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Mans legall righteousnesse, is no cause or part of his justification. EPHES. 2.8, 9. For by grace are yee saved, through faith;
men Legal righteousness, is no cause or part of his justification. EPHESIANS. 2.8, 9. For by grace Are ye saved, through faith;
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and that not of your selves, it is the gift of God. Not of works, lest any man should boast.
and that not of your selves, it is the gift of God. Not of works, lest any man should boast.
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THERE are two things which men ought chiefly to know; Their misery by sin; and their happinesse by the grace of God in Christ.
THERE Are two things which men ought chiefly to know; Their misery by since; and their happiness by the grace of God in christ.
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And by the wicked unfaithfulnesse of our memories wee are more apt to forget these two things,
And by the wicked unfaithfulness of our memories we Are more apt to forget these two things,
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then to forget any other points whatsoever.
then to forget any other points whatsoever.
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[ NONLATINALPHABET ] Know thy selfe, is a lesson as difficult, as it is old and common.
[ ] Know thy self, is a Lesson as difficult, as it is old and Common.
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How hard a matter is it for a man to remember himselfe, as to know what he is in himselfe? The King of Macedonia thought it needfull, that his Page should every morning put him in remembrance, that he was a mortall man.
How hard a matter is it for a man to Remember himself, as to know what he is in himself? The King of Macedonia Thought it needful, that his Page should every morning put him in remembrance, that he was a Mortal man.
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And every spirituall man doth finde it necessary, that the Spirit daily should become his remembrancer, to put him in mind that he is a sinful man.
And every spiritual man does find it necessary, that the Spirit daily should become his remembrancer, to put him in mind that he is a sinful man.
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So likewise it is a hard matter, without the power, & assistance of the Spirit, alwayes to know, the rich, full,
So likewise it is a hard matter, without the power, & assistance of the Spirit, always to know, the rich, full,
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and free grace of God, as it is held forth in the Gospel to poore sinners.
and free grace of God, as it is held forth in the Gospel to poor Sinners.
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The last of these, as it is the most sweet and excellent lesson, so with the greater difficultie it is retained in our memories.
The last of these, as it is the most sweet and excellent Lesson, so with the greater difficulty it is retained in our memories.
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This is a Doctrine, which if it were preached unto us every day, wee should forget it every day.
This is a Doctrine, which if it were preached unto us every day, we should forget it every day.
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The daily teaching and hourely learning of it, cannot wholly free us from the ignorance of this truth.
The daily teaching and hourly learning of it, cannot wholly free us from the ignorance of this truth.
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But as farre as we are carnall and fleshly, wee are strangers to the knowledge of it.
But as Far as we Are carnal and fleshly, we Are Strangers to the knowledge of it.
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So that he that thinkes he perfectly knowes the doctrine of justification by faith alone, I dare professe to that man, that he knows nothing of this doctrine of justification as he ought to know.
So that he that thinks he perfectly knows the Doctrine of justification by faith alone, I Dare profess to that man, that he knows nothing of this Doctrine of justification as he ought to know.
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As long as we live upon the earth, we may be learners of this doctrine.
As long as we live upon the earth, we may be learners of this Doctrine.
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Paul after he had been a scholler, and an aged teacher in the schoole of Christ many yeares, did then professe, that he endeavoured to forget his own workes,Paul After he had been a scholar, and an aged teacher in the school of christ many Years, did then profess, that he endeavoured to forget his own works,
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and legall righteousnesse, in reference to his justification, and pressed forward to know more of the mystery of Christ, labouring to be found in the righteousnesse which is of God by faith, Phil. 3.10.
and Legal righteousness, in Referente to his justification, and pressed forward to know more of the mystery of christ, labouring to be found in the righteousness which is of God by faith, Philip 3.10.
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Therefore though I have formerly spoken of the chiefe point that lieth in these verses;
Therefore though I have formerly spoken of the chief point that lies in these Verses;
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yet I know it is needfull and necessary for mee to speake of it againe, that you that have heard it opened, may heare more of it,
yet I know it is needful and necessary for me to speak of it again, that you that have herd it opened, may hear more of it,
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as well as for those, who have not heard the point so clearly & fully unfolded unto them;
as well as for those, who have not herd the point so clearly & Fully unfolded unto them;
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to whom God may make my discourse beneficiall, if he accompany mee with his presence. Wherefore I have pitched upon this subject at this present:
to whom God may make my discourse beneficial, if he accompany me with his presence. Wherefore I have pitched upon this Subject At this present:
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in which, the summe of all divinitie is comprized. For faith and love is the summe of all that we preach:
in which, the sum of all divinity is comprised. For faith and love is the sum of all that we preach:
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Faith towards the Lord Jesus, and love towards God, and all those that are united to him in the same Spirit with our selves.
Faith towards the Lord jesus, and love towards God, and all those that Are united to him in the same Spirit with our selves.
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And the Apostle layeth down both these in these verses: shewing first clearly the doctrine of justificatiō through faith alone without works;
And the Apostle Layeth down both these in these Verses: showing First clearly the Doctrine of justification through faith alone without works;
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and then shewing that though we are justified without workes, yet how in the Spirit wee are carried forth to performe all good works;
and then showing that though we Are justified without works, yet how in the Spirit we Are carried forth to perform all good works;
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for, he saith, Wee are created the workmanship of God unto good works, ver. 10. In these words, these particulars present themselves to your best attentions.
for, he Says, we Are created the workmanship of God unto good works, ver. 10. In these words, these particulars present themselves to your best attentions.
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First, that salvation and justification is by grace, that is, by the free favour of God; Tee are saved by grace.
First, that salvation and justification is by grace, that is, by the free favour of God; Tee Are saved by grace.
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Secondly, He sheweth how we are saved by grace; in a way of beleeving, not working;
Secondly, He shows how we Are saved by grace; in a Way of believing, not working;
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Yee are saved by grace through faith. Ye Are saved by grace through faith.
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Many pretend that they look on grace, but it is thorough the spectacles of their own works:
Many pretend that they look on grace, but it is through the spectacles of their own works:
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but he that doth truly eye grace, he looks on grace in an act of beleeving, and not through working.
but he that does truly eye grace, he looks on grace in an act of believing, and not through working.
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Thirdly, The Apostle discovers the nature of true faith, which is the unfained faith of the Elect. First, negatively he informeth us, that this faith is not of our selves;
Thirdly, The Apostle discovers the nature of true faith, which is the unfeigned faith of the Elect. First, negatively he Informeth us, that this faith is not of our selves;
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There is not a fountain in our selves, from whence a true and lively faith springs;
There is not a fountain in our selves, from whence a true and lively faith springs;
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it floweth not from the naturall, carnall, or rationall principles of the first Adam, but from the power of the Spirit of grace.
it flows not from the natural, carnal, or rational principles of the First Adam, but from the power of the Spirit of grace.
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Secondly, affirmatively he informeth us concerning the nature and originall of it; it proceedeth from God, and is bestowed upon the creature as a free gift:
Secondly, affirmatively he Informeth us Concerning the nature and original of it; it Proceedeth from God, and is bestowed upon the creature as a free gift:
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It is not of our selves, it is the gift of God. Fourthly, He shews that as it is by grace, so it is not by works;
It is not of our selves, it is the gift of God. Fourthly, He shows that as it is by grace, so it is not by works;
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as it is by beleeving, so it is not by working: Not of works. Fiftly, He gives the reason why it is not by works; Least any man should boast.
as it is by believing, so it is not by working: Not of works. Fifty, He gives the reason why it is not by works; lest any man should boast.
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If a man could say, that God hath justified, and saved him for his endeavours, labours, paines,
If a man could say, that God hath justified, and saved him for his endeavours, labours, pains,
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or good workes, then a man might boast.
or good works, then a man might boast.
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When he meeteth with one that is without Christ, he may say, I have done this good worke,
When he meeteth with one that is without christ, he may say, I have done this good work,
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and the other good worke for Christ, I shall be saved, and thou shalt be damned.
and the other good work for christ, I shall be saved, and thou shalt be damned.
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But the true childe of God, if he meet with a reprobate, he sees no cause to boast;
But the true child of God, if he meet with a Reprobate, he sees no cause to boast;
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it is by the grace of God that he is saved, when the other is damned.
it is by the grace of God that he is saved, when the other is damned.
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Not by works, least any man should boast. Not by works, lest any man should boast.
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It is the designe and intention of God, in justifying a sinner by grace without works, to keepe men from pride and boasting.
It is the Design and intention of God, in justifying a sinner by grace without works, to keep men from pride and boasting.
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Man did fall from happinesse by pride; there is no way to attaine happinesse, but by humilitie, and faith;
Man did fallen from happiness by pride; there is no Way to attain happiness, but by humility, and faith;
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the true way to humilitie is by beleeving;
the true Way to humility is by believing;
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for beleeving empties the creature of all works, and righteousnesse, and shewes that he is nothing in himselfe,
for believing empties the creature of all works, and righteousness, and shows that he is nothing in himself,
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and that all his treasure, glory, happinesse, riches, and perfection, lies treasured, and laid up in another.
and that all his treasure, glory, happiness, riches, and perfection, lies treasured, and laid up in Another.
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(Fides hominem vacuum Deo adducit, ut Christi bonis impleatur) Faith bringeth a man in a poore and beggerly condition to Christ, that he may be enriched by Christ.(Fides hominem vacuum God adducit, ut Christ bonis impleatur) Faith brings a man in a poor and beggarly condition to christ, that he may be enriched by christ.
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Lastly, The Apostle declareth, that though we are saved by faith without works, yet wee shall not be unfruitfull, in bringing forth good works.
Lastly, The Apostle Declareth, that though we Are saved by faith without works, yet we shall not be unfruitful, in bringing forth good works.
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Wee are the workmanship of God by a new creation.
we Are the workmanship of God by a new creation.
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And the end of our creation in Christ, is this, that being in him we may be active to love and good works.
And the end of our creation in christ, is this, that being in him we may be active to love and good works.
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First, I shall endeavour to prove negatively, that there is no justification by works. And then shew how it is by grace;
First, I shall endeavour to prove negatively, that there is no justification by works. And then show how it is by grace;
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and then how it is in a way of beleeving;
and then how it is in a Way of believing;
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and so come to distinguish true faith, which is given by the Spirit, from the false faith of hypocrites,
and so come to distinguish true faith, which is given by the Spirit, from the false faith of Hypocrites,
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and Libertines, which floweth onely from a principle of humane wisdome, and not from the powerfull operation of the Spirit of God.
and Libertines, which flows only from a principle of humane Wisdom, and not from the powerful operation of the Spirit of God.
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At this present, I shall observe this method.
At this present, I shall observe this method.
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First, I will shew that we are not saved by works, I meane, by the works of the Law.
First, I will show that we Are not saved by works, I mean, by the works of the Law.
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Then I shall shew, that wee are not saved, and justified by works, which are the fruits of faith,
Then I shall show, that we Are not saved, and justified by works, which Are the fruits of faith,
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or done under the Covenant of grace.
or done under the Covenant of grace.
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Thirdly, I shall shew, that we are not saved by works, in which wee yeeld obedience to any Gospel Ordinances,
Thirdly, I shall show, that we Are not saved by works, in which we yield Obedience to any Gospel Ordinances,
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though they be Ordinances appointed by the Lord Jesus Christ himselfe to be practised by the Saints.
though they be Ordinances appointed by the Lord jesus christ himself to be practised by the Saints.
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I take in this, because I have found in my own spirit, and in many that I have dealt with, a secret and subtle kinde of Poperie, by which wee are apt to attribute something to the practise of Ordinances, in reference to our justification.
I take in this, Because I have found in my own Spirit, and in many that I have dealt with, a secret and subtle kind of Popery, by which we Are apt to attribute something to the practice of Ordinances, in Referente to our justification.
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And hence it is that people are so ready to run into every new way of worship, which is brought to light, thinking that unlesse they finde out the right discipline,
And hence it is that people Are so ready to run into every new Way of worship, which is brought to Light, thinking that unless they find out the right discipline,
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and government of Jesus Christ, the right Baptisme, and Ordinances, they are not true Saints, nor sufficiently justified.
and government of jesus christ, the right Baptism, and Ordinances, they Are not true Saints, nor sufficiently justified.
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Therefore I shall take in this too, to shew, that as wee are not justified by more inward, and spirituall works;
Therefore I shall take in this too, to show, that as we Are not justified by more inward, and spiritual works;
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so neither are wee justified by any outward observation of Ordinances, or submitting to any command of the Lord Jesus Christ,
so neither Are we justified by any outward observation of Ordinances, or submitting to any command of the Lord jesus christ,
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but onely by our obedience to the first and principall command of the Gospel, by which we beleeve justification by grace through Christ without works.
but only by our Obedience to the First and principal command of the Gospel, by which we believe justification by grace through christ without works.
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For the first of these heads, I shall briefly shew, how it is not by works, passing by many things that I have formerly spoken of,
For the First of these Heads, I shall briefly show, how it is not by works, passing by many things that I have formerly spoken of,
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and I shall onely lay down foure or five considerations for the confirming of this, that wee are saved,
and I shall only lay down foure or five considerations for the confirming of this, that we Are saved,
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and justified before God, and in the Court of our own conscience, without any works whatsoever.
and justified before God, and in the Court of our own conscience, without any works whatsoever.
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The first consideration may be this; Wee cannot be justified by works, or by the Law:
The First consideration may be this; we cannot be justified by works, or by the Law:
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because there was never any man had a legall righteousnesse, but the man Christ Jesus. This is Pauls undeniable conclusion, laid down in Rom. 3.23. All have sinned, and come short of the glory of God.
Because there was never any man had a Legal righteousness, but the man christ jesus. This is Paul's undeniable conclusion, laid down in Rom. 3.23. All have sinned, and come short of the glory of God.
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The devout Jew as well as the prophane Gentile, is brought in, before the tribunall of God,
The devout Jew as well as the profane Gentile, is brought in, before the tribunal of God,
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as a guiltie finner, coming short of such a glorious righteousnesse, which the Law doth require of him, that he may be justified under it.
as a guilty finner, coming short of such a glorious righteousness, which the Law does require of him, that he may be justified under it.
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The Gentile never walked according to the written Law of nature, which is written in his heart,
The Gentile never walked according to the written Law of nature, which is written in his heart,
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nor the Jew, according to the Law of his Maker, written in Tables of stone. All the works of the Law may be reduced to two heads.
nor the Jew, according to the Law of his Maker, written in Tables of stone. All the works of the Law may be reduced to two Heads.
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The first are those works that wee doe in obedience to God, to shew our love to him.
The First Are those works that we do in Obedience to God, to show our love to him.
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Secondly, The works that we doe, to shew our love to our neighbour.
Secondly, The works that we do, to show our love to our neighbour.
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Now if we take works, in either of these two respects, I shall shew, that all the men and women in the world, come short of such a legall righteousnesse,
Now if we take works, in either of these two respects, I shall show, that all the men and women in the world, come short of such a Legal righteousness,
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and perfection, that the holy, just, and pure Law of God requires. It will be cleare, that no man ever loved God as he ought.
and perfection, that the holy, just, and pure Law of God requires. It will be clear, that no man ever loved God as he ought.
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God doth command us, that wee should love him with all our heart, and with all our strength, with the whole streame of our affections.
God does command us, that we should love him with all our heart, and with all our strength, with the Whole stream of our affections.
