , and this is a desirable perfection , of which Christians greatly fall short at this day ; 1 Cor. 1. 10. Now I beseech you brethren , by the Name of our Lord Jesus , that you all speak the same thing , and that there be no divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgment , Eph. 4. 2 , 3. Phil. 2. 2 , 3. This is promised in the new Covenant , Ezek. 11. 19. Prayed for by our Lord , Joh. 17. 21. And to be endeavoured after by all Saints , and they that are contrary , shew themselves to be carnal . 1. Cor. 3. 3.

A fourth sort of perfection spoken of in 4. In Vnity . Scripture is , when men are well instructed in the principles of Religion , relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word ; when the heart is universal for God in all his will , that is a perfect man , Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church , that they might stand perfect and compleat in all the will of God , Acts 18. 26. Apollo , though an cloquent man , yet being a godly man , was willing to be instructed by Aquila and Priscilla , in the way of God more perfectly , and the earnest Prayer of the Apostle in behalf of the Church , 1 Thes. 3. 10. And this is such a Perfection where it is in truth , that will afford the soul much boldness both towards God and Men , Ps. 119. 6. Then shall I not be ashamed , when I have respect to all thy Commandments ; ver. 165. Great peace have they that love thy Law , and nothing shall offend them .

5. There is a Perfection in Justification , 5. In Justification . which is by Jesus Christ crucified ; that is , the pardon of all sin for the sake of Christ ; and this is perfect , and is the perfection spoken of by the Apostle , Col. 1. 28. Which was the great desire and endeavour of the Apostle , that all believers might live up in it , That we may present every man perfect in Christ Jesus ; that is , perfectly justified in him ; Col. 2. 13. Having forgiven you all trespasses ; that is perfect justification ▪ where all trespasses are forgiven , Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses ; this imputed righteousness to believers is perfect .

6. As for Sanctification , that is twofold , 6. In Sanctification . 1. Imputed , that is the perfect obedience and purity in the person of the Son of God , imputed to believers , that is made to them , and accounted theirs ; 1 Cor. 1. 30. Who is of God made to be unto us , Wisdom , Righteousness , Sanctification and Redemption : and this is perfect Sanctification .

2. Is holiness wrought in the Saints , as I minded in the matter of Sanctification , Chap. 17. And this is both perfect and imperfect ; 1. Perfect , in respect to the parts of holiness ; that is , there is something of every part of holiness , of every virtue of Christ , in whom holiness was perfect ; and so he was the perfect pattern of holiness to his people , and from whom it comes into us ; Joh. 1. 16. And of his fulness have all we received , and Grace for Grace : that is , of every virtue that was in Christ , have his people received a measure , by which there is ( sutable to the reception ) a conformity to him , and a bearing his image and likeness in this World : on this account it is they are said to be Created after God in Righteousness and true Holiness , Eph. 4. 24. And in this respect the Saints are perfect in Holiness , i. e. in respect of the parts thereof . A child when he is born into the World , hath all the parts of a man , and so is reputed a man in respect of parts , though not in respect of growth and stature .

So believers in respect of growth up to the perfect state , so they are imperfect , and greatly imperfect too , and are ( or should be ) growing daily in all the parts of Holiness , 1 Cor. 13. 11. The Apostle presents this same truth by the same simily , When I was a child , I spake as a child , I understood as a child , but when I was a man , I put away childish things : he useth this simily , to hold forth the childish , and perfect state of Christians : they are children , though but little ones , yet they are perfectly so ; yet imperfect in respect of the highest degree , or growth to the perfect state ; and that is it the Apostle intends , Phil. 3 , 12.

2. Things propounded , that the highest 2. The highest degree not attainable in this life . degree of Gospel-perfection is not attainable in this life ; and to demonstrate this truth , and make it plain , let us consisider .

1. The declared experience and judgment of the Saints in Scripture record , which the Reader may in these Scriptures take knowledg of , 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 , 5. and 42. 6. Isa. 6. 5. All which demonstrates the truth of this matter ; the most eminent of the Saints that lived in the World , yet were sensible of sin and imperfection , and some of them declared it to be the state of all ; Not a man on earth that liveth , and sinneth not : and the Apostle Paul a man of the highest attainment in Gospel-perfection , yet confesseth himself not to be perfect ; Phil. 3. 12. And that we have every virtue but in part , 1 Cor. 13. 10 , 11 , 12.

2. We are yet in the imperfect and fallen state , only coming forth by Faith , and the beginning work of regeneration wrought in the spirit of the mind ; the people of God after believing , are but in the way to the perfect deliverance ; perfection is for the perfect restored state of the Saints : and indeed , were it not so , we might say as the Apostle , 1 Cor. 15. 19. If in this life only we have hope in Christ , we are of all men most miserable ; so , if our highest perfection were in this life , we should be ( comparatively ) but miserable .

3. That this perfect state of the Saints will not , cannot be , till the second coming and Kingdom of our Lord Jesus : it 's true , when the body returns to the dust , the Saints shall cease from sin , and they shall be with the Lord : but this is not their perfection , though it would be a blessed degree , if it were possible to be attained here ; but perfection will not , cannot be , till our Lord come again from Heaven : the truth of this appears from these Scriptures , Phil. 3. 20 , 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures , and understand .

2. The resurrection from the dust will not be till our Lord doth come again in Glory , 1 Thes. 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state , The last enemy to be destroyed is death . While we lie in the grave , our bodies are in the lowest degree of the falen state ; and for any to pretend perfection while in the falen state , a state of sin , sickness , sorrow , and death , must flow from ignorance , or wilfulness , or both .

4. That though perfection is not attainable in the highest degree , in this falen , mortal , sinful , sorrowful , and imperfect estate ; yet it is the duty , disposition and concernment of all perfect Christians , to be pressing forward after perfection , Phil. 3. 10 , 11 , 12 , 13 , 14.

Quest. To what end is it to press forward after that which is not to be attained in this life ?

Answ. In my answer to this question , I shall mention three things ; 1. That believers , if they press forward after any thing , that is of God and Christ , that is of the new Covenant ; it must be perfection , it is not imperfection they reach after , too much of that they have already in themselves , which makes them groan in the sense thereof ; therefore if they press forward after any thing , it must be Perfection .

2. By pressing forward after Perfection . I intend a growing up into a greater measure of the perfection attainable in this mortal state ; for ( as hath been shewed ) there are degrees of Perfection attainable here , both in Knowledg , Faith , Love , and an holy conformity to our Lord Jesus , in the Gifts and Virtues of the Holy Spirit ; 1 Pet. 2. 2. 2 Pet. 3. 18. And this is it the Apostle minds , Phil. 3. 10. That I may know him , &c. That is , that I may grow and increase in the knowledg of him , and in a conformity to him , for he knew him in part before . O , it 's a sign of a gracious soul , that is truly longing and endeavouring after the highest degree ( attainable here ) of conformity to Jesus Christ ; 1 Joh. 3. 3. He that hath this hope in him , purifieth himself as he is pure : that is , maketh Christ the copy and pattern after which he walketh .

3. By pressing forward after Perfection , I intend that the godly soul principled with perfection , have in his eye the highest and glorious perfection ; and that is it he would attain , if possible , though he knows it 's not attainable here , yet he reacheth after it , and can do no less , if interested in it ; it is his portion , and that is it the Apostle intends , Phil. 3. 11. If by any means I might attain unto the resurrection of the dead ; that is , to that perfection that shall be attained at the resurrection of the dead ; ver. 12 , 13 , 14. I press forward to the mark , for the prize of the high calling of God in Christ Jesus : God & Christ is the mark we are running to ▪ 1 Pet. 3. 18. Mat. 16. 24. And Perfection and Glory is the prize we are running for , 2 Tit. 4. 7 , 8 Rom. 2. 7. And he can never run right that hath not both the mark and prize in his eye : So run that ye may obtain .

CHAP. XXIV . Of Sincerity .

SIncerity being that which crowns all other virtues and duties ( for without sincerity all is nothing ) and must have its place and use in all relating both to God and Man , without which it is unaccepted with God ; and although I have occasionally given hints of this virtue in other Chapters , and particularly in that about Prayer , in the manner how it must be performed , yet I shall in this place speak something more distinctly , yet briefly . It being a virtue so well pleasing to God , he desireth truth in the inward parts , Psal. 51. 6. man would not accept of hipocritical service or shew of love , if he knew it so to be , ; how much less will God accept of that which is but feigned and in shew ; God knoweth the heart , the mind , and thoughts , and he will have the heart in all , or nothing at all , My Son give me thy heart ; God will accept no gift without the heart , let God have the heart , and he hath all , but without the heart he will accept nothing .

All the glorious shews in Religion without the heart , are but Painted sins , and the persons but as Whited Tombs , that appeas beautiful to men , but within are full of Dead men Bones . Sincerity must have its place in Faith , or else it is but feigned and nothing worth , true faith must be unfeigned , 1 Tim. 1. 5. its to be feared that there is a great deal of feigned Faith in the World , that makes men no better then Hypocrites . Joh. 2. 23 , 24 , 25. Sincerity must have its place in love , ( or else it s nothing ) and that 1. to God the Father , Mat. 22. 37. to Jesus Christ his Son , Eph. 6. 24. Grace be with all those that love our Lord Jesus in Sincerity , Amen ▪ To the people of God for his sake it must be sincere heart love , Mat. 22. 39. Thou shalt love thy Neighbour as thy self ; 1 Joh. 3. 18. love not in Word and Tongue , but in deed and in truth ; 1 Pet. 1. 22. it must be unfeigned and with a pure heart fervently . Sincerity must be in our prayers , Psal. 17. 1. Give ear unto my Prayers that goeth not out of feigned lips . In a word , Sincerity must be in all our services if they are accepted of the Lord , 1 Chron. 28. 9. Psal. 119. 34. Give me Vnderstanding and I shall keep thy Law , yea I shall observe it with my whole heart , ver. 69. I will keep thy Precepts with my whole heart , and 9. 1. I will praise thee with my whole heart ; so that whether it be faith or love , prayer or praise , or any part of obedience , it must be with the heart , a sincere heart , a whole and undevided heart , a heart and a heart the Lord disowneth .

I shall indeavour to shew some infallible Signs of sincerity . Characters of a sincere heart , plain from Scripture , and Saints , Experience , not to darken truth , or leave Souls at a loss , but that he that runs may read and understand . And in general , as the ground of the whole , a sincere heart is an honest heart , and good heart , Luk. 8. 15. this honest and good heart includes the whole of sincerity .

1. An honest , good , and sincere heart , 1. It s an open plain heart . is an open and plain heart ; he is true in what he doth , he hates and abhors deceit , we use to say he is an honest man that deals plainly and justly , so that he dares let all his actions come to the tryal ; so is it with the sincere soul , he is honest and plain , would have all his works done in the light , he hates darkness , he deals above board ( as the saying is ) he is willing that all his actions should be brought to the tryal , Rom. 13. 13. Let us walk honestly as in the day , &c. The honest sincere soul loves the day , he is not for night work , nor deeds of darkness , be it never so secret . Joh. 3. 19 20 , 21. He that doth truth cometh to the light , that his deeds may be made manifest that they are wrought in God . The sincere soul loves the light , because it discovers the darkness of sin , the sincere soul fears all sin , especially hypocrisie , he would not be an hypocrite for the world , and therefore comes to the light . Of the Word and Spirit of Christ , to try his spirit and actions by , that so he may know that his deeds are wrought in God , that they are of God , and owned and approved of him ; the honest sincere heart , as he fears hypocrisie , and comes to the light , that he may understand of what so●● his work is , so he doth it sincerely and throughly ; he is in good earnest in the matter , and therefore do not only search himself , and is willing to be searched by others , but is willing to stand to the Lo 〈…〉 searching who knoweth all things . Psal. 139. 23 , 24. Search me O God and know my heart , try me and know my thoughts , and see if there be any wickedness in me , and lead me in the way everlasting . O this is a sincere honest heart indeed that would have all darkness discovered and brought to his knowledge , and to that end desires the Lord to search and bring to light any hidden way of iniquity and darkness . But the Hypocrite dwells in the dark , and is afraid of the light , he covers himself with darkness , he thinks men see it not , nor would he have God to see it , he dares not make a search himself into his heart and ways , much less would he have God to do it , lest his deeds should be reproved .

2. This honest sincere heart is a universal 2. It is a universal heart . heart for God , it hates , abhors , and forsakes all sin , he would not have one sin left , as he desireth to have all sin pardoned , so he would have all sin mortified , he loatheth every evil way , Psal. 119 128. is willing to imbrace every truth of the Gospel for truths sake , to have a respect to all Gods Commandments , Psal. 119. 6. Then shall I not be ashamed when I have a respect to all thy Commandement , ; the sincere soul ( according to his light ) do not half it with God or with men , but as Joshua and Caleb , Num. 14. 24. and 32. 12. Being men of another spirit they follow God fully , and what they know not they beg light from him , as the Prophet , Psal. 119. 33 , 34. Teach me O Lord the way of thy Statutes , and I shall keep it unto the end , give me understanding and I shall keep thy Law , yea I shall observe it with my whole heart ; a sincere heart as he is universal in his obedience to God , so is he careful of out-running truth , moves not sudden , but on sound and sollid ground , he would not miscarry for a world , to take errour for truth , Psal. 119. 128. I esteem all thy Precepts concerning all things to be right , and I hate every false way .

But the Hypocrite at best does but half it with God , and with men , leave some sins that are most scandalous and less profitable , but keep some sins close and fast still , as his Dallilah , that he will not part withal ; touch his Darling , beloved , profitable sin , then he startles , be it covetousness , oppression , pride , or whatever else that must not be medled with , like Herod who heard John the Dipper gladly , and reformed some things ; but when he touched the Darling Lust , he must suffer for it ; so it is likewise with the Hypocrite in matter of service , he will do some duties , such as like him and may stand with his credit and profit , but is not universal ; do not desire to know , that he may do , and so indeed is not upright and honest either with God or Men , for the Hypocrite can sin out of sight , lye and cheat for advantage , without any conscience at all .

3. The honest plain sincere heart carrieth 3. Designs only the glory of God , &c. no design along with him in his heart , but the Glory of God , and his own and others spiritual and eternal good . This is the design of the sincere heart in all his undertakings both towards God and Men ; and this is Gods design in all his undertakings , especially on the new Covenant account , his own Glory and ehe Salvation of Sinners , and this the sincere heart is principled with . Psal. 119. 55. I have remembred O Lord thy name in the night , and have kept thy Law ; that is a good keeping of the Law of God that flows from the remembrance of his name , Mal. 3. 16. There was a book of remembrance written for those that feared God and thought upon his name . The sincere soul in all his seekings , seeks God and Christ as the chiefest good , and seeks the Glory of the Name of God , and his own and others Salvation . Psal. 119. 94. I am thine , save me , for I have sought thy Precepts . So Abraham and the Saints of old sought a Country , Heb. 11. 14. They that say such things plainly declare that they seek a Country . The Saints may , yea , they ought to be seeking after the Heavenly Country , the Heavenly City , and to have respect to the recompence of reward , ver. 26. to their own salvation , and the salvation of others , 1 Cor. 10. 33.

But the Hypocrites design is to keep up a visible Profession for his own honour and esteem among men , designing himself in all , making his Profession a Cloak to cover his secret Abominations , either covetousness as Judas , they make it a Cloak for Covetousness , 1 Thes. 2. 5. Or for Malitiousness , 1 Pet. 2. 16. or at best designs his own honour and esteem with men , for they love the praise of men more then the praise of God . But sincere souls can acquit themselves of such things , and abhors such designs as these , but designs to approve themselves to God , whatever men think , speak , or do against them .

4. A sincere heart is constant with God , 4. Is constant with God . he is the same at all times , and in all places , and in all companies , time and place changes him not , Ps. 119. 20. My soul breaketh for the longing it hath to thy Judgments at all times , vers. 33. Teach me O Lord the way of thy Statutes and I shall keep it to the end , ver. 44. So shall I keep thy Law continually for ever and ever .

But the Hypocrite is much for timeing his service , serve God in prosperity , but turn away in adversity , Mat. 13. 20 , 21. seem to be good in good company , but bad in bad company ; Religious with the Religious , and Prophane with the prophane ; the Hypocrite will be for God while it may stand with his ho●our and profit , but when that failes , his Religion is lost , like those , Mal. 3. 14. that said it is in vain to serve God , and what profit is it that we have kept his Ordinances and walked mournfully before the Lord of Hosts ; they are all for worldly profit , gain is their best Godliness , but Gratious Souls see again in true Godlyness , though obtained in worldly loss .

5. The design of the sincere heart is to 5. Design to please God . please God in every thing that he doth , and to approve himself to God , he will choose rather to cross the wills of the whole world then the will of God , and yet will please men too , so far as may be , and not displease God ; sincere Christians in their non-conformity to the world , it is not to please their own fancies and humours ( as some imagine ) but it is to please God , to live to his word and will , Gal. 1. 10. Do I now please men or God , &c. If I please men , I should not be the Servant of God , 1 Thes. 4. 1. That as ye have received of us , how ye ought to walk and please God , &c. 1 Joh 2. 22. 2 Cor. 2. 17. That is a Son-like frame indeed , that designs to pleas● his Father in all things ; the Sincere Christian would not displease God for a world , he had rather displease men , and himself too ( I mean fleshly self ) then displease God .

But Hypocrites design is to please men , and to please their own humours , they do what they do to be seen of men ; the Hypocrite if he pray ; it is to be seen of men , if he give , it is to be seen of men , to have applause of men , that is his end , and if that be attained , he hath his reward , Mat. 23. 5. But all their works they do to be seen of men , ch. 6. 1 , 5. The Hypocrite if he can keep but just so much Religion as may continue his esteem among the Professors of his way and time , he looks no more , unless it be the vain glorious , glossing , talking , ( and it may be ) preaching Hypocrite .

6. The great care of a Sincere Christian 6. Look especially to the heart . is to look to the heart , to have the heart right with God , he knoweth that the heart is deceitful , and that God requireth the heart , and will have the heart or nothing ; and therefore whatever he doth , he doth it heartily as to the Lord ; and mourns when he finds the heart wanting and wandering ; he hates a divided Hypocritical heart , he believeth with the heart , loveth God with the heart , prayeth with the heart , obeyeth with the heart , Rom. 16. 17. he accounts no service well done where the heart is wanting .

But the Hypocrite is a stranger to heart work and heart service , he troubles not himself with that work , the most he doth is to bring his body to the service , and his head it may be , but for the heart he take ; no care for that , he is a stranger to such work , Ezek. 33. 31. With their mouth they shew much love , but their heart goeth after their covetousness , See Mat. 15. 8. Psal. 78. 36 , 37. They did flatter him with their mouth , and they lyed to him with their Tongues , for their heart was not right with him ; Thus the Hypocrites in heart heap up wrath , Job . 36. 13. For Hypocrisie lyeth in the heart , and Sincerity is in the heart , it is an honest and good heart .

7. The Sincere Christian dwelleth most 7. Is most at home . at home , looks most to the state of his own soul , keepeth his own Vineyard , dresseth that , and watcheth his own heart and his own words , and ways , and warreth against his own sins and sinful nature , judgeth himself for his own miscarriages , cryeth out , O wretched man that I am , ( not but that sincere souls seeth , and reproveth , and mourneth for others sins ; but his first , his great work is at home , to keep things in order there ; he saith with the Prophet , Psal. 51. 4. Against thee only have I sinned ; and with the Publican , Lord be merciful to me a Sinner . He saith with the Prophet , Psal. 119. 5. O that my ways were di●ectected to keep thy Statutes . But the Hypocrite is most abroad , quick-sighted to see into others failings , but blind at home , cryeth peace to his own soul without ground , his great work is to be finding fault abroad , he cryeth not , O wretched man that I am , but O wretched man that thou art ; he is quick sighted into the sins of others , that his own may be covered , or at least lessened in his conscience account ; an Hypocrite will sooner see a Mote in his brothers eye then a Beam in his own .

8. The Sincere Christian as he believeth 8. He cleaveth to the Doctrine of Christ . in the Lord , and loveth and obeyeth the Lord above all , so he cleaveth ( not only in word , and in tongue , but in deed , and in truth ) to the Doctrine of Christ , the Word of the Gospel , as his alone ground of saith , and rule of obedience , and dare not for a world to swerve from it , either to his own or others inventions , 1 Joh. 4. 6. He that knoweth God heareth us , he that is not of God heareth not us ; hereby know we the spirit of truth and the spirit of errour , 2 Joh. ver. 9. Whosoever transgresseth and abideth not in the Doctrine of Christ , hath not God ; but he that abideth in the Doctrine of Christ , hath both the Father and the Son .

But Hypocrites whatever they pretend in word , of owning the Doctrine of Christ , yet easily turn from it , preferring their own inventions and imaginations equall with , if not above the Doctrine of the Gospel , Mat. 15. 7. Ye Hypocrites , &c. ver. 9. In vain do they worship me , teaching for doctrine the commandements of men , Isa. 29. 13. Their fear towards me is taught by the Precepts of men .

God takes them to be Hypocrites that pretend to own him and his word , and indeed own the Precepts of men , and their own inventions in his worship .

9. Sincere Christians love Gods things 9. They love Gods things for his sake . for his sake , his word , his ways and Ordinances , because it is his , because it hath his stamp upon it , and spirit in it , loves his people because they are his , and have his spirit in them , and his name upon them , and so loves all whom the Lord loves , the poor Saints as well as the rich , they that are alive , as well as they that are dead , they they see and know , as well as them they never saw , &c.

But Hypocrites love is to some , for some base and by end , and not to all , or to the dead Saints , but not to the living ; Hypocrites pretend a great deal of love to the deceased Saints which they never saw , but hate and persecute the living Saints , who desire to be the Followers of those who through faith and patience inherit the promise . Hypocrites will pretend to be the greatest lovers of dead Saints , none love them as themselves , they will honour them , every one o● them shall have a day dedicated to him in honour , Saint Peter and Saint Paul's day , &c. yea , and it may be adore and pray to them , make them their intercessors , but hate and persecute them that are alive , whom they see and know , and that too , because they walk in the steps of the deceased Saints . We may easily judge what love such have to Jesus Christ and the Apostles ( if they were alive , they should quickly find and seal their love ) that are so friendly to their followers in Faith and Patience ; thus did the Hypocrites of old Mat. 23. 29 , 30 , 31. Woe unto you Scribes , Pharisees , and Hypocrites , because ye build the Tombs of the Prophets , and garnish the Sepulchers of the righteous , and say , if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets . Wherefore ye be witnesses unto your selves that ye are the children of them that killed the Prophets . They witness that they are the Children of the Persecutors ( not by nature , but ) by the same spirit , children in blood and persecution , therefore Hypocrites , in pretending to love Saints that are gone , whom they never saw , but hate them they see , and would as truly hate and persecute them they never saw , if they were present , as they do those that are alive and present with them .

10. And finally the honest hearted sincere 10. He fruitful . Christian is fruitful , he heareth the word of God and keepeth it , and bringeth forth fruit with patience . He knoweth that hereby God is glorified , Joh. 15. 8. and that his account shall be thereby advantaged in the day of account , Phil. 4. 17. They have their fruit unto holiness , and the end everlasting life , Rom. 6 22. Even the fruit of righteousness that is by Jesus Christ , to the praise and glory of God . Phil. 1. 11. Fruitful in every good work , and increasing in the knowledge of God ; it is the fruitless tr●e that must be cut down . But the Hypocrite is a fruitless branch , an empty vine that bringeth forth fruit to himself ; he never goes out of ( or above ) himself , seeks himself in all that he doth , but brings forth no fruit to God , no fruit to men , no fruit for the good of his own soul , unless it be the fruit of his Hypocrisie , that is woe and wrath . The Hypocrite in heart doth heap up wrath ; Woe to yo● Scribes , Pharisees , Hypocrites , ye Serpents , ye Generation of Vipers , how can ye escape the damnation of hell . Mat. 23. 29. 33.

2. I shall shew the advantages of sincerity 2. The advantages of sincerity . and honesty of heart , to God-ward , in the New Covenant of his Grace .