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But what man did ever love God in that manner? Suppose a wife should entertaine many thousand lovers besides her husband, could any say, that that wife loved her husband? So many fins as wee have,
But what man did ever love God in that manner? Suppose a wife should entertain many thousand lovers beside her husband, could any say, that that wife loved her husband? So many fins as we have,
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so many lovers we have, so the Scripture cals them, Jer. 3.1. Thou hastplayed the harlot with many lovers:
so many lovers we have, so the Scripture calls them, Jer. 3.1. Thou hastplayed the harlot with many lovers:
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that is, thou hast followed many sins and lusts, base and vile corruptions. Now it is thus with all the men in the world;
that is, thou hast followed many Sins and Lustiest, base and vile corruptions. Now it is thus with all the men in the world;
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wee have all gone a whoring from our God;
we have all gone a whoring from our God;
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so that though all men, yea even Turks and Heathens pretend to love God, the great God that made them,
so that though all men, yea even Turks and heathens pretend to love God, the great God that made them,
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yet there is no man that ever loved God as he ought.
yet there is no man that ever loved God as he ought.
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That man that thinks that he ever loved God as he ought, and as the Law requires, he is very blind,
That man that thinks that he ever loved God as he ought, and as the Law requires, he is very blind,
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and not enlightned to this day, to see the puritie, and spiritualitie of the righteous Law of the just and high God.
and not enlightened to this day, to see the purity, and spirituality of the righteous Law of the just and high God.
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Suppose a Subject should alway contrive rebellion, and conspire against the person of his King, as desirous to take away his life, and to pull the Crowne from his head;
Suppose a Subject should always contrive rebellion, and conspire against the person of his King, as desirous to take away his life, and to pull the Crown from his head;
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will any say, that this Subject loves the King, Thus it is with all men; wee are all traytors and rebells against the King of Heaven;
will any say, that this Subject loves the King, Thus it is with all men; we Are all Traitors and rebels against the King of Heaven;
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if we had strength, we would take the Crowne from the head of God, and set it upon the head of the Devill.
if we had strength, we would take the Crown from the head of God, and Set it upon the head of the devil.
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If it were in our power, God should not reigne, and be King in the world, but the Devill.
If it were in our power, God should not Reign, and be King in the world, but the devil.
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This is in the heart of wicked flesh, it brings forth nothing else;
This is in the heart of wicked Flesh, it brings forth nothing Else;
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it loves it self, and the devill, but hates, loaths, and abhorres God, and had rather that the Devill should sit on the throne,
it loves it self, and the Devil, but hates, Loathes, and abhors God, and had rather that the devil should fit on the throne,
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then God the Father, and the Lambe at his right hand.
then God the Father, and the Lamb At his right hand.
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So that a man being unable to obey the Law of God, God cannot justifie him by his Law,
So that a man being unable to obey the Law of God, God cannot justify him by his Law,
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but must pronounce him a rebell; for sin is rebellion, and spirituall high treason against God.
but must pronounce him a rebel; for since is rebellion, and spiritual high treason against God.
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In Ezek. 2. when God sent the Prophet to teach the people, he tells him what people he should meet with, he saith they were such as would not heare him, such as would sleight him,
In Ezekiel 2. when God sent the Prophet to teach the people, he tells him what people he should meet with, he Says they were such as would not hear him, such as would sleight him,
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and would not indure to heare sound and good doctrine, and calleth them rebells.
and would not endure to hear found and good Doctrine, and calls them rebels.
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And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious Nation, that have rebelled against me, even to this very day. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation, that have rebelled against me, even to this very day.
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You see, sinne is called rebellion in the Word of God. But some will say, certainly, I was never such a rebell as you make me;
You see, sin is called rebellion in the Word of God. But Some will say, Certainly, I was never such a rebel as you make me;
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I apprehend not that I ever hated God in such a manner.
I apprehend not that I ever hated God in such a manner.
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Answ. If thou dost not see how thou abhorrest God, and how in the flesh thou lovest the Devill more then God, thou hast not to this day, a sight of the just and pure will of God.Answer If thou dost not see how thou Abhorrest God, and how in the Flesh thou Lovest the devil more then God, thou hast not to this day, a sighed of the just and pure will of God.
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For it is not enough that thou abstaine from grosse sins and prophanenesse, that makes a man scandalous to the eye of the world;
For it is not enough that thou abstain from gross Sins and profaneness, that makes a man scandalous to the eye of the world;
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but thou must abstaine from every sin, from every vaine thought, or else the Law will passe the sentence of condemnation on thee as a rebell.
but thou must abstain from every since, from every vain Thought, or Else the Law will pass the sentence of condemnation on thee as a rebel.
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If it were possible that a man could so live on earth, that he should never dishonour God in any action;
If it were possible that a man could so live on earth, that he should never dishonour God in any actium;
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that he should never dishonour God by any word of his mouth; but all his words should be to the glory of that God that made him,
that he should never dishonour God by any word of his Mouth; but all his words should be to the glory of that God that made him,
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and to the glory of that wisdome of the Father, by which he made all things:
and to the glory of that Wisdom of the Father, by which he made all things:
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yet if this man should have but a sinfull ungodly rising in his heart against God, the Law would take no notice of all the good deeds of this man,
yet if this man should have but a sinful ungodly rising in his heart against God, the Law would take no notice of all the good Deeds of this man,
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& all the good words that he hath spoken to the glory of God, but the Law would condemne him for that sinfull thought in his spirit.
& all the good words that he hath spoken to the glory of God, but the Law would condemn him for that sinful Thought in his Spirit.
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Therefore you shall finde that not onely sinfull words and actions, are called trayterous words, and rebellious actions in Scripture, but evill thoughts concerning God, are treason against God;
Therefore you shall find that not only sinful words and actions, Are called traitorous words, and rebellious actions in Scripture, but evil thoughts Concerning God, Are treason against God;
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the Law of God reacheth the heart & spirit of a man, so that if there be a sinfull thought, the spirituall,
the Law of God reaches the heart & Spirit of a man, so that if there be a sinful Thought, the spiritual,
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and holy Law of God condemnes a man as a rebell for that thought. Jer. 5.23. This people hath a revolting, and rebellious heart.
and holy Law of God condemns a man as a rebel for that Thought. Jer. 5.23. This people hath a revolting, and rebellious heart.
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The Law doth not condemne a man onely for rebellion in words and actions, but for rebellion in the heart.
The Law does not condemn a man only for rebellion in words and actions, but for rebellion in the heart.
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It is not enough for us outwardly to conform to what the Law requires, but we must have obedient hearts;
It is not enough for us outwardly to conform to what the Law requires, but we must have obedient hearts;
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if there be any rebellion in the heart, we are condemned, as though wee had sinned against God in words and actions.
if there be any rebellion in the heart, we Are condemned, as though we had sinned against God in words and actions.
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The Law doth not only condemn a man for adultery, by wch he defiles his neighbours wife.
The Law does not only condemn a man for adultery, by which he defiles his neighbours wife.
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A man may be an adulterer, and yet an Eunuch;
A man may be an adulterer, and yet an Eunuch;
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if a man have but an adulterous glance with his eye at the sight of a woman,
if a man have but an adulterous glance with his eye At the sighed of a woman,
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if he have but a sinfull thought arising in his heart, the glorious Law of God thunders in the face of that man,
if he have but a sinful Thought arising in his heart, the glorious Law of God Thunders in the face of that man,
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and lightens in the countenance of that man, and will utterly destroy him for his sin.
and lightens in the countenance of that man, and will utterly destroy him for his since.
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The Law is like the Priest and Levite, Luk. 10. that past by the man which was robbed and wounded by theeves.
The Law is like the Priest and Levite, Luk. 10. that passed by the man which was robbed and wounded by thieves.
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It is Christ alone who powreth in the oyle of his Gospel into the wounds of sinners,
It is christ alone who poureth in the oil of his Gospel into the wounds of Sinners,
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for to heale and refresh them.
for to heal and refresh them.
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The Law rightly and spiritually understood, is a Ministery of death ( Languorem ostendi, non aufert, Aug.) It is the Gospel which is the Ministery of life and salvation.
The Law rightly and spiritually understood, is a Ministry of death (Languorem ostendi, non Aufert, Aug.) It is the Gospel which is the Ministry of life and salvation.
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And if we thus look upon the Law of God, & rightly understand it, it is cleare and evident, that there was never any man that loved God.
And if we thus look upon the Law of God, & rightly understand it, it is clear and evident, that there was never any man that loved God.
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Sin is a hatred of God, so many sins as thou committest, so much hatred of God thou discoverest.
since is a hatred of God, so many Sins as thou Committest, so much hatred of God thou discoverest.
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Our love is shewed by keeping the Commandements of God;
Our love is showed by keeping the commandments of God;
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so by breaking the commandements of God, we discover and manifest that hatred that is in us against the most holy God.
so by breaking the Commandments of God, we discover and manifest that hatred that is in us against the most holy God.
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So that if you consider this, that you never loved God yet; you cannot comfort your selves in your love to God;
So that if you Consider this, that you never loved God yet; you cannot Comfort your selves in your love to God;
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but must abase your selves for your neglecting of the doctrine of justification.
but must abase your selves for your neglecting of the Doctrine of justification.
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When God shall give you light to see himself, and his Son, you will find, that that which you call love to God, (in your blind ignorance,) is hatred of God, and rebellion against him.
When God shall give you Light to see himself, and his Son, you will find, that that which you call love to God, (in your blind ignorance,) is hatred of God, and rebellion against him.
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Secondly, Consider, that there is no man that ever loved his neighbour as he ought.
Secondly, Consider, that there is no man that ever loved his neighbour as he ought.
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The Law of nature, and the written Law of God require, that every man should doe to others,
The Law of nature, and the written Law of God require, that every man should do to Others,
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as he would that they should do to him: But there was never any man that did so.
as he would that they should do to him: But there was never any man that did so.
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If it were possible for a man to live so, as that he should never wrong his neighbour,
If it were possible for a man to live so, as that he should never wrong his neighbour,
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or his brother, by any unjust action, or by any word spoken against his brother.
or his brother, by any unjust actium, or by any word spoken against his brother.
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But where is the man that can stand forth, and truly affirme it? yet he may be charged by the Law,
But where is the man that can stand forth, and truly affirm it? yet he may be charged by the Law,
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if he hath had any evil thoughts against him in his heart. For the Law is spirituall, the Law reacheth the heart;
if he hath had any evil thoughts against him in his heart. For the Law is spiritual, the Law reaches the heart;
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and the Law will condemne this man, as a man that hates his brother; for the Law takes notice of this, in this particular:
and the Law will condemn this man, as a man that hates his brother; for the Law Takes notice of this, in this particular:
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As you shall find, Zech. 7.10. Oppresse not the widdow, nor the fatherlesse, nor the poore, and let none of you imagine evill in your hearts against his brother.
As you shall find, Zechariah 7.10. Oppress not the widow, nor the fatherless, nor the poor, and let none of you imagine evil in your hearts against his brother.
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The Law forbids imagining evill against our brother in our hearts.
The Law forbids imagining evil against our brother in our hearts.
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So that if once in all the dayes of thy life, thou hast had but one uncharitable thought of any man,
So that if once in all the days of thy life, thou hast had but one uncharitable Thought of any man,
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when thou hadst no ground at all for it, thou hast imagined evill in thy heart against thy brother,
when thou Hadst no ground At all for it, thou hast imagined evil in thy heart against thy brother,
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and art a transgressor of the Law; for thou walkest contrary to thy rule and light.
and art a transgressor of the Law; for thou walkest contrary to thy Rule and Light.
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I appeale to thee, wouldest thou have a man think evill of thee, when he hath no just cause? Thou wilt say, I would have no man thinke evill of me,
I appeal to thee, Wouldst thou have a man think evil of thee, when he hath no just cause? Thou wilt say, I would have no man think evil of me,
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or harbour an uncharitable thought in his breast against me:
or harbour an uncharitable Thought in his breast against me:
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so then if thou have an uncharitable rising in thy spirit against any man or woman in the world, thou comest short of the righteousnesse, holinesse,
so then if thou have an uncharitable rising in thy Spirit against any man or woman in the world, thou Comest short of the righteousness, holiness,
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and perfection of the Law, and so there is no salvation for thee by the Law:
and perfection of the Law, and so there is no salvation for thee by the Law:
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If a man consider what the Law is, he shall find no comfort in the world by looking upon himselfe,
If a man Consider what the Law is, he shall find no Comfort in the world by looking upon himself,
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and his best performances in the glasse of the Law;
and his best performances in the glass of the Law;
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but he shall find that all have sinned, are haters of God, fighters against God, haters of his children, and enemies to their neighbours.
but he shall find that all have sinned, Are haters of God, fighters against God, haters of his children, and enemies to their neighbours.
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That as Christ said to the Scribes and Pharisees, Joh. 7.19. Did not Moses give you a Law, and none of you keepe it? So I may speake to all men and women in the world;
That as christ said to the Scribes and Pharisees, John 7.19. Did not Moses give you a Law, and none of you keep it? So I may speak to all men and women in the world;
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the just and righteous God, as the creator that may require obedience from his creature, hath given us a just and holy Law;
the just and righteous God, as the creator that may require Obedience from his creature, hath given us a just and holy Law;
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all that he commands is consonant to reason and equitie.
all that he commands is consonant to reason and equity.
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Thou canst not deny, but that it is equall that thou shouldest doe to all men,
Thou Canst not deny, but that it is equal that thou Shouldst do to all men,
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as thou wouldest that they should doe to thee. But we have all sinned, and have broken this just and righteous Law of God;
as thou Wouldst that they should do to thee. But we have all sinned, and have broken this just and righteous Law of God;
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therefore by this it appeares, that there is no justification for a man by the Law, or his own works.
Therefore by this it appears, that there is no justification for a man by the Law, or his own works.
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Thirdly, Another Consideration may be drawne from this;
Thirdly, another Consideration may be drawn from this;
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it is not any whit necessary, that any man should have any works at all, to bring with him unto God for his justification.
it is not any whit necessary, that any man should have any works At all, to bring with him unto God for his justification.
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There is a fulnesse and sufficiency in the grace of God, and in Jesus Christ,
There is a fullness and sufficiency in the grace of God, and in jesus christ,
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so that there is no need of any works that we should bring for our justification.
so that there is no need of any works that we should bring for our justification.
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The robe of Christs righteousnesse, is such a compleat garment, that there needs no patches of our own to be sowed to it.
The robe of Christ righteousness, is such a complete garment, that there needs no Patches of our own to be sowed to it.
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You shall find God speaking of his own grace in Isaiah, Isa. 43. For mine own Names sake, I will forgive thy sinnes,
You shall find God speaking of his own grace in Isaiah, Isaiah 43. For mine own Names sake, I will forgive thy Sins,
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and will remember thy iniquities no more. It is not for our works sake, if it be onely of his grace.and will Remember thy iniquities no more. It is not for our works sake, if it be only of his grace.
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He saith, His arme is mightie and strong.
He Says, His arm is mighty and strong.
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As the arme of Gods justice, is a mightie arme, by which he crushes, and breaks in pieces all wicked, and ungodly men;
As the arm of God's Justice, is a mighty arm, by which he crushes, and breaks in Pieces all wicked, and ungodly men;
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so his arme is mightie to bring salvation.
so his arm is mighty to bring salvation.
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And he hath laid help upon one that is mightie, Psal. 89. Seeing the mightinesse of Gods arme is to bring salvation to his people, he is mightie to save, Zeph. 3.17.And he hath laid help upon one that is mighty, Psalm 89. Seeing the mightiness of God's arm is to bring salvation to his people, he is mighty to save, Zephaniah 3.17.