1. Sincerity of heart to God , is that which renders all the weak and imperfect services of his people acceptable to him not as the meritorious cause , that is alone in Christ Jesus , and for his sake , both ou● persons and services are accepted in the bel●ved , Eph. 1. 6. But in him ; neither are ou● persons nor services accepted without sincerity , feigned faith , and love , and obedience is not accepted , it must be ( as you have heard before ) heart faith , heart love and heart obedience , that God accepts i● Christ and for his sake ; this of sincerity and truth in the inward parts , God desireth and accepteth in all things , according to what we have , and not according to what we have not . Weak and imperfect services are accepted where sincerity is , this sweetens all our services , keeps the soul humble and holy , with a dayly dependance on the Grace that is in Christ Jesus . God ( in Christ Jesus ) covers the many failings , and accepts the weak services of his upright ones ; David a man of many failings , yet being upright and sincere , he was owned of God to be a Man after his own heart : sincerity of heart makes us after Gods own heart , he delights in , owns , and approves of sincere souls , he takes them for his own , with all their weaknesses and imperfections .

But Hypocrisie marrs all , it is as the dead Fly in the Box that causeth all the Oyntment to stink ; The Hypocrite may to visible appearance in outward shew , exceed the sincere soul , as the Pharisee did the Publican , he may preach , and pray , and converse at such a rate , as if he were an Angel of light , or a Minister and man of righteousness , and yet be an Hypocrite all the while , proud and self seeking , designing himself and his own ends in all ; and this spoileth all ; God owns not any person under heaven , for such external painted excellencies , though men sometimes ( through weakness ) may admire them , and they may admire themselves , yet God owns not , on any such account , see Mat. 7. 22 , 23. Luke 13. 15 , 16.

2. Sincerity of heart towards God in the faith , gives great boldness to the soul before the Lord , both here and hereafter .

1. Hear the sincere heart can appeal to the Lord in the most difficult case , when the Hypocrite must sink in his spirit , so Hezekiah , Isa. 38. 2 , 3. Remember Lord how I have walked before thee in truth , and with a perfect heart , &c. and Joh in his great tryal was supported and bold on this account , Job . 13. 15 , 16. I will maintain mine own ways before him , for an Hypocrite shall not come before him , and 31. 6. Let me be weighed in an even ballance , that God may know mine integrity . O the boldness of a sincere soul , that dares to appeal to the Lord in the matter , and to say as Peter , Lord thou knowest all things , thou knowest I love thee .

But the Hypocrite faints and sinks when God deals with him , Prov. 28. 1. The wicked flee when none pursue , but the righteous are bold as a Lyon .

2. Hereafter in the day of accounts , the great day of the Lord , who may abide it ; sincerity then will be worth the world , then shall the righteous , sincere upright ones , stand with great boldness before the Lord , 1 Joh. 4. 17. Herein is our love made perfect that we may have boldness in the day of Judgment . Hypocrites shall then be ashamed and confounded , they shall be speechless , the ungodly shall not stand in the Judgment , nor Sinners in the Congregation of the Just , then they shall be ashamed and confounded in their own spirits , knowing themselves to be Hypocrites , and the Congregation of Hypocrites shall be desolate , Job 15. 34. See Isa. 33. 14.

3. Sincerity will preserve the soul pure to God from sin , and keep the soul close and constant to God in duty . 1. It will preserve from sin , it is a wonderful preserving vertue , a sincere heart would not sin against God for a world , it not only preserves from the common sins of the time and place , but from the sins of mens callings and relations ▪ and from the sins that men are by nature most inclined unto , Psal. 18. 33. 23. I was also upright before him , and I kept my self from mine iniquity . Sincerity will keep souls from the iniquity of their natures , to which they are most inclined , it will pluck out the right eye , and cut off the right hand ; but Hypocrisie must have that spared and kept alive , the darling lust must live , though in the death of the owner thereof , Psal. 25. 21. Let integrity and uprightness preserve me , for I wait on thee .

2. It will keep the soul constant and close to God is duty , it makes conscience of every duty and service , private and publick , and keeps the soul in a right frame in the performance thereof , that is , holy , humble , awfull , believing , and rejoycing in the Lord , it s that will tend to compleat the soul in all the will of God ; sincerity goes through with the work , does not half it with God , nor turn back in the day of tryal , but the Hypocrite is fleeting , and inconstant , will not pray always , doth nothing in conscience and love to the Lord , especially to private work and duty he is a stranger , looks not at the frame of his spirit in the work , but is too and fro , fast and loose with God , suitable to the time , occasion , and advantage of Profession .

Obj. Sincerity I perceive is a choice vertue , Obj. and all without it is nothing , but I find that I have much and many of the symptoms of hypocrisie in those discoveries , at best I come short in many of those ten particulars mentioned , ( I therefore ) fear how it is with me ; I would not be a Hypocrite for a world , can you say any thing further about this matter , that I might more clearly and certainly know mine estate ?

Ans. What I have said as to the discovery Answ. of the sincere soul from the Hypocrite , is plain and full , yet I shall mention two or three things more .

1. A sincere soul dreads to be a Hypocrite , he would not be a Hypocrite for all the world , he fears Hypocrisie as he doth any other sin ; this is the experience of all sincere Christians , they watch their hearts in this matter , and keeps up a holy jealousie of themselves , because they know that the heart is deceitful and treacherous ; and therefore prayeth as the Prophet . Psal. 1 19. 29. Remove from me the way of lying , and grant me thy Law graciously , and in a gracious sincere heart ; he knows that whatsoever is done in Hypocrisie , will prove but a lye in the end , and therefore dreads to be a Hypocrite , and saith as the Prophet , v. 163. I ha●e and abhor lying , but thy law do I love .

2. We are to distinguish between being a Hypocrite and Hypocrisie ; Hypocrisie is a sin of nature that all are inclined unto ; there is the seed of all sin in the nature of it , in the Saints , and but in part mortified , the difference lyeth in this ; the sincere heart desireth and designeth truth and sincerity in all , he would not be a Hypocrite nor have any hypocrisie to have any being in him , but the Hypocrite designs Hypocrisie , and so professeth himself to be what he is not , and doth , or easily might know himself to be a Hypocrite .

The sincere heart watches himself in the matter to find it out , and warreth against it , and mourneth in the sense of his natural inclinations on that account ; he judgeth it , and loaths himself for it as for any other evil : Pride and Hypocrisie will be appearing , but it s the souls grief , and his desire and endeavour is against it .

But the Hypocrite is in his Element , let his design be answered and he hath his end , he troubles not himself about sin cerity , or if at any time conscience accuse , he searches not to the quick to find out the truth of the accusation , in order to deliverance , but stills and stifles convictions , and willingly silences conscience , laying it to sleep without any cure of the malady .

CHAP. XXV . Of Election .

THough Election be first in order of time , yet not so in manifestation , relating What it is . either to God or man ; God doth manifest it in time , and man comes to understand it after believing , 1 Thes. 1. 4. My manner and method of speaking to this great truth shall be , 1. To shew from Scripture what Election is ; Election is the choosing and designing of some out of the lump of mankind , for the end by the Elector determined ; I take Election , foreknowing and choosing , to be all one in sense and substance , and these are the Scripture terms about the matter , Rom. 8. 29. & 11. 2. 5. 7. Eph. 1. 4.

To Elect or choose in the common sense of all men , imports a taking of some , and leaving others , it cannot import the electing and choosing of all , as some imagine , for in common sense , that is no choosing where all are taken , for where some are chosen others are left , Mat. 22. 14. Many are call'd but few are chosen ; so that in the common sense of all men , divine and humane , we must understand Election to be a choosing of some persons out of ( or from among ) many , to the end determined by the chooser .

2. That God hath elected and chosen 2. That God hath elected some . some for himself from among men , and that before the world was , i. e. from Eternity ; this appeareth from Scripture , 1 Pet. 1. 2. Elect according to the fore knowledge of God the Father , &c. or fore-ordained , as the same word is rendred , ver. 20. or fore-decreed , or as it s rendred , Rom. 8. 29. Fore-know , whom he did fore-know , &c. that is , decree or ordain , and this for knowledge , ordaining and decreeing about the salvation of some men and women must be before time , Eph. 1. 4. According as he hath chosen us in him , before the foundation of the world , that is , from Eternity , it is Gods eternal willing or purposing to save some in the way by him determined .

Obj. This choice seems to be in time , for they are chosen in Christ Jesus , and none are accounted to be in him before and without faith .

Answ. It s one thing to be actually in Christ by faith , and another to be elected and chosen in him before the world was ; faith is the demonstration , and ( in some measure ) the accomplishment of this choice or election , which was in Christ Jesus before the world began , or for his sake decreed , ver. 5. Having Predestinated us , ( or before set us apart ) unto the adoption of Children by Jesus Christ to himself , according to the good pleasure of his will . Where is a Predestination unto the Adoption of Children , before the Adoption was accomplished , and that according to the good pleasure of his will , which he purposed in himself ; and it s without all question , that in all things , and in relation to all persons , about this great work of Salvation , He worketh all things according to the councell of his own will , ver. 11. And why should we not believe the truth of God in relation to Election before time , ( it being so plainly stated in Scripture ) as well as believe the truth of that word , Tit. 1. 2. In hope of Eternal life , which God that cannot lye , promised before the world began ; If God made promises to us in Christ Jesus before the world began , why should we think it strange for him to elect or choose for himself before the world began ? 2. Tim. 9. Who hath saved us and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in Christ Jesus before the World began ; all which demonstrates this truth , that true believers are , but what they were Elected and designed to before they were , and that they do , nor shall enjoy any thing but what was promised them in Christ Jesus , before the World was .

But 2. If we should let it pass for currant as some would have it , ( which we may not doe ) that is , that Elect persons were not in any sence considered as in Christ Jesus , before and without faith , yet the choice was before the foundation of the World ; fore-ordained to believing , to sanctification , so that it answers not the end for which it is objected . And further , Rom. 9. 23. those Elected chosen ones are called , the v●sse●s of mercy which he had afore prepared to glory ; all which confirms the truth of Election before time .

3. That this Electing , Choosing , Decreeing , and Ordaining love of God , was ( as respecting the persons so chosen and elected ) without any respect to any foreseen faith , or grace , or good in them , as the preceeding meritorious cause of election , ( if any meritorious cause at all , it must be in Christ Jesus , in whom and for whose sake the election was ) the truth hereof appears ; that it was not for our goodness , faith , or holyness , 2 Tim. 1. 9. Not according to our works , but according to his own purpose and grace that was given us in Christ Jesus , &c. And Rom. 11. 5. There is a remnant according to the Election of Grace , and if it be of Grace , then it is not of work , as the Apostle reasons it , ver. 6.

Obj. Though it be not of works as the meritorious cause , yet it may be of works as the conditional cause , as in the matter of Justification .

Answ. Though Faith , &c. be the condition of Justification ( according to the law of the new Covenant ) which is effected in time , yet it is not the condition of election ; the reasons thereof are ,

1. Because it s no where stated in the Scriptures , as the condition of Election , as Faith is the condition of Justification .

2. Because in reason it cannot be , for Election and choice was before time , and so could not be on the condition of what we had not , we were not , nor had not saith when Elected , therefore faith would not be the conditional cause of an act past in God before the supposed condition thereof was in being , that could not be either the meritorious or conditional cause of such an act ; so that its evident that Election was of Grace and not of Work , whereas Justification is not till we believe and obey the truth .

4. To what persons are elected , and that 4. To what persons are elected . is to believe and obey the Gospel , to be holy here , and happy hereafter , 1 Pet. 1. 2. Elect , &c. Through Sanctification of the Spirit unto Obedience : Obedience as the end , which includes faith and love , and all the divine vertues and duties of the Gospel , through ( or by ) the Sanctification of the Spirit ; hence faith is said to be , The faith of the operation of God , Col. 2. 13. Eph. 1. 4. The end of the eternal choice is described to be , That we might be holy , and that we might shew forth the praises of him that hath called us out of darkness into his marvellous light , 2 Thef. 2. 13. God hath from the beginning chosen you to salvation , Jam. 2. 5. By all which it appears , that the end of God in his Electing grace was , that he might have a holy , obedient people , that might shew forth his praise , and be eternally saved and glorified in the world to come .

5. How persons may come to know 5. How men may know their Election . their Election of God , and that they are of the number of his Elected ones ; God hath in his word opened a way by which his people may in a good and comfortable measure know their Election , 1 Thes. 1. 4. Knowing Brethren , Beloved , your Election of God . But how may we know our Election of God ? Answ. When Gods ends of Election are effected in us , by that we may and must know it , if ever we rightly know it , when Faith , Love , Holyness , &c. is effectually wrought in us , by that we read our Election , the effects of electing Grace wrought in us , and this the Apostle clears , having asserted their knowing of their Election , ver. 4. he discovers how they came to know it , ver. 5 , 6. by the effectual work of the Gospel in them , Gods shedding abroad his love in the heart , and uniting the heart to himself in truth of faith and love , is the alone way by which Christians may read their Election . So the Apostle for himself , 1 Tit. 1. declares himself to be an Apostle , after the Faith of Gods Elect. And how does he prove that ? By the acknowledgment of the truth which is after Godliness : and persons that pretend to know their Election of God any other way , deceive themselves .

6. The Reasons why God Elected some 6. The reasons why God elected some . to Salvation before the world was , are , 1. his love , his special love ; its true that God had a love to all mankind , for they were , and are his , he made the nature of all in the first man , and determined the being or persons of all in time , and loved all , Joh. 3. 16. God so loved the world that he gave his Son , &c. But herein is discovered his special everlasting love , Jer. 31. 3. Yea , I have loved thee with an everlasting love , &c. and this is the new Covenant love , a promise of Gospel grace to the Spiritual Seed , as appeareth Chap. 30. 10. to the end , and chap. 31. throughout , here is the great and special love of God and of Christ , who loved the Church and gave himself for it , Eph. 5. 25. Even the Vniversal Church of the First Born , whose names are written in Heaven , Heb. 12. 23.

2. That his design of Salvation by Jesus Christ might not be altogether frustrated , and come to none effect , for such was the Metamorphis and change made in man by the Devil , and Sin in the Fall , being gone out from God , that he would never be willing rightly to return to him again , and this the Lord foresaw , and therefore it stood with the honour of his whole name to choose some in his Son , to be made partakers of the life designed by him , that so our Lord Jesus might not suffer in vain , but might see of the Travel of his soul and be satisfied ; it would have been infinitely below , and unbecoming an infinite God , to have entered upon such a work of such glorious concernment to his own name , and the good of sinners , and to be effected by so wonderful a way , as the sufferings of his own Son ; without a certain fore-knowledge of its event , yea , and without the certain accomplishing of the whole after the councel of his own will , and too low and base thoughts are they in men to think the contrary , as if God should go about such a work as a man , not determining the event before the undertaking , by which all his design and Christs sufferings might , nay , necessarily would have been in vain , that man was gone out from God , so as not ( by his own will ) to return again is evident , not only by experience , but by Scripture , Ps. 81. 11. Job 21. 14 , 15. Prov. 1. 24 , 25. Rom. 3. 11. to 17. with many like Scriptures to this purpose ; wherefore it was necessary that God should give some to Christ , John 6. 39. ( which are his Elected ones ) that they might obtain the salvation designed , and he might not bestow all his labour and sufferings in vain , Isa. 49. 4 , 5 , 6. read it at your leasure , and consider it well .

Obj. If God hath Elected some , it Obj. seems contrary to the Scripture that saith he is no respecter of persons , &c.

Answ. It s true that God is no respecter Answ. of persons , that is , of Jews above the Gentiles , which was the present occasion of those words , nor of any person one above another ( according to the usual respect among men ) i. e. for any good by nature in one more then another , for all were in their blood , that is , in their sin alike , enemies alike , and alike miserable . But some he purposed to magnifie his Mercy on to life , and fixes his choice on them according to his own will , without any respect of person ; that is , of Goodlyness of Person , Beauty , Wisdom , Strength , Honour , Riches , good Nature , or the like , but rather the contrary , See 1 Cor. 1. 26 , 27 , 28 , 29. Jam. 2. 5. and that from his own will and pleasure , Luke 20. 21. a wonderful and hidden mistery it is .

3. That he might glorifie the riches of his mercy in saving some , as well as of his Justice in condemning others . Rom. 9. 23. That he might make known the Riches of his Glory on the Vessels of Mercy , which he had afore prepared to Glory ; Ephe. 1. 4 , 5 , 6. this was the utmost and final design of God , to glorifie the Riches of his Grace Eternally , in the Vessels of Mercy prepared to Glory .

CHAP. XXVI . Of Reprobation .

REprobation I take to be non-election , and I dare not understand it further ; for so here is Mercy and Justice wonderfully exalted in a way of righteousness : I do not find reprobation , as attributed to God , in this matter , in the terms thereof in the Scripture ; and ( I suppose that ) all the sayings in the Scripture that seems equivalent to it , may be very safely understood in this sense ; as Prov. 16. 4. He made the wicked for the day of wrath , i. e. he knew they would be wicked , yet he made them , and designed them for their wickedness unto wrath , Rom. 9. 21 , 22. The elect he designed unto honour , and others he left to themselves , and the means afforded , that continue impenitent , he designed to dishonour ; for God saw the end of all , and disposed all to such ends as will be for his own Glory ; Jude , ver . 4. The Apostle speaks of certain men that were of old ordained to this condemnation ; that is , God fore-knowing them in their sins , ordained them to condemnation : I dare not think that God reprobated any , but in relation to their obstinacy and constancy in sin ; none shall be damned from the detriment counsel , without relation to their sins ; nor hath any act past in God to cause them to sin , but men are the cause of thir own destruction , though God for their sin hath designed them to it ; so that God will wonderfully exalt himself in his Justice and Mercy on this account .

Reprobation hath two parts in it , 1. A Two parts in Reprobation . non-clection , that is , a leaning to the means afforded , which is full of all sufficiency to save all , if they have hearts and grace to make use thereof : I say they are left to the means , to believe , &c. or not believe , at their own will and choice , and at their own peril ; and so he propoundeth the Gospel to all without respect , effecting the term ; of life therein propounded , where and when he pleaseth : but no act of God hindreth any man , but according to the publick ministration of the Gospel , he wille●● that all should be saved , by coming to the knowledg of the truth ; and this will toward● all , he effects in whom he will , and leave● others to their own wills ; though ma● have lost the freeness of his will to that which is good , by his sin , yet not the power of willing , and God leaves his will free ▪ he may believe , obey , and be saved if ●● will , God hinders not , unless it be by his Judicial act , as a punishment of former acts of sin and rebellion against him , as in the case of Pharaoh of his own people , Joh. 12. 39 , 40. And of the rebellious Gentiles , Rom. 1. 21 , — 24. Which I call a Judicial hardening , i. e. a giving up to an hardened estate , in a way of Justice , as a punishment for sin , which is the greatest judgment that can befall persons in this World , and in this he acteth according to his own will , both in a way of Judgment and Mercy , Rom. 9. 15 , 17. But otherwise God affords great and blessed means for man to believe and be saved : it is the devil and man himself that debilitates the understanding and will , that it will have none of God and Christ , of Grace and Life , on the terms propounded in the new Covenant , which is , Repentance , Faith , and new obedience ; this , man of himself will not submit too , nor cannot , because he will not : see 2 Cor. 4. 4. Joh. 5. 40. and 6. 44.

The second part of Reprobation of impenitent sinners is , they are decreed and appointed to pain and misery , to be punished with everlasting destruction from the presence of the Lord , and from the glory of his Power , 2 Thes. 1. 8 , 9.

To be set on the left hand , with this sentence , Go ye cursed into everlasting fire , as a punishment for their sin against God , and rejecting Grace in the day of Grace . O how does it concern every one then to look about themselves wh●●es they have time and means , and not profanely to plead , that if they are elected , they shall be saved , live as they list ; if not , they shall be damned , do what they can . But know , that you may believe , obey the Gospel , and be saved if you will , if you have hearts to it , God hinders you not , but on the contrary , affords you blessed means , and gives you bl●ssed invitations , and makes you blessed offers of Life , if you will obey him ; and will accept you , and perform all his good word and promises of Life , if you come in , believe , and obey the Gospel . But know , that if you resolve to keep your sins still , and to live as you list , and will not accept of Christ and Life on the terms of the Gospel , you are so far from being any of the elect ones , that you must be damned , Mar. 16. 15 , 16.

Obj. But I want the power of coming to Objection . God , I have sometimes a will , but I cannot accomplish the work ; sin is too hard for me , how then can I come ?

Answ. 1. Ordinarily the defect lieth in Answer . the will ; when once the will and mind is really , and in good earnest for God , the power shall not fail , for the defect is in the will ; it may be there may be sometimes some convictions of sin , and apprehensions of Grace , with the need thereof , and willingness to enjoy it , but it is but weak and flashy , and soon over , but no heart-hatred of sin , but rather a love to it , and loathness to part with it ; no resolution to set on the work of turning to the Lord with the whole heart , and to trust him for strength therein , and thus the heart is divided ; like those the Lord complains of , Hos. 10. 2. Their heart is divided , now shall they be found faulty ; a double heart is an heart the Lord likes not ; Jam. 1. 8. A double minded man is unstable in all his wai●s ; and 4. 8. Purifie your hearts ye double minded . While the will is thus divided , it 's no wonder if the power be wanting ; Let not such a man think to obtain any thing from the Lord .

2. If they will be in good earnest to turn to the Lord , to believe and obey the Gospel , to eschew evil , and to do good , set about the work , and do not sit still and complain for want of power , but look to the Lord , and he will not be wanting to thee ; he that hath wrought the will , will not fail in helping to do , if thou set heartily about the work : I shall say in this as David said to his Son in another case , 1 Chron. 22. 16. Arise and be doing , and the Lord will be with thee . God never did , nor never will damn any man for want of power , but for want of will , and so mens destruction is of themselves .

Obj. But Christ saith , Joh. 6. 44. No man Objection . can come to me , except the Father which hath sent me , draw him .

Answ. True , but first God draws by his Answ. Word , the Preaching of the Gospel , and the wooing invitations thereof , is the way by which he draweth sinners to himself these are the cords of his love by which he , draweth ; Hos. 11. 4. I drew them with the cords of a man , with the bonds of love , and I laid meat before them : and this kind of drawing hath a natural tendency to effect the work , if wilfulness keep not from the Grace presented , and invited too .

2. If the work hereby be so far effected in thee , as a real desire to come to Christ , know it is from the drawing of the Lord , therefore come to him , fall in with him while he is thus drawing thee ; the Lord calls thee , Matt. 11. 28. Come unto me all ye that are weary and heavy laden , and I will give you rest : dispute not the power , but an hearty and willing consent to imbrace Christ Jesus , as thy Saviour and Lord , according to the Gospel , and the work is done .

CHAP. XXVII . Of the Church of Christ in the new Covenant .

THE Church of God , under the ministration of the Law , or old Covenant , was the natural seed of Abraham ; and so the Nation of the Jews to them was the Oracles and Ordinances given , and them did he own for his peculiar people to worship him , his people in Covenant , and under his discipline and government .

The Church of God under the ministration of the new Testament , since the death and resurrection of the Testator , Jesus Christ , are , or should be , the spiritual seed of Abraham ; that is , true Believers , both of Jews and Gentiles . It 's now no National Church , but a people gathered out of the Nations , to the profession of Faith in Christ Jesus , and obedience to him , Gal. 3. 28 , 29. Act. 10. 34 , 35. Rom. 3. 29. Rev. 5. 9.

But to speak more distinctly of the Church , the word Church ( or Assembly , as the Greek word Ekklesia imports ) is variously applied in the Scripture , to any Assembly , bad as well as good ; Acts 19. 32 , 39 , 41. The same word is so translated , and applied to an Assembly met together for evil .

But when it intends the Church , and assembly of God , and of Christ , on the new Covenant account , ( that being it we are now about ) we may consider it according to Scripture , on a three-fold considetion .

1. It intends a people gathered out of What the constituted Church of Christ is . the World by the ministry of the Gospel , to the visible profession of Faith in Christ Jesus , and obedience to him , to Faith and Holiness , the Gospel constituted Church of Christ ; and this is the Church I especially intend to speak of , the visible constituted Church of Christ ; and this is distinguished into several bodies , or congregational Assemblies , under the regal Government of Christ their Lord , yielding professed subiection to Jesus Christ in his Laws and Ordinances , as far as they are instructed therein ; every particular Congregation having the same power from Christ their Head and Lord ; not one to Lord it over another , but to help and assist in love : and the Church of Christ is thus gathered into many particular Assemblies , by reason of distance of place , number of persons , that they cannot assemble in one , or a few Assemblies , but in as many as are necessary for their coming together , and comfortable serving of the Lord . That the Church of Christ is , or should be gathered thus , appeareth , Act. 14. 23. 1 Cor. 1. 2. Gal. 1. 2. Rev. 1. 4. All which proves the truth asserted ; and that they had all of them the Ordinances of Christ administred in each Assembly , as appears evidently by the Apostles reproof and direction on this account , about matters of Order and Ordinances , as relating to particular Churches , 1 Cor. 11. and 14. Chapt. Tit. 1. 5. Phil. 1. 1. Rev. 2 and 3 Chapt.