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and he will save to the utmost, the worst, and chiefe of sinners, without any righteousnesse, or holinesse of their owne.
and he will save to the utmost, the worst, and chief of Sinners, without any righteousness, or holiness of their own.
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Therefore it followes, that it is not needfull, nor necessary, that a man doe good works, that he may be justified, and saved.
Therefore it follows, that it is not needful, nor necessary, that a man do good works, that he may be justified, and saved.
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We have a rule in Philosophy, that it is vaine & frivolous to doe that by many things, that may be done by few;
We have a Rule in Philosophy, that it is vain & frivolous to do that by many things, that may be done by few;
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seeing God hath discovered an alsufficiency in his own grace, it is vaine therefore to seek justification by many things. Psal. 130.7. There is mercy with God, and plenteous redemption:
seeing God hath discovered an All-sufficiency in his own grace, it is vain Therefore to seek justification by many things. Psalm 130.7. There is mercy with God, and plenteous redemption:
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No need therefore of mans righteousnesse. If thou hast been a slave to many sinnes, to vile lusts, and base corruptions;
No need Therefore of men righteousness. If thou hast been a slave to many Sins, to vile Lustiest, and base corruptions;
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pride, vaineglory, hypocrisie, swearing, and uncleannesse, &c. There is plenteous redemption. God can redeeme thee from all thy sinnes, that thou hast been accustomed unto many yeares.
pride, vainglory, hypocrisy, swearing, and uncleanness, etc. There is plenteous redemption. God can Redeem thee from all thy Sins, that thou hast been accustomed unto many Years.
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He is able to redeeme thee out of the hands of all thy corruptions, that hold thee fast in bondage and slavery.
He is able to Redeem thee out of the hands of all thy corruptions, that hold thee fast in bondage and slavery.
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Wherefore there being such a sufficiency in grace, it is not needfull or necessary, that a man doe good works, that he may be justified.
Wherefore there being such a sufficiency in grace, it is not needful or necessary, that a man do good works, that he may be justified.
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The fourth consideration may be this;
The fourth consideration may be this;
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Almightie God doth not require us to doe good works that they should justifie or save us.
Almighty God does not require us to do good works that they should justify or save us.
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I confesse in the letter of the Word, God seemes to require them.
I confess in the Letter of the Word, God seems to require them.
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When he speaks in the language of the Law, he saith, Doe this, and live, &c. But in the Ministery of the Gospel, wch is the only Ministery of salvation, God doth not require thee to do any thing that thou maist be saved, or justified.
When he speaks in the language of the Law, he Says, Do this, and live, etc. But in the Ministry of the Gospel, which is the only Ministry of salvation, God does not require thee to do any thing that thou Mayest be saved, or justified.
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The Law sets thee to work, and is never satisfied; but the Gospel bids thee doe nothing at all.
The Law sets thee to work, and is never satisfied; but the Gospel bids thee doe nothing At all.
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This is the tenour of the Gospel, Beleeve in the Name of the Lord Jesus, and be confident to be justified onely by his Name.
This is the tenor of the Gospel, Believe in the Name of the Lord jesus, and be confident to be justified only by his Name.
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The Apostles when they preached, endeavoured to beat men off, from their own works and performances, in the point of justification. When the Gaoler said;
The Apostles when they preached, endeavoured to beatrice men off, from their own works and performances, in the point of justification. When the Gaoler said;
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What shall I do to be saved? Paul bids him not to work, but to beleeve in the Lord Jesus. So in Isai. 55.3.What shall I do to be saved? Paul bids him not to work, but to believe in the Lord jesus. So in Isaiah 55.3.
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God reprehends men that spend their time for that, which is worth nothing, laying out so much time in acting,
God reprehends men that spend their time for that, which is worth nothing, laying out so much time in acting,
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& doing, for justification, and salvation, & in the mean while, neglecting the glorious and precious Gospel of grace by his Son. Wherefore doe yee spend money for that which is not bread? Wherefore doe yee spend the strength of your bodies & spirits in working, labouring and tyring out your dayes under the spirit of bondage, that yee may be justified,
& doing, for justification, and salvation, & in the mean while, neglecting the glorious and precious Gospel of grace by his Son. Wherefore do ye spend money for that which is not bred? Wherefore do ye spend the strength of your bodies & spirits in working, labouring and tiring out your days under the Spirit of bondage, that ye may be justified,
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and saved? You spend your money for that that is not bread; you shall never have a piece of bread from the Law for this;
and saved? You spend your money for that that is not bred; you shall never have a piece of bred from the Law for this;
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you shall never satisfie the Law, it will not give you a crumb of comfort, worke, and doe what you can.
you shall never satisfy the Law, it will not give you a crumb of Comfort, work, and do what you can.
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Hearken unto me, and eat that which is good, and let your soule delight it selfe in fatnesse. Harken unto me, and eat that which is good, and let your soul delight it self in fatness.
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Foolish, and ignorant people, they take paines to satisfie their spirits, and to get comfort, by making long prayers,
Foolish, and ignorant people, they take pains to satisfy their spirits, and to get Comfort, by making long Prayers,
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and observing fasting dayes, and giving almes to the poore, endeavouring to love God and Saints, that they may be saved;
and observing fasting days, and giving alms to the poor, endeavouring to love God and Saints, that they may be saved;
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but they labour for that that will not profit, for that, that is not bread.
but they labour for that that will not profit, for that, that is not bred.
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If duties could satisfie, why did Christ die? If we could be saved by the Law,
If duties could satisfy, why did christ die? If we could be saved by the Law,
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why was the Gospel made knowne? Therefore he points them to the Gospel; Heare, and your soule shall live.
why was the Gospel made known? Therefore he points them to the Gospel; Hear, and your soul shall live.
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That is, heare the Word of Gods grace, beleeve that God will pardon your sinnes for his Name sake,
That is, hear the Word of God's grace, believe that God will pardon your Sins for his Name sake,
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and not for any works or righteousnesse in your selves.
and not for any works or righteousness in your selves.
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Beleeve that Christ came to save sinners, ungodly sinners, the worst of sinners, the chiefe of them:
Believe that christ Come to save Sinners, ungodly Sinners, the worst of Sinners, the chief of them:
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beleeve this, and your soules shall live. If any bid thee worke, that thou maist be justified;
believe this, and your Souls shall live. If any bid thee work, that thou Mayest be justified;
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to get love to the brethren, to get a good conscience to God, and men; he setteth you upon a labour that will not profit you.
to get love to the brothers, to get a good conscience to God, and men; he sets you upon a labour that will not profit you.
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The voyce of God is, Heare, and your soules shall live;
The voice of God is, Hear, and your Souls shall live;
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Beleeve that which is reported concerning this Christ, who was borne of a woman, though the eternall Son of God,
Believe that which is reported Concerning this christ, who was born of a woman, though the Eternal Son of God,
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and was manifested in the flesh, and hath borne the sinnes of sinfull flesh; and hath made an end of all iniquitie, and brought in, everlasting righteousnesse.
and was manifested in the Flesh, and hath born the Sins of sinful Flesh; and hath made an end of all iniquity, and brought in, everlasting righteousness.
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In beleeving this doctrine, we are assured of his love.
In believing this Doctrine, we Are assured of his love.
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And this God bids us preach, and nothing else for justification, ceasing from our selves, our works, our righteousnesse, our performances, resting on his love, setting foot on his grace, disclaiming our doings, not coming to him in the sight of our works,
And this God bids us preach, and nothing Else for justification, ceasing from our selves, our works, our righteousness, our performances, resting on his love, setting foot on his grace, disclaiming our doings, not coming to him in the sighed of our works,
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and our love, but of his goodnesse, as it is displayed in Christ. Fifthly, It is positively forbidden, and God reproves men for it;
and our love, but of his Goodness, as it is displayed in christ. Fifthly, It is positively forbidden, and God reproves men for it;
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he shews them that they undoe their soules to eternitie, if in a secret way they rest upon their owne works.
he shows them that they undo their Souls to eternity, if in a secret Way they rest upon their own works.
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Israd which followed after the Law of righteousnesse, hath not attained to the Law of righteousnesse. Israd which followed After the Law of righteousness, hath not attained to the Law of righteousness.
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Wherefore? Because they sought it not by faith, but as it were by the works of the Law, Rom. 9.31, 32. He doth not say, that they did directly seek salvation by the Law,Wherefore? Because they sought it not by faith, but as it were by the works of the Law, Rom. 9.31, 32. He does not say, that they did directly seek salvation by the Law,
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but indirectly, (NONLATINALPHABET, sed tanquam operibus legis, ) as it were by the works of the Law.
but indirectly, (, sed tanquam operibus Legis,) as it were by the works of the Law.
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Works are not onely not required, but forbidden. God doth not bid us to worke, but he forbids us to worke for justification.
Works Are not only not required, but forbidden. God does not bid us to work, but he forbids us to work for justification.
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It is not he that worketh, that is justified, but he that worketh not, but beleeveth in him that justifieth the ungodly, his faith is accounted for righteousnesse, Rom. 4.5.
It is not he that works, that is justified, but he that works not, but Believeth in him that Justifieth the ungodly, his faith is accounted for righteousness, Rom. 4.5.
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When the Apostle presseth men to beleeve, and perswadeth them to entertaine the doctrine of grace that he preached;
When the Apostle Presseth men to believe, and Persuadeth them to entertain the Doctrine of grace that he preached;
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in those Exhortations there is a vertuall forbidding of working for life. When he bids them onely to beleeve, Act. 16.3. it is as much as if he had bid them not to work.
in those Exhortations there is a virtual forbidding of working for life. When he bids them only to believe, Act. 16.3. it is as much as if he had bid them not to work.
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Consonant to that speech of his;
Consonant to that speech of his;
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A man is not justified by the works of the Law, but by the faith of Christ, Gal. 2.16. He excludeth works, that he may establish men in the doctrine of faith, and prohibiteth working for justification.A man is not justified by the works of the Law, but by the faith of christ, Gal. 2.16. He excludeth works, that he may establish men in the Doctrine of faith, and prohibiteth working for justification.
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Lastly, We are not to desire the presence of good works that we may be justified.
Lastly, We Are not to desire the presence of good works that we may be justified.
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A man is not onely to goe thus farre, to be convinced that he is not justified by works;
A man is not only to go thus Far, to be convinced that he is not justified by works;
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but he is to be convinced of this, that the presence of good works are not needfull and necessary to him when he comes to God for justification.
but he is to be convinced of this, that the presence of good works Are not needful and necessary to him when he comes to God for justification.
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I am not onely to professe, that my works have no influence into my justification,
I am not only to profess, that my works have no influence into my justification,
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or are the cause of it, but that good works in the presence of them, are not needfull and necessary to justification.
or Are the cause of it, but that good works in the presence of them, Are not needful and necessary to justification.
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Good works are inefficatious to justification, and not needfull to be present, in the person that is to be justified.
Good works Are inefficatious to justification, and not needful to be present, in the person that is to be justified.
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Here some flie off from the truth, they acknowledge that we are not justified by works,
Here Some fly off from the truth, they acknowledge that we Are not justified by works,
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yet they require the presence of good works in the person who is to be justified.
yet they require the presence of good works in the person who is to be justified.
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But God when he efficatiously works upon us, convinceth us, that not onely our good works have no causalitie in justification,
But God when he efficaciously works upon us, Convinces us, that not only our good works have no causality in justification,
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but likewise convinceth us, that there is no necessitie for the presence of good works in us before justification.
but likewise Convinces us, that there is no necessity for the presence of good works in us before justification.
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And this is cleare, because when the Spirit comes, he shews us that we are to come to the throne of grace, not as men already made righteous,
And this is clear, Because when the Spirit comes, he shows us that we Are to come to the throne of grace, not as men already made righteous,
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and holy, but as men unrighteous, and unholy, to be made holy by Jesus Christ.
and holy, but as men unrighteous, and unholy, to be made holy by jesus christ.
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So that good works are not necessary as a qualification, or disposition in the person to be justified.
So that good works Are not necessary as a qualification, or disposition in the person to be justified.
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This is that glorious Gospel, which carnall reason cannot apprehend, mans learning cannot reach, which the worlds wisdome accounteth foolishnesse,
This is that glorious Gospel, which carnal reason cannot apprehend, men learning cannot reach, which the world's Wisdom accounteth foolishness,
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and which the Devill and worldly men will alwayes oppose, and persecute.
and which the devil and worldly men will always oppose, and persecute.
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What saith the zealous Pharisee, Will the God of love justifie him that hates him? Will the God of justice sitting upon the throne pronounce the sinner guiltlesse? Yea Pharisee he will.
What Says the zealous Pharisee, Will the God of love justify him that hates him? Will the God of Justice sitting upon the throne pronounce the sinner guiltless? Yea Pharisee he will.
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What saith the Scripture, He justifieth the ungodly. What is an ungodly man, but he that hates God, that is an enemy to God, that doth not for the present love God? And when a man looks to his grace, he must looke on himselfe as an unrighteous, as an unholy, ungodly man;
What Says the Scripture, He Justifieth the ungodly. What is an ungodly man, but he that hates God, that is an enemy to God, that does not for the present love God? And when a man looks to his grace, he must look on himself as an unrighteous, as an unholy, ungodly man;
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He is not bound to come as the Pharisee, but as the Publicane;
He is not bound to come as the Pharisee, but as the Publican;
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He is not to come thus qualified, I love God, and the people of God, I desire to obey God, I am thus qualified,
He is not to come thus qualified, I love God, and the people of God, I desire to obey God, I am thus qualified,
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therefore I shall be justified, and no sinfull man, that hath not these qualifications to fit him for justification.
Therefore I shall be justified, and no sinful man, that hath not these qualifications to fit him for justification.
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God bids sinners while they are in their bloud to live, Ezek. 16.6. Christ cometh to call sinners to repentance, or changednesse of heart by the discoveries of grace.
God bids Sinners while they Are in their blood to live, Ezekiel 16.6. christ comes to call Sinners to Repentance, or changedness of heart by the discoveries of grace.
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For God doth not command us, to come as men loving him, or loving his people, that we may be justified;
For God does not command us, to come as men loving him, or loving his people, that we may be justified;
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but when we see our selves sinners, ungodly, and the chiefe of sinners, then he commands us to come to the throne of grace,
but when we see our selves Sinners, ungodly, and the chief of Sinners, then he commands us to come to the throne of grace,
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and offers justification, and salvation to us freely without works: as Paul saith;
and offers justification, and salvation to us freely without works: as Paul Says;
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This is a faithfull saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chiefe, 1 Tim. 1.15. (NONLATINALPHABET) I am the first of sinners;This is a faithful saying, and worthy of all acceptation, that jesus christ Come into the world to save Sinners, of whom I am chief, 1 Tim. 1.15. () I am the First of Sinners;
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so it is in the Greek (Primus non tempore, sed malignitate) The first not in time, but in sin and malignitie.
so it is in the Greek (Primus non tempore, sed malignitate) The First not in time, but in since and malignity.
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This is the truth, which Paul preached, and which he accounted, not onely worthy of acceptation,
This is the truth, which Paul preached, and which he accounted, not only worthy of acceptation,
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but all acceptation, for the sweetnesse and excellency of it. If other truths are worthy of acceptation, this is worthy of all acceptation.
but all acceptation, for the sweetness and excellency of it. If other truths Are worthy of acceptation, this is worthy of all acceptation.