And this Church in all its particular Assemblies is gathered out of the World , and from the World , to the Lord , by the Word and Spirit of Christ , Matt. 28. 19 , 20. Mar. 16. 15 , 16. Act. 2. 41 , 42 , 47. and 4. 4. and 13. 48 , 49. This was the Apostles commission , Act. 26. 17 , 18. Which work was alwaies accomplished in this way , without , and contrary to the humane power , who ordinarily hath opposed this new Covenant work of Christ .

( And what-ever Church it is that takes any other Lord or Law-giver besides Christ in religious things , and owns an humane head either in its constitution by humane power , or receiving Laws in matters of Faith and Worship , is none of Christ's Church , but an Harlot , a Sinagogue of Satan , who say they are Jews when they are not , Rev. 2. 9. Committing spiritual fornication with the Kings of the Earth , after the manner of the Whore of Babilon , Rev. 17. 2. and 18 , 9. Taking the humane power as Head , Lord and Law-giver in Christs concernments , making them their strength , support and uphold , perswading the Magistrate to persecute all that fall not in with them ; who , although Christ hath ordained that his Church should be subject to the humane powers , in humane and worldly concerns , yet this is that with which few are satisfied , being otherwise perswaded by the false Church , who delighteth in fornication , and loveth to have another Head and Lord than Jesus Christ . )

And the Churches of Christ thus gathered and constituted under Christ , their Head , Lord , and Law-giver , have an equal power from him , with their distinct offices to carry on all the administrations of his Kingdom ; that is , his Church , according to the rules by him prescribed ; and in these Churches is God to be worshipped in all his appointments , in spirit and in truth , Joh. 4. 24. 1 Pet. 2. 5.

And these visible constituted Churches of the Gospel are ( or should be ) all Saints , true Believers ; they do bad service , who , to maintain their National Churches , and all Christendom , ( as called ) to be the universal visible Church , would perswade us that the visible Church of Christ have in it multitudes of Hypocrites ; though it 's true , that Hypocrites have been , and it 's like are , and may be in the true Church of Christ , yet they have no right , and must give an account for their being there , Mat. 22. 12. Luk. 26. 27. And surely they do bad work , and draw a bad conclusion from the premises ; that is , because Christ's Church may have Hypocrites in it ; they will pretend a Church for him , of openly profane , and ungodly Hypocrites .

But to prove that the visible constituted Churches of Christ are , or should be true Believers , this appeareth ;

1. From the way of entrance , which is by Faith , Repentance , and Baptism , Matt. 28. 19 , 20. Mar. 16. 15 , 16. Act. 2. 39 , 41. None must enter but in this way , to let us to know , that none else ought to be there .

2. From the provision made for them , when they are come in , that they may find feeding for their souls , according to the promise , Joh. 10. 9. That is , his holy appointments that lead to him who is the true Bread of Life , for their building up in the Faith till they come to Glory , Act. 2. 42. Eph. 4. 11 , 12 , 13. And truly we cannot rationally , nor religiously imagine , that he hath given such Gifts , and left us such Ordinances to build up a company of profane and godless persons ; I think they are profane thoughts in those that think it .

3. The order he hath left in his Church to exclude Hypocrites , when discovered , evidently declares that he never intended to have a Church of Hypocrites , Matt. 18. 15 , 16 , 17. 1 Cor. 5. 7 , 8 , 13. 2 Tit. 2. 21.

4. It appeareth by the Titles given to the Church of Christ , they are called Saints , that is , holy ones , sanctified in Christ Jesus , called to be Saints , holy Brethren , partakers of the heavenly calling , the body of Christ , and members in particular , a chosen Generation , a royal Priesthood , an holy Nation , &c. With many like expressions , all which do more than evidently demonstrate , that Jesus Christ never intended to have his Church to be a den of Hypocrites , and cage of unclean and hateful birds , but to be an holy people , to shew forth his praise in the World .

This is the visible Kingdom of Christ in this World , though not of the World ; and those powers on earth that oppose his rule and government , by his Laws in his Church , are very bad neighbours to him ; he is content to let them have the outward regality , and his subjects ( on that account ) to be subject to them , and is a good neighbour to them , and will do them no wrong , but good all their daies , if they would but be friendly to him and his ; for by him it is that Kings Reign : but if they will not permit him his right , what will be the issue , is easy to be discerned , Ps. 2. 10 , 11 , 12.

2. The word , Church of Christ , does sometimes intend all true Believers in the World , whether in or out of particular constituted Churches ; and this is it which is so commonly called the invisible Church , which is indeed in some sense invisible ; that is , none can certainly know the true believers , but God alone ( 2 Tim. 2. 19. The Lord knoweth them that are his ) and none else , no not themselves , some of them , and at some times ; yet in some sense the Church thus considered is visible in the world , and do visibly own the Lord , according to the measure of means and light enjoyed ; the Church thus considered I take to be intended in these Scriptures , Rom. 10. 11 , 12 , 13. 1 Cor. 1. 2. Eph. 1. 21 , 22 , 23. where the Church is called , The body and fulness of Christ , Col. 1. 24. and as it is without question , that in all ages many of the visible Church in profession have miscarried , being none of Christs body truly , the Church taking its denomination from the better part , though all ought to be such ; so likewise we are in charity to judge , that many may be out of the right constituted visible Church and Churches of Christ ( that are Members , ) though it s none of their virtue so to be ; God hath his people in Babylon , Rev. 18. 4. and his Church ( on this account ) hath he had in the world , throughout all ages , Eph. 3. 21. although for a long while , but little of visibleness , according to Gospel rule did appear , and that is it I understand is intended , Rev. 11. 1 , 2. Where the Worshippers are measured rather by the spiritualness of their invisible Worshipping , then by the rule of their Ordinances , Order and publick bearing up the name of Christ in this matter , being troden under foot of the Gentiles , that is , of the Babylonish and Antichristian world , and this is it I take to be the Universal ( and in some sort ) visible Church of Christ in the World , the body of which all true believers are Members .

3. The word Church sometimes intends all the elect of God , and this is the invisible Church ( as to man ) and this is evident from the Scriptures , Eph. 5. 25. Christ loved the Church ( before it was visible ) and gave himself for it , So Heb. 12. 22. we read of the Vniversal Church of the first born , &c. the Church in this sense includes all the Elect , but it is the bounden duty of all true believers to get themselves into the visible Profession of Christ , and bearing up his Name in the World , according to the rules by him prescribed , and the highest and best light they have , or may attain therefrom in this matter , and to be under the government of Christ , in some particular constituted Church of his .

CHAP. XXVIII . Of the Ordinances , Officers , and Administrations in the Visible Constituted Church of Christ .

OUr Lord Christ Jesus hath left instituted Laws and Ordinances for his visible Church and Kingdom , that his people by their submission to him therein , might shew their subjection to his Regal Authority , as to their Lord and King . As there is no King but hath his Laws by which he rules , so Christ our Lord and King hath his Laws by which he rules in his Church , which is his Kingdom , and a government distinct from all humane and worldly governments , and admitteth not of any mixture of humane inventions or ordinances of men , nor of any humane power to inforce to the obedience thereof , Mat. 15. 9. Isa. 29. 13 , 14. Psal. 110. 3. Acts 2. 41. His subjects must ●e Volunteers , voluntarily subscribing to his government , they are a willing people in the day of his power , being wrought thereto by his word and Spirit , he is so far from foreseeing , that he accepts none but those who serve him willingly ; Christ will have his Subjects like those , 2 Cor. 8 3. Willing of themselves ; that is , without humane constraint , and ver. 12. If there be first a willing mind , it is accepted according to what a man hath , and not according to what he hath not ; and this is a truth in all cases of Christs service in first listing themselves under him , ver. 5. They first gave themselves to the Lord , &c. this is acceptable , when souls give themselves to the Lord to be saved and ruled by him , Rom. 6. 17. and 2. in their continuance with him , it must be willing , John 6. 67 , 68.

God hath in all his Administrations throughout all ages , had his instituted Ordinances , by which his people , ( his Church ) was distinguished from others , and in the observation of which they did visibly own God in the World , and the truth is , that the institutions of God in matters of Worship , have been the Badge of distinction between his Church and the world throughout all ages , and the cause of all the woe and misery that hath come on mankind , and on the people of God , hath been for the transgression of instituted Ordinances : Adams transgression of an instituted Ordinance , brought in death and misery in all mankind , and all the Plagues and miseries brought on Israel of old , was for transgression of the instituted Ordinances of God in the matters of his worship ; See 2 King 17. 7. to 20. all the misery and wrath complained of in the Lamentations of Jeremy was the effect of this very sin , the Transgression of the Laws of God in the matters of his Worship in his Instituted Ordinances , Levit. 1. 18. The Lord is righteous , for I have rebelled against his Commandments , and ver. 16. Woe unto us we have sinned , &c. And for this will be the great controversie of God with the ( pretended ) Christian world in the latter days , Isa. 24. 1. to 6.

The Lord Christ having appeared in the latter end of the world , to put away sin by the offering of himself , he being the substance of all former institutions , they leading to him , Col. 2. 17. Heb. 10. 1. and so he is become the great Lord and Lawgiver of his Church ; God speaking to us by him , Heb. 1. 1. 2. Whom we are to hear ( i. e. to obey ) in all things , Acts 3. 22. 23. all his Ordinances and Laws are indespensably necessary for his Subjects to obey him in , so far as they know his will ; and ignorance will not altogether excuse in this matter , therefore it behoves all to be dilligently inquiring , that so they be not willingly ignorant .

The Laws , Ordinances , and Institutions of Christ for his Church , his Kingdom , to serve and worship him in , are as followeth .

1. Baptism ( after believing , repenting , 1. Is Baptism . and turning to the Lord ) is the first duty required , Mat. 16. 15 , 16. Acts 2. 38. 41. and is the imitating Ordinance into the visible Church and kingdom of Jesus Christ , and is the duty of all true Believers ; and there is no other way or door of enterance declared by Christ , but by Faith and Baptism .

Not by natural generation or birth as some imagine , that is done away , as being of the old Covenant , where the natural seed were accounted for the seed , Gen. 17. 7. ver. 14. but in the New Covenant the spiritual seed , that is , believers are accounted the seed and subjects of Christs Kingdome , and are to live under his laws , Gal. 3. 26 , 28. nor by entring into Covenant as some others imagine , which is after their own devising , mistaking and misapplying the Scriptures , as that 2 Cor. 8. 5. They gave themselves to the Lord , and unto us by the will of God . Hence some ( and that too , men of parts and learning ) gather , That they first gave themselves to the Lord , by believing and accepting the Gospel , and after to us ; that ●s , to the Church by some Covenant , which is a clear and palpable mistake , its true in the first sentence ; that is , they gave themselves to the Lord , may be included their giving themselves to the Church by Faith and Baptisme , for those who give up themselves to be the Lords Sub●ects in his Church , do give themselves to the Lord , and to us by the Will of God ; that is , they gave themselves to the ministry of the Saints in their necessities , and that beyond what the Apostles hope was , considering their great affliction and deep poverty , that this is the true meaning of that Scripture is so plain , that he that runs may read it ; so that I know no other way of enterance into the Church and visible Kingdom of Christ , but by Faith and Baptism .

Neither understand I well what they mean that call Baptism a Covenant , and talk so much of a Baptismal Covenant ; it s a language the Scripture knows not , neither know I any other Covenant then the Gospel new Covenant of Grace , which ( on our part ) is a willing consenting ( from believing the truth of the Gospel ) to be saved by Jesus Christ , and to be ruled by him as Lord and King ; which faith and consent is to be confessed in order to Baptism , by which the believer visibly gives up himself to the Lord , as to be saved , so to be ruled by him . What other things are held forth in Baptism , its meet for Christians to be instructed in , as the washing away of sin , Acts 22. 16. that is the pardon and purging away of sin by the blood of Christ , not the washing of the filth of the flesh , but the answer of a good conscience toward God , 1 Pet. 3. 21. Yet the washing of the flesh is a figure of that within , and a Conformity to Christ in his Death and Burial , thereby signifying our Death to sin , and our natural death likewise , to confirm our Faith in the truth of the Resurrection , Rom. 6. 3 , 4 , 5 , 6. 1 Cor. 15. 29. and why Baptism and the Supper of the Lord ( which is the second instituted Ordinance that I shall mention ) should be so frequently called Seals as they are by some , I know not , because the Scripture knows no such things ; some calls themselves to Seal Gods love to the soul , and the believers interest therein . As to this its true , the love of God and Christ is abundantly held forth therein , and the believer exercising faith , may ( and I hope do ) meet with refreshing and sealing consolations therein , and so he doth in other of the instituted Ordinances of Christ , i. e. the Word and Doctrine of the Gospel , but without the exercise of Faith , he profits by neither , Heb. 4. 2. Others say , they are Gods Seals to confirm his truth in his Covenant to us , and that God never sets Seal to the truth of any mans interest , that we must look to our selves , whether we have the faith to which the Covenant is made ; God seals to that , he will not fail in performing of the Covenant on his part , which have something ▪ of truth in it ; i. e. it behoves us to look that our faith is right , and God will not fail in performance of his Covenant of life ; but its true likewise that God hath and doth set seal to the truth of his peoples faith in the Covenant of his Grace , else they can have no seal but their own , which must needs prove invalid in the day of need ; if Gods seal and theirs concur not in the matter . Rom. 8. 16. The spirit it self beareth witness with ( or to ) our spirit , that we are the Children of God ; the spirit of Christ is the alone sealing evidence to the hearts of Christians , and that by his word and work in them , Eph. 1. 13 , 14. 2 Cor. 1. 22. this is such a Sealing evidence to the hearts of Christians , as that who so have it not , is none of his , Rom. 8. 9. and to call any of his Ordinances , Seals , is besides all Scripture rule , as for the truth of God in his Covenant , I think we cannot have more confirming Seals then his Word and Oath , two immutable things in which it is impossible for God to lye , Heb. 6. 17 , 18. and the gift of his son from Heaven for Salvation of Sinners that believe and obey him . What greater and surer seals these ( I know not ) of the truth of God , and his Spirit working and effecting Faith , in and by those Sealing evidences of his love to men , is the Sealing Earnest of our inheritance .

The Supper of the Lord is an instituted 2. The Supper of the Lord . Ordinance of Jesus Christ , to be practised by the Church till his second coming . 1 Cor. 11. 26. a like Figure ( as Baptism ) very significant and of special use in the Church of Christ , if Faith be rightly exercised therein , and serves especially to keep in remembrance the Death and Sufferings of our Lord Jesus , and the benefits we receive thereby , the great love of God and Christ to men , being therein discovered , 1 Cor. 11. 26. and the great sin in those that partake thereof , is , in not discerning the Lords body ; that is , the breaking of the Lords body , and the shedding of the Lords blood for our sins , and the greatness of the Lords love therein , 1 Cor. 11. 29. it being an Ordinance that presenteth Jesus Christ Crucified ( with all his benefits ) to the eye , that the eye may affect the heart ; for all good comes to the heart , by the ear and by the eye ; the Doctrine of the Gospel comes to the heart , by the ear in hearing , and by the eye in seeing and reading ; this Ordinance is for the eye that the heart may be affected , and for the taste and stomach , that the sense of hunger and feeding may be of spiritual use , to learn the soul to feed on Christ , who is the bread of Life , in which we may observe the Wisdome of God to make use of our senses for our spiritual good , Gal. 3. 1.

This holy Ordinance is for the holy people of God , the Church , his holy Nation , who alone ( by true Faith ) are interested in this Crucified Jesus , who ever eats and drinks thereof , without interest therein , eats and drinks damnation to themselves . What sad and bad work then do they make that will bring in all , make up a Church of multitudes of Hypocrites to damn them , as if the design of God and Christ in the Gospel had been to get in multitudes into the Church on purpose to damn them ; such will have a sorry account in the great day who thus pervert the Lords end in his Death , and corrupt and defile his Church and holy Ordinances .

3. Ordinance and Institution of Christ 3. Preaching . in his Church is , the Preaching of the Gospel , for Building up of the Church in their most Holy Faith , as all the Ordinances of Christ are . There is a two fold Administration of the Doctrine of the Gospel , the first for conversion and gathering into the Church , Mat. 28. 19. Mar. 16. 15 , 16. Acts 2. 37 , 38. and 26. 16 , 17 , 18. The 2. for building up of the Church in the holy Faith after Conversion and Gathering ; Mat. 28. 20. Acts 2. 41 , 42. this being the end of Gods giving gifts to men , Eph. 4. 11 , 12 , 13. They are bad Ministers who turn the World into the Church without repentance and Faith , and so build up a multitude of Hypocrites and prophane persons instead of the Body of Christ ; neither Jesus Christ , nor deceived poor Sinners will thank them for it in the end .

4. Ordinance of Christ in his Church , 4. Prophecie . is Prophecy , much spoken of in Scripture , though I fear I may say its almost lost out of the Church ; but of this I shall speak more distinctly when I come to speak of the Officers in the Church , though I take not this of Prophesie to be performed as an Office by an Officer as such , but by a gift .

5. Ordinance is Prayer ; although its 5. Prayer . true , this is not for the Church alone , but is the duty and property of all believers , as such Col. 4. 2. 1 Thes. 5. 17. yet it is a Church Ordinance , Acts 2. 42. Where Doctrine , breaking bread , and Prayers are set together , as the great and common Ordinances of the Church , in which they had fellowship together , in 1 Tim. 2. 1. Ephes. 6. 18. Jude verse 20. which in the Church ( as all other of Christs Ordinances are ) is to be performed by men and not by women , 1 Tim. 2. 8. See more about this of Prayer , Chap. 22.

6. Praising God or singing Praises to 6 Praising . him , is an Ordinance of Christ in his Church , as well as the duty of all Saints at all times , See 1 Cor. 14 , 15 , 16. where both Prayer and Singing are mentioned as it ought to be performed in the Church , Col. 3. 16. the manner is exprest to be such , as in Prayer , one to speak to the Praise of God , so that the rest may joyn in with him to say Amen , as in Prayer , for all to sing in Meeter together , is that for which there is no rule ( that I know ) in Law or Gospel . In the Old Testament Singers were appointed to that service , 1 Chron. 9. 33. Ezr. 2. 65. Neh. 5. 67. and did perform it by turn , answering each other , 1 Sam. 18. 6 , 7. Exod. 15. 20 , 21 ; But I judge that Old Testament Singing is ended as to the manner thereof , and I am sure there is no rule in the New , for that which now by most is practised .

Gospel Singing should be new Songs by a new People , sutable to the new Covenant , Psal. 96. 1. and 98. 1. such Songs as none can learn but the Redeemed ones , Rev. 14. 3. no marvail if such as are for Forms of Worship in Prayer and Praise , be for a Formal people void of the Spirit and strangers to Spiritual Worship .

And as this is an Ordinance , so it is a gift in the Church of Christ , as Prayer is , and is so to be performed , a hearty giving thanks for mercies received , so as that the rest may say Amen ; that is , joyn in praysing , which is exprest in saying Amen , as in Prayer , they are greatly mistaken who think that there is no Singing but in Meeter , and with a Singing Tone .

7. Ordinance of Christ in the Church is , 7. Discipline . Church Discipline , Order and Government , and the Administring Church censures according as occasion and need calls for it ; 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 Officers and Ministers belonging to the Church , not extraordinary , ( as the first Apostles ) but ordinary , not infallibly inspired , but such as received all their rules , relating to their work , from the Apostles , as the Pastors and Elders did both in their ministerial work , and in conversation , 1 Tit. 2 , 3 , Chap. and Chap. 4. 11 , to 16. and Chap. 5. throughout ; and 6. 11 , 12 , 13. 2 Tit. 2. 14 , 15 ; 16 , 22 , to 26. So the Epistle to Titus proves the same , with many others that might be mentioned .

2. There is the same use and need of such a Ministry to preach the Gospel to the World , for conversion and gathering , and to take care for the establishing of the Churches , and Officers therein , ; which , as it is Gods order in his Churches , so would it be a mercy and a blessing to the Churches , and much loss hath befaln the Church in the neglect hereof : such a ministry ( if spirited for the work ) would be of general advantage to the Churches of Christ .

3. That their call unto it was ordinary , that is , in the primitive times , by the Apostles , and Churches ; for there was no extraordinary Ministers , but such as was immediately called , as the Apostles were , and all Officers in the Church besides Apostles , were and are ordinary , and to continue . That they were so called to it , is clear ; Timothy was called to this office , by the laying on of the hands of the Presbytery , 1 Tit. 4. 14. And these sort of Ministers were called sometimes Evangelists , i. e. Gospel Preachers , or Cryers , 2 Tit. 4. 5. Act. 21. 8. Sometimes Apostles , 2 Co● . 8. 23. The Apostles of the Churches , and the Glory of Christ , Phil. 2. 25. The Apostle calls Epaphroditus his brother and companion , &c. and your Apostle , that is , the Churches Apostle : by all which it appears , that this official Ministry was ordinary , and should be in the Church still , and the Church suffereth much in the loss thereof ; for Gods Ordinances are not in vain ; and out of the Prophets in the Church should this and other Ministers be chosen , according to the order stated , First Apostles , then Prophets , and then Evangelists , and Pastors and Teachers , Eph. 4. 11. This is the method of God's Order in the Church , 1 Cor. 12. 28. Where Evangelists in the term are left out , but very probably included in that of Teachers , that including all the official Ministry , besides the first Apostles , Paul and Barnabas , who were not inferior Apostles , yet in as much as their call was not from the mouth of Christ in the manner as the rest was , they mus● ( for order sake ) be taken out from among the Prophets , and sent to the work in the ordinary orderly way of the Gospel , Ac● 13. 1 , 2 , 3.

2. Out of the Prophets are Pastors and Teachers to be chosen by the Church , and ordained ; and although there be various Titles given in Scripture to these Officers , as Pastors , Teachers , Elders , Bishops , &c. It imports not variety of Offices , but the fulness of the work , every Title being significant , Pastor to feed , Teacher to instruct , Elder to rule , Bishop to oversee ; it 's possible that all may be in one man , but in as much as these gifts may be more eminent , some in one , and some in another , sutably should they be exercised .

That those Titles hold not forth any distinction in Office , or variety of Offices , or any superiority in Office one above another , in way of authority , though in distinction by gift , doth appear , Tit. 1. 5 , 6 , 7. Where the Apostle first calls them Elders , ver. 5. For this cause left I thee in Creet , that thou mightest ordain Elders , &c. and after , ver. 7. Bishops ; for a Bishop must be blameless , &c. By which it appears , that Bishops and Elders are one and the same Office , 1 Tit. 3. The Apostle sums up all the Ministry of the Church on this account , under the Name of Bishop , and Chap. 5. 17. under the Name of Elders ; by which it appears , that Bishops and Elders was one and the same Office , only Elders distinguished , by ruling and teaching , which distinguisheth not the Office , but the exercise therein , sutable to the gift , both in teaching and ruling ; the like distinction we have , Rom. 12. 7 , 8. distinguished by the Gift more than by the Office . Elders may have a gift to teach well , and rule well too ; others may have a gift to rule well , and teach but little ; or teach well , and little gift to rule ; and sutable should they be exercised in the Church , Phil. 1. 1. These sorts of Officers are all included in that of Bishops ; and 1 Pet. 5. 1. They are all included in Elders , who were Pastors to feed the flock , ver. 2. Acts 20. 17. Paul calleth the Elders of the Church of Ephesus to him ; and ver. 28. Calleth the same Elders , Bishops , Overseers ; and Peter calleth himself an Elder , and a Witness of the sufferings of Christ , 1 Pet. 5. 1.

So that if any will suppose a superiority in Office among those varieties of Titles , there is least ground of all for that of Bishop ; for Peter himself saith , that he was an Elder , but he no where calls himself a Bishop ; and Ordination was performed by the Presbytery , not Episcopacy , 1 Tit. 4. 14. and Hebr. 13. 7 , 17. They are summed all under that of rule , and guides ; and these Officers are to carry on the administrations of the Church in an orderly way , though the power of all is committed to the Church , Matt. 28. 20. Yet the Church are to choose out such persons as God hath gifted and qualified for the Work , that although the gift be from the Lord , yet the authority of administring must be from the Church electing , and Ordination of the Presbytery , by Fasting and Prayer , and imposition of hands , Act. 13. 3. 1 Tit. 4. 14. Act. 6. 3 , 6. Who were the first Officers ordained in the Church , and were ordained Elders : though their work was to take care of the poor , yet they were ordained Elders . 1. All Offices was in the Apostles , next to Jesus Christ , they were Apostles , Evangelists , Elders , Deacons , did all , and were all , as is evident in this first Church , and all other Officers and Offices came from them , as necessity called for it ; and the first Office and Officers ordained in the Church , were those , Act. 6. and were ordained Elders ; though then especially to take care of the poor , which the Apostles did before , and Elders still may do , if the work be not too much for them : that they were ordained Elders , is apparent ; 1. In that we read of no Officers in that Church , but Apostles and Elders , Act. 15. 6. ver . 22. The whole are summed up in three distinctions , i. e. Apostles and Elders , and the whole Church , ver. 23. Apostles , Elders and Brethren ; and Chap. 11. 30. The contribution was sent to the Elders by the hands of Barnabas and Saul : and without all controversy , it was sent to them that had the care of that matter , and here they are called Elders : I mind this the more for clearing , that election of Elders belong to the Church ; the Apostles , though infallible , would not rob the Church of this right ; see Act. 14. 23. When they had ordained them Elders ( by election , or lifting up of hands ) in every Church , Cheirotonesai , to choose by holding up the hand , to create by general voice of suffering ; and thus all Officers , i. e. Evangelists , Pastors , and Teachers , must be chosen by the Churches , and by Ordination , be authorised to the work , 2 Cor. 8. 19. 23.

And Officers when thus chosen , and se● apart to the office and work , are to administer all Ordinances in the authority of Christ , yet so as to have the Church with them in the work ; and the Church is to encourage them , and be subject to their administrations in the Name of the Lord , while they abuse not their authority ; and yet they are to be accountable to the Church , in case of male-administring , or abuse of power and authority ; and the Church who authorized them , may again devest them of their authority , without repentance and reformation , or in case of scandalousness in conversation .

Yet not withstanding this , in matters of rule and order , they ought not to seek so much to please men as to displease the Lord ; for they are the Lords servants , ( as well as the Churches , ) and must endeavour to do all things according to the pattern and right rule , and to please the Lord , to whom they must give an account , though men be displeased therewith , and in case they suffer from men on that account , yet they will have Peace with God and in their own souls .

Two things I fear are much wanting in the Churches . 1. A Spirit of Government in the authority of Christ , as Wisdom , Impartiality , Courage , Meekness , Love , and the fear of the Lord . 2. A Spirit in the Church to be Ruled and Governed according to the Will of Christ , Heb. 13. 17. Obey them that have the rule over you , and submit your selves .

And in case of need we read of helps , 1 Cor. 12. 28. Helps Governments , in as much as all power is invested in the Church , in case Officers be wanting , till they may be obtained ; the Church hath authority to appoint such as are most suitably gifted , either upon tryal in order to Eldership , or as helps in case of need to carry on all the Administrations of the Church , or where are Officers , being sick , or a way , or weak with age , the Church may do the like ; i. e. appoint helps to the Officers in Government , or any other of the Administrations of Christ in his Church .

The fourth sort of Officers in the Church 4. Deacons . are Deacons , whose work and office is to look after the necessities of the poor , and to make a just distribution of the Churches Treasure committed to them on that behalf , that as it is an Ordinance of Christ , that his should be free to communicate . 1. Privately , Mat. 6. 34. So likewise by giving into the hands of the Deacons , who are to take a general care of the poor , and distribute to every one as they have need .

This is an honourable service and work of the Lord , the poor being in the Church in the room of Christ , to prove the truth of his peoples love to him , Christ saith , Me you have not always with you , the poor you have always with you . You may shew your love to me , in loving them , when I am gone , and in doing good to them ; hence Christ will say at the last day , I was naked and ye cloathed me , hungry and ye fed me , Sick and in Prison , and ye visited me , &c. What the qualifications and work of the Deacons are , you may see , 1 Tim. 3. 8. to 13. 1 Pet. 4. 11. If any man Minister ( that is , Deacons doe the work of a Deacon ) let him do it as of the ability that God giveth , that is in the Church . In a word , it is to do that which the Apostles did before and ordained the Elders to do . Acts 6. 1 , 2 , 3.

I shall endeavour to answer one weighty question , and so shall conclude this matter .

Quest. Is there no Supream Power and Quest. order in the Churches , to regulate miscarriages , but is every Church absolutely independant and unaccountable in any case , if not , then to whom must the account in Church miscarriages he given ? and what way is left to regulate Church miscarriages ?

Answ. 1. That a Church may miscarry Answ. either in Doctrine , Gal. 1. 6. Manners , 2 Cor. 12. 20 , 21. Discipline , either in the Non-administring of censures , 1 Cor. 5. 1 , 2. or in the evill and wrong Administring thereof , 3 John , ver. 9 , 10. is very evident .

2. That every Church with their Officers have a like power from Christ in all Administrations , without any accountableness to any one above the rest , in way of Superiority , is likewise clear .

Yet 3. There must be an accountableness of all the Churches each to other , in case of offence and miscarriage , though not to any one as Supream above the rest , yet a common accountableness must be owned , without which their fellowship must necessarily be dissolved , the reasons thereof are as followeth .

1. From the Law of Relation and unity in the same faith and fellowship , which cannot be kept up and maintained but by a Brotherly accountableness , as Sister Churches , for the mutual help of each other , and preservation of the whole in the truth ; if the laws of Unity in any Society be broken , the Society must needs be broken ; Christ new Covenant Laws ( in matters of faith and practice ) are the ground of Christians and Churches unity and society each with other ; if any Church make a breach there , without being accountable for Reformation , the foundation of Fellowship is broken ; therefore for preservation of the foundations of Fellowship of Churches , must this brotherly accountableness be maintained .

2. To reason from the lesser to the greater , as in a particular Church , though there be an equality and no Superiority among Members , as Members , but what God makes in gifts and office , yet every Member ought to be accountable each to other , especially in matters of offence , Mat. 18. 15. &c. and so at last to the Church , so from the same rule and reason all the Churches in the same faith and practice , and having the same relation one to the other , as members in the particular Church , should have the same care of each other , which cannot be unless there be the same accountableness to each others as Churches , as is in the members of one and the same Church , as all the Members in a particular Church make up the Church , so all the Churches are but so many parts and Members of the Universal , and should have the same care and keep up the same accountableness , and this is without all single Superiority .

3. Without this particular Churches are in worse case , then Members in particular Congregations , who have the benefit of the Laws and Administrations of Christ , for their preservation in the Faith ; the want of which accountableness of Churches must necessarily render them , 1. The more lyable to sin , and miscarry because not accountable . And 2. In case of sin and miscarriage , are left miserable ; that is , without any means of recovery to repentance , which is ridiculous and perverse for any to imagine , that Christ should be more careful of particular Members , then of particular Churches .

4. Without this accountableness of Churches and power of dealing , with a transgressing sinning Church for Reformation , it must necessarily import a necessity for the whole to have Fellowship with a sinning Church in their sin ; that principle that leaves sinners without any help from their sins , and so leaves them to perish without hope or help , and leaves the whole under the gift of their sins and miscarriages , by holding fellowship with them in that Estate , is to be abhorred of all Christians and Churches of Christ .

Obj. These are weighty reasons for accountableness Obj. of Churches , and appeals in case of sin on any account , make Administrations of sensures , or wickedness in conversation justified , or false Doctrine maintained ; but in as much as plain Scripture rule , is that which binds conscience , and justifieth practice ; some may startle from this for want of plain Scripture rule to warrant in this case , or at least make a plea to justifie them in their no● accountableness , therefore Precept or President would be of use to clear and confirm us in this matter .

Answ. 1. In cases left doubtful and dark Answ. in Scripture , we must ( and it s a common received principle ) resolv'd by Scripture Reason , and Scripture Reason is a sufficient rule , as that without this , Churches must suffer sin in each other without any means of help , which is contrary to Lev. 19. 17. 2. Without this there is a necessity for all Churches to have fellowship with an erroneous Church , in their sins , contrary to Eph. 5. 11. and so justly draw the guilt of sin upon themselves , Ezek. 3. 18. Acts 18. 6. and 20. 26. 3. Without this Churches are left in worse case then Members , without the means of help and recovery in case of sin ; Christs Ordinances proves of advantage , sometimes to keep from sin , sometimes to recover out of sin , when insnared therewith ; therefore those who oppose this accountableness of the Churches , are therein no friends unto them , nor to Jesus Christ .

4. Without this , wronged persons in matters of censure could have no redress but must lye under their oppressions without remedy , ( which is that which some have asserted , that if a Church cast out its best Members unjustly , that there is no help , a horrid principle to be hushed out of all Christian Society ) which would render the Church and Government of Christ more obnoxious and dangerous then any humane Government ( which in many cases admitteth of appeals , on supposition of Male Administrations ) and uncomfortable for any serious souls to come into the Church , who probably some time or other may fall under a Diotrephes , without all hope or help .

But I shall yet propound some further weighty Scripture grounds for confirmation of this practice .

1. The many Scriptures that gives us very much light in this matter , Acts 15. 2 , 3. in the case of the difference at Antioch about Circumcision , the Church appealed to the Apostles and Elders at Jerusalem , with the whole Church , as appears ver. 1. 2. with ver. 23. The Apostles , Elders and Brethren , which was the whole Church ; so in the case of the Incestuous person , 1 Cor. 5. 1. the Apostle determines the matter , and they follow his advice , See chap. 7. 1. &c. about the matter of Marriage , and putting away of the unbeliever ; about which they had written to him , he resolves the case , and that not altogether in way of power without the Church , as is evident , 2 Cor. 1. 24. Not that we have dominion over your faith , but are helpers of your joy . So he determines the case of the disorderly Members , 2 Thes. 3. 6. 1 Joh. ver. 9 , 10. in the case of Diotrephes , evil Administration of censures , casting out such as he should not , Wherefore ( saith the Apostle ) I come , I will remember his deeds which he doth , &c. Now what in ordinary cases the Apostles did formerly , the Ministers and Churches may and ought to do now , in like cases , it being patterns for all times , as occasion requires , in the Administrations of the Church , and for the preservation of the peace and purity of the whole , Mat. 28. 20. Teaching them ( that is , the Church Baptised Believers , with their Ministry ) to observe all things whatsoever I have commanded you . So that the Churches have as full power from Christ for preservation of the whole , in their Loyalty to him in Purity and in Peace , as the Apostles had , which is a full and warrantable authority in this matter .

As an illustration of this matter , remarkable to this purpose is that of the two Tribes , and half building an Altar ; Josh. 22. 10. which was an act ( in appearance ) contrary to the Law of God , and so a matter of fact to be inquired into , Exod. 20. 24. with Lev. 17. 18. Deut. 12. 5 , 6. and the rest of the Tribes sent Pheneas , and ten Princes with him , to inquire after the matter , and to lay ( as they judged ) sin to their charge ; and those Tribes owned their brethren in the matter , and gave them a good account to their satisfaction , ver. 22. those Tribes had no Lordship given them over each other , yet was it their duty to look to each other , that the Law of God was not transgressed , and to execute the Law in such cases . The like we read about the abuse of the Levites Wise , Judg. 19. 20. chap. on his complaint they all , as one man , joyn in the matter to avenge the sin ; by all which it appeareth , that the Church of God throughut all ages hath had this power to rebuke sin , and maintain truth , in dealing with either persons or assemblies , in case of sin , according to the rule of the present ministration , under which they lived , and without repentance , to withdraw Communion from them , and in their obstinacy in an evill way to reject .

2. This likewise comes under that general rule , Phil. 4. 8 , 9. it is just and honest , and lovely , makes for Purity and Peace , for the Churches to be subject one to another ( as it behoves Members ) in this case , 1 Pet. 5. 5.

So that then it follows , 1. That Church which refuseth to be accountable of any of their actions to their neighbour Churches ( being desired on complaint of miscarriages ) on this ground , that they have no power to inquire after any of their matters , and that they are accountable to none but God , do hereby make a breach upon the Law of relation , and exclude all Churches from their fellowship , and so stand by themselves alone .

2. That such a Church is no more fit for the Communion of Churches , then a Member in a particular Church , that will not live under the Law of the Relation , and will be accountable to none but God ; a principle that makes persons not meet to live among men , much less in the Society of the Churches of Christ .

3. That ( on the grounds stated ) it is the duty of the Churches in case of complaint of scandal , in Doctrine , Discipline , or Manners , of any particular Church in the same fellowship , to make dilligent and speedy inquiry into the matter , that they may thereby shew their love to , and zeal for the Glory of God , the purity and peace of his Church ; the good of the offenders ▪ and preservation of themselves from the guilt of others sins .

4. That if any Church come under a report or complaint of miscarriage and scandall in Doctrine , Manners , or unjust censures , and refuse to give an account thereof , being tenderly desired , or to clear up the matter in a just way ( that is , the supposed Offenders and offended , with their witnesses , to be heard before the Neighbour Churches , or their Ministers and Members appointed for that service ) the Churches ought to withdraw their fellowship from such a Church , to preserve themselves pure from their sin : whatever is a just ground for one Church to exclude a Member , is a just ground for a Church to be excluded in like case ; and this is a just ground to exclude a Member . 1. Report , and complaint of scandalous sin . 2. It being inquired after , a positive refusal to give an account , especially before the witnesses that accuse . 3. A denying the power of the Church to make inquiry and to deal in the matter , &c. If such a person be fit for fellowship in a particular Church then such a Church may be fit for the Fellowship of Churches , Mat. 18. 17. So that in a word its evident , that it s not only the Churches sin that refuseth to be accountable to her Neighbour Sister Churches , but that the Churches do sin in neglecting or delaying to call such a Church to account ( which is under complaints , reports , and jealousies of sin in any case ) in not performing their duty to God or men ; nor can they acquit themselves before the Lord , untill they have impartially done their duty in this matter : that it is a duty , and to be done in Christs authority , is clear and full , from Col. 3. 17. or else they must leave Christs authority , or leave the work wholly undone , which is contrary to the true sense and reason of the Scripture , as hath been before proved , or do it in their own will and authority .

CHAP. XXIX . Sheweth that the Estate of the Church in this World is an Afflicted Estate .

NOtwithstanding God hath called his people in the New Covenant of his Grace to glory and vertue , and that he hath made them nigh to himself , his own children by Grace and Adoption , and interested them in Glory ; yet in this world in their following and serving him they must expect to meet with Afflictions and Tribulations for his Name and Sake , the truth hereof appeareth , 1. from Scripture , 2. from Experience .

1. From Scripture , nothing is more fully and clearly stated then this , Joh. 16. 3. 3. Mat. 16. 24. this must be the portion of every one , man and woman , that will follow Christ , they must expect to meet with Tribulations , to meet with shame and reproach in the world , with loss of friends , relations , and life it self when called to it , Mat. 10. 37 , 38 , 39. this truth the Apostles confirmed in their doctrine after Christ , Acts 14. 22. That we must through much Tribulation enter into the Kingdom of God . 2 Tim. 3. 12. That all that will live Godly in Christ Jesus , shall suffer persecution : men may live Godly according to the customs and wills of men , in the times and places where they live , without persecution , but if any will live godly in Christ Jesus , that is , according to his laws and his will , they must expect to meet with persecution .

2. This the Primitive Church , and all ages ever since , hath and doth by experience witness ; I need not mention particular Scriptures , or History , or Experience in this matter , it being so obvious and clear , that he that runs may read . Act. 20. 23. 1 Cor. 9. to 13. 2 Cor. 11. 23. to 28. 2 Thes. 1. 4. Rev. 2. 9 , 10. History and Experience proves the same , the wonderful persecutions , wrongs , and deaths , the Saints have met withall in all ages , abundantly confirms the truth .

The reasons hereof are , 1. Relating to the men of the world , from whence the persecution always cometh , and that 1. From their ignorance , that is the foundation cause men are ignorant of God and his truth ; Strangers to the life of God through the ignorance that is in them ; hence flows all the mischief ordinarily that is in the world . Joh. 16. 3. And these things will they doe unto you , because they have not known the Father nor me ; 1 Cor. 2. 8. Had they kn●wn , they would not have Crucified the Lord of Glory . Hence Christ prayeth for his Persecutors , Luke 23. 34. Father fo●g●ve them for they know not what they doe ; and the Apostle confesseth , that while he was a Persecutor , he did it ignorantly in unbelief , 1 Tim. 1. 13. Let us learn to pitty poor Persecutors , and pray for them according to the command of our Lord , and example of himself and his servant Stephen , Acts 7. 60. for they are blind and they know not what they doe .

2. As flowing from their ignorance , is their Pride of Heart , who think their own ways and wills best , and so hate the will of Christ , and persecute his people for walking therein ; they will have their own imaginations to be the truth and nothing else ; and this pride flows from ignorance , for all pride flows from ignorance ; for if men knew God and themselves , it would not be possible for them to be proud , but to abase themselves and submit to him , and would be willing that he should rule , and that his people should serve him , Psal. 10. 2. The wicked in his pride doth persecute the poor , &c. ver. 4. The wicked through the pride of his countenance will not seek after God , &c. Isa. 10. 12 , 13. so that ignorance and pride goeth together , and both bringeth forth Persecution , Psal. 140. 5. The proud hath hid a snare for me , and Cords , they have spread a Net by the way-side , they have set grins for me . And note , it s the proud that hath done it .

3. As flowing from both , enmity and mallice , the old enmity still remaining and working in the Serpents seed , Gen. 3. 15. Mat. 23. 33. saith Christ , ●e Serpents , ye Generation of Vipers , how can ye escape the damnation of hell . From hence it is they love violence , Psal. 11. 5. Him that loveth violence his Soul hateth , and that not only the Anti-Christian Heathens , but the Anti-christian and false Church walketh in the same steps . Rev. 1● . 6. And I saw the woman ( that is , the Babylonish false Church ) drunken with the blood of Saints , and with the blood of the Martyrs of Jesus Christ , &c. chap. 18. 24. and in her was found the blood of Prophets and Saints , and all that were sla●n upon the earth . And of this the Prophet Micah Prophecyeth , that Persecution should be in the hand of the false Church in the latter days ▪ Mic. 7. 10. Then she that is m●ne enemy shall see it , and shame shall cover her . O ye dreadful state of pretended Church Persecutors , it s a higher degree of wickedness in them , then in the Heathens who deny Christ , and greater will be their Judgment .

4. Because God hath called them out of the world , and made them to d●sser ▪ therefore do the world hate them , Joh. 15. 19. 1 Pet. 4. 4. because they dare not run to the same excess of Riot , in matters of Worship and Conversation , therefore doth the world hate them .

● . Reasons relating to the people of God ; and 1. they cannot well be without it , they need Afflictions , and may not be without it , though like little children they like it not , 1 Pet. 1. 6. Though now for a season ( if need be , ) ye are in heaviness through manifold temptations ; the Lords people hath need of manifold temptations of much tribulation .

Quest. What is the need that Christians Quest. have of Tribulations .

Ans. 1. There is need because of sin , ordinarily Answ. God afflicts his people for sin , Lam. 3. 39. Man suffereth for his sin , it is to make his people partakers of his holiness , Heb. 12. 10. The fruit of all is to take away the sin , Isa. 27. 9. O that ●in that doth so easily beset the Saints , is the cause of the miseries and afflictions that doth so ordinarily and often attend them , Psal. 89. 30 , 31 , 32. 1 Cor. 1● 30 , 31 , 32.

Quest. What sins are they for which God Quest. doth ordinarily afflict his people ?

Answ. 1. All sin , and therefore none of Answ. us all can plead guiltless , or charge God justly , we must say as Jam. 3. 2. In many things we offend all ▪ but especially and particularly it may be ,

1. For the sin of Covetousness , as I minded , chap. 22. with other sins I there minded , which hinders the prevalency of Prayer , which are the causes o● Gods afflicting his people , but in this place I shall speak more full , Isa. 57. 17. For the iniquity of his covetousness was I wrath with him , and smote him , &c. God is wrath with , and smites his people for Covetousness and worldly mindedness , when they set their hearts on the world more then upon him , or more then they should , he will correct them ; this was his complaint of his people , Jer. 6. 13. That from the least of them even to the greatest , every one of them is given to covetousness ; therefore it is not in vain that our Lord warns us , Luke 12. 15. Take heed and bewa●e of Covetousness , and the Apostle , Eph. 5. 3. But Fornication and all uncleanness ●● covetousness , let it not be so much as named among you as becometh Saints .

Quest. Is there any such thing as Covetousness in the World , or especially among Christians , and in the Church ?

Answ. Surely if the Scriptures be true , there is , and I fear that experience too much proves the truth hereof ; in this I shall note three things .

1. What it is , and wherein it consists . 1. In the lusting after and coveting that which is none of ours , Exod. 20. 17. Thou shalt not Covet thy neighbours house , &c. Rom. 7. 7. I had n●t known lust , except the Law had said thou shalt not Covet . Matthew 5. 27 , 28.

Quest. Is it not lawfull for me to Covet o● desire what another hath if I need it , provided I am willing to buy it , and pay its worth for it ?

Answ. Nay , unless the party be willing Answ. to sell it , 1 King . 1. 21. 1 , 2 , 3. in the case of Ahab coveting Naboths Vineyard , who offered to give him a better for it , or its worth in mony . The effect of that covetousness may be read in letters of blood , and should be a warning to covetous persons , who desire that which is none of theirs .

2. An unlawful getting any worldly thing , or any unlawful gain , Jer. 17. 11. As the Partridge sitteth on eggs , and hatcheth them not ; so he that getteth riches , and not by right , shall leave them in the midest of his daies , and at the end shall be a fool .

Quest. When may Riches be said to be Quest. unlawfully gotten ?

Answ. 1. When it is stoln ; Theft is the Answ. highest degree of Covetousness , and unlawful gain , in act , on any account , Exod. 20 15. Thou shalt not steal ; Eph. 4. 28. Let him that stole steal no more , &c. Prov. 9. 17. S●oln waters are swee● , &c. Therefore God makes a Law to punish this sort of covetousness in its own kind , Exod. 22. 1 , 2 , 3 , 4.

2. When it is gotten by fraud , lying , couzening and cheating , then it 's covetously and wickedly gotten ▪ Mic 6. 10 , 11 , 12. Lev. 6. 1 , 2 , 3. and 19. 11 , 13. 1 Thes. 4. 6. Commending that which is bad for good , and discommending that which is good , and say it is bad ; see it both in Amos 8. 5 , 6. Prov. 20. 14.

3. When it 's gotten by oppression of the poor , grinding , and hard dealing ; when it is gotten out of the bowels of the poor , when they give not sufficient for their labour , or defraud them of their due and right , or keep it from them for their own advantage , to the prejudice and wrong of the poor , Isa. 3. 14. Amos 4. 1. and 5. 11. Jam. 5. 4. Deut. 24. 14 , 15.

4. When it is gotten in the over eager pursuit of a lawful calling , when the design is to get the riches of the World , Ps. 127. 2. 1 Tit. 6. 10. Prov. 20. 21. and 23. 4. and 28. 20. When men rob their bellies of what is meet , and rob their eyes of sleep , and their families of that rest , peace and good they might and should enjoy ; and rob God of his time , and their souls of good , and all to fill their purses , to grow great and rich in this World ; it 's an high degree of covetousness , and a great sin and shame for any Christians to be sound in this practice .

3. An unlawful keeping when men have it , and the Lord calls for it , which is especially for his Ministers , and for his poor ; 1. For his Ministers , and that as just and due debt for their serving the Lord and his Church , that they may live comfortably with their Brethren in the work and service ; see 1 Cor. 9. 7 , 14. Gal. 6. 6. 1 Tit. 5. 17 , 18. 2. His poor , Gal. 6. 10. Mat. 26. 11. 1 Ti● . 6. 17 , 18. 1 Joh. 3. 17 , 18. And that willingly and chearfully ; for both Christs Ministers , and his poor , are with the Church in his stead , though on a differing account , one for service , and the other for trial ; and look how the Church deals with them here , so would they deal with Christ were he present , and so he taketh it , and so will he account with men at the last day .