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If a man seeth that he hath a heart that will not suffer him to love God, that he hates the people of God,
If a man sees that he hath a heart that will not suffer him to love God, that he hates the people of God,
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yet heareth the Gospel preached, that there is grace offered to sinners, to the chiefe of sinners;
yet hears the Gospel preached, that there is grace offered to Sinners, to the chief of Sinners;
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if this man beleeve, if he come and trust the grace of God, he hath as good an assurauce for heaven,
if this man believe, if he come and trust the grace of God, he hath as good an assurance for heaven,
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as heaven can give, as God gives to any that he intends to save, and make happy with himselfe to eternitie.
as heaven can give, as God gives to any that he intends to save, and make happy with himself to eternity.
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By this wee see, that wee are not to bring good works, because their presence is not necessarily required.
By this we see, that we Are not to bring good works, Because their presence is not necessarily required.
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Though wee see all evill present with us, and all good absent, wee may rest upon the promises of grace for justification, which is the plaine direct way to true and perfect holinesse.
Though we see all evil present with us, and all good absent, we may rest upon the promises of grace for justification, which is the plain Direct Way to true and perfect holiness.
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Now in the next place, I shall give you considerations, to prove that wee are not justified by works that are done after conversion.
Now in the next place, I shall give you considerations, to prove that we Are not justified by works that Are done After conversion.
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This will appeare as clearly as that which I have delivered concerning the needlesnesse of the works of the Law,
This will appear as clearly as that which I have Delivered Concerning the needlessness of the works of the Law,
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for our justification before our justification. The first reason which I shall lay down is this;
for our justification before our justification. The First reason which I shall lay down is this;
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Those things are not the cause of justification which follow justification and true faith: but good works follow justification and true faith;
Those things Are not the cause of justification which follow justification and true faith: but good works follow justification and true faith;
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therefore good works are not the causes of justification. The cause precedes the effect; good works are the effect of justification;
Therefore good works Are not the Causes of justification. The cause precedes the Effect; good works Are the Effect of justification;
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right reason therefore will teach us, that they cannot precede justification.
right reason Therefore will teach us, that they cannot precede justification.
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The worke of the justification of a sinner, is done & compleated, before works are done,
The work of the justification of a sinner, is done & completed, before works Are done,
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and therefore works can have no hand in our justification.
and Therefore works can have no hand in our justification.
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That old rule is as old as the doctrine of justification, and as true as it is old, (Bona operanon praecedunt justificandū,
That old Rule is as old as the Doctrine of justification, and as true as it is old, (Bona operanon praecedunt justificandun,
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sed sequuntur justificatū;) Good works doe not precede in the person who is to be justified,sed sequuntur justificatū;) Good works do not precede in the person who is to be justified,
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but follow the person that is justified.
but follow the person that is justified.
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From wch it will follow, that a man is not justified for good works that follow faith,
From which it will follow, that a man is not justified for good works that follow faith,
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because he is justified before he hath those good works: good works in order of nature, following true faith;
Because he is justified before he hath those good works: good works in order of nature, following true faith;
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true faith working by love, Gal. 5.6. I am not to love that I may beleeve, but I must beleeve Gods love, that I may love God. Joh. 4.19. Wee love him, because he first loved us.
true faith working by love, Gal. 5.6. I am not to love that I may believe, but I must believe God's love, that I may love God. John 4.19. we love him, Because he First loved us.
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Wee are first purged from dead works by beleeving, and then wee serve the living God, Heb. 9.14. God hath sworn that justification shall goe before sanctification, Luk. 1.73. He first delivereth us from our sinnes, our soules deadly enemies, and then wee serve him without feare in holinesse and righteousnesse, as Zachariah being filled with the holy Spirit, doth sweetly powre forth the holy water of this soule-refreshing truth.
we Are First purged from dead works by believing, and then we serve the living God, Hebrew 9.14. God hath sworn that justification shall go before sanctification, Luk. 1.73. He First Delivereth us from our Sins, our Souls deadly enemies, and then we serve him without Fear in holiness and righteousness, as Zachariah being filled with the holy Spirit, does sweetly pour forth the holy water of this Soul-refreshing truth.
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Luk. 1.74, 75. Redemption doth antecede purification:Luk. 1.74, 75. Redemption does antecede purification:
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He hath redeemed us from all iniquitie, to purifie us to himselfe a peculiar people, zealous of good works.
He hath redeemed us from all iniquity, to purify us to himself a peculiar people, zealous of good works.
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Faith which looketh upon the grace of him who is invisible, is the mothergrace, (Radix bonorum operum fides,) Faith is the roote, good works are the fruit, there must be the roote before the fruit.
Faith which looks upon the grace of him who is invisible, is the mothergrace, (Radix Bonorum Operum fides,) Faith is the root, good works Are the fruit, there must be the root before the fruit.
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But some man may say, may wee not see the fruit before wee see the roote? as wee see some fruit upon trees, while the root lies hid;
But Some man may say, may we not see the fruit before we see the root? as we see Some fruit upon trees, while the root lies hid;
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and from the beholding of the fruit, may wee not very rationally conclude, that there is a root:
and from the beholding of the fruit, may we not very rationally conclude, that there is a root:
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so from the beholding of our good works, the fruit of true faith, may wee not conclude, that there is faith,
so from the beholding of our good works, the fruit of true faith, may we not conclude, that there is faith,
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though it be not in it selfe visible unto us. To this I answer; That this similitude proves not the thing;
though it be not in it self visible unto us. To this I answer; That this similitude Proves not the thing;
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for though it be a truth, that good works may appeare first to men, yet faith is first visible to us in our own spirits;
for though it be a truth, that good works may appear First to men, yet faith is First visible to us in our own spirits;
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and it is impossible that I should see the truth of good works, except I first see the truth of faith.
and it is impossible that I should see the truth of good works, except I First see the truth of faith.
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Evident sanctification doth evidence unto us the truth of our justification, but sanctification is not evident, our justification being not evidenced to us in the first place.
Evident sanctification does evidence unto us the truth of our justification, but sanctification is not evident, our justification being not evidenced to us in the First place.
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If it be manifested in our spirits to us, that our works are good, it will presently be manifested unto us, that we have true faith.
If it be manifested in our spirits to us, that our works Are good, it will presently be manifested unto us, that we have true faith.
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But this is not manifested in our spirits, that our works are truly good works,
But this is not manifested in our spirits, that our works Are truly good works,
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and such which cannot be done by an hypocrite, untill the truth of our faith be manifested unto us.
and such which cannot be done by an hypocrite, until the truth of our faith be manifested unto us.
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I will make this evident by this reason;
I will make this evident by this reason;
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A man must see his good works, as done either under the Law, or under the Gospel,
A man must see his good works, as done either under the Law, or under the Gospel,
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and look upon them, either in the glasse of the Law, or the glasse of the Gospel;
and look upon them, either in the glass of the Law, or the glass of the Gospel;
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if a man look upon them in the glasse of the Law, and doe rightly and spiritually understand the Law, he shall be so farre from drawing an assurance of his justification from them, that he shall behold himself cursed and damned, with all his good works.
if a man look upon them in the glass of the Law, and do rightly and spiritually understand the Law, he shall be so Far from drawing an assurance of his justification from them, that he shall behold himself cursed and damned, with all his good works.
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For the Law curseth every man that cōtinueth not in the doing of all things which are commanded by God.
For the Law Curseth every man that Continueth not in the doing of all things which Are commanded by God.
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It is indeed a divine looking-glasse, in which things to be done, or avoyded, are discovered. ( Lex est divinum speculū in quo facienda & fugienda refulgent, Aug.) but it will sentence us to death for the least spot or wrinkle which it doth discover;
It is indeed a divine Looking glass, in which things to be done, or avoided, Are discovered. (Lex est Divinum speculū in quo facienda & fugienda refulgent, Aug.) but it will sentence us to death for the least spot or wrinkle which it does discover;
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so that it is impossible, that a man should see himselfe justified in the glasse of the Law.
so that it is impossible, that a man should see himself justified in the glass of the Law.
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But thou wilt say, he may look upon his love, sinceritie, and works, in the glasse of the Gospel.
But thou wilt say, he may look upon his love, sincerity, and works, in the glass of the Gospel.
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And to this I answer, that if he look upon them in the glasse of the Gospel, which is Jesus Christ,
And to this I answer, that if he look upon them in the glass of the Gospel, which is jesus christ,
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then he must put himselfe under the Gospel, and look upon himselfe, as a man in Christ, that so he may see his works good by Jesus Christ;
then he must put himself under the Gospel, and look upon himself, as a man in christ, that so he may see his works good by jesus christ;
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which he will never be able to see without the eye of faith, which seeth things invisible, Heb. 11. and by which wee look upon Christ, 1 Joh. 2.1. dwell in Christ, Ephes. 3.17. Live in Christ, Gal. 2.19.
which he will never be able to see without the eye of faith, which sees things invisible, Hebrew 11. and by which we look upon christ, 1 John 2.1. dwell in christ, Ephesians 3.17. Live in christ, Gal. 2.19.
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And doe living works, acceptable to God by the life of Christ in us, Heb. 11.4.
And do living works, acceptable to God by the life of christ in us, Hebrew 11.4.
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By faith with open face wee behold as in a glasse the glory of the Lord, By faith with open face we behold as in a glass the glory of the Lord,
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and are changed into the same Image, from glory to glory, 2 Cor. 3.18. and see that our good works are the effects of Christs love, discovered in himselfe and in his Gospel to our soules.and Are changed into the same Image, from glory to glory, 2 Cor. 3.18. and see that our good works Are the effects of Christ love, discovered in himself and in his Gospel to our Souls.
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And therefore when John doth informe us, that we shall know that wee know him, if we keep his Commandement.
And Therefore when John does inform us, that we shall know that we know him, if we keep his Commandment.
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He doth propose beleeving, as the first Commandement of God, without which we cannot assure our selves, that we are obedient to his other commands, 1 Joh. 3.23. This is his commandement, that we beleeve in him whom he hath sent.
He does propose believing, as the First Commandment of God, without which we cannot assure our selves, that we Are obedient to his other commands, 1 John 3.23. This is his Commandment, that we believe in him whom he hath sent.
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Good works after a man hath faith, are not the cause of justification, but the consequent; they follow a mans justification;
Good works After a man hath faith, Are not the cause of justification, but the consequent; they follow a men justification;
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they doe not precede the act of justification;
they do not precede the act of justification;
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they neither precede the act of Gods grace, by which he justifieth a sinner, neither doe they precede justification in the Court of Conscience:
they neither precede the act of God's grace, by which he Justifieth a sinner, neither do they precede justification in the Court of Conscience:
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But being justified by faith, we have peace ( Rom. 5.1.) in our Consciences.
But being justified by faith, we have peace (Rom. 5.1.) in our Consciences.
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This was the doctrine which was frequently preached by those heavenly Carpenters, which did first strike at the hornes of the beast, Ʋt dilectio oriatur, necesse est praecedere fidem hoc est fiducia misericordiae ) It is necessary, saith Melancthon, that faith, wch is a confidence of Gods morcy, doe precede love.
This was the Doctrine which was frequently preached by those heavenly Carpenters, which did First strike At the horns of the beast, Ʋt Love oriatur, Necessary est praecedere fidem hoc est Fiducia Mercy) It is necessary, Says Melanchthon, that faith, which is a confidence of God's morcy, do precede love.
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And in another place, (Non nititur fides nostra dilectione, sed tantum misericordia promissa, ut constat,
And in Another place, (Non Nititur fides nostra dilectione, sed Tantum misericordia Promissa, ut constat,
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nec existere dilectio potest nisi sit apprehensa remissio) Faith is not grounded upon our love,nec existere Love potest nisi sit apprehensa Remission) Faith is not grounded upon our love,
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but the promised mercy of God, so that it is manifest, that there cannot be true love,
but the promised mercy of God, so that it is manifest, that there cannot be true love,
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unlesse remission of sinnes be first apprehended.
unless remission of Sins be First apprehended.
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Another reason is from the imperfection of workes wrought by a man after he is justified;
another reason is from the imperfection of works wrought by a man After he is justified;
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If any man that is justified, look on his works, and doe not behold them in the glasse of the Gospel, he shall reade his own condemnation for his works.
If any man that is justified, look on his works, and do not behold them in the glass of the Gospel, he shall read his own condemnation for his works.
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There is an imperfection in our works, seeing wee doe not love God so perfectly as we should, with all our heart, all our minde, and all our spirit:
There is an imperfection in our works, seeing we do not love God so perfectly as we should, with all our heart, all our mind, and all our Spirit:
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but while the regenerate part, through the power of the Spirit runs after God, and loves God;
but while the regenerate part, through the power of the Spirit runs After God, and loves God;
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the fleshly part runneth after sinne, and hates God.
the fleshly part Runneth After sin, and hates God.
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Therefore seeing there is such imperfection in the works that we performe, that the best of us are unprofitable servants,
Therefore seeing there is such imperfection in the works that we perform, that the best of us Are unprofitable Servants,
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and that the most holy amongst us, doe that for which he may be damned every day,
and that the most holy among us, do that for which he may be damned every day,
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if God should not deale with us in the Gospel, but in the Law;
if God should not deal with us in the Gospel, but in the Law;
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it will follow, that a man cannot be justified by the works that he doth after he hath faith,
it will follow, that a man cannot be justified by the works that he does After he hath faith,
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and is converted, & doth works which are wrought by the Spirit of grace. It may here be objected, that the good works of Saints are perfect.
and is converted, & does works which Are wrought by the Spirit of grace. It may Here be objected, that the good works of Saints Are perfect.
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For an answer to this, I referre the Reader to what shall be delivered from those words;
For an answer to this, I refer the Reader to what shall be Delivered from those words;
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That he which is borne of God sinneth not. I come now to the next Consideration, which is this;That he which is born of God Sinneth not. I come now to the next Consideration, which is this;
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That wee are not justified by the practise of any Gospel-Ordinances, which are commanded by the Lord Jesus Christ.
That we Are not justified by the practice of any Gospel ordinances, which Are commanded by the Lord jesus christ.
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There are some, who it may be, are convinced that they are not justified by works,
There Are Some, who it may be, Are convinced that they Are not justified by works,
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yet I know not what new kinde of Popery they have found out;
yet I know not what new kind of Popery they have found out;
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for they thinke to please God by submitting to Ordinances, and finding out the true Discipline and government of Christs Church;
for they think to please God by submitting to Ordinances, and finding out the true Discipline and government of Christ Church;
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therefore you shall finde a kinde of spirit of bondage in them, if they be not satisfied concerning the true discipline, government,
Therefore you shall find a kind of Spirit of bondage in them, if they be not satisfied Concerning the true discipline, government,
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& Ordinances of the Lord Jesus Christ.
& Ordinances of the Lord jesus christ.
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Wherefore I shall endeavour to demonstrate this, and shew clearly, that as we are not justified by works before,
Wherefore I shall endeavour to demonstrate this, and show clearly, that as we Are not justified by works before,
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or after conversion, so we are not justified, and saved, by the submitting to any Ordinance of the Lord Jesus Christ.
or After conversion, so we Are not justified, and saved, by the submitting to any Ordinance of the Lord jesus christ.
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Salvation is not in these, there is nothing to be found in these availeable to justification.
Salvation is not in these, there is nothing to be found in these available to justification.
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Formes of government and Ordinances, doe not make men Christians, but a lively faith in the Lord Jesus.
Forms of government and Ordinances, do not make men Christians, but a lively faith in the Lord jesus.
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When Caius Marius Victorinus told Simplicianus, that he was turned from Heathenisme to Christianisme, and he replyed, that he would not beleeve him,
When Caius Marius Victorinus told Simplicianus, that he was turned from Heathenism to Christianity, and he replied, that he would not believe him,
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unlesse he saw him in the Congregation of Christians:
unless he saw him in the Congregation of Christians:
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He wittily thus reprehended the rashnesse of his speech, (Ergone parietes faciunt Christianos?) Doe your walls then make Christians? So to those that say, men are of the world,
He wittily thus reprehended the rashness of his speech, (ergo parietes faciunt Christians?) Do your walls then make Christians? So to those that say, men Are of the world,
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until they are under this or that forme of government, and ordinance, I may thus speak;
until they Are under this or that Form of government, and Ordinance, I may thus speak;
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do these things make Christians? Presbytery (all government) is nothing, Independency is nothing, dipping is nothing,
do these things make Christians? Presbytery (all government) is nothing, Independency is nothing, dipping is nothing,
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but faith wch worketh by love. The Apostle clearly proves this poynt, Gal. 5.3. I testifie againe to every man that is circumcised, that he is a debtor to do the whole Law:
but faith which works by love. The Apostle clearly Proves this point, Gal. 5.3. I testify again to every man that is circumcised, that he is a debtor to do the Whole Law:
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Christ is become of none effect to you; he shall profit you nothing. christ is become of none Effect to you; he shall profit you nothing.
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Wee know that Paul circumcised Timothy; after he was a preacher of the Gospel, and submitted himselfe to many of the rites & Ceremonies of the Jewes; shaved his head,
we know that Paul circumcised Timothy; After he was a preacher of the Gospel, and submitted himself to many of the Rites & Ceremonies of the Jews; shaved his head,
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& put himselfe under a Jewish vow, yet here he saith, if a man be circumcised, he is a debtor to the whole Law. His meaning is this;
& put himself under a Jewish Voelli, yet Here he Says, if a man be circumcised, he is a debtor to the Whole Law. His meaning is this;
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that if a man submit to circumcision, as thinking it will any whit availe him to his justisication,
that if a man submit to circumcision, as thinking it will any whit avail him to his Justification,
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and salvation, that man shall not be saved by Jesus Christ, but he is a debtor to the whole Law;
and salvation, that man shall not be saved by jesus christ, but he is a debtor to the Whole Law;
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he is not under grace, but under the curse of the Law. Act. 15.1.
he is not under grace, but under the curse of the Law. Act. 15.1.
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When some preached that there was a necessitie for men to be circumcised, and keepe the Law of Moses, that they might be justified;
When Some preached that there was a necessity for men to be circumcised, and keep the Law of Moses, that they might be justified;
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see how the doctrine was disrellished by the Apostles;
see how the Doctrine was disrellished by the Apostles;
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Peter calleth it a tempting of God, and laying a yoke upon the necks of the disciples, which they nor their fathers were able to beare.Peter calls it a tempting of God, and laying a yoke upon the necks of the Disciples, which they nor their Father's were able to bear.
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Paul, though as a spiritual man, he could become all things to all men, to the Jew,Paul, though as a spiritual man, he could become all things to all men, to the Jew,
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as a Jew, to the Gentile as a Gentile, 1 Cor. 9.20, 21, 22. That by all means he might save some,
as a Jew, to the Gentile as a Gentile, 1 Cor. 9.20, 21, 22. That by all means he might save Some,
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yet how doth he thunder and lighten in the face of those that laid too much upon the practise of outward things, denying unto them any salvation by Christ.
yet how does he thunder and lighten in the face of those that laid too much upon the practice of outward things, denying unto them any salvation by christ.
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And as he said, If yee be circumcised, Christ shall profit you nothing; so if any man be baptized, I may say, Christ shall profit him nothing.
And as he said, If ye be circumcised, christ shall profit you nothing; so if any man be baptised, I may say, christ shall profit him nothing.
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If any man to satisfie his conscience, desire one to dip him, or joyne himselfe as a member to any Congregation, thinking by pleasing God,
If any man to satisfy his conscience, desire one to dip him, or join himself as a member to any Congregation, thinking by pleasing God,
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and Christ, to further his salvation in this way, he is a stranger to Christ, and unacquainted with his Gospel.
and christ, to further his salvation in this Way, he is a stranger to christ, and unacquainted with his Gospel.
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Faith is inconsistent with any thing in this sense; faith will not suffer any thing to be joyned with it in point of justification;
Faith is inconsistent with any thing in this sense; faith will not suffer any thing to be joined with it in point of justification;
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and if we will joyne any thing with faith for justification, that faith is nothing worth at all.
and if we will join any thing with faith for justification, that faith is nothing worth At all.
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If we will doe one thing that wee may be justified, wee must doe every thing.
If we will do one thing that we may be justified, we must do every thing.
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If thou wilt be a member of a Church, as they speake, that thou maist be comforted, justified,
If thou wilt be a member of a Church, as they speak, that thou Mayest be comforted, justified,
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and saved, thou art bound to fulfill the whole Law.
and saved, thou art bound to fulfil the Whole Law.
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The Law is well compared by one to a chaine, which is linked together, and if we take one linck of it, the weight of the whole chaine will be upon us:
The Law is well compared by one to a chain, which is linked together, and if we take one link of it, the weight of the Whole chain will be upon us:
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So, if wee doe any thing that wee may be justified, wee lay our selves under all the bondage and slavery of the Law,
So, if we do any thing that we may be justified, we lay our selves under all the bondage and slavery of the Law,
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and are tyed to doe every thing in the Law, that wee may be justified. He that is circumcised, is a debtor to doe the whole Law, Gal. 5.3. But in Christ Jesus, neither Circumcision availeth any thing, nor uncircumcision, but faith which worketh by love, ver. 6. By Circumcision, he means all the outward priviledges of the Jewes; these doe nothing availe to salvation;
and Are tied to do every thing in the Law, that we may be justified. He that is circumcised, is a debtor to do the Whole Law, Gal. 5.3. But in christ jesus, neither Circumcision availeth any thing, nor uncircumcision, but faith which works by love, ver. 6. By Circumcision, he means all the outward privileges of the Jews; these doe nothing avail to salvation;
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and by uncircumeision, the priviledges of the Gentiles, Baptisme, and the Supper. All outward priviledges and prerogatives, doe nothing availe to justification.
and by uncircumeision, the privileges of the Gentiles, Baptism, and the Supper. All outward privileges and prerogatives, do nothing avail to justification.
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The kingdome of Heaven is not in these things, not circumcision, or uncircumcision, or any outward Ordinances.
The Kingdom of Heaven is not in these things, not circumcision, or uncircumcision, or any outward Ordinances.
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The Kingdome of Heaven is within you. The Kingdom of Heaven is within you.
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Another reason may be drawn from the consideration of the nature of Ordinances, & our submitting our selves to them.
another reason may be drawn from the consideration of the nature of Ordinances, & our submitting our selves to them.
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There is not so much in that outward obedience that is given to outward Ordinances,
There is not so much in that outward Obedience that is given to outward Ordinances,
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as in that obedience that is given to the morall precepts of the Law, Mark. 10.19. Our Saviour commends the Young man for acknowledging that obedience to God, loving God and his neighbour, were more then all burnt Offerings and Sacrifice;
as in that Obedience that is given to the moral Precepts of the Law, Mark. 10.19. Our Saviour commends the Young man for acknowledging that Obedience to God, loving God and his neighbour, were more then all burned Offerings and Sacrifice;
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There is more in internall obedience, then in obedience to externall Ordinances. From which Conclusion thus I argue;There is more in internal Obedience, then in Obedience to external Ordinances. From which Conclusion thus I argue;
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If those things that are of a more excellent nature, as, love to God, and love to our neighbour,
If those things that Are of a more excellent nature, as, love to God, and love to our neighbour,
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and relieving the poore, be altogether unprofitable, inefficatious, and unavaileable to justification, and salvation; then these outward works of obedience, in submitting to outward Ordinances, are much lesse availeable.
and relieving the poor, be altogether unprofitable, inefficatious, and unavailable to justification, and salvation; then these outward works of Obedience, in submitting to outward Ordinances, Are much less available.
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This is an argument à majore ad minus, from the greater to the lesse.
This is an argument à Major ad minus, from the greater to the less.
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If the greatest works advantage nothing for justification, and salvation, then certainly the doing of inferiour works, the suffering a man to dip mee,
If the greatest works advantage nothing for justification, and salvation, then Certainly the doing of inferior works, the suffering a man to dip me,
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and to make mee a member of his Church, cannot advantage me:
and to make me a member of his Church, cannot advantage me:
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These things are works in their own nature farre inferiour to the great works of the Law, love to God,
These things Are works in their own nature Far inferior to the great works of the Law, love to God,
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and to the people of God, and to the poore Saints of the Lord Jesus Christ:
and to the people of God, and to the poor Saints of the Lord jesus christ:
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Therefore if these works be altogether unavaileable, if they can nothing further my justification; nay, if they hinder mee in point of justification, if May any weight upon them;
Therefore if these works be altogether unavailable, if they can nothing further my justification; nay, if they hinder me in point of justification, if May any weight upon them;
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then certainly these inferiour works can nothing further my justification, and salvation.
then Certainly these inferior works can nothing further my justification, and salvation.
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And if a man doe not practise them, according to the Command of Christ, through ignorance, it is no way prejudiciall to his justification, and salvation.
And if a man do not practise them, according to the Command of christ, through ignorance, it is no Way prejudicial to his justification, and salvation.
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It did not prejudice the thiefe that he dyed without Baptisme, that he did not receive the Supper of the Lord, that he was not admitted a member of a visible Church;
It did not prejudice the thief that he died without Baptism, that he did not receive the Supper of the Lord, that he was not admitted a member of a visible Church;
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it did not prejudice him that he had no fellowship with the Saints. A man may be justified and faved, not onely without the works of the Law,
it did not prejudice him that he had no fellowship with the Saints. A man may be justified and faved, not only without the works of the Law,
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and works after conversion, but he may be saved, though he doe not submit himselfe to the practise of outward Ordinances.
and works After conversion, but he may be saved, though he do not submit himself to the practice of outward Ordinances.
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Therefore if any say unto you, you must be baptized, or you cannot be saved, I cannot look on you as a Saint,
Therefore if any say unto you, you must be baptised, or you cannot be saved, I cannot look on you as a Saint,
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except you be baptized, you must be members of a Church, or else you cannot be members of Christ, I cannot acknowledge you as a brother, rather pity their ignorance, then yeeld to their exhortations.
except you be baptised, you must be members of a Church, or Else you cannot be members of christ, I cannot acknowledge you as a brother, rather pity their ignorance, then yield to their exhortations.
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What a sad thing is it for men to place Saintship and Religion in these things,
What a sad thing is it for men to place Saintship and Religion in these things,
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when the Scripture plainly and punctually in this respect overthroweth them? Rom. 14.15.
when the Scripture plainly and punctually in this respect Overthroweth them? Rom. 14.15.
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The Kingdome of God is not in meats and drinks, (concerning which there were many controversies and janglings in those times) but in righteousnesse, and peace, The Kingdom of God is not in Meats and drinks, (Concerning which there were many controversies and janglings in those times) but in righteousness, and peace,
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and joy in the Holy Ghost. Since the Scripture requires nothing to make a man an heire with Christ, but faith.and joy in the Holy Ghost. Since the Scripture requires nothing to make a man an heir with christ, but faith.
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What abominable Popery is it to say, that a man cannot be a Saint, if he doe not submit to outward Ordinances.
What abominable Popery is it to say, that a man cannot be a Saint, if he do not submit to outward Ordinances.
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I cannot but commend what I finde in Luther, who was zealously carried forth against some in his time, that made a rent from him in a Legall way,
I cannot but commend what I find in Luther, who was zealously carried forth against Some in his time, that made a rend from him in a Legal Way,
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because they differed from him about externall things and Ordinances, which are no just ground why Saints should divide themselves from one another;
Because they differed from him about external things and Ordinances, which Are no just ground why Saints should divide themselves from one Another;
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who saith, That they had brought in another kinde of Popery, and more dangerous then that which he bad overthrowne by his preaching;
who Says, That they had brought in Another kind of Popery, and more dangerous then that which he bade overthrown by his preaching;
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for as for grosse Popery, saith he, mens eyes begin to be enlightned, to see the absurdities of it.
for as for gross Popery, Says he, men's eyes begin to be enlightened, to see the absurdities of it.
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But these men come in a subtle way, and pretending a necessitie of submitting to formes, institutions,
But these men come in a subtle Way, and pretending a necessity of submitting to forms, institutions,
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and Ordinances, doe pervert the pure and simple Gospel of Christ, labouring to perswade men, that if they doe not submit to the Ordinances of the Lord Jesus, he would not acknowledge,
and Ordinances, do pervert the pure and simple Gospel of christ, labouring to persuade men, that if they do not submit to the Ordinances of the Lord jesus, he would not acknowledge,
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and confesse them before his Father, and that unlesse they were under his government, they should not be under him for justification. and confess them before his Father, and that unless they were under his government, they should not be under him for justification.
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Therefore wee are to be rightly informed concerning these things, and if wee doe submit to outward Ordinances, wee should not doe it from legall principles,
Therefore we Are to be rightly informed Concerning these things, and if we do submit to outward Ordinances, we should not do it from Legal principles,
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for it were better not to practise them, then to practise them from these principles, to the ruining of our soules.
for it were better not to practise them, then to practise them from these principles, to the ruining of our Souls.
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And they that draw Disciples after them by such rigid and Gospel destroying principles, will finde, to their shame, that those that they have brought in by these principles, will fall away from them to their shame and infamy;
And they that draw Disciples After them by such rigid and Gospel destroying principles, will find, to their shame, that those that they have brought in by these principles, will fallen away from them to their shame and infamy;
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For God is dishonoured, Christ is robbed of his Grace, and the free Spirit looseth his glory.
For God is dishonoured, christ is robbed of his Grace, and the free Spirit loses his glory.
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Suffer mee now to make a little use, and so I shall commend you, and what hath been delivered to the blessing of God.
Suffer me now to make a little use, and so I shall commend you, and what hath been Delivered to the blessing of God.
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You have seene that wee are saved by believing the Gospel, without any works going before justification,
You have seen that we Are saved by believing the Gospel, without any works going before justification,
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or any submission to the Ordinances of the Gospel, which may follow it. This doth bring foure sorts of people under a just reproofe.
or any submission to the Ordinances of the Gospel, which may follow it. This does bring foure sorts of people under a just reproof.
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First, Such as are grossly Popish, maintaining justification by their own works and righteousnesse, or affirming that a man is not justified by faith onely,
First, Such as Are grossly Popish, maintaining justification by their own works and righteousness, or affirming that a man is not justified by faith only,
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but by faith and works together.
but by faith and works together.
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These deny justification by the Grace of God, and the righteousnesse of the Lord Jesus Christ through faith,
These deny justification by the Grace of God, and the righteousness of the Lord jesus christ through faith,
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and set up a justification by inherent righteousnesse in themselves, holding that wee are then justified from sinne,
and Set up a justification by inherent righteousness in themselves, holding that we Are then justified from sin,
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when it is removed out of our sight, sence, feeling, lives, spirits and conversations.
when it is removed out of our sighed, sense, feeling, lives, spirits and conversations.
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The strongest Argument, which they bring for the confirming of their assertion, and in which they doe most triumph,
The Strongest Argument, which they bring for the confirming of their assertion, and in which they do most triumph,
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as though they had obtained a victory over the truth of Gods Grace;
as though they had obtained a victory over the truth of God's Grace;
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is in the 2 Jam. 24. Yee see then bow that by works a man is justified, and not by faith onely.
is in the 2 Jam. 24. Ye see then bow that by works a man is justified, and not by faith only.