2. The greatness of the sin and that appears , 1. From the Lords forbidding of it , Exod. 20. 17. Rom. 13. 9.

2. From the many cautions given against it , to be ware thereof , Luke 12. 15. Eph. 5. 3. Heb. 13. 5.

3. From the evil effects thereof , as violence and oppression , Mic. 2. 2. Stealing and theft , John 7. 11. 21. Deceit and treachery as in the case of Judas , Mat. 26. 14 , 15 , 16. Lying , 2 Kin. 5. 22. 27. Murder , as in the case of Ahab with Naboth , 1 Kin. 21. Merchandise of souls , 2 Pet. 2. 3. Covetousness is fit for any abomination , to accomplish its design .

4. In that it 's ranked with the worst of sins , 1 Cor. 5. 10. and 6. 10.

5. In that it hath the term of the worst of sins put upon it , it 's called Idolatry , ●ph. 5. 5. Jer. Col. 3. 5. which is an abominable sin , 44. 4. 1 Pet. 4. 3.

6. By the difficulty , for a rich covetous man to enter into the Kingdom of Heaven , Mat. 19. 23 , 24.

7. By the Woes and Judgments in Scripture denounced against it , Hab. 2. 9. 1 Cor. 6. 10. Eph. 5. 5 , 6. And this woful soul-deceiving , and soul-destroying sin , the Lords people are liable to be ensnared with it ; and that appeareth in that they are so often taxed for it , and accused of it , Jer 6. 13. and 8. 10. Ezek. 33. 31. 2. In that they are so often cautioned against it , as I minded before , Luke 12. 13. 1 Tit. 6. 8. 9 , 10 , 11 , 17 , 18. Heb. 13. 5. 3. In th● they pray against it , Ps. 119. 36.

In a word , to conclude , Covetousness ● a sin that draws down judgments , tempor● judgments , Isa. 57 17. Spiritual and etern● judgments , as other abominations do , 1 Tit. 6. 9 , 10. Yet such is the weakness & wretchedness of Christians , to suffer themselves to be ensnared thereby , to be dallying therewith , and to keep it in their bosome , as their special friend ; and that too , against all reproofs , and means of help , which , ●● the end , if Grace prevent not , will sting like a Serpent , and bite like a Cockatrice ▪ piercing them through with many sorrows , drowning th●m in perdition and destruction .

Or , 2. It may be for the sin of Hypocr●sie , Isa. 10. 5. 6. O Assirian , the rod of mi●● anger . &c I will send him against an hypocritical N●tion , &c. and 9. 17. Job 15. 34. The Congregation of Hypoc●ites shall be desolate , &c ▪

Quest. Wherein doth Hypocrisie consist ? Quest.

A●●w . Generally in making a shew of Answ. that which is not , either relating to God or man ; Ezek. 33. 31 , 33. Matt. 15. 7 , 8. Love in word and in tongue only , and not in d●ed and in truth , 1 Joh. 3. 18. It 's not in vain that Christ gives that caution , Luke 12. 1. Beware of the leaven of the Pharisees , which is Hypocrisie , Ps. 58. 1 , 2. Sincerity is a lovely virtue , but hypocrisie , double dealing , an heart and an heart the Lord abhorreth . O! let all that expect to approve themselves to God , abhor it ; grounds there are to fear , that it hath gotten too much footing in the hearts of Christians at this day .

Or , 3. It may be for the sin of Pride God may rebuke and chastise his people ; Isa. 28 , 1 , 3. Woe to the crown of Pride , ver. 3. The crown of Pride , the drunkards of Ephraim shall be trodden under fe●t ; Hos. 5. 5. The Pride of Israel doth testifie to his face , therefore shall Israel and Ephraim fall into their iniquity , Judah also shall fall with them . Pride is a sin that God will not bear with , no , not in his own people , but he will visit them , and bring them down , and lay them low , even in the dust .

Quest. Wherein doth Pride consist ?

Answ. Pride is in the heart ▪ it 's an heart-sin , it 's a being puffed or lifted up in the heart , Prov. 16. 5. Every one that is proud in heart , is an abomination to the Lo●d ; Ps. 131. 1. ( saith the Prophet ) Mine heart is not haughty , nor mine eyes lofty : there is pride of Parts , Wisdom , Riches , Strength , Beauty , Honour , &c. Jer. 9. 2 , 3. Pride in falshood , 1 Tit. 6. 3 , 4. but all comes from the heart . I shall therefore endeavour to shew some of the symptoms of Pride , wherein a proud heart is discovered , which are as the flag● or ensigns thereof .

1. A proud and lofty look , lofty eyes , and a lofty countenance and carriage , is a discovery of a lofty and proud heart , Psal. 101. 5. Him that hath an high look , and a proud heart , will not I suffer ; an high look and a proud heart ordinarily goes together , and the Lord will not suffer such in his Family , Ps. 131. 1. My heart is not haughty , nor mine eyes lofty ; lofty eyes bespeaks an haughty heart , Prov. 6. 17. A proud look is one of the abominations the Lord hateth , Chap. 21. 4. and 30. 13. There are a Generation , O how lofty are their eyes , and their eye-lids are lifted up ! And this lofty , haughty heart , that is discovered by a lofty and proud look , will God bring down , Isa. 2. 11. 17.

2. A lofty tongue ; and that is either , 1. A ruling , lording tongue , which discovers a proud heart , Ps. 12. 3 , 4. God will cut off the tongue that speaketh proud things , &c. and 73. 8. They are corrupt , and speak wickedly , concerning oppression , they speak loftily ; great and proud words are the discoveries of a proud heart .

2. A self-exalting , and a self-boasting tongue is a symptom of a proud heart , and this the Hypocrite cannot avoid , Luke 18. 11 , 12. The proud boasting Pharisee by it discovered the pride of his heart ; for out of the abundance of the heart the mouth speaketh : thus Jehu boasts of the rightness of his heart , when it was but a discovery of his Pride and Hypocrisie , 2 K●n. 10. 15. Self-praise , and self-commendation is a special character of folly and pride , Prov. 27. 2. Let another praise thee , and not thine own mouth ; a stranger , and not thine own lips : it 's much better for a mans works to praise him , than his tongue , Prov. 31. 31.

3. Lofty habit , gay cloathings , fleshly adornings , is a special symptom of a proud heart .

Quest. Is there any such thing as pride in apparel ? or any such thing condemned in the Scripture , as pride in apparel ?

Answ. I propose this question , and the same to that of covetousness , because I perceive Christians run to excess in these things , without all care or fear , as if there were no such sins in the World , a dangerous evil of our times , Christians rush into it , as if riches , gay clothes , and following the fashions of the times , were the only preparations for another World ; or if not , as if they expected no part therein , but to have their portion only in this life .

But surely it is a sin condemned by the Lord , not only in the old , but in the new Testament ; in the old , Isa. 3. 16 , 17. Because the daughters of Sion are haughty , and walk with stretched out necks , and wanton eyes , and therefore the Lord will smite with a scab , the crown of the head , &c. ver. 18. In that day the Lord will take away the bravery of the twinkling ornaments , &c. What they are you may see in that which followeth : by which we may see , that the Lords people hath alwaies been addicted too much to this sin , and especially the female Sex ; and this we find at present by woful experience amongst professing people , though contrary to the Word of God , and the Spirit of Grace ( in the hearts of gracious ones ) 1 Tit. 2. 9 , 10. 1 Pet. 3. 3 , to 6. In both which Pride is forbidden , and modest apparel , with shamefac'dness , and sobriety , as becometh women professing Godliness , is commanded ; and the truth is , that this sort of Pride is a shame , and a shameful sin to be found in the Church of Christ ; Luke ▪ 7. 25. They that wear gay cloathing , are in Kings houses ; they should not be in Churches . It 's the Whore of Babilon whose Beauty consists of such deckings ; Rev. 17. 4. It behoves the Churches to purge out this sin as an abomination , ( and to be cloathed with humility , which adorns the new Covenant ) lest the Lord cast them out , as an abominable branch .

O , if we could , or would be every one striving who should be most like Christ , and conformable to him , as we are striving to be like the World ; how glorious would Christians be in their profession , over now they are : but now unhappy we , whose care is to be like the World , though thereby we are the more unlike our Lord , and so dishonour him , and wrong our own souls : and that which adds to this sin is , that Ministers , who should cry aloud against these abominations , either practice the same themselves , or allow it in their Families and Relations ; are silent in the matter at best , and others shameless enough , plead for it , and surely that is the Devils work : no wonder then if it grow to a mighty torrent both of sin and judgment . Some it may be preach it down in word , but allow it in practice in themselves and Families , as if they had a license to be licentious in this matter .

I have observed this evil in Parents , that hath been bread plain themselves , ( and it may be so continue ) but breed their children to pride and vanity , as if they designed them to destruction , and say ( it may be ) they cannot help it : let such know , that they ought to command their children , and remember Ely in like case , for his weak and soft dealing with his Sons , 1 Sam. 2. 22 , to 27 , 33.

I have observed the Husband to go plain himself , but the Wife arraied like a Stage-player ; and the vain man it may be is proud to see his Wife so fine , or if not , passeth all by in silence , or complains that he cannot rule her ; she will have it so , say what he will .

An argument that the man knows not how to rule , and so draws the guilt of his Wives sin upon himself ; or that the Wife knows not her duty either to God or to her Husband : and indeed , those who have no conscience of duty to God , it cannot be expected that they should have conscience of duty to man . I would advise such women to read , and seriously to consider , Eph. 5. 24. 33.

4. A lofty carriage and conversation is a symptom of a proud heart ; Dan. 4. 37 Those that walk in Pride , he is able to abase : a proud walk , a proud life discovers a proud heart , 1 Jo● . 2. 16. One of the things that is of the World , and not of the Father , is pride of Life , which is not of the Father , but of the World . O therefore let Christians leave it to the World , and cleave to the Father , and the things of the Father , lest he strip and whip them from their grievous transgression in this matter .

5. Contentions and divisions about needless and invented things , is a sign of a proud heart , when persons form up things to themselves which the Lord never required , and make that a ground of division for self-ends ; such things as these being the cause of most of the divisions at this day , it flows from self and pride : Prov. 13. 10. Only by pride cometh contention , but with the well-advised is Wisdom , and 22. 10. Cast out the scorner , and contention shall go out , yea , strife and reproach shall cease . O the breaches and divisions , the contentions and strifes which this monster ( pride ) hath produced both in Church and State ; the Lord give repentance , or judgment must be the issue : good Hezekah humbled himself for the pride of his heart , &c. and the wrath of the Lord was deferred , 2 Chron. 32. 26.

4. Affliction may come upon the people of God for their living in the transgression of the known Ordinances of the Lord ; this is that for which God hath had ( and probably hath at this day ) a controversie with his people ; and for these things he hath , doth , and will visit them , Ezek. 11. 19 , 20 , 21. Where the reason of Gods gathering his people from the Nations , ver. 17. and giving them one heart , and putting his new spirit in them , ( i. e. his new Covenant spirit ) is , that they may walk in my Statutes , and keep mine Ordinances , and do them , &c. but those whose hearts walk after their detestable things , and their abominations , I will recompence their own way upon the●r own heads , saith the Lord , Dan. 9. 8 , — 11. Where the Prophet acknowledgeth , that the cause of all the Churches afflictions and miseries , was for sin , and not obeying the voice of the Lord , and walking in his Laws , which he had set before them , &c. and it 's very likely that this is one cause of God's afflicting his people ; not only the things before-mentioned , but the changing of the instituted Ordinances of Christ into mens own inventions , so slighting his commands , and his people for walking therein , for transgressing of the Law of love to God , to men , to good men , to bad men . O the great failing in this matter ; the Law of Christ is , that his people should not speak evil one of another , nor back-bite one another , Eph. 4. 31. 1 Pet. 2. 1. Jam. 4. 11. Nor to think evil one of another , 1 Cor. 13. 5. Zec. 7. 10. Nor easily to believe evil reports against a brother , Psal. 15. 3. But what contrary walking to those blessed Laws of the Gospel ( in these and many other things I might name ) is found amongst us , and ( that not by secret search ) the Lord knoweth , and he will make us to know it , or he will make us sick with smiting .

Or , 5. It may be for his peoples unprofitableness under the mercy and means enjoyed , for the loss of first love , to God , his Name and Truth , to one another ; and this is it of which the Lord complains of his people , and warns them to repent , and d● their first works , lest he come against them speedily , and remove the Candlestick out of his place , Rev. 2. 4. Jer. 2. 2 , 3 , 17. When the Lord feeds his people to the full with mercy and means of life , and they grow carnal and unprofitable , and ( as it were ) die away under it , the Lord will not bear with it , either to grow careless , and luke-warm , or to be dead , or ready to die , as the Churches , Rev. 3. 1 , 2. 15 , 16. For these and the like evils it is , that the people of God need afflictions in this World , to be emptied from vessel to vessel ; and , O that the fruit of all might be to take away the sin , and to make them partakers of his holiness .

2. The people of God need afflictions 2. They need afflictions for trial . for trial of the truth of their Virtues , the truth of their Faith , Love , Patience , Contentation , and Constancy in the Gospel : God did ever delight to trie his people , not that he did ever delight in their afflictions and sufferings , but he delighteth in the truth of their Faith , Love , and Constancy , &c. And on this account it is that he proveth them , 1 Pet. 4. 12. Beloved , think it not strange concerning the fiery tryal that is to trie you , &c. Psal. 56. 10. For thou O God hast pro●ed us , th●u hast tried us as silver is tried : God ordinarily designs the good of his people in their afflictons , i. e. trying and purifying , to prove them , and resine them as silver ; and if they are not resined by it , but give him occasion to say of them as of his people of old , the end will be bad and sad , Jer. 6. 29 , 30. The bellows are burnt , the lead is consumed of the fire , the Founder melteth in vain ; for the wicked are not plucked away , reprobate silver shall men call them , because the Lord hath rejected them : that is , when men do not profit under Gods corrections , they are as reprobate silver , and so the Founder melteth in vain .

1. God trieth the Faith of his people , 1. To try their Faith . to see if that will hold out , and endure the fire ; and the reason is , because there is much temporary Faith , that will not endure the fire , Luke 8. 13. Matt. 13. 20 , 21. Therefore he will try , and prove the truth of their Faith , 1 Pet. 6. 7. God will make it to be of great advantage to his people that are faithful to him therein : Abraham the Father of the faithful must have his Faith tried , when God commanded him to offer up his Son , Heb. 11. 17. his all ; so God will try his people , by calling them to offer up all , as a sacrifice for his sake : and thus hath he tried his peoples Faith throughout all ages , some more , and some less , according to his Divine pleasure , and his peoples need , for their profit .

2. God trieth his peoples love , whether 2. To try their love . they do indeed love the Lord with all their hearts , and with all their souls , and cleave to him in all estates , Matt. 10. 37 , 38 , 39. He that loveth Father or Mother , &c. more than me , is not worthy of me : he will prove his people whether they do love him indeed , or not ; hence the Apostle saith , Rom. 35. 39. Who ( or what ) shall separate us from the love of Christ , &c. It 's not death or life that shall be able to do it , Song 8. 6. 7.

3. God trieth the patience of his people ; 3. Patience . we think we have much patience when we have no trial , but when trial comes , we shall find our weakness and want in this matter , Jam. 1. 3 , 4. This of Patience under afflictions is such a divine new Covenant Virtue , that he that hath it truly , wanteth nothing , i. e. to carry him through in a right suffering ; and it 's impossible to have true patience without true Faith , and true love , Jam. 5 , 6 , 7 , 8. Rom. 5. 3 , 4 , 5. The Apostle commends the Church of the Thessalomans , 2 Thes. 1. 4. For their Faith and Patience in all their tribulations .

4. God trieth the contentation of his 4 Contentation . people ; contentation is a choice Virtue , and resignation to the will of God in all cases and conditions , in poverty , sickness , wrongs , and persecutions , to be contented , and to resign to the Lord ; an hard lesson for flesh , but Grace teacheth it , and God expects it , and therefore proveth his people , that it may be manifest of what spirit they are in this matter , and that he may teach them this duty , Phil. 4. 11. 1 Tit. 6. 6 , 8.

And so , 5. For trial of our perseverance , whether we will hold out to the end , in the Faith and profession of the Gospel , Matt. 10. 22. Ye shall be hated of all Nations for my Name sake , but he that endureth to the end shall be saved ; John 8. 31. Jesus said , if ye continue in my Word , then are ye my Disciples indeed ; that is , if ye hold out in all trials and temptations , and continue in the Word , abide in the Doctrine of Christ to the end , then are you Christians indeed ; Jam. 1. 12. Blessed are they that endure temptations , for when they have been tried , they shall receive a Crown of Life , &c. Note , the promise of Blessedness is to those that endure , i. e. hold out to the end , in a right , patient , and contented spirit ; if we endure not to the end , all our profession and sufferings will be in vain , Gal. 3. 4.

A third sort of reasons are , in relation 3. Reasons such as relate to God . to God our Father , and Jesus Christ our Lord , who doth it for the good of his people ; God will , and doth afflict his people in love , as a tender Father , for their profit ; he best knows what his people needs , and sutably he deals with them , he doth it to make them partakers of his Holiness , Heb. 12. 5. He doth it in love , and in faithfulness , Psal. 119. 75. and will issue all in their good , and spiritual advantage , Rom. 8. 28. He doth it to fit them for the Kingdom and Glory he hath prepared for them , and promised to them , Rom. 8. 17. If we suffer with him , it is that we may be glorified with him : the Lord will have his people from the Cross to the Crown , purified and refined for that glorious estate , Rev. 6. 14 , 15. Great tribulations will tend to work the Saints to the exercise of Faith in the blood of the Lamb , and thereby to be purifying themselves as he is pure , which will be for their comfort here , and glory in the end .

3. I shall propound some rules for direction 3. Rules for a right suffering . to the Saints in order to a right comfortable and profitable suffering .

1. When it is for a good cause , the name 1. A good cause . and truth of the Lord , for any of the truths of the Gospel , for owning him in his Offices as your Priest , Sacrifice , and Atonement , and so as your Saviour , or as your Prophet to teach you , and Lord and King to be ruled by him , in all his Laws and Ordinances , in matters of worship and conversation ; in opposition to the commands of men though pretended Christians ; and herein lyeth the ordinary cause of suffering and persecutions , from Nominal Christians and the Whorish Church , especially for the Prophetick and Kingly office of Christ our Lord , a glorious cause for the Saints to suffer in , as ever was stated in the World , Luke 6. 22. If it be for the Son of mans sake happy are ye ; for his words , for his laws , for his worship , Mar. 8. 38. Rev. 1. 9. John was persecuted for the word of God , and for the testimony of Jesus ; The Apostles for refusing to forbear Preaching in the Name of Jesus , when commanded , and owning Jesus as Lord in the matter , Acts 4. 19. and 5. 29. 1 Pet. 4. 14. If ye be reproached for the name of Christ happy are ye .

2. A good call to suffering is likewise of 2. A good call . concernment , and that is , 1. When it is for worshipping God according to his will . Or 2. for refusing to worship with those who ( in our judgments and conscience ) do the contrary , when we cannot worship God in peace our selves , nor forbear worshipping with others , contrary to the will of Christ , and the light of our own conscience ( without suffering ) then have we a lawfull and good call to suffer , especially if there be no way opened by the Lord for escape , without sinning against him , here is both a good cause , and a good call .

3. When there is withall a good conscience , 3. A good Conscience . that is of special concernment for comfort in suffering , not only a good conscience in respect of the cause , and clearness of the call , but also in relation to the sincerity of our faith , and walk with God , and towards men in the whole course of our conversation , ( for when mens former conversations have been sinful , worldly , proud , vain and unprofitable , it must needs lessen their comfort in suffering , when they shall reflect on themselves and sins , as the cause , let such look that they repent of the sin , that so they may have the advantage and comfort of suffering . ) For confirmation of this , see 2 Cor. 1. 8. 12. and read it at your leasure , O it will be a comfort indeed to you when you come to suffer , the testimony of your Conscience , as to your former conversation , it will be a continual Feast .

4. When you mannage the business in a 4. A good Spirit . good spirit , that is in the spirit of love , without which all is nothing , 1 Cor. 13. 3. love both to God and man , in the meek and patient spirit of our Lord Jesus , who as a Lamb dumb before the Shearer , so opened he not his mouth , who when he was reviled , reviled not again , when he suffered he threatned not , but committed himself to him that judgeth righteously , 1 Pet. 2. 23.

4. I shall propound some helps and supports 4. Encouragements in suffering . to the Saints in their sufferings , to the end they may not faint nor flag in the way .

1. It s presented to us in the Gospel as the way to the Kingdom ; and truly if so , though it be not pleasant to the flesh , but a rugged way , yet while it leads to so good an end , they have no cause to be discouraged , but to lift up their hearts and heads , Mat. 16. 24. Acts 14. 22. Jam. 1. 12.

2. It s the way in which Christ hath walked before you ; The Captain of your Salvation was made perfect by suffering , Heb. 2. 10. Hence the Apostle exhorts us to look to Jesus , and to consider him that suffered such contradiction of sinners , least we be weary and faint in our minds , Heb. 12. 2 , 3. If Jesus was content to go the way before you and for you , how should this arm you with the same mind ?

3. He hath not only gone before his people in this way of suffering , but he hath made the way plain for them , that they may walk in it safely ; he hath conquered all his and his Churches Enemies , that they can do them no wrong while they cleave to , and follow the Lord , Joh. 16. 33. ●e of good chear I have overcome the world : He hath spoiled principalities and powers , and made a shew of them openly , triumphing over them therein ▪ Col. 2. 15. So that there is nothing in the way that shall hurt you .

4. And this is not all , but you have his promise that he will be with you , he will not leave you alone in the way , but he will be with you in the fire , and in the water , to uphold and preserve you through the most fiery tryals , and floods of ungodly men , Isa. 41. 10. and 43. 1 , 2. and his Grace shall be sufficient for your support , 2 Cor. 12. 9.

5. It s the way in which all the Saints have walked before you to the Kingdom , as Heb. 11. and chap. 12. The Apostle calls them , a cloud of witnesses to this truth , as an argument to encourage Saints in their sufferings ; the new Testament is full to it . and both History and experience confirms it ; therefore my Beloved ▪ Think it not strange concerning the fiery tryals which is to try you , as if some strange thing had happened unto you , 1 Pet. 4. 13. but know it s no new thing therefore it should not be strange , it s the way in which all the Prophets and Apostles , and Saints have walked before you in , and if you will walk in another way , you may doubtless come to some other end .

6. Consider the great advantages you shall reap thereby , which should be incouragements to your souls in suffering ; and that not only in those many things that hath been before mentioned , as to prove and try the truth of your Faith , Love , Patience , Constancy , and Perseverance in the Truth , the purging away of sin , &c.

But 1. It shall give you the advantage of more of Christs Spirit and presence in your faithful cleaving to him in suffering , The Spirit of God and of glory shall rest upon you , 1 Pet. 4. 14. The Lord will make known himself to you ( it may be ) in a more glorious manner and measure then ever before ; and so it shall be to you an evident token of Salvation and that of God . Phil. 5. 28. a right suffering frame of spirit is the gift of God , and a token of Salvation to those in whom it is .

2. It shall work for your great glory at the appearing and Kingdom of our Lord Jesus Christ , 2 Cor. 4. 17 , 18. Those light afflictions that are but for a moment , worketh for us a more exceeding and Eternal weight of glory ; a right suffering for Christ will turn to wonderful advantage both on the spiritual and eternal account ; it s the great wor● of the world ( and I fear of those who profess to be called out of the world too ) to be trading in the greatest ways of worldly advantage , which doth all perish in the using . O why should Christians be so unwilling to be trading in this way of gain ? there is no gain like this , what ever you gain here , its durable , eternal , and exceeding great , a weight of glory , Mat. 5. 11. 12. 1 Pet. 4. 13. Your reward shall be great in Heaven , and your joy exceeding and full of glory at that day . Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us ; bring your hearts to a right reckoning , as the Saints of old have done , reckon the littleness of the suffering , and the greatness of the glory , the momentariness of the suffering , and the eternity of the glory ; and you will see that there is no comparison between them , you will then indeed see and say that sufferings for Christ is your gain , your riches , as Moses that Servant of the Lord did , He esteemed the reproach of Christ greater riches then the treasures of Egypt , for he had respect unto the recompence of reward , Heb. 11. 25 , 26.

I shall now only answer two objections or questions about this matter , and so conclude this Chapter .