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Doth not James, say they, lay down our assertion in so many words, joyning faith and good workes as con-causes of justification.
Does not James, say they, lay down our assertion in so many words, joining faith and good works as Consequences of justification.
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Some to escape the edge of this Argument have denied this Epistle to be Canonicall, like him who being unable to unty the Gordian knott, did cut it in pieces.
some to escape the edge of this Argument have denied this Epistle to be Canonical, like him who being unable to untie the Gordian knot, did Cut it in Pieces.
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Thus Lucius Osiander proposing this objection of his Antagonists doth thinke that he hath for ever cut it to pieces by their answer.
Thus Lucius Osiander proposing this objection of his Antagonists does think that he hath for ever Cut it to Pieces by their answer.
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But secondly, others, yea most of those, whom wee call Protestant writers, for the reconciling of James to Paul, and his fellow-Apostles, with one consent give in, this answer to this objection; distinguishing of a twofold justification: First, a justification before God; secondly, a justification before men.
But secondly, Others, yea most of those, whom we call Protestant writers, for the reconciling of James to Paul, and his fellow-Apostles, with one consent give in, this answer to this objection; distinguishing of a twofold justification: First, a justification before God; secondly, a justification before men.
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Paul, as they apprehend, doth speake of the former of these, James of the latter; supposing this to be the genuine sence and meaning of James, that wee are justified by works, that is, declaratively before men.
Paul, as they apprehend, does speak of the former of these, James of the latter; supposing this to be the genuine sense and meaning of James, that we Are justified by works, that is, declaratively before men.
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But with respect and due reverence to the piety and learning of these men who give in this answer, give me leave, being not sworn (in verba magistri) or obliged to justifie what any man,
But with respect and due Reverence to the piety and learning of these men who give in this answer, give me leave, being not sworn (in verba magistri) or obliged to justify what any man,
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or many men, though godly and learned, have apprehended to be the meaning of a place, to shew my reasons, why I dissent from them;or many men, though godly and learned, have apprehended to be the meaning of a place, to show my Reasons, why I dissent from them;
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and secondly, to give in mine own answer to the place.
and secondly, to give in mine own answer to the place.
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First, I apprehend that James doth not speake of a justification before men, because his proofe is from Abrahams being justified by works,
First, I apprehend that James does not speak of a justification before men, Because his proof is from Abrahams being justified by works,
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when he offered up his sonne Isaac, as it is evident by the preceding words; which action of Abrahams would not have justified him before men.
when he offered up his son Isaac, as it is evident by the preceding words; which actium of Abrahams would not have justified him before men.
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They would have looked upon him rather as a cruell malefactor, then a Saint in offering up his onely Sonne.
They would have looked upon him rather as a cruel Malefactor, then a Saint in offering up his only Son.
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Secondly, This businesse was so transacted between God and Abraham, that it was not visible to men, that they should justifie him for it;
Secondly, This business was so transacted between God and Abraham, that it was not visible to men, that they should justify him for it;
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When he went to performe this act of obedience to his God, he left his servants behind him,
When he went to perform this act of Obedience to his God, he left his Servants behind him,
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and carried no man with him, but his Sonne who was to be sacrificed.
and carried no man with him, but his Son who was to be sacrificed.
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Thirdly, If wee view the place, Ger. 22.11, 12. out of which James doth prove his Argument, it will be evident, that it proveth not a justification towards men, but towards God.
Thirdly, If we view the place, Ger. 22.11, 12. out of which James does prove his Argument, it will be evident, that it Proves not a justification towards men, but towards God.
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And the Angel said, Lay not thy hand upon the Lad, for now I know that thou fearest God, seeing thou hast not withheld thy sonne, thine onely sonne from mee. And the Angel said, Lay not thy hand upon the Lad, for now I know that thou Fearest God, seeing thou hast not withheld thy son, thine only son from me.
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This Angel was Christ, as it doth appeare by his calling of himselfe God; and he is justified by him, as a man that feared him.
This Angel was christ, as it does appear by his calling of himself God; and he is justified by him, as a man that feared him.
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And in the 16, 17, and 18. verses;
And in the 16, 17, and 18. Verses;
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By my selfe have I sworn, saith the Lord, because thou hast done this thing, that in blessing I will blesse thee, By my self have I sworn, Says the Lord, Because thou hast done this thing, that in blessing I will bless thee,
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and in thy seed shall all the Nations of the Earth be blessed. and in thy seed shall all the nations of the Earth be blessed.
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It is cleare by this, that the justisication spoken of, is not a justification before men, but before God.
It is clear by this, that the Justification spoken of, is not a justification before men, but before God.
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Lastly, I shall therefore give in what I doe conceive to be the meaning of the holy Spirit in these words:
Lastly, I shall Therefore give in what I do conceive to be the meaning of the holy Spirit in these words:
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James doth not speake of justification, as it is taken properly, and used by Paul, but doth speake of justification as it is taken improperly.James does not speak of justification, as it is taken properly, and used by Paul, but does speak of justification as it is taken improperly.
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He speaketh not of it as an act by which wee are reconciled, and our iniquities pardoned,
He speaks not of it as an act by which we Are reconciled, and our iniquities pardoned,
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but he speaketh of it as an act by which God doth approve a man to be justified by his works which he doth after his justification.
but he speaks of it as an act by which God does approve a man to be justified by his works which he does After his justification.
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Abraham was a justified man by faith, before Isaac was borne;Abraham was a justified man by faith, before Isaac was born;
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now God doth beare witnesse to the works and fruits of his faith, and doth justifie him by his works in this sence, that is, he doth approve him, to be a man that feareth and loveth him.
now God does bear witness to the works and fruits of his faith, and does justify him by his works in this sense, that is, he does approve him, to be a man that fears and loves him.
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And this is the Answer which is given by the learned Melancthon, [ Non intelligatur verbum justificari pro reconciliari,
And this is the Answer which is given by the learned Melanchthon, [ Non intelligatur verbum justificari Pro reconciliari,
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sed ut alias saepe dicitur, pro approbari. Justificatur homo ex operibus: id est;
sed ut alias saepe dicitur, Pro approbari. Justificatur homo ex operibus: id est;
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habens justitiam operum, approbatur, placet Deo ] The word justification is not to be taken for reconciliation, but approbation:
habens justitiam Operum, approbatur, placet God ] The word justification is not to be taken for reconciliation, but approbation:
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man is justified by his works, that is, having a righteousnesse of works (or sanctification) God doth approve him, his works doe please God. man is justified by his works, that is, having a righteousness of works (or sanctification) God does approve him, his works do please God.
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And as when wee see good fruit upon a tree, we use to say, this is a good tree.
And as when we see good fruit upon a tree, we use to say, this is a good tree.
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Not that the good fruit doth make the tree good, but the tree being good doth bring forth the good fruit:
Not that the good fruit does make the tree good, but the tree being good does bring forth the good fruit:
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So God, having made us good trees by justifying of us by his Grace, doth enable us to bring forth good fruit,
So God, having made us good trees by justifying of us by his Grace, does enable us to bring forth good fruit,
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and speaking (NONLATINALPHABET,) after the manner of men to us men, doth approve us to be good trees, bringing forth good fruit.
and speaking (,) After the manner of men to us men, does approve us to be good trees, bringing forth good fruit.
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And thus much for the reproofe of these men, and in answer to their objection.
And thus much for the reproof of these men, and in answer to their objection.
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Secondly, This doth serve to discover and reprove such, who would seeme to be no Papists, who yet in a more refined and subtle way, do preach forth the same doctrine which the others doe maintaine,
Secondly, This does serve to discover and reprove such, who would seem to be no Papists, who yet in a more refined and subtle Way, do preach forth the same Doctrine which the Others do maintain,
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and preferre some Popish bookes, which are wrought with a fine and curious thread, before any bookes which have been published, by any who have been eminent for the knowledge of Gods Grace in Christ through faith for justification.
and prefer Some Popish books, which Are wrought with a fine and curious thread, before any books which have been published, by any who have been eminent for the knowledge of God's Grace in christ through faith for justification.
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These are they who, if it were possible, would deceive the very Elect;
These Are they who, if it were possible, would deceive the very Elect;
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laying siege against the Gospel, and the doctrine of justification, while they pretend that they are fighters for it.
laying siege against the Gospel, and the Doctrine of justification, while they pretend that they Are fighters for it.
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And these preach that wee are not to locke so much upon a Christ without us for justification, as a Christ within us.
And these preach that we Are not to lock so much upon a christ without us for justification, as a christ within us.
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And that we are not justified by a Christ that is in heaven, but by Christ within us;
And that we Are not justified by a christ that is in heaven, but by christ within us;
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which Christ of theirs is nothing else, when yee are well acquainted with him, but the workings of their own spirits in zeale and love to God,
which christ of theirs is nothing Else, when ye Are well acquainted with him, but the workings of their own spirits in zeal and love to God,
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and when they have high thoughts of God, their will is conformable to the will of God,
and when they have high thoughts of God, their will is conformable to the will of God,
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and they thinke the same things that God thinkes, and submit to God in their wayes.
and they think the same things that God thinks, and submit to God in their ways.
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They looke upon these workings as their perfection and justification; and this is Christ within them.
They look upon these workings as their perfection and justification; and this is christ within them.
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Such kinde of Doctrines as this is, are the first rudiments and principles by which the Politique and Civilized Familists doe leaven their pupills, leading them from the plaine and simple doctrine of the Gospel.
Such kind of Doctrines as this is, Are the First rudiments and principles by which the Politic and Civilized Familists do leaven their pupils, leading them from the plain and simple Doctrine of the Gospel.
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The spirit of error and delusion which was in H. N. (the first father of the Familists, which have lived of late,
The Spirit of error and delusion which was in H. N. (the First father of the Familists, which have lived of late,
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or are yet living) did worke mightily in him to pervert the Gospel, and to bring in Antichristianisme in this way of flaming zeale, love, and holinesse.or Are yet living) did work mightily in him to pervert the Gospel, and to bring in Antichristianism in this Way of flaming zeal, love, and holiness.
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And if he were now alive, he would wonder at his numerous off-spring, and progeny, which he hath now amongst us.
And if he were now alive, he would wonder At his numerous offspring, and progeny, which he hath now among us.
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But that you may avoid this first rock, before yee be engulfed into the deepe and bottomlesse pit of Familisticall Atheisme,
But that you may avoid this First rock, before ye be engulfed into the deep and bottomless pit of Familistical Atheism,
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and Antichristianisme, let what hath been spoken to reprove them, establish you in the truth of the Gospel,
and Antichristianism, let what hath been spoken to reprove them, establish you in the truth of the Gospel,
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and looke upon the best piece of Familisme but as upon refined Popery.
and look upon the best piece of Familism but as upon refined Popery.
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For wee are not saved by Christ working in us, and making us obedient to his Fathers holy will: For we Are not saved by christ working in us, and making us obedient to his Father's holy will:
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but wee are saved by the righteousnesse of Christ, who hath shed his bloud for us. but we Are saved by the righteousness of christ, who hath shed his blood for us.
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And though we deny not, but that wee have Christ within us, and the Spirit of Grace to subdue our sinnes.
And though we deny not, but that we have christ within us, and the Spirit of Grace to subdue our Sins.
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Yet this is denied, that the workings of the Spirit are our justification; for wee are justified before wee have these workings: which wee feele within us. Yet this is denied, that the workings of the Spirit Are our justification; for we Are justified before we have these workings: which we feel within us.
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Wee are not justified because we love God and Christ, and desire to walke in sinceritie to glorifie God:
we Are not justified Because we love God and christ, and desire to walk in sincerity to Glorify God:
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but because wee apprehend the Grace of God in Christ; but Because we apprehend the Grace of God in christ;
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and therefore we love God and Christ, and desire in sincerity, to walke in all the wayes that God hath made knowne to us in Christ. and Therefore we love God and christ, and desire in sincerity, to walk in all the ways that God hath made known to us in christ.
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Wee are not justified by the conformitie of our will to Gods will, or the onenesse of our will with his;
we Are not justified by the conformity of our will to God's will, or the oneness of our will with his;
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but wee are justified by faith, before any of those works are wrought in our hearts by the Spirit of Grace. but we Are justified by faith, before any of those works Are wrought in our hearts by the Spirit of Grace.
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He that denies this is ignorant of Christ and the Gospel, and is not an honourer of Christ,
He that Denies this is ignorant of christ and the Gospel, and is not an honourer of christ,
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but a Minister of Satan and Antichrist, and a deluder of the people.
but a Minister of Satan and Antichrist, and a deluder of the people.
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Thirdly, This is for the reproofe of the hypocriticall Protestant, who professeth the doctrine of justification by faith without works with his tongue,
Thirdly, This is for the reproof of the hypocritical Protestant, who Professes the Doctrine of justification by faith without works with his tongue,
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but denieth it with his heart;
but Denieth it with his heart;
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not daring to trust his soule in the armes of a Saviour, unlesse he brings good works along with him to procure his welcome and entertainment.
not daring to trust his soul in the arms of a Saviour, unless he brings good works along with him to procure his welcome and entertainment.
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This man stumbles at the thresh-hold of the doore of Grace, being never able to enter into the house of love;
This man stumbles At the Threshold of the door of Grace, being never able to enter into the house of love;
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because he will not adventure his salvation upon the promises of Grace which are made to sinners, that have no workes, or righteousnesse inherently in themselves.
Because he will not adventure his salvation upon the promises of Grace which Are made to Sinners, that have no works, or righteousness inherently in themselves.
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He will not goe to God, or close with a promise of Grace, unlesse he have the sight of righteousnesse in himselfe in the first place.
He will not go to God, or close with a promise of Grace, unless he have the sighed of righteousness in himself in the First place.
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He will tell you, that good works are not the matter of our justification, and yet he will not conclude that he is a justified man,
He will tell you, that good works Are not the matter of our justification, and yet he will not conclude that he is a justified man,
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untill he see good works in himselfe.
until he see good works in himself.
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This man following the law of righteousnesse, doth not attaine to the law of righteousnesse, because he seeketh it not by faith,
This man following the law of righteousness, does not attain to the law of righteousness, Because he seeks it not by faith,
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but as it were by the works of the Law, Rom. 9.31, 32. The Apostle speaks against this pharisaicall opinion, when he saith, Wee are justified by Grace through beleeving; not through working.
but as it were by the works of the Law, Rom. 9.31, 32. The Apostle speaks against this pharisaical opinion, when he Says, we Are justified by Grace through believing; not through working.
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I am not bound to love God, and the brethren, that I may be beloved of God:
I am not bound to love God, and the brothers, that I may be Beloved of God:
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but I must beleeve, that I may love God, and my brother.
but I must believe, that I may love God, and my brother.
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The preposterous preaching of sanctification before justification for the evidencing of justification, is that which keepeth many poore creatures in bondage for many yeares, and ruines many soules. The preposterous preaching of sanctification before justification for the evidencing of justification, is that which Keepeth many poor creatures in bondage for many Years, and ruins many Souls.
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How many are gone to Hell, who thought they were going to Heaven? deceiving themselves with false and unsound assurances.
How many Are gone to Hell, who Thought they were going to Heaven? deceiving themselves with false and unsound assurances.
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And fetching their comforts from the sight of their own works, and not from the Grace of God in Christ, by a pure act of beleeving.
And fetching their comforts from the sighed of their own works, and not from the Grace of God in christ, by a pure act of believing.
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If this were the right path to justification, we should not be justified in beleeving, but in loving, and working.
If this were the right path to justification, we should not be justified in believing, but in loving, and working.