1. If it be true indeed , that God and Quest. Christ do love the Saints as the Scripture relates , and that they are so nearly and dearly related to them ; i. e. to God as Children , and to Jesus Christ as Espoused to him , and Members of his body , how it is possible for the Father and the Son to permit them to pass under such oppressions and wrongs , from men in the World ?

Answ. 1. Without all controversie it Answ. should not be so with them , were they fit for another state , it s not for want of love or good will in God , that his people must be chastised , but it is in love and faithfulness that the Lord doth it , or permits it to be done , it s for their good , as hath been before shewed ; Parents correct their Children for their good , and not their hurt , in love to amend them , and not to harm them , though Children think the contrary ; he doth it for their profit , To make them partakers of his holiness , that they may not be condemned with the world .

2. He will try them ( as I said before ) the truth of their Faith , Love , Patience , and Constancy ; and great reason it should be so , for the truth of our Lords love to us was tried to the purpose , and that too in the way of his Suffering for us , and he was content to suffer and bear hard and heavy things for us , without grudging and repining ; and its meet our loves should be tryed likewise , therefore let us arm our selves with the same mind .

3. Though he in this way try and prove his people , yet he takes all the wrong done to them as done to himself , and will judge both his and their enemies in the end . Zech. 8. 2. He that toucheth them , toucheth the Apple of his eye , Acts 9. 4. Saul , Saul why persecutest thou me ?

4. His glory ●s concerned in it , which should be more precious to us then our lives , on your part he is glorified ; it is his glory to have a people in a sinful world , to bear up his name before men , in a way of profest obedience , in opposition to the wickedness of the world , and it will be for the glory of his Justice in the day of accounts , that he had a people in the world that did own him , and bear up his name in doing and suffering , and shall silence and shame enemies at that day , and cause them to justifie , and Glorifie God in the day of visitation .

2. Christ saith , that his Yoke is easie , Quest. and his Burden is light , Mat. 11. 30. how does it appear so to be , seeing such heavy service and sufferings attend the Gospel ?

Answ. 1. It s a easie Yoke comparatively , Answ. with the Yoke of the Old Covenant , which was such a Yoke as Peter saith , Acts 15. 10. That neither we nor our Fathers were able to bear .

2. It s easie and light , compared with the Yoke of Sin and Satan , which makes men to take great pains to do wickedly , and very often destroy their bodies in the Service of Sin and Satan , by Surfeiting and Drunkenness , and other ways in which they willingly Sacrifice themselves to the Devil and their own Lusts , and so to Eternal Condemnation , from which Believers are delivered .

3. To truly gracious Souls that love the Lord Jesus in Sincerity , there is nothing so heavy a burden to them as sin , nor pleasant as the service of the Lord , and sufferings too , when they live the life of Faith and love ; sin is their burden , and the want of a suffering frame of spirit is their burden , but Grace and Holiness , and a Heart fitted to conform to Christ in every thing , and to follow him where ever he leads , that is the delight of the gracious soul .

Note this as a special distinguishing Character , Note this . between a gracious Sincere Heart , and a Hypocrite , or Formalist ; the burden of the Hypocrite is , that there is such service , and that there are such duties required , such sins to be avoided , and such sufferings to attend the Gospel ; and this is his burden . He goes on heavily , and at a hard rate , and in all could gladly turn back again ; if self esteem and credit with Professors , and legal conscience would permit , and many poor souls waiting for a fair opportunity of drawing back , ever and anon break through all , and return as they were ; this we see by wofull experience , according to that word , 2 Pet. 2. 21 , 22.

But the Sincere Christian rejoyceth in the Service , and hateth the sin that doth so esily beset , loves the holiness of God , and the purity of his Word and Worship , but is burdened and grieved that he comes so short in the right performance thereof , he quarrels not at the strictness or holiness of the service , but with himself that hath so much aversness in his nature thereunto ; He rejoyceth that God hath accounted him worthy to suffer shame for his name sake , but is burdened with his own carnality , and coming short in the right suffering spirit of the Gospel .

CHAP. XXX . Of Death , and the State after Death ; of the Resurrection and Judgment .

COncerning Death I need say but little ; not only the Scripture assures us of the certainty thereof , that it is appointed for men once to die ; but common experience confirms the truth hereof , we see it dayly , that all men dye , it is the way of all flesh , great and small , noble and ignoble , good and bad , all die , except those ( of the Saints ) that shall be found alive at the coming of the Lord , they shall be changed , which will be a death to the body , though not asleep in the grave , but a sudden change 1 Cor. 15. 51. and many of the wicked shall not then die , but be cast alive into the Lake of Fire , Rev. 19. 2. But alas , who is that so layeth it to heart , the certainty and suddenness thereof , so as to be preparing and prepared for it , as doth concern them that prayeth with the Prophet , Psal. 39. 4. Lord make me to know mine end , and the measure of my dayes , that I may know how frail I am , and Psal. 90. 12. So teach us to number our dayes that we may apply our hearts unto wisdom ; so as to be always ready when ever the time comes .

2. Concerning the State of men and women 2. Of the State of men after death . after Death , their bodies return to the Dust , according to the Word of the Lord , Gen. 3. 19. and must there remain till the Resurrection ; and to the Saints it s counted and called a sleeping in Jesus , and indeed it s a sleep to all , both good and bad , so called , because there is a lying down as to sleep , and shall be a rising again as men out of sleep , Dan. 12. 2. They that sleep in the dust of the earth shall awake , &c. and their spirits returns to God that gave them , Eccles. 12. 7. Then shall the dust return to the earth as it was , and the spirit shall return to God who gave it . The Spirits of men being ( by divine ordinance ) immortal , shall not die , but return to the Lord ; i. e. to his disposal untill the Resurrection ; and as for the State of the Spirits of men after death , what light I understand the Scripture giveth us herein , I shall endeavour briefly to discover .

1. For the State of the Spirits of the 1. Of the Saints . Saints , the Scripture seems clear , that the place to which they go , and where they shall abide till the Resurrection of the body , is to a place above in Heaven called Paradise , signifying a place of rest and pleasure , 2 Cor. 12. 2 , 4. ver. 2. the Apostle calls it the third Heaven , and ver. 4. explains it to be Paradise , which is the place of rest for the Spirits of the Deceased Saints , and not the highest Heaven , the glorious habitation of God and Christ , which is said to be far above all Heavens , Eph. 4. 10. into the highest Heaven none are , nor may enter , at least till the Mediatory office of Christ be finished , so it was in the Type , none might enter into the most holy place but the High Priests only , and Christ only is entered into Heaven it self , and by himself to perform his Mediatory Office ; that this place above called the third Heaven and Paradise , is the place where the spirits of the Deceased Saints are , seems to be confirmed by the words of Christ to the Thief , Luke 23. 43. To day shalt thou be with me in Paradise .

2. And as for the State they shall be in , it is described to be a better estate then here in the body , and that they shall be with Christ . See both Phil. 1. 23. that is more nearly with him , and so in a far better condition , then while here in the body , 2 Cor. 5. 6 , 7 , 8. which should make all the truly Godly willing to depart this life , and to be with Christ , although the degrees of glory are reserved till after the Resurrection and Judgment , yet at the departure out of this body , it will be much better .

2. As for the place and state of the wicked , 2. Of the Wicked . as the Saints attain not the highest glory , so the wicked go not into the place of the greatest punishment ; the reason ( as to both ) is , because there is a judgment to come , and God doth not first execute , and then judge , but first judge , and then execute the sentence , Mat. 25. 31. the most and best light I find in Scripture concerning this matter is , that there is a place where the spirits of wicked men are kept and reserved by the Lord as Prisoners , for the judgment , 1 Pet. 3. 19. 2 Pet. 2. 9.

3. Concerning the Resurrection , and in 3. Of the Resurrection . 1. All shall be raised . this I shall premise six things . 1. Prove the truth thereof , and that it shall be general of all both just and unjust , Act. 24. 15. And have hope towards God , which they themselves also allow , that there shall be a Resurrection of the dead , both of the just and unjust ; and this our Lord confirms , John 5. 28 , 29. and the Apostle , 1 Cor. 15. 12 , &c. where the Apostle disputeth against those that deny this Doctrine , stating the truth hereof on such plain and infallible grounds , as might tend to satisfie Conscience in this matter , and to silence all gain-sayers ; and indeed this truth is stated both in the old and new Testament , and have been the Faith of all the Saints since the Fall , Job . 19. 25 , 26. 27. Psal. 49. 14. Isaiah 26. 19. John 11. 24. Acts 26. 6 , 7 , 8. Heb. 11. 35.

2. It shall be the same bodies that was 2. The same bodies . laid down in the dust , that shall be raised again , and not another body , for that would be no Resurrection , but a Creation ; the Resurrection will be a work of greater power and wisdom , then the Creation of other bodies . For God to bring up the same bodies through all the difficulties and impossibilities to reason and flesh , will abundantly magnifie God in his whole name in the Restauration work , and Jesus Christ by whom it shall be done , that it shall be the same bodies that shall be raised , See Isa. 26. 19. It is them that sleep in the dust of the earth that shall awake , Dan. 12. 2. And them that be in the Grave that shall come forth , 1 Joh. 5. 28 , 29. And every seed shall have his own body , 1 Cor. 15. 38.

3. What bodies the Saints shall be raised 3. What Bodies . in , though the same body shall be raised for substance , yet they shall be changed , 1 Cor. 15. 51. Behold I shew you a mistery , we shall not all sleep , but we shall all be changed . The change must pass upon all , both living and raised Saints shall be changed ; and this change is held forth in various expressions and terms , ver. 42 , 43 , 44. It s sown in corruption , it s raised in incorruption ; it s sown in dishonour , it s raised in glory ; it s sown in weakness , it s raised in power ; it s sown a natural b●dy , it s raised a spiritual body , &c , In a word for all , the Apostle states the change in full , Phil. 3. 20 , 21. and yet it must be the same bodies for substance , changed and made spiritual ; as the Water was turned into Wine , Joh. 12. not by al●ering its substance , but its nature and quality , so shall it be in the Resurrection . But this change is indeed a Mistery ; that it shall be , we ought to believe , but what it shall be , is a Mistery further then the Divine Revelation hath instructed us therein , it shall be a conformity to Jesus Christ , and that will be enough , and the fulness of the Saints Glory .

Ob. Some may say the Apostle calls those Obj. Fools that are inquisitive about the body , what it shall be in the Resurrection , 1 Cor. 15. 35 , 36.

Ans. The Apostle calls not those Fools Answ. that solemnly inquire after this Mistery , to understand what God hath ●evealed in this matter , that they may glorifie him in believing , and have the comfort thereof to their souls ; but he calls them Fools who deny the Resurrection , and asks this question in opposition on purpose to silence those who own and believe the Resurrection ; who ask the question in craft , and not of sincerity , as is evident from the scope of the matter . This relates to verse . 12. How say some among you that there is no Resurr●ction of the dead ; these it were the Apost●e supposeth might make this question , not so much for satisfaction , as for opposition , and to strengthen themselves in their errour , and such it is the Apostle calls Fools .

4. The time when the Resurrection shall 4 The time when be ; and that is at the second and Glorious coming of our Lord Jesus from Heaven , Mat. 29. 30 , 31. with 1 Thes. 4. 16. For the Lord himself shall descend from Heaven with a Shout , with the voice of the Arch-Angel , and the dead in Christ shall rise first ; so that the Resurrection shall be at the coming of Christ from Heaven , when he shall come again and receive his people to himself , that where he is , they may be also . 1 Joh. 14. 3.

5. The order of the Resurrection , and 5. The order of the Resurrection . that is explained , 1 Cor. 15. 23. Christ the first fruits , afterwards they that are his at his coming , and then ( or afterward ) cometh the end . When all shall be raised , this is the order of the Resurrection , For every man must be raised in his own order . What distance of time this order may admit , I shall here forbear to speak of ; but that there shall be a first and second Resurrection is plain from Scripture , 1 Thes. 4. 14 , 16. Rev. 20. 4 , 5. and ver. 12 , 13. cometh the end or general Resurrection .

6. The end of this Resurrection it is to 6. The end thereof . the Saints , that they may be perfected in the Restauration of the new Covenant , and receive the end of their Faith , Service , and Sufferings ; and to the wicked , that they may receive the due and iust reward of their Wickedness and Rebelion against the Lord . See both Joh. 5. 28 , 29. Dan. 12. 2. from what hath ●een said in this matter .

1. Take a taste of that spirit that denyeth Vse . the Resurrection , that pretends it only to be an inward Resurrection from the death of sin , which rightly understood , hath something of truth ; for there is a spiritual rising with Christ accomplished here in all the Saints , Col. 3. 1. but that is ●ot all , nor without this will it be any thing at all , 1 Cor. 15. 18 , 19 for to deny the Resurrection of the body , is to deny all Religion , so the Apostle reasons and explains it , ver. 15 , 16 , 17 , 18 , 19. so that those who deny the Resurrection of the body are miserable comforters , and are like to come to a miserable end , and under this motion it was de●yed of old ; that is , that all was accomplished within , and so said , that the Resurrection was past already , 2 T●m . 2. 18. they would not be so gross as in terms to deny the Resurrection , but said that it was past already .

4. Of the iudgment that shall be at or after ● Of judgment . the Resurrection . 1. That there shall be an Eternal Judgment is one principle of Religion , and the Faith of all Saints , and the wicked do acknowledge this in word , but if they did really belie●e it in their hearts , they durst not do as they do , but to prove the truth asserted , that there shall be a general iudgment and account given to the Lord for all things done in the body , Eccles. 11. 9. and 12 , 14. God shall bring ev●ry work unto judgment , with every secret thing , whether it be good , or whether it be evil . Heb. 9. 27. And as it is appointed to men once to die , and after this the Judgement , Acts 17. 31.

Quest. Must the Saints come to judgment , Quest. and give an account at that day ?

Ans. Yea , all must come to judgment , Answ. and give an account at that day , Saints as well as Sinners , 2 Cor. 5. 10. For we must all appear before the judgment seat of Christ , that every one may receive the things done in his body , according to what he hath done , whether it be good or bad . The Saints must not expect to pass in the judgment without giving an account of all their actions , Rom. 14. 10. We shall all stand before the judgment Seat of Christ , v. 12. So then every one of us shall give an account of himself to God ; So that in vain do they imagine and talk , who think and say , they shall have nothing to do at that day , but in to Glory without passing the judgment ; a dangerous Doctrine to be asserted , and contrary to the plain testimony of the Scripture .

Reasons why the Saints must come to Judgment .

1. Because there are many bad persons , Hypocrites , under the name and profession of Saints , both of Preachers and Hearers , that must then be discovered and brought to light , and receive their judgement accordidgly ; Then the Sinners in Sion shall be afraid , fearfulness shall surprize the Hypocrites ; then many that had high thoughts of themselves here , will be speechless , when the Lord shall say unto them , Depart from me ye workers of iniquity , I never knew you .

2. Because many Saints and such as may be saved at that day , do allow themselves in t●ings contrary to the will of their Lord , both in Omission and Commission , for which they must give an account ; many of the Saints ( it is to be ●eared ) doe bad work here ( or else there are but few Saints on earth ) for which they must be judged , for they must give an account for every thing done , whether it be good or bad ; good to be approved , and bad to be reproved , for all things must come to the light and be made manifest .

3. All must come to judgment , because all must receive according to their works , there can be no rendering according to the de●ds done in the body , without coming to judgment , we may not imagine that the most righteous ●udge will do up things in confusion , but he will do all things in righteousness and equity ; its evident that God will give diversities and degrees of rewards to his people at that day ; Dan. 12. 3. Luke 19. 17 , 19. 1 Cor. 15. 41 , 42. and those diversities of rewards shall be dispensed according to their works , Mat. 16. 27. not as the Meritorious cause , that is all in Christ Jesus , both as to Justification and Salvation ; all true believers are brought into a justified and saved state in him , and into a capacity of acceptable service for his sake , and their works shall be all reckoned to them , and so be rewarded ; so that the less Christians have been exercised in working for God , the less will their reward be , and thereby their negligence will be reproved ; and the more they sin against Jesus Christ in matters of Worship , the greater will their loss be ; all buildings contrary to the Lord must be accounted for , and the owners thereof suffer the loss , though they may be saved , yet it will be so as by fire , 1 Cor. 3. 12 , 13.

4. The Lords people must come to Judgment , because all●sin must be repented of , first or last ; there are many sins in the Saints that they allow themselves in , and some it may be , they know not to be sins , but take them to be virtues ; all which they must have a time to be convinced of , and to repent . May we imagine that God hath ordered repentance for his people here , and his Church to expect repentance for known and gross sins , and yet if any sins pass unrepented of , that they must never be repented of ; surely we cannot rationally imagine it . In this I understand that not any sins of the Saints repented of , and warred against , shall be accounted for at that day , but they are pardoned by the Law of Grace , according to the word of Grace , 1 Ja 1. 9.

Object . The Scripture saith , Heb. 8. 12. Object . I will be merciful to their unrighteousness , and their sins , and their iniquities I will remember no more ; this seems to contradict the present affection of an after reckoning , and account to be given by believers .

Answ. 1. We ought not so to understand Answ. one Scripture , as to contradict another , especially such a general truth asserted in so many Scriptures as this is .

Therefore 2. We are to understand that Covenant , to relate in its glorious and perfect ministration , to the glorious state of the Kingdom , although it took its enterance from the death of the Testator , and believers are now under it ( in its first and beginning ministration ) for there is no other Covenant but this new and everlasting one ; yet we do find that now God doth remember the sins of his people , so as to afflict and judge them ; and this they have felt and do feel , and are like to feel in this imperfect State . But in as much as the new Covenant is the Covenant of the new and restored state , and especially in it is the perfection thereof intended , thoug● it hath a preparative enterance now in wa● of grace , it shall then be perfected both i● Grace and Glory , and the final doing awa● of sin will ●ot be till after the judgment and then God will remember their sins no more so as to judge them for it , neither shall h● people sin any more , Isa. 33. 24. Rev. 21. ●

And so 5ly . The Saints must come to judgment , that so God and Ch●●● may be admired in the pardoning Grace of the new Covenant ; at that day they shall admire and glorifie his mercy more then ever they did or could before , they shall then see how justly they might be condemned and sent away with Hypocrites and Unbelievers , and shall admire the grace of their Salvation , beyond what they were of capacity to do in this mortall Estate , Acts 3. 19. 2. Tim. 1. 18. 2 Thes. 1. 10. Jude verse 21.

6. And finally , it must be so that the justice of God may appear the more righteous and convincing to his ( and his Churches ) enemies , when they shall fee and know , that his people that have owned him here , must come to judgment , and be scarcely saved , through the appearing difficulties ; how justly must they be condemned , 1 Pet. 4. 17 , 18. which is truly applicable hear , relating to the afflictions of the Church , and so it will be then ; Judgment must first begin at Gods house , he will judge and acquit them first , Where then shall the ungodly and sinner appear ? what judgment must they expect ? how will it silence them , and cause them to justifie God for ever in the righteousness of his judgment toward them ? Let the Lords people believe this truth , and so live in this world as those that do expect to give an account of themselves , and of all their works to God .

2. The wicked must then come to judgment , all men great and small , must then appear to give an account of all their wickedness , their unbelief , disobedience , persecution , hard speeches , and hard actions , spoken and done against the Lord and his people , for all their abominations and filthiness . O! woe will it be at that day to all the wicked of the earth ; who will now forget God and will have none of him ; that bid God depart from them , they will none of the knowledge of his ways ; the Lord will bid them depart at that day into everlasting fire . O consider this ye that forget God , least he come and tear you in pieces , and there be none to deliver , Psal. 50. 22.

2. Who shall be the judge ? and that is Jesus Christ , he shall be the great judge of the World and of the Saints too , see both , Mat. 25. 31. Acts 17. 31. He hath appointed a day in which he will judge the world in righteousness , by that man whom he hath ordained , &c. Rom. 2. 26. and 2 Cor. 5. 10. We must all appear before the judgment Seat of Christ , &c. And the Father will judge in and by the Son ; so that it will be the judgment both of the Father and the Son ; God will judge the world in righteousness by that man . &c.

Quest. Why will God judge the world by Jesus Christ , and not do it himself immediately ?

Answ. 1. Because he hath done all his works by him from the beginning , he at first made the world by him , Heb. 1. 2. by him he Redeemed the world again out of that estate into which it fell by Transgression , which shall be accomplished in his times , Eph. 4. 30. Rom. 8. 23. Rev. 21. 5. by him he governs the world now , even in its fallen estate , Eph. 1. 21 , 22. and by him Believers shall be saved , Acts 4. 12. By him the dead must be raised , J●h. 5. 28. And by him must the World be Judged , God the Father never did nor never will do any thing without him , but by him , he hath and will accomplish all his work , especially the Restauration work .

2. Christ must be judge of the World , because he is most sutable and fit to judge the World ; because he is the son of man , Joh. 5. 27. He hath given him authority also to execute judgment because he is the Son of man . God considered out of Christ , is dreadful , would destroy men , none can see him and live , till after the judgment be past , so that he alone is fit to judge , because he is the Son of man , and able to Judge , because he is the Son of God .

3. Christ must be the judge of the world , because he dyed for the World ; He gave himself a ransome for all men , he ●●●●ed death for every man ▪ therefore must he judge the world for their sin against him , in neglecting and refusing the salvation by him wrought forth and tendered to the world , and to justifie his people that have believed his love , and owned him in the world , so that he died for the world , must be judge of the world , that all mens mouths may be stopped in the Judgment , and that his people may admire him in his wonderful grace .

4. Christ must be judge of the World , because therein God the Father had a design to honour him , and to make him glorious before the world , Joh. 5. 22. 23. The Father judgeth no man , but hath committed ●● judgment unto the Son , that all men should honour the Son , even as they honour the Father , &c. That in all things he might have the preheminence , Col. 5. 18. That as he humbled himself to the death for the sin of sinners ▪ and became the contempt and scorn of men ( and is so in his members still ) so he might be exalted over them all , and be visibly manifested to be Lord and Judge of all men . Phil. 2. 7 , to 11. Isa. 53. 12. Rev. 19. 16. all which makes much for the people of God he that dyed for them shall be their judg● who will surely judge so , as to save all the meek of the earth , but terrible will it be for the wicked , the Lamb slain is become the● judge , Ps. 76. 8. 9. Rev 6. 15. 16 , 17. That he whom the nations abhorred , and man despised is a servant of Rulers ; should become their judge , will be their astonishment ; for 〈◊〉 the Lamb slain be become the judge , yet he will be very terrible to his enemies .

As for the day and time , it shall be at and after his next appearing in glory ; as for the manner it will be very terrible , honourable , and glorious , a Fryday to the wicked ; as for its continuance , the time of the judgment must be suitable to the greatness and honour of the work ; probably it must take up length of time , that all things may judiciously be done , so as to stop all mouthes , so that the day of judgment may be long , and the execution thereof must be for ever .

CHAP. XXXI . Of the Coming , Kingdom , and Reign of Christ on Earth .

THat Christ shall come again from Heaven 1. That he shall come . the second time in Glory , is a great truth of the Gospel believed of all the Saints , and is indeed the crowning part of the Gospel , in which I shall endeavour to shew these four things ; 1. That he shall come again from Heaven . 2. The time when he shall come . 3. The manner how he shall come . 4. His end in coming , or the work he shall do when he cometh .

1. That he shall come again the second time , is a truth so abundantly held forth in Scripture , that he that runs may read . Testimonies for proof hereof ; 1. The Prophets witness to this truth , this Moses in substance speaketh of , that is , of the work that shall be done at that day , Deut. 32. 36. 43. and Dan. 7. 9. 13. speaks the very language of the new Testament , concerning the coming of Christ , I saw in the night visions , and behold , one like the Son of man coming in the clowds of Heaven ; so Jude saith , ver. 14 , 15. That Enoch the seventh from Adam prophesied , saying , behold he cometh with ten thousands of his Saints , &c.

The second testimony is Christ himself , who is truth it self , from his own mouth , Mat. 24. 30. Then shall appear the Sign of the Son of man in Heaven , and they shall see the Son of man coming in the clowds of Heaven , with Power and great Glory , Chap. 16. 27. and 25. 31. Rev. 22. 20.