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For I seeing my love to God, should conclude Gods love to me;
For I seeing my love to God, should conclude God's love to me;
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But, herein is love, not that wee loved God, but that God loved us, and sent his Sonne to be the propitiation for our sinnes, 1 Joh. 4.10. And true love is wrought in us by the sight of Gods free love to us, in an act of beleeving. But, herein is love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our Sins, 1 John 4.10. And true love is wrought in us by the sighed of God's free love to us, in an act of believing.
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Therefore if thou hast no assurance of the love of God, but that which thou hast gotten from the sight of thine own works,
Therefore if thou hast no assurance of the love of God, but that which thou hast got from the sighed of thine own works,
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and from the conclusions of thine own base and deceitfull heart; as the ordinary way of some hath been, thou hast no assurance at all.
and from the conclusions of thine own base and deceitful heart; as the ordinary Way of Some hath been, thou hast no assurance At all.
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When thou shalt lie under a great temptation, thou wilt finde no comfort in this assurance:
When thou shalt lie under a great temptation, thou wilt find no Comfort in this assurance:
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And thou shalt finde at the great day, when thou shalt appeare before God and Christ, that this assurance will not be worth a Rush.
And thou shalt find At the great day, when thou shalt appear before God and christ, that this assurance will not be worth a Rush.
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This building upon thy love to God, and not upon Gods free love to thee, is to build upon a sandy foundation;
This building upon thy love to God, and not upon God's free love to thee, is to built upon a sandy Foundation;
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and not upon Christ by faith.
and not upon christ by faith.
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And if the Lord convince thee of thy folly, thou wilt lay a better foundation of joy and comfort then this can be unto thee.
And if the Lord convince thee of thy folly, thou wilt lay a better Foundation of joy and Comfort then this can be unto thee.
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For other foundation can no man lay then that which is laid, which is Jesus Christ, 1 Cor. 3.For other Foundation can no man lay then that which is laid, which is jesus christ, 1 Cor. 3.
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Though a spirituall man can make a good use of marks and signes, as of love to God and Saints,
Though a spiritual man can make a good use of marks and Signs, as of love to God and Saints,
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when he seeth them in the light of the Spirit, as fruits proceeding from faith, as the roote;
when he sees them in the Light of the Spirit, as fruits proceeding from faith, as the root;
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yet by drawing a conclusion from the sight of such things, which we apprehend to be in our selves, of our happinesse and good estate before God, wee shall not so truely comfort, as certainly deceive our selves.
yet by drawing a conclusion from the sighed of such things, which we apprehend to be in our selves, of our happiness and good estate before God, we shall not so truly Comfort, as Certainly deceive our selves.
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Fourthly, This is for the reprehension, of blind, & ignorant Formalists, who place Religion rather in conformity to outward formes of Government,
Fourthly, This is for the reprehension, of blind, & ignorant Formalists, who place Religion rather in conformity to outward forms of Government,
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and submission to externall Ordinances, then in the faith of the Gospel, which is operative by love.
and submission to external Ordinances, then in the faith of the Gospel, which is operative by love.
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Justification doth not lye in our obedience to the Ordinances of Jesus Christ, but in Jesus Christ.
Justification does not lie in our Obedience to the Ordinances of jesus christ, but in jesus christ.
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Wee are not made Saints, by being made members of any Church or Congregation, but by faith in the head of the Church.
we Are not made Saints, by being made members of any Church or Congregation, but by faith in the head of the Church.
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Woe to him that maketh his obedience and submission to any Ordinance the ground of his comfort,
Woe to him that makes his Obedience and submission to any Ordinance the ground of his Comfort,
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as too many zealous Formalists do, who run from Congregation to Congregation, from one Ordinance to another, to get solid comfort to their soules, apprehending that they are undone creatures,
as too many zealous Formalists do, who run from Congregation to Congregation, from one Ordinance to Another, to get solid Comfort to their Souls, apprehending that they Are undone creatures,
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and cannot be true Saints, unlesse they be under the true practise of all Ordinances:
and cannot be true Saints, unless they be under the true practice of all Ordinances:
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whereas it is a plaine truth, revealed in the Gospel of truth, that neither submitting to an Ordinance can make a true Saint,
whereas it is a plain truth, revealed in the Gospel of truth, that neither submitting to an Ordinance can make a true Saint,
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nor the want of Ordinances un-saint any man that is made one with Christ in beleeving.
nor the want of Ordinances unsaint any man that is made one with christ in believing.
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He is not a Jew which is one outwardly, neither is that Circumcision, which is outward in the flesh. He is not a Jew which is one outwardly, neither is that Circumcision, which is outward in the Flesh.
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But he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit,
But he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit,
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and not in the Letter, whose praise is not of men, but of God, Rom. 2.28, 29. So he is a true Saint, who is not a visible member of a Congregation;and not in the letter, whose praise is not of men, but of God, Rom. 2.28, 29. So he is a true Saint, who is not a visible member of a Congregation;
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but he whose life of faith is hidden in Jesus Christ. He is baptized, not whose body is washed with water;
but he whose life of faith is hidden in jesus christ. He is baptised, not whose body is washed with water;
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but, whose soule is washed in the bloud of Christ, 1 Pet. 3.21. He is a good Communicant, and breaks bread, who doth not breake bread outwardly, but by faith doth inwardly feed upon the bread of life.but, whose soul is washed in the blood of christ, 1 Pet. 3.21. He is a good Communicant, and breaks bred, who does not break bred outwardly, but by faith does inwardly feed upon the bred of life.
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Wee are not justified by works of the Law done before or after justification, nor by yeelding obedience to any command concerning outward Ordinances,
we Are not justified by works of the Law done before or After justification, nor by yielding Obedience to any command Concerning outward Ordinances,
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but by our submitting in our Judgements to the truth of Gods Grace in Jesus Christ for justification without these.
but by our submitting in our Judgments to the truth of God's Grace in jesus christ for justification without these.
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I would not here be mistaken, as though I did speake against any Saints, or any who are spirituall and faithfull in the observation of any externall Ordinances;
I would not Here be mistaken, as though I did speak against any Saints, or any who Are spiritual and faithful in the observation of any external Ordinances;
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But against zealous Formalists, who doe make Saintship and fellowship to depend upon these things,
But against zealous Formalists, who do make Saintship and fellowship to depend upon these things,
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and are not spiritually acquainted with the truth of Gods Grace, but are perverters of the Gospel.
and Are not spiritually acquainted with the truth of God's Grace, but Are perverters of the Gospel.
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In the next place, here lyeth Consolation for all that heare me this day, in that which I have delivered,
In the next place, Here lies Consolation for all that hear me this day, in that which I have Delivered,
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if God shall give unto them beleeving hearts. Hast thou never done any good worke? hast thou hated the wayes of God,
if God shall give unto them believing hearts. Hast thou never done any good work? hast thou hated the ways of God,
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and his people? hast thou never looked after the discipline, government, and ordinances of Christ? Yet here is a ground for thee to come in unto Christ:
and his people? hast thou never looked After the discipline, government, and ordinances of christ? Yet Here is a ground for thee to come in unto christ:
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we are justified by grace through believing, not through working.
we Are justified by grace through believing, not through working.
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Therefore let it be supposed, that thou art without works, yet thou hast good ground to take comfort in that wch hath bin delivered;
Therefore let it be supposed, that thou art without works, yet thou hast good ground to take Comfort in that which hath been Delivered;
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believe and thou art in a happy condition, though thou hast never done a good worke.
believe and thou art in a happy condition, though thou hast never done a good work.
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Thou art not to come to Jesus Christ as a righteous man: But thou are to come unto him, that thou maist be made a righteous man.
Thou art not to come to jesus christ as a righteous man: But thou Are to come unto him, that thou Mayest be made a righteous man.
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If thou seest thy selfe a vile sinner, cast thy selfe into the armes of the grace of the Father by Jesus Christ, and thou shalt be made the righteousnesse of God in him 2 Cor. 5.
If thou See thy self a vile sinner, cast thy self into the arms of the grace of the Father by jesus christ, and thou shalt be made the righteousness of God in him 2 Cor. 5.
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Promises of Grace are left by God upon record in the Scripture of truth for sinners, for ignorant sinners Isa. 29.24. They that erred in Spirit shall come to understanding;
Promises of Grace Are left by God upon record in the Scripture of truth for Sinners, for ignorant Sinners Isaiah 29.24. They that erred in Spirit shall come to understanding;
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For sinners that murmure against him, his wayes, truths, & Prophets, as it followeth in the same verse.
For Sinners that murmur against him, his ways, truths, & prophets, as it follows in the same verse.
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They that murmured shall learne Doctrine. For backsliding sinners Hosea 14.4. I will heale their back flidings, I will love them freely. They that murmured shall Learn Doctrine. For backsliding Sinners Hosea 14.4. I will heal their back flidings, I will love them freely.
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Him that cometh unto him he will in nowise cast out NONLATINALPHABET. Here are two Negatives in the Greeke, which doe strengthen the Negation. Iohn 6.37. By which speech our Saviour doth assure poore sinfull creatures, that if in truth they come unto him, they shall not be rejected by him;Him that comes unto him he will in nowise cast out. Here Are two Negatives in the Greek, which do strengthen the Negation. John 6.37. By which speech our Saviour does assure poor sinful creatures, that if in truth they come unto him, they shall not be rejected by him;
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or ejected from the armes of his love and mercy.
or ejected from the arms of his love and mercy.
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Christ's invitation is to all sinners, All that will, may lay hold of him, not only the righteous, but the unrighteous.
Christ's invitation is to all Sinners, All that will, may lay hold of him, not only the righteous, but the unrighteous.
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If thou canst not love God, thou maist looke on the Grace of God, and take comfort that God loves thee, Christ came not to call the righteous,
If thou Canst not love God, thou Mayest look on the Grace of God, and take Comfort that God loves thee, christ Come not to call the righteous,
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but sinners, the cheifest and vilest of sinners to repentance. Therefore come as a sinner, as the cheifest of sinners, come I say, and welcome.
but Sinners, the chiefest and Vilest of Sinners to Repentance. Therefore come as a sinner, as the chiefest of Sinners, come I say, and welcome.
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The Lord Jesus keeps open-house for all commers, the blinde, the lame, shall not finde the doores shut upon them.
The Lord jesus keeps open-house for all comers, the blind, the lame, shall not find the doors shut upon them.
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They shall be wellcome as sinners, that cannot be entertained as Saints.
They shall be welcome as Sinners, that cannot be entertained as Saints.
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It is reported of Romes first Founder, that wanting Subjects, he sent forth some, to make known his will to all people, who lived about him, that if any malefactors,
It is reported of Romes First Founder, that wanting Subject's, he sent forth Some, to make known his will to all people, who lived about him, that if any malefactors,
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or such who were oppressed in the places where they lived, did come in unto him, they should live peaceably in his Kingdome,
or such who were oppressed in the places where they lived, did come in unto him, they should live peaceably in his Kingdom,
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and he would protect them against any that should pursue them, and by this meanes he became suddenly the King of a numerous people.
and he would Pact them against any that should pursue them, and by this means he became suddenly the King of a numerous people.
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So Christ doth send forth his Proclamations to assure sinners, and vile malefactors, that if they will come under his Scepter, they shall live peaceably under his Government,
So christ does send forth his Proclamations to assure Sinners, and vile malefactors, that if they will come under his Sceptre, they shall live peaceably under his Government,
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and that hee will safe-guard them from all their enemies, which shall pursue them, and by this meanes his dominions are enlarged from Sea, to Sea,
and that he will safeguard them from all their enemies, which shall pursue them, and by this means his Dominions Are enlarged from Sea, to Sea,
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and sinners doe rejoyce in the King of Sion.
and Sinners do rejoice in the King of Sion.
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This doctrine if it were received, would answer all the objections which are raised in the hearts of men, against their happinesse by Jesus Christ.
This Doctrine if it were received, would answer all the objections which Are raised in the hearts of men, against their happiness by jesus christ.
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Is there any sad, comfortlesse soule, which would not be comforted if this truth were received? What canst thou object against thy selfe to bereave thy selfe of peace, which would not be removed if this were throughly believed.
Is there any sad, comfortless soul, which would not be comforted if this truth were received? What Canst thou Object against thy self to bereave thy self of peace, which would not be removed if this were thoroughly believed.
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Art thou a sinner? Christ offereth himselfe to sinners. Art thou an old sinner? An old sinner is but a sinner.
Art thou a sinner? christ Offereth himself to Sinners. Art thou an old sinner? an old sinner is but a sinner.
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Hast thou bin a Pharisee like Paul, persecuting Christ and the doctrine of Grace? A persecuting Pharisee is but a sinner.
Hast thou been a Pharisee like Paul, persecuting christ and the Doctrine of Grace? A persecuting Pharisee is but a sinner.
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And Paul was received to mercy, that such might not be without hope of mercy, 1 Tim. 1.16. Art thou an Hypocrite? An Hypocrite may come as a sinner to Christ.
And Paul was received to mercy, that such might not be without hope of mercy, 1 Tim. 1.16. Art thou an Hypocrite? an Hypocrite may come as a sinner to christ.
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Bring what objection thou canst, and a perswasion concerning the truth of Gods grace shall answer it,
Bring what objection thou Canst, and a persuasion Concerning the truth of God's grace shall answer it,
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and if thou doest believe, thou hast as good an assurance as any is in Heaven,
and if thou dost believe, thou hast as good an assurance as any is in Heaven,
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& which will hold good, when the hope of the Hypocrite will come to nothing. Let no objection keepe thee from comfort, but believe what thou hast heard:
& which will hold good, when the hope of the Hypocrite will come to nothing. Let no objection keep thee from Comfort, but believe what thou hast herd:
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if thou art a sinner conclude not, that Christ belongs not to thee, because thou art a sinner:
if thou art a sinner conclude not, that christ belongs not to thee, Because thou art a sinner:
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but say, I am a sinner, therfore Christ belongs to me, Christ came to save sinners.
but say, I am a sinner, Therefore christ belongs to me, christ Come to save Sinners.
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As the bright beames of the Sun dispell all mists, and clouds:
As the bright beams of the Sun dispel all mists, and Clouds:
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so the truth of this doctrine, if thou understand it in the light of the Spirit, will dispell all thy doubts and objections of unbeliefe.
so the truth of this Doctrine, if thou understand it in the Light of the Spirit, will dispel all thy doubts and objections of unbelief.
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They will vanish, and thou that camest hether under a spirit of bondage, shalt goe away with a spirit of adoption, and assurance.
They will vanish, and thou that camest hither under a Spirit of bondage, shalt go away with a Spirit of adoption, and assurance.
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The true Gospel believed will quickly bring true comfort to thy soule. If any of you want comfort and assurance, it is because you believe not.
The true Gospel believed will quickly bring true Comfort to thy soul. If any of you want Comfort and assurance, it is Because you believe not.
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Christ doth knock at the doore of our hearts, and if by believing the doore be opened, He will feast with us.
christ does knock At the door of our hearts, and if by believing the door be opened, He will feast with us.
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It is unbeliefe which doth bolt the doore, doth keepe him out, and doth keepe joy from us.
It is unbelief which does bolt the door, does keep him out, and does keep joy from us.
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The gates of Heaven are shut upon workers, and open to believers: shut to those who come with money in their hands;
The gates of Heaven Are shut upon workers, and open to believers: shut to those who come with money in their hands;
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but open to those who are content to enter without paying any thing for their entrance:
but open to those who Are content to enter without paying any thing for their Entrance:
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The gift of God is eternall life through Jesus Christ our Lord, Rom. 6. ult. Whosoever will, may drinke of the waters of life freely, Rev 22.21.The gift of God is Eternal life through jesus christ our Lord, Rom. 6. ult. Whosoever will, may drink of the waters of life freely, Rev 22.21.