3. The testimony of Angels , whom God hath frequently made use of , to declare his will to men , Act. 1. 10 , 11.

4. The fourth testimony is of the Apostles of our Lord and Saviour Jesus Christ , after his Ascention , 1 Thes. 4. 16. For the Lord himself shall descend from Heaven with a shout , with the voice of the A●ch-Angel , and with the trump of God , &c. Heb. 9. 28. To them that look for him , shall he appear the second time , without sin to Salvation . This Doctrine was preached and believed in the first foundation work , 1 Thes. 1. 9 , 10. In their first conversion this was their Faith ; they turned to God from Idols , to serve the living and true God , and to wait for his Son from Heaven ; this was the Faith of the Saints exprest in Scripture , to be looking for the blessed hope , Tit. 2. 13. Rev. 22. 20. And this hath been the Faith of the Saints ever since , and is and shall be till he come , however persons who pretend to Christianity , deride and scorn this glorious truth ; and those who believe and wait for this blessed hope , calling the promises of his coming litteral promises , and that they who look for it shall never see it ; and so fulfill the Scriptures , who foretold of such persons to ●e in the latter daies , 2 Pet. 3. 3 , 4. Well it would be for such persons , if the Lord never come to call them to an account for their infidelity and disobedience to him ; but the Lord Jesus shall be revealed from Heaven in flaming fire , taking vengeance on them that know not God , and obey not the Go●pel of our Lord Jesus Christ , &c. 2 Thes. 1. 7 , 8 , 9 , 10.

2. The time when he shall come ; and 2. When he shall come . in this I shall note two things ; 1. That the time is ( as to man ) uncertain , though the thing be certain , yet the time is uncertain ; and I think it 's great weakness , i● not presumption , in any , to pretend to fix the time ▪ though I do not question , but that probably , God may have discovered the time in the Scripture ; but if so , it 's not so discovered , as that any man is likely to understand it ; for the Scripture lets us to know , that there are some things recorded , that are sealed till the time of the end , Dan. 12. 9. But that the time of the Lords coming is uncertain , as to man ; I shall state on these following grounds .

1. The Prophets did not know it , though 1 Vncertain to the Prophets . they spake of the restauration work , that is to be accomplished at that day , Acts 3. 19 , 20 , 21. All the Holy Prophets did speak of the things to be done , when God does send Jesus Christ from Heaven ; but as to the time they could say no more , but that it should come to pass in the last daies , in the latter end of the World , Isa. 2. 2. M●c . 4. 1. Jer. 23. Having prophesied in the former part of the Chapter of the glorious restauration of the Church , which shall be accomplished at that day , with the destruction of the Churches enemies ; saith , ver. 20. In the latter daies ye shall consider it perfectly .

2. The Apostles did not know the time , 2. To the Apostles . though they believed , and taught the truth of the Doctrine , yet the time was hid from them , any otherwise than signs , and probable conjectures , as Paul , 2 Thes. 2. 3. That day shall n●t come , except there be a departing from the Faith first , 1 Joh. 2. 18. Little children , it is the last time , and as ye have heard that Antichrist shall come , even now are there many Antichrists , whereby we know it is the last time . By which it appears the Apostle knew the time no more than we , but by probable conjecture , and very probably thought it to be nearer than it was .

3. Angels knew it not , nor probably do 3. To Angels . not know it , Matt. 24. 36. But of that day and hour knoweth no man , no , not the Angels of Heaven , but my Father only .

4. The Son himself did not know it , 4. To the Son . Mar. 13. 32. But of that day and hour knoweth no man , no , not the Angels that are in Heaven , neither the Son , but the Father only . And this secret in the Fathers counsel only , Christ confirms after his resurrection ; Acts 1. 7. It is not for you to know the times and seasons which the Father hath put in his own power ; yet vain man would be wise above what is meet , forgetting that things revealed belong to us , and things secret belong to God : and indeed it 's contrary to the Scripture , for any man to know certainly before hand , the hour , day , or year of our Lord 's coming , then such Scriptures as these could not be true , as Matt. 24. 44. In such an hour as ye think not , the S●n of Man cometh ; and 25. 13. Watch ye , for ye know neither the day nor hour wherein the Son of man cometh , Luke 12. 40. and 18. 8. So that the time is uncertain , that his people may be alwaies , in all generations ready prepared , and waiting for it . But let us take heed of fixing on times , in which all have , and probably must miscarry . it is the way to destroy the Faith of the weak , in the thing it self ; and men lose themselves when they time things , kept secret in God ; though good men hath failed herein , yet doubtless it hath risen in part from pride , supposing they knew more than they did ; but when it 's apparent they miss , there is cause to be humbled for presuming above what they understood ; yet ,

2. Though the time be uncertain , ( and good reason it should be so ) yet we have grounds to believe and hope , that it is not far away , but may be ( for all that we know ) at the doors ; for if Christ's first coming was in the end of the World , Heb 9. 26. And if it was then but a little while before he that shall come , will come , and will not tarry , Ch. 10. 37. And our Lord Christ promiseth to come quickly , Rev. 22. three times in this Chapter , ver. 7 , 12 , 20. We have grounds to expect the time to be near , even at the doors .

3. The manner how he shall come , and 3. The manner of his Coming . that will be wonderful , glorious , and terrible ; his first coming was meek and lowly , he humbled himself , and was contemptible , trampled under feet of men , content to be abased , and vilified by sinners , and bare all meekly , as a Lamb dumb before the shearers , so opened he not his mouth ; and the reason of it was , because he then came to save sinners , to give his life a ransome for sinners ; he then came not to condemn the World , but to save the World ; but now he will come to judge the World ; and therefore he must come as the great Judge of the World , in Power and great Glory , to the dread , amazement and astonishment of the World ; therefore he is described to come in flaming fire , to come with the gr●at sound of a trumpet , the trump of God , and voice of the Arch-Angel , with glorious attendants , Luke 9. 26. He shall come in his own Glory , and in his Fathers Glory , and of the Holy Angels ; he shall come in all the Glory of Heaven . O wonderful glorious Judge and King , Thousand thousands shall attend upon him , and ten thousand times ten thousand shall minister to him , Dan. 7. 10. Hence it 's called the great and terrible day of the Lo●d , Joel 2. 31. Who then may abide the day of his coming , who shall stand when he appeareth ? That is , it will make the Captains , and Great Men of the Earth , and all men out of Christ , to wail and cry , and to wish the rocks to fall upon them , and cover them from the presence of the Lamb. Why , what is the matter , that the whole World should dread a Lamb ? the World hath abused him , and wickedly wronged his Lamb-like Grace and Meekness , and now his wrath is stirred , and he is become the Lyon of the Tribe of Judah , and he will make all his enemies to tremble and quake before him : this will be the manner of his coming , Mat. 24. 30.

4. The end of his coming , or the work 4. The end of his Coming . he shall do when he cometh ; and that is not only to raise the dead , and judge the World , as hath been before minded .

But that which I shall especially mind in To set up his Kingdom , and Reign . this place is , that he shall come to take to himself his great Power , and to Reign , Rev. 11. 17. That Christ shall , at and after his second and glorious appearing , have a Kingdom , and reign on Earth , is the great thing that I shall from Scripture-light evince and prove in this place ; it being a truth that none is more clearly stated in the Scripture , yet by many much opposed and contradicted .

I shall in this that followeth , endeavour , 1. To prove the truth from plain Scripture evidence . 2. By Scripture reasons ; And , 3. Endeavour to answer such objections as are made against it , and such questions as may be made about it , for the more full clearing thereof .

1. To prove this great truth from plain Scripture evidence , Ps. 72. Which according to the letter relates to Solomon as the type , but to Jesus Christ as the substance , as is ( I think ) by all understood , and in truth must be so understood . This Psalm discovers the Glory of Solomon's Kingdom in the type , and of Christ's Kingdom especially as the antitype , ver. 7 , 8. In his daies shall the righteous flourish , and abundance of Peace , so long as the Moon endureth ; he shall Proved , 1. From Scripture . have dominion from Sea to Sea , and from the River to the ends of the Earth , &c. Which must unavoidably be understood of the Kingdom of Christ , the Son of David , the true Solomon , and King of Peace ; for Solomon's Kingdom in the type did not continue so long as the Moon endured , but was ended long since ; and ver. 17. His Name shall endure for ever , his Name shall be continued as long as the Sun , and men shall be blessed in him , all Nations shall call him blessed ; which most properly relates to Christ , Jer. 23. 5 , 6. Behold the daies come , saith the Lord , that I will raise to David a Righteous Branch , and a King shall Reign , and prosper , and shall execute Justice and Judgment in the Earth , &c. which is so full and plain in the very terms , as cannot be avoided , nor evaded , without open abuse to the Text ; he must Reign , and he must execute Justice and Judgment in the Earth , &c. To this agreeth , Ps. 96. throughout , ver. 13. as the sum of all , Before the Lord , for he cometh , for he cometh to Judge the Earth ; he shall Judge the World in R●ghteousness , and the people with his truth ; see the same . Ps. 98. 9. and 82. 8. After divers exhortations to worldly Governours , to do Justice to the poor and fatherless , to the afflicted and needy , &c. and reprehensions for their wilful miscarriage in this matter , and hopeless expectation of any redress therein , concludes the whole , ( as the comfort of the afflicted ) with this petition ( and assurance of Faith , ) Arise O God , judge thou the earth ; for thou shalt inherit all Nations ; implying that there will ●e but little ( or no ) righteousness in the earth till that day ; and then shall he possess the Nations , and judge them with equity and truth .

2. In his daies Judah shall be saved , and Israel shall dwell safely , &c. that is , free from afflictions , and wrongs , from enemies , as they had been formerly liable to , which cannot be rationally understood otherwise than the peaceable Kingdom of Christ on earth ; sutable to Ezek. 37. 24. to the end ; and Jer. 30. 8 , 9. Which Scriptures cannot be allogorised , unless men resolve to turn all Scripture into allegories , and so turn out all the truth of Scripture , ( as some have done ) according to their own fancies ; but God hath put a stop in the way of allegorising these Scriptures , and turning out this so great a truth ; as that Acts 3. 20 , 21. The Heavens must receive our Lord till the times of the restitution of all things which God both spoken by the mouth of all his holy P●ophets since the world began . What is this restitution spoken of by the Prophets , but the restoring and glory of the Church ; and this must be when God does send Christ again from Heaven in Glory : the first coming of Christ was a preparative to this work , as that without it the restau●ation could not not be accomplished , and as what the Prophets foretold of his humiliation , was even so fulfilled , ver. 18. Why should we be incredulous , that what they have spoken concerning his Kingdom and Glory in the restauration work , should not be even so fulfilled likewise ? And what reason there is for us to turn plain Scriptures into Allegories , relating to the Reign of Christ on Earth , any more then for the Jews to Allegories the Scriptures that spake of his humiliation , and so lost the truth thereof , I do not yet understand . B●t to proceed to further proof of the truth , Dan. 2. 44. The God of Heaven will set up a Kingd●m ( which is this fifth Kingdom of the store ) cut out of the Mountains without hands , which shall never be destroyed ; and chap. 7. 27. And the Kingdom and Dominion under the whole Heaven , shall be given unto the people of the Saints of the most high , whose Kingdom is an everlasting Kingdom , and all Dominions shall serve and obey him ; here is the Reign of Christ and Saints on Earth , so plainly and expresly stated , as is impossible with good conscience to gainsay , it is the Kingdom under the whole Heavens ( not above the Heavens ) in the greatness and power thereof , given to the Saints , when taken by Christ , and all Dominions shall serve and obey him , that is , Christ as the great Lord and King of the World .

To this agreeth the new Testament Testimonies , relating to this truth , and fully holding harmony therewith , Luke 1. 32 , 33. And he shall be great , and he shall be called the Son of the highest , and the Lord shall give unto him the Throne of his Father David , and he shall reign over the house of Jacob for ever , and of his Kingdom there shall be no end . This fully answers the old Testament Prophesies in this matter . 2 Tim. 4. 1 , The Apostle in express terms , states the Kingdom of Christ to be at and after his appearing ; He will judge the quick and dead at his appearing , and his Kingdom , which must be the Kingdom spoken of by the Prophets , Rev. 11. 17. The Song of the Saints was and will be , for that thou hast taken to thy self thy great power and hast raigned , and the nations were angry , &c , and no wonder , for many of his people are angry at those who believe the truth thereof ; we may not understand it to be his providential reign over the World , as it is constantly exercised , nor his spiritual Reign in and over his Church , which he hath always exercised , but some more higher , and glorious visible Kingdom and reign on Earth , after the sound of the seventh Angel ; and the seventh Angel sounded , and there were great voices in Heaven saying , the Kingdom of this world are become the Kingdom of our Lord , and of his Christ , and he shall reign for ever and ever . What can be more plain in the very terms of the Prophets , they were his before , but now in another manner then before ; chap. 19. 1 , to 8. it is the great Song of the Saints , That the Lord God Omnipotent Reigneth , What did he not Reign before ? Yes surely , but now in another manner , more visibly glorious , ruling the world and saving his people , with the everlasting Salvation spoken of , Isa. 45. 17. and to this agreeth , Rev. 20. 4. Where the Saints are said to Live and Reign with Christ a thousand years , and chap. 5 9. 10. it is the Song of the Saints , That Christ the Lamb of God hath redeemed them from the Earth , by his blood , and made them unto God , Kings and Priests , and they shall reign on Earth ; and to this time and state do that Phil. 2. 9. 10 , 11. agree thus , amongst the multitude of Scripture testimonies to this great truth , have I mentioned some plain , full , and undeniable testimonies for confirmation , that he that runs may read .

2. I shall further confirm this truth from Reason● thereof . clear Scripture reasons and arguments , infallibly drawn from thence .

1. It is the great promise of the new Covenant , Reason . ( and therefore it must be ) contained in Gen. 22. 18. And in thy Seed shall all the Earth be blessed , compared with Rom. 4. 13 , For the promise that he ( i. e. Abraham ) should be the Heire of the World , was not to Abraham o● to his seed through the law , but through the righteousness of Faith , where Abrahams heirship to the World , and the Heirship of all hir spiritual seed , i. e. Believers is stated to be , not by the Law , but by the Covenant of Grace in Christ Jesus , who was the Seed to whom the promise was made , Gal. 3. 16. and is to be obtained by the righteousness of Faith , and the Heirship is exprest to be ; Heirs of the World , both of Christ and Abraham , and all the true seed , Rom. 4. 16. and by this Scripture ( that is to say ) that Abraham and his seed are the heirs of the world ; may we understand all other Scriptures that speak of the Saints heirship , yet not of this world in its old estate , but in the world to come , The new Heaven and new Earth , wherein dwelleth righ●eousness ; see this more full in cap. 9.

2. The Restauration work and Kingdom Reason . 2 of Christ on Earth , was the great design of God to be accomplished , and made manifest ever since the Fall of Man , ( and therefore it must be ) as you may see at large in chap. 9. unto which I refer the Reader for Confirmation of this Argument ; and indeed Gods Covenant and design in this matter is the foundation of this building ; hence it is that he hath so abundantly filled his word with the Prophesies and promises thereof throughout , both the old and new Testament , as hath been before proved .

3. This hath been the Faith of the Saints Reason . 3 of old ( and should be ours ) built upon the word of the Lord , ( and therefore it must be so , or else they must lose their faith and expectation ) to enjoy a Heavenly Kingdom and Country with Christ their King , Heb. 11. 13 , to 16. ( speaking of the Fathers of old ) that they all died in Faith , not having received the promise , i. e. of actual possession ) but having seen them afar off , and were perswaded of them , and imbraced them , and confessed that they were strangers and P●lgrims in the earth . What promises was it which they saw and were perswaded of ? Surely it must be the promises of this glory , which made them to be as Strangers and Pilgrims in this world , and thereby plainly declared , that they sought a Country ; that is , the Country , Kingdom , Blessedness , and Glory promised , Psal. 37. 11. The meek shall inherit the Earth , and delight themselves in the abundance of peace , verse 29. The Righteous shall inherit the Land , and dwell therein for ever ; and this Christ applyeth to the New Covenant , Mat. 5. 5. Blessed are the meek , for they shall inherit the Earth , Rev. 5. 10. And hast made us unto God Kings and Priests , and we shall Reign ●n Earth .

O! why should the people of God now be so unbelieving as to t●is truth , and the Saints of old , so full of Faith therein .

4. It must be so , because the Earth and Reason . 4 World was at first made for man ; God made the World and all things therein , and then made man to possess it , and gave him rule and Dominion over it , Gen. 1. 28. though he quickly lost it by his sin , and immediately the second man , the Lord from Heaven , was promised , by which it was upheld , and man to have the use thereof in the faln state , and in much misery , and in subordination to the Lord Jesus , in order to the Rest●uration promised , that God might not lose his design in his work here below , but might rai●e it up to a better and more glorious end , Psal. 8. 4 , 5 , 6. The Prophet in way of admiration saith , What is man that thou art mindful of him , and the Son of man that thou visiten him , for thou ha● made him a little ( or a little while ) lower then the Angels , thou hast crowned him with glory and honour , thou madest him to h●ve Dominion over the works of thine hands , th●u ha●t put all things under his feet , &c. in which the Prop●et relates , 1. To Adam before his Fall , who was a Figure of him that was to come . And 2 Especially to Jesus Christ the second man , and Lord from Heaven , w●o comes in to take the headship and Dominion , especially of the restored world , and all his people with him , as is explained by the Apostle , Heb. 2. 6 , 7 , 8. by which its evident , that as God made the world for man , and he by his sin lost it , so it shall be restored to ( I will not say its first and Primitive Purity ) a better estate for man , then at the first , as the Lord thereof exceeds the first man , Who was of the Earth , Earthly , so must it be restored suitable to such a Lord , and the Inhabiters thereof with him , it must be a Holy , Heavenly Country , Wherein dwelleth Righteousness , be sure God did not make the World to destroy it , but he will restore it , to be an habitation for men , according to the end of its first Creation .

5. Both Christ and the Saints have had Reason . 5 their suffering part here below in this world , and therefore must have their glory here below , in the place of their reproach and suffering of their Faith and Service , shall their honour be ; they have suffered on Earth , and they shall Reign on Earth , thus of Christ , Isa 53 12. Therefore will I divide him a portion with the great , and he shall divide the spoile with the strong , because he powred out his soul to the death , &c. Because he suffered here , he must have a portion , divided with the great , and divide the spoile with the strong ; What in Heaven ? No , the great and strong are not like to come there , but it must be here below , according to the many promises before mentioned , when all things shall be manifestly put under his feet , and the Saints his followers in the Regeneration shall have their glory with him , Matt. 19. 28. which answers Isaiah . 1. 26 , 27. Romans 8. 17.

6. It must be so for the glory of God , for Reason . 6 he made all things at first very good for his own glory , but it stood not in that estate , but soon fell by sin , and must with man have been dissolved , had not Christ been promised , by whom it was , and is supported in order to a greater glory , if the World had been dissolved ; God had losed the glory of so great a work in breaking it to pieces as soon as it was made ; and if there were no more glory to God to be expected from his Creation of the wonderful Fabrick of the Heavens and the Earth , with the things therein , then hath been in the faln state , wherein he hath been so much dishonoured and abused , it had been but little differing from its being dissolved immediately upon the Fall .

But we are to understand that the design of God was ( not to let such a Creation and glorious building to fall to nothing , or die away by degrees through age and corruption ) for his own creating power and glory , to restore it to a more glorious ●ate then at first , he will not let go the glory of such a Creation , at so low a rate as is imagined ; No , no , but he will yet once more make the place of his feet glorious , Isa. 60 13. What that is , see Isa. 66. 1. chap. 44. 23. Sing O Heavens for the Lord hath done it , shout O ye lower parts of the Earth , break forth into singing ye Mountains , O Forrest and every Tree th●rein , for the Lord hath redeemed Jacob , and glorified himself in Is●ael . What is the matter ? Why it is for the accomplishment of the Restauration Work ; When God did send Jesus Christ from Heaven , Prophecyed of by the Prophets , it is for the New Heavens and new Earth wherein dwelleth righteousness ; it is for that God hath made the place 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 , bei●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 f●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 mu●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 Gospel ; as c. 1. 10 , 11 , 12. and after the Text mentioned , ver. 6 , 7 , 8. so that ver. 5. is a relative to that , both before and after , it being usual in Scripture to intermix things that wisdom may be exercised to find out the Relatives to which each matter do●h relate , instance , 1 Cor. 6. 12 , 13. which m●st be understood with c. 8. and 1 Tim. 5. 23. inserted without any re●ative as we find , but a sentence intermixed , relating to Timothies health .

2. Ob. Peter in his 2d . Ep. 3. Chap. speaks Object . of a Dissolution of the Heavens and E●●th by Fire , and not a Restauration , therefore it seems unlikely to be restored &c

Ans. We must understand the Di●sol●tion , to intend the corrupted estate thereof , Answ. and so a refining and purifying , or renewing out of its old estate , and must be understood with other Scriptures , as Heb. 1. 11 , 12. taken out of Psal. 102. 26. and applyed to the Restauration work of Christ , they shall perish , but thou remainest , and they all shall wax old as a garment , as a vesture shalt thou f●ld them up , and they shall be changed , &c. which explains what Peter intends by dissolving , or burning , or changing and making new , and this Peter himself explains to be his meaning in the same chap. v. 13. Nevertheless we , according to his promise , look for a new Heaven and a new Earth , &c. That is , though I speak of bur●ing with fire ; yet I intend not a dissolution , but a changing & restoring , A new Heaven and new Earth , according to his promise .

3. Object . That Christ doth already Reign , and is in his Kingdom , his Church , and in some sence his people do Reigne Object . with him , 2 Pet. 1. 11. So an enterance shall he ministred to you abundantly , into the everlasting Kingdom of our Lord and Saviour Jesus Christ ; And Col. 1. 13. We are said to be delivered out of the Kingdom ( or power ) of darkness , into the Kingdom of his dear Son .

Answ. We have an entrance by Faith , into the Kingdom of Christ now , and are become his subjects ( i. e. true believers ) but Answ. that does not argue that neither Christ nor Saints shall have no Kingdom hereafter , it s a truth believed of all Christians , that Christ hath his Kingdom of Grace here , in and over his Church and that Christ and Saints shall have the Kingdom of glory hereafter , and it is the same in substance that I plead for , Christs Kingdom in and over his Church now in this world , may not , should not , work such thoughts in any , that he shal have no Kingdom in the world to come .

4. Object . The Fifth Kingdom is already that Kingdom mentioned , Dan. 2. 44. that in the dayes of these Kings the God of Heaven will set up a Kingdom , &c. That is , in the days of the fourth Monarch , the divided Kingdom , in their days shall the God of Heaven set up a Kingdom , which had its enterance at the first publishing of the Gospel , after the Resurrection of our Lord Jesus . So that if you will have another Kingdom state for Christ and Saints , you must find out a sitxh Kingdom , for the fifth is already in being , & where place will be found for the sixth is uncertain .

Ans. There is no need to find a sixth , that which is to come will be but the perfecting of that which is already begun , it s the same in substance with the former Objection , and the answer in s●bstane must be same ; it is a Kingdom begun now in the day of grace , and shall be perfeted in the day of glory ; there is the beginning work of the stone before it becomes a M●untain to fill the whole Earth , and break and consume all other Kingdoms ; so that it is the fifth Kingdom that is begun , and is in the world , though not of the world , and shall be perfected and become glorious , and stand for ever , at the appearing and Kingdom Object . of our Lord Jesus .

5. Object . Christ speaks as if all should be done at his appearing on a sudden , the Resurrection and Judgment , and the Execution thereof , M●t. 25. 31. to 41. Joh. 5. 28 , 29. and the Apostle , 1 Cor. 15. 51 , 52. We shall all be changed in a moment , in the twinkling of an eye , &c. which seems to import that there shall be no such work as you speak of at that day . Answ.

Ans. It s the Lords usual way in Scripture to speak much in few words , as Isa. 9. 6. There is Christ presented a Child , in his birth and humiliation , then the Government is upon his shoulders , and of the increase thereof there shall be no end , in one breath ( as it were ) is the birth and Kingdom of Christ stated , as if it were to be accomplished all at once , whereas in that Scripture is described that which from the beginning to the perfection of his Kingdom may be near upon 2000 years , and so for ever , and so things mentioned in those Scriptures , may and must be done , at , and after the appearing of Christ in their time and order , but not in so little time as is by some imagined , 1 Cor. 15. 23 , 24. as to the Resurrection ( which is the case in hand ) Christ the first fruits , afterward they that are his at his com●ng , then ( or afterward ) cometh the end ; afterward more properly , for it is the same in the Greek , as is before Translated , afterward , which includes the whole time from Christs Resurrection , till the finishing work at the giving up of the Kingdom to the Father , and why the second afterward may not be as long as the first I know not .

And the hour of the Resurrection spoken of , Joh. 5. 28. may be understood by ver. 25. which hour ( doubtless ) includes the whole time of Gospel Conversion , till Christs second coming ( a large hour ) and why the hour , ver. 28. should be limited more then the other , I know not , especially the Scripture presenting us with the order of the Resurrection as it doth , i. e. First and Second , Christ the first fruits , afterward they that are his at his coming , afterward cometh the end . When all shall be raised , and Death conquered , and the Redemption perfected , and doubtless the change shall be in a moment , as is exprest . But this proves not that all the work of this last and great day must be done in a moment , because the Saints shall be changed in a moment , and I do believe that they are very much mistaken , that will allow our Lord but a moment of time to accomplish all his great work , at his second and glorious appearing and Kingdom .

The 6. Ob. The Scripture saith , that Christ must sit at the right Hand of God , till all his enemies be made his footstool ; which seems to import that there will be no such work for Christ to do , when he comes from heaven , i. e. to subdue his enemies , and to set up his Kingdom .

Ans. The Scripture fully presents us with this , that he is at the right hand of God the Father , till the Kingdom is given up , which will be during his Mediatory Office and Work , which will not be ended till long after his coming from Heaven to Reign on Earth , not till all his enemies be made his footstool , for he is now at the right hand of God , and so shall be when he cometh in the Clouds of Heaven , Mat. 26. 64. Mar. 14. 62. and afterwards , so shall continue during his Reign , For he must Reign till he hath put all his enemies under his feet , 1 Cor. 15. 25. And is at his Fathers right hand of power in doing thereof , Psal. 110. 5 , 6.

7. Object It seems to be too low for Obj. Christ to come from Heaven from his Fathe●s Glory , to Reign on Earth , it seems too much to derogate from his glory , to leave his present state for such a Kingdom , and it may seem to derogate from the glory of the Saints , to come from Heaven to Reign on Earth .

Ans. 1. As for Christ I say , 1. That it is Ans. generally and truly believed , that he shall come from Heaven to judge the World , without any supposition of diminishing of his glory , and why any should suppose it to be below his Glory to Reign on Earth , any more then to come from Heaven to Judge the World , I know not , when his Judging work will be one part of his Kingdom .

2. If Christ did not think it below him to come in his humiliation , and to suffer for h●s Church on Earth , Phil. 2. 6 , 7 , 8. Eph. 5. 25. why should we think it so much to de●ogate from his Glory , to come from Heaven to Reign with his Church in his Kingdom on Earth , especially when the Earth shall be made a glorious habitation .

3. It will be so far from derogating from his glory , that it is indeed the top of the glory designed , as the fruit of his Sufferings and Mediatory Office , it is true as to personal glory , it cannot be augmented or diminished of what it is , but as to the great New Covenant Design in the Restauration , as Head of the Church , and over all ( visibly made manifest ) so it will be the wonderful increase of his Government and Glory , which is the glory to be looked for by the Saints , Tit. 2. 13.

And as for the Deceased Saints to lose their glory in coming from Heaven to Reign on Earth , I answer , 1. That the Deceased Saints , though in a better place , and in a better condition then when in the body , yet are not in their perfect glory , though free from sin and affliction , for the spirit was fitted to and for he body , and is not in a capacity for the glory of the restored state without the body ; if it were , no need then of the Resurrection , and the Apostle saith in vain , that we are of all men most miserable , if the dead rise not ; by which our hope of a better life would be frustrate ; and the Scripture saith , That the Souls of those beheaded or slain for the testimony of Jesus , cry for vengeance against those that slew them , Rev. 6. 9 , 10. which argueth they are not in such a perfection of glory as is supposed .

2. The Scripture saith that they shall come from Heaven , without any supposition of diminishing to their glory , but rather as a part of their glory , 1 Thes. 4. 14. Those that sleep in Jesus will God bring with him .

3. It will be the Saints Glory to Reign with their Lord , and those who believe it , look not on it as such an unglorious Estate , but triumph in it , as their great glory , That they shall Reign on Earth , Rev. 5. 10.

4. It will no whit derogate from their glory , when they shall have the glory of Heaven on Earth , the glorious presence of Christ , and of Saints and Angels , Heaven upon the Earth shall be enjoyed , Rev. 21. 1 , 2 , 3 , 4 , 5.

8. Ob. The Scripture saith that the Saints Obj. shall be caught up to meet the Lord in the Air , and so shall ever be with the Lord , 1 Thes. 4. 17. Which seems to imply , that there shall not be such an Earthly Reign as you speak of , but rather a going away to Heaven with the Lord .

Ans. So doubtless they may and must be Ans. caught up to fulfill the Scripture , which saith , the Lord our God will come , and all the Saints with him , Zech. 14. 15. So that they must be taken up to meet him , that they may come with him , and that it is not only their Spirits , but their bodies , raised and united to their spirits that must come with him is evident , 1 Thes. 4. 14. Those that sleep in Jesus will God bring with him ; it is the body that sleeps and not the spirit , so properly , though it intends the whole man , body and spirit united , will God bring with him , so that our meeting the Lord in the air is so far from weakning this truth , that it adds to it , for we must meet him to come with him .

2. The Scripture tells us plainly of Christs coming down upon the Earth with his Saints , Joel 3. 11. Zec. 14. 4 , 5. where is not only the truth asserted , but the place named . And thus much in answer to the Objections .

4. I shall answer some Questions that 4. The questions about it . may arise about the whole matter , although we may not expect to answer all questions and doubts about it , by reason of ignorance ; for we know but in part , and in a very little part too , comparatively to the heighth and depth of mystery , that is in this new Covenant Restauration , it behoves us to believe the truth of the matter , though there be many things in it and concerning it , that we cannot know till we come to know as we are known , till that which is perfect is come , yet something brokenly I may offer in the matter .

1. Quest. When the beginning of this Quest. Kingdom of Christ shall be ?

Ans. 1. As hath been before shewed , it is Ans. begun already in the way of grace , as a preparative in order to glory .

2. He will come in his Kingdom when he cometh from Heaven , 2 Tim. 4. 1. he will come in his Kingdom with power and great glory , and all his work at and after his appearing shall be the Kingdom work , conquering ruling and judging work .

2. Quest. It s said Rev. 20. 4. That the Quest. 2 Saints Lived and Reigned with Christ a thousand years , when may we suppose may be the time of the beginning , and so of the Period , of the 1000 years ? and how may we reconcile that with those Scriptures that saith that he shall Reign for ever ? Dan. 7. 14. Luke 1. 33.

Ans. That Rev. 20. 4. seems to import Ans. some particular time of enterance to , and period of some particular distinct exercise of his regal power , in some distinct manner from what it was before , or shall be after the period thereof , yet all but one Kingdom , though variously and distinctly exercised from its enterance or beginning ; and probably it doth point out 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 capacitat●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 , Fi●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 the execution thereof , Judgment shall be executed upon the world , at and from his first appearing , till the Nations be broken , and all subjected to him , Isa. 9. 3 , 4 , 5. Zep. 3. 8. Rev. 19. 11. to 21. And he shall judge in righteousness during the thousand years Reign , and after it perfect the work ; So that his Kingdom and Judgment shall be together , Judgment being one great part of his Kingly work , 2 Tim. 4. 1 Who shall judge the quick and dead at his appearing , and his Kingdom .

7. Quest. At what time may we suppose Quest. 7 the Saints shall be raised ? at his first appearing in the Clouds of Heaven ? or at the enterance of the thousand years ? or after the thousand years are finished ?

Ans. Very probably at the enterance of Ans. the 1000. years , and that for these reasons .

1. Because it is not likely that they should be raised before the Nations are subdued , and the new Heavens and new Earth prepared .

2. The Scripture saith , that it shall be at the sound of the last Trump , which imports that other Trumps had sounded before , ( else it could not properly be called the last Trump ) and probably it may have relation to the seaven Trumpets mentioned in the Revelation , which are all to be sounded at and after Christs appearing , in carrying on the work of judgment upon the Nations , and when the seventh Angel sounded ( which is the last Trump ) There were great voices in Heaven saying , the Kingdoms of this world are become the Kingdoms of our Lord 〈◊〉 of his Christ , and he shall Reign for ever and ever , Rev. 11. 15. and chap. 20. 4. the Resurrection is stated to be at the enterance of the thousand years , they lived and Reigned with Christ a thousand years . We may groundedly suppose , that after Christs appearing in the work , he may ▪ ascend and descend often , we may not imagine that he should be limited on Earth , and so his coming at the sound of the last Trump , to establish his peaceable Kingdoms to be the first Resurrection , and all his appearances and works is included in his second coming , and probably there may be Death in the time of this Reigne , Isaiah 65. 20. And if so , then there must ●e a Resurrection of some of the just as well as of the unjust , at the end thereof .

8. Quest. May we suppose that this Quest. Estate shall be Ushered in by the Lord in the hands of the Saints , before the coming of Christ from Heaven , or not ?

Ans. I know no ground from Scripture Answ. for such a Conception ( although it hath been the imaginations of many in these latter days ) unless the raising of the witnesses spoken of , Rev. 11. 11 , 12. be before the coming of Christ from Heaven , then some wonderful work must be accomplished in some part of the world , called the tenth part of the City , where they Proph●cyed and were slai● and must be raised ; whether any part of that work will be by the Lord , time will manifest ; or whether it shall be before Christ comes from Heaven , is to me a great question , that I dare not meddle with , nor undertake to determine ; yet I suppose it not a Corporal Slaughter , by a Massacre , as some imagine ; ( to be accomplished three days and an half before our Lord comes from Heaven ) my reason for it is , because I find that Christ will have his Church visible on Earth when he comes , though it will admit of great mixture , and low in faith , and probably under great Afflictions , Mat. 25. 1 , to 13. Luke 18. 7 , 8.

But otherwise , or any further then the raising of the witnesses ( which I very much question whether it will be before Christs appearing ) there is no ground to expect such a work as hath been by some supposed , and what , or when ever it be , it will be far from Conquering the World to Christ , it must be but the tenth part of the City , some Nook or Corner where the witnesses have most eminently Prophecyed , called , the Street of the great City , &c.

9. Quest. How are we to understand Quest. 9 those Prophecyes that speak so plainly and fully of Conquering , and bringing down of the enemies of the Church in the latter days , in a warlike way , as Isa. 9. 4 , 5. and 41. 15 , 16. with many other Scriptures to this purpose ?

Ans. We are to understand it to be performed Ans. at and after the coming of the Lord from Heaven , my grounds for it are as followeth .

1. As the Prophets do foretell of such things , and we are bound to believe the truth thereof , and neither Christ nor his Apostles mentions any thing thereof , in the new Testament , but directs us to look for the coming of Christ , and to a patient suffering and waiting for that day , the Apostle speaks of the Apostasie , but not of deliverance ; hence I conclude , that it must be done at and after his appearing , done it must be , the new Testament allows no place for it , before Christ cometh , therefore it must be done at and after his coming .

2. The Scripture States the time of the Restauration work spoken of by the Prophets , and the conquering and bringing down of the Churches enemies , to be at one and the same time , where one is stated the other is stated likewise , and must be done together ; for the fall of the enemies will be the Churches deliverance , Isa. 3. 3 , 4 , 5. and 25 , 26 , 27. Chapters , and 66. 8 , to 16. With multitudes of other Scriptures that I could mention : and its evident that the Restauration Work shall be at and after Christs coming from Heaven , Acts 3. 21. And therefore the bringing down of enemies shall be then .

3. Because ( probably ) most of the things Prophesied of in the Revelation , from chap. 4. may and must be done at and after Christs coming from Heaven , my reasons for such a supposition are .

1. Because the time of Johns receiving of it , is called the Lords day , Rev. 1. 10. and very probably do relate to that saying of Christ , John 21. 22 , 23. If I will that he tarry till I come , what is that to thee ; Which might be this coming , called the Lords day , so called , because Christ did in Vision discover all things to John , as it shall be done over when he cometh , both in bringing down of his enemies , and saving his people ,

2. Because very probably that the opening of the Seals , Sounding of the Trumpets , and pouring out of the Vials , may be all at and after Christs coming from Heaven , and if so , it must admit of time for the doing thereof , and must be the time of perfecting the Restauration work spoken of by the Prophets , in bringing down of the World , and saving of the Church .

My Reasons so to suppose are ,

1. Because the opening of the first Seal , chapter 6. 1. 2. seems to be the first appearing of Christ from Heaven , I saw and behold a white Horse , and he that sate upon him had a Bow , and a Crown was given unto him , and he went forth Conquering and to Conquer . I cannot apprehend what should be here intended , if not the coming of Christ from Heaven , and entering upon his Conquerring work ; and so fulfilling the Scriptures of the Prophets , for he shall fulfill Scripture exactly in his second coming , as he did in his first , Acts 3. 18 , 21 , and the opening of the other Seals as followeth , to shew the manner how he will conquer .

I know this Riding forth on the White Horse , is understood to intend the Preaching of the Gospel , and Christ Conquering Souls thereby to himself ; but I see no ground at all for this Conception , and that ,

1. Because the highest Conquering Work on this account , was by the Apostles in the first publication thereof , and that is not it which is here intended , for chap. 4. 1. That voice that spake to John said , I will shew thee things that must be hereafter . Therefore it could not intend the first Conquering Work of the Gospel ▪ and not likely it should intend any time since , that work having been sinking ever since , and but weak at the best , compared with the Primitive ●ower .

2. Because I do not find any Scripture to Concord with this , that might help to give us light in such an understanding ; that is , the Preaching of the Gospel is no where held forth in a warlike way , but in a way of meekness to perswade and win souls to the Lord ; I know the Life of a Christian is a spiritual warfare , and that the Apostle saith , The Weapons of our warfare are not Carnal , but Spiritual , and mighty through God , &c. 2 Cor. 10. 4 , 5. But this in no case answers the warlike expressions of the Scripture in hand .

3. To understand this of Christs coming , to Conquer and bring down his enemies , do fully agree with other Scriptures in the very terms thereof , and why then we should turn it in such an Allegory , I know not ; See the same expressions in substance , Rev , 19. 11. — Which I think is understood by all , to intend the second and Glorious coming of Christ , and work which he will do at that day , and Psalm 45. 3 , 4 , 5. to the same purpose , and Psalm 110. 5 , 6. which seems to clear the truth in this Scripture , and gives grounds to judge , that it is one and the same .

4. Because there are other things mentioned in the opening of the other Seals , which ( probably ) must be done at and after Christs appearing , as at the opening of the sixth Seal , chap. 6. 12. to the end , and chapter . 7. the Sealing of the Tribes , which is not yet done , nor probably will be done , till after Christs appearing , and chapter 9. 1 , 2 , 3 , 4. at the sound of the fifth Trumpet , Locust , come forth , and had power as Scorpions ; and was commanded to hurt none of the Sealed ones , but only those men that had not the Seale of God in their Foreheads ; which Sealed ones relates to the sealing mentioned , chapter 7. 3 , 4. to 9. These Locusts came forth after the Tribes was Sealed , and therefore after Christ comes from Heaven , and so do not intend any thing yet past , relating to Turk or Pope ; for if the Servants of God , be not yet Sealed in their foreheads , then these Locusts be not yet come forth . And further , there was never yet any wicked power that did only hurt the wicked , but their work hath been to hurt the servants of God , and chiefly to persecute them , but these shall only hurt the wicked , but not touch the Sealed Servants of God , therefore some other ( and further ) thing is intended , then what hath been commonly understood .

4. Because the Pouring out of the seaven last Plagues , Rev. 14. 15 , 16. chapters , seems clear , not to be done , till at and after Christs appearing , chapter 14. 15 , to 20. The Earth is Reaped , for the Harvest was fully ripe , verse 15. And cast into the Winepress of the wrath of God , verse 19. 20. which holds forth the work of Christ when he comes , ( as I think all must conclude ) chapter 15. 1. The Angels have the seven last Plagues , for in them is filled up the wrath of God , that is , the wrath mentioned , chapter 14. 19. it being a Relative to it , so that Chapter 14. 19 , 20. expresseth the worlds being reaped , and cast into the wine press of the wrath of God , chapter 15. 1. — The pouring out of the Vials shews the way of treading the Wine press , for in them is filled up the wrath of God ; and is the same , as chapter 6. 1 , to 8. and foretold by the Prophets , Ezekiel 38. 17. — and Zep. 3. 8. by all which it seems to me , that the great and wonderful Conquest of enemies spoken of by the Prophets , is to be accomplished by the Lord , at and after his appearing .

5. It is by the Prophets in plain terms exprest to be done by Christ , as head Lord and chief in the work , Psal. 110. 5 , 6. The Lord at thy right hand shall strike through Kings in the day of his wrath , he shall judge am●ng the Heathen , he shall fill the places with the dead bodies , he shall wound the heads over many Countries , see Isa. 63. 1 , to 6. Now if this be so , there must be time for this work , after Christs appearing , to the beginning of the thousand years Reign .

6. If the Fall of Babylon be not till Christs appearing from Heaven , nor the gathering of the Jews from their dispersion till then , then this work may and must be done then , and we have very probable grounds for both .

1. For Babylons Fall , Rev. 16. 17 , 18 , 19. at the pouring forth of the seventh Vial , great Babylons Name is in remembrance before God , to give unto her the Cup of the wine of the fierceness of his wrath ; and chapter . 19 , 19. the Beast and the false Prophet are in their power against him that sate upon the Horse ; That is , the Lord Christ ; and I think all sober judgments do understand both of these Scriptures to relate to the day of the Lord .

2. And as for the Jews being gathered from their dispersion and their conversion , in as much as it is by some not only questioned but denyed . I shall make that to be the tenth and last question , in which I shall give very probable grounds both for the thing and time .

10. Quest. Whether there be any grounds from Scripture to expect that the Tribes of Israel shall be gathered from their dispersion , and savingly turned to the Lord , and to have their part and lot in the Kingdom of Christ ? and if so , when shall it be ?

Ans. That they shall be gathered in , and have their part in this glory , is to me without all question ; my grounds are ,

1. From the many Prophesies and Promises thereof in the Old Testament , see Isa. 11. 10 , to 16. Jer. 31. 27. to the end , and 32. 37 , to 42. Ezek. 36. 26. to 38. with multitudes of other Scriptures to the same purpose , and all the promises of this restored estate runs first and chiefly to them , Jer. 23. 5 , 6. and 33. 15 , 16. and the believing Gentiles come 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 ●ell to Asa abundantly in his Reformation of Religion , chap. 15. 8 , 9. 4. Abiah took from Jeroboam several Cities , with the To●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. ●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 coming out of the Land of Egypt , will I shew unto him marvellous things ; from their coming out of Egypt , till setled in the Land of Canaan , was about 45. years . David and Solomon likewise , made one full Type both of the deliverer and of the deliverance , it was from Davids enterance to the Kingdom in the Conquering work , and Solomons building of the Temple , and setling of his peaceable Reign , about 45 years ; let this be compared ( for confirmation ) with Dan. 12. 11. 12. where is 45 dayes mentioned ( probably years ) differing in the times there mentioned ; the first time there mentioned ( is probably ) may be the time of Christs coming , to the Redemption of Israel ; but the second to which the blessing is promised to them that wait for it , the perfecting of the work , and setling of the Kingdom in Peace .

And thus much shall suffice in this matter , I would have none offended at what I have said could I help it , and to prevent offence , ( it may be ) I say , that as to the Kingdom of Christ on Earth , with his Saints , and the coming in of the Jews to this glory , as first and chief ) and the believers of the Gentiles as children added to them , being interested in the same promises , Isa. 49. 18. to the end . Eph. 3. 6. I do verily believe the truth thereof , and therefore have I spoken . But as to other things and circumstances about it , I have only given probable conjectures ( as I apprehend ) from Scripture grounds , not entering into Gods unrevealed secrets , but his revealed will , but whether I do rightly understand it in all things , I dare not affirm , but rather propound it as probable apprehensions that may have something of truth in them , and it may be more then the Reader may imagine , especially at first sight ; however be sober , and moderate in judging , the Scripture saith , they shall run too and fro , and knowledge shall be increased .

I shall conclude the whole matter with two words of Application , as to the whole .

1. Of Exhortation , to be preparing for this great day of the Lord , that he may be found of him in peace , and without blame at that day . 1 Thes. 3. 12 , 13. and 5. 23. 1 John 2. 28. 2 Pet. 3. 14. Wherefore Beloved , seeing ye look for such things , be diligent that ye may be found of him in peace without spot and blameless ; be steadfast in the faith ▪ and constant in the obedience of the Gospel , always abounding in the work of the Lord ; for as much as you know that your labour shall not be in vain in the Lord : 1 Cor. 15. 58. the good works of Saints will be of great use and advantage to them at that day , whether they are works of Piety or works of Charity , such as do immediately relate to God , his Worship and Service , or such as relate to men , to body or soul , and such as ought to be performed in the whole course of the conversation , they may be all counted works of piety , for they are such as God requireth , and they ought to be done all in obedience to the Lord , And in the name of our Lord Jesus Christ , and to the Glory of God the Father through him , and the good of our neighbour , and God will reward the faithful and sincere works of his people at that day , Matt. 25. 34 , 35. 1 Tim. 6. 17 , 18 , 19. its that without which our Faith is dead , and none of the Faith of the Gospel ; so that good works are honourable unto God , John 15. 8. Herein is my Father honoured , that he bare much fruit . 2 Thes. 1. 11 , 12. And its profitable to men . Tit. 3. 8. This is a faithful saying , and these things I will that ye affirm constantly , that they which have believed in God , be careful to maintain good works , these things are good and profitable unto men : First they are profitable to those to whom they are done ; good to their bodies , to their souls , to supply their needs , to convince them of the truth of love , and to ingage them to the Lord , good to inlarge their hearts in thankfulness to the Lord , for his goodness to them , in and by his servants , 2 Corin. 8. 13.

Good and profitable to the owners thereof , who are faithfully exercised therein . 1. It s a good evidence to themselves , that the good work of Faith is indeed wrought in them , 1 John 3. 14. 19. 24. and 5. 2 , 3. Good , because it shall add to their account in the day of account ; not as the Meritorious cause , but it s the design of God to crown the works of his people at that day , and sutable to their works shall their reward be ; no works , no reward ; little works , little reward ; abounding works shall have an abounding reward ; see the truth of this , Matt. 25. 20 , 21 , 34 , 35 , 36. 1 Tim. 6. 17 , 18 , 19. Rev. 22. 14. I say , let Christians be preparing for this blessed day , by their constancy in the Faith , and Obedience of the Gospel , and patient and joyful suffering for the Name and S●ke of Christ when called to it .

2. Be much in the expectation and looking for this blessed Hope : O look for , and love his appearing , which you can never rightly do if unprepared for it ; therefore be ye always ready , that so ye may desire it , it is to them that look for him , that he will appear a second time without sin to Salvation , Heb. 9. 28. therefore so live before him , and to him , that when ever you think of the promise of his coming , you may be able to say as John , Rev. 22. 20. Amen , Even so come Lord Jesus ; and then when he is come , you shall be able to say , as Isaiah 25. 9. Loe , this is our God , we have waited for him , and he will save us , this is the Lord we have waited for him , we will rejoyce and be glad in his Salvation ; Then will be say , Well done go●d and faithful Servant , thou hast been faithful in a little , I will make thee ruler over much , enter thou into the joy of the Lord ; And come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World .

Thus , if Saints were Consious and Faithful , in their sincere , humble , and universal walk with God , hear according to the Word of his Grace , they might be able to meditate terrour in beholding the Land that seems to be afar off , Isa. 33. 17 , 18. They should be able to look Afflictions , Persecutions , Death and Judgment , in the face , without fear , when others shall be at their wits end , and shall wish for the Rocks and Mountains to fall on them , and to cover them from the wrath of the Lamb , When they shall go into the Holes of the Rocks , and into the Caves of the Earth , into the Clefts of the Rocks , and into the tops of the ragged Rocks for fear of the Lord , and for the Glory of his Majesty , when he ariseth to shake terribly the Earth .

Then shall the Redeemed of the Lord return and come to Sion with Songs , and everlasting joy shall be upon their heads , and sorrow and sighting shall flee away ; Wherefore my Beloved Brethren comfort your selves and one another with these words . Amen .

FINIS .