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But if wee will not drinke without money, wee shall not drinke one drop of the water of life.
But if we will not drink without money, we shall not drink one drop of the water of life.
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We see that at a play-house they will not open the doore and let people in without they give mony.
We see that At a playhouse they will not open the door and let people in without they give money.
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But it were a disgrace for a King, if none should see his Pallace but such who would give money.
But it were a disgrace for a King, if none should see his Palace but such who would give money.
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If wee thinke to enter into heaven by doing good workes, that wee may be saved by what we doe, wee make heaven like a play-house:
If we think to enter into heaven by doing good works, that we may be saved by what we do, we make heaven like a playhouse:
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but if wee looke on heaven as the Pallace of the great King of heaven and earth, let us know that wee may enter without money.
but if we look on heaven as the Palace of the great King of heaven and earth, let us know that we may enter without money.
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It were a disgrace to the King of heaven if he should suffer none to come within his doores, to come into his Pallace,
It were a disgrace to the King of heaven if he should suffer none to come within his doors, to come into his Palace,
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but those that would give something to come into it: if wee have nothing to give for heaven, wee have as much as God demands,
but those that would give something to come into it: if we have nothing to give for heaven, we have as much as God demands,
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if wee doe nothing, wee doe as much as God requires. (Manifestè beati sunt quibus sine labore, vel opere aliquo remittuntur iniquitates, et peccata teguntur.
if we do nothing, we do as much as God requires. (Manifestè Beati sunt quibus sine labour, vel Opere Aliquo remittuntur Iniquities, et Peccata teguntur.
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Nulla ab his requiruntur paenitentiae opera, nisi tantum ut credant, Ambrose) It is plaine that they are blessed,Nulla ab his requiruntur paenitentiae opera, nisi Tantum ut Credant, Ambrose) It is plain that they Are blessed,
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unto whom without any labour or paines, sinnes are remitted, and iniquities covered.
unto whom without any labour or pains, Sins Are remitted, and iniquities covered.
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No workes of repentance are required of these, this is onely required of them, that they doe believe.
No works of Repentance Are required of these, this is only required of them, that they do believe.
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For he that worketh not, but beliveth in him that justifieth the ungodly, his faith is counted for righteousnesse Rom. 4.5. So much for this time.
For he that works not, but Believeth in him that Justifieth the ungodly, his faith is counted for righteousness Rom. 4.5. So much for this time.
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Salvation is only by Gods grace. SERMON. II. Ephesians 1.8. For by grace are yee saved through faith, and that not of your selves &c.
Salvation is only by God's grace. SERMON. II Ephesians 1.8. For by grace Are ye saved through faith, and that not of your selves etc.
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I proved the last day that there is no salvation for any man by any workes,
I proved the last day that there is no salvation for any man by any works,
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or righteousnesse of his owne, I shall now proceed in the next place to prove; that Wee are saved by grace onely.
or righteousness of his own, I shall now proceed in the next place to prove; that we Are saved by grace only.
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By grace, in this place wee are to understand the free favour of God to his poore undeserving creatures.
By grace, in this place we Are to understand the free favour of God to his poor undeserving creatures.
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That which is translated grace here, in other places is translated ravour; So it is said that our blessed Lord and Saviour increased in wisdome, and stature.
That which is translated grace Here, in other places is translated ravour; So it is said that our blessed Lord and Saviour increased in Wisdom, and stature.
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NONLATINALPHABET, and in favour with God and men, Luke 2. ult. So it is said that Joseph found favour in the sight of Pharaoh King of Egypt, Act. 7.10.
, and in favour with God and men, Lycia 2. ult. So it is said that Joseph found favour in the sighed of Pharaoh King of Egypt, Act. 7.10.
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And it is said that David found favour before God, ver.
And it is said that David found favour before God, ver.
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46. The grace of God is the same with his favour, This grace, or free favour of God to poore creatures, is held forth to us in Scripture.
46. The grace of God is the same with his favour, This grace, or free favour of God to poor creatures, is held forth to us in Scripture.
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First, as it is in God;
First, as it is in God;
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and so it is set forth to us, as that grace, and favour of his which is as eternall, as himselfe.
and so it is Set forth to us, as that grace, and favour of his which is as Eternal, as himself.
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And in this respect we are said to be saved from eternitie, in this eternall grace,
And in this respect we Are said to be saved from eternity, in this Eternal grace,
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and favour of his as the Apostle sets it forth, 2 Tim. 1.9. where he saith that wee are saved not according to our works;
and favour of his as the Apostle sets it forth, 2 Tim. 1.9. where he Says that we Are saved not according to our works;
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but according to his owne purpose and grace, which was given us in Christ Jesus before the world began. but according to his own purpose and grace, which was given us in christ jesus before the world began.
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This grace is the primary cause of our justification. God justifies, and saves none in time;
This grace is the primary cause of our justification. God Justifies, and saves none in time;
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but those who were justified and saved before him from eternity. It is said of Abraham, that hee was the Father of many Nations, Rom. 4.17.
but those who were justified and saved before him from eternity. It is said of Abraham, that he was the Father of many nations, Rom. 4.17.
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He was not then the father of many nations, if we look upon his progenie, & posteritie:
He was not then the father of many Nations, if we look upon his progeny, & posterity:
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for he had not a grand-child then:
for he had not a grandchild then:
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but he was the Father of many Nations before him whom he believed, even God that quickenth the dead,
but he was the Father of many nations before him whom he believed, even God that quickenth the dead,
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and calleth things that are not as if they were. and calls things that Are not as if they were.
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So wee were saved before God in the eternall grace of God, before we had a being among the creatures.
So we were saved before God in the Eternal grace of God, before we had a being among the creatures.
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In the same sense that God is said to determine the times, and the bounds of all mens habitations from eternity, Act. 17.26.
In the same sense that God is said to determine the times, and the bounds of all men's habitations from eternity, Act. 17.26.
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So wee are said to be saved by the grace of God.
So we Are said to be saved by the grace of God.
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Because God from eternity loved us in Christ, and saw us in his own eternall grace and favour.
Because God from eternity loved us in christ, and saw us in his own Eternal grace and favour.
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Otherwise wee should make God like unto the creature, which seeth things when they are done,
Otherwise we should make God like unto the creature, which sees things when they Are done,
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and are visible among the creatures: but God hee foresaw things from eternity:
and Are visible among the creatures: but God he foresaw things from eternity:
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He speakes of things as being, when indeed they have not a being among the creatures,
He speaks of things as being, when indeed they have not a being among the creatures,
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but have a being in his owne eye. And so wee had a being in the grace of God, and in the eye,
but have a being in his own eye. And so we had a being in the grace of God, and in the eye,
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and sight of God, before wee had a being in our selves, and a being among the creatures.
and sighed of God, before we had a being in our selves, and a being among the creatures.
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And we are in this grace of God from eternity, not for any works that God foresaw would be done by us:
And we Are in this grace of God from eternity, not for any works that God foresaw would be done by us:
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God did not love us from eternity because he foresaw, that wee would be industrious, painfull,
God did not love us from eternity Because he foresaw, that we would be Industria, painful,
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and zealous to glorify his name.
and zealous to Glorify his name.
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There was nothing at all in the eye of God from eternity that moved God to set his grace,
There was nothing At all in the eye of God from eternity that moved God to Set his grace,
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and favour upon us but his grace.
and favour upon us but his grace.
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It is contrary to truth which is affirmed by some, that God foreseeing that some men would be industrious, painefull, doe good workes,
It is contrary to truth which is affirmed by Some, that God Foreseeing that Some men would be Industria, painful, do good works,
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and live holily and righteously, did therefore make choice of them, and set his grace on them.
and live holily and righteously, did Therefore make choice of them, and Set his grace on them.
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And that foreseeing, the idlenesse, sloath, prophanenesse, ungodlinesse and impenitencie of others, he rejected them. God, as hee loves us in his grace from eternity:
And that Foreseeing, the idleness, sloth, profaneness, ungodliness and impenitency of Others, he rejected them. God, as he loves us in his grace from eternity:
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so this grace was placed upon us without any foresight or prevision of our own workes.
so this grace was placed upon us without any foresight or prevision of our own works.
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The Apostle doth clear this plainly to us in the forementioned place, where he saith, not according to our workes,
The Apostle does clear this plainly to us in the forementioned place, where he Says, not according to our works,
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but according to his owne purpose and grace;
but according to his own purpose and grace;
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intimating thus much to us, that it was onely the eternall grace of God, which moved God to be good and gracious to us in Christ.
intimating thus much to us, that it was only the Eternal grace of God, which moved God to be good and gracious to us in christ.
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And so the Apostle saith, Tit. 3.5. Not by workes of righteousnesse which wee have done, but according to his mercy he saved us;
And so the Apostle Says, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us;
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that is, according to his eternall mercy, and grace, he shewed favour and compassion to us, and pardoned our sins.
that is, according to his Eternal mercy, and grace, he showed favour and compassion to us, and pardoned our Sins.
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And the expression of the Apostle is worth observing, Epes. 1.4.
And the expression of the Apostle is worth observing, Epes. 1.4.
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where speaking of the eternall grace of God, hee saith, That God placed his grace upon us that wee should be holy,
where speaking of the Eternal grace of God, he Says, That God placed his grace upon us that we should be holy,
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and without blame before him, in love. and without blame before him, in love.
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He doth not say that God elected us, because wee would be holy, and without blame;
He does not say that God elected us, Because we would be holy, and without blame;
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but He elected us that wee might be holy, and without blame before him in love:
but He elected us that we might be holy, and without blame before him in love:
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good workes are not the cause but the consequents of Grace. Nay, I add more, that as God did not foresee our good workes; so, not our faith neither:
good works Are not the cause but the consequents of Grace. Nay, I add more, that as God did not foresee our good works; so, not our faith neither:
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faith is not the cause of grace, but grace is the cause of faith. God therefore enables us to believe in time, because God loved us from eternity.
faith is not the cause of grace, but grace is the cause of faith. God Therefore enables us to believe in time, Because God loved us from eternity.
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The Apostle speaking of them of Achaia saith, that they believed through grace, and Apollos helped them much that believed through grace Acts 18.27. It is by grace that we beleeve, it is not by faith that we are made partakers of Grace.
The Apostle speaking of them of Achaia Says, that they believed through grace, and Apollos helped them much that believed through grace Acts 18.27. It is by grace that we believe, it is not by faith that we Are made partakers of Grace.
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Thus we are saved by grace in the purpose of God, from eternity in the eye and sight of God, who seeth all things absent as if they were present,
Thus we Are saved by grace in the purpose of God, from eternity in the eye and sighed of God, who sees all things absent as if they were present,
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and speakes of things before they are done, as if they were done.
and speaks of things before they Are done, as if they were done.
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In the next place, grace in Scripture is confidered, not onely as it is in God,
In the next place, grace in Scripture is considered, not only as it is in God,
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and as it is as eternall as God himselfe;
and as it is as Eternal as God himself;
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but the Scripture speaks of the grace of God, as it is manifested forth to us in Jesus Christ;
but the Scripture speaks of the grace of God, as it is manifested forth to us in jesus christ;
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and so wee are saved by Grace; God discovering his grace to us in his Sonne Jesus Christ.
and so we Are saved by Grace; God discovering his grace to us in his Son jesus christ.
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So the Apostle speaking of grace, 2 Tim. 1.10. saith:
So the Apostle speaking of grace, 2 Tim. 1.10. Says:
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But now is manifested to us by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life, But now is manifested to us by the appearing of our Saviour jesus christ, who hath abolished death, and hath brought life,
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and immortality to light through the Gospel. and immortality to Light through the Gospel.
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Hee speakes first of grace, as it is in God, and as it is as eternall, as God himselfe:
He speaks First of grace, as it is in God, and as it is as Eternal, as God himself:
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then he speakes of eternall grace, manifested to us in the Gospel of his deare Sonne.
then he speaks of Eternal grace, manifested to us in the Gospel of his deer Son.
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It is by the preaching of the Gospel that the eternall grace of the Father, in the Sonne, is made known to us.
It is by the preaching of the Gospel that the Eternal grace of the Father, in the Son, is made known to us.
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And this grace is called sometimes the Grace of God the Father, Rom. 1.7. Sometimes it is called the grace of Jesus Christ;
And this grace is called sometime the Grace of God the Father, Rom. 1.7. Sometime it is called the grace of jesus christ;
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and sometimes the grace of them both: because Jesus Christ is God, one God, in one divine essence with his Father.
and sometime the grace of them both: Because jesus christ is God, one God, in one divine essence with his Father.
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And as God in his grace is said to forgive sinnes, Mica. 7. who is a God like unto thee that pardoneth sin? saith the Prophet.
And as God in his grace is said to forgive Sins, Mica. 7. who is a God like unto thee that Pardoneth since? Says the Prophet.
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So Jesus Christ is said to forgive sinnes: the Apostle bids us to forgive one another, as Christ hath forgiven us, Col. 3.13.
So jesus christ is said to forgive Sins: the Apostle bids us to forgive one Another, as christ hath forgiven us, Col. 3.13.
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As there is grace in the Father to forgive sinnes; so there is the same grace in the Sonne.
As there is grace in the Father to forgive Sins; so there is the same grace in the Son.
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The Apostles doubted not but that they should be saved by the grace of Christ, as well as those that were circumcised, Act. 15.7.
The Apostles doubted not but that they should be saved by the grace of christ, as well as those that were circumcised, Act. 15.7.
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And by this grace we are saved.
And by this grace we Are saved.
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God discovering now his grace to us in his Sonne Jesus Christ, the eternall Sonne of the eternall Father.
God discovering now his grace to us in his Son jesus christ, the Eternal Son of the Eternal Father.
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This grace in Scripture is made known to us, as the sole cause of our justification and salvation.
This grace in Scripture is made known to us, as the sole cause of our justification and salvation.
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Grace is so held forth for justification, that all things, besides grace are excluded. Wee are justified by grace, exclusively; all other things being shut out.
Grace is so held forth for justification, that all things, beside grace Are excluded. we Are justified by grace, exclusively; all other things being shut out.
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When God justifieth a man, he eyes that man, onely in his owne grace:
When God Justifieth a man, he eyes that man, only in his own grace:
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and when God justifieth a man in the Court of his owne Conscience, he strips him of all his own workes, of his owne love to him,
and when God Justifieth a man in the Court of his own Conscience, he strips him of all his own works, of his own love to him,
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and to the brethren, and gives him onely a sight of owne grace. This grace doth exclude all merit:
and to the brothers, and gives him only a sighed of own grace. This grace does exclude all merit:
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if there were any merit in the creature, man could not be saved by Grace; the Apostle cleares it to us by that passage Rom. 4.4. To him that worketh the reward is not reckoned of grace, but of debt.
if there were any merit in the creature, man could not be saved by Grace; the Apostle clears it to us by that passage Rom. 4.4. To him that works the reward is not reckoned of grace, but of debt.
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If a man could worke, or merit any thing toward his justification, and salvation, then it were not of grace, saith the Apostle:
If a man could work, or merit any thing towards his justification, and salvation, then it were not of grace, Says the Apostle:
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the reward is not of grace, but of debt. the reward is not of grace, but of debt.
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If a man worke, then he expects wages as due to him, he may by right,
If a man work, then he expects wages as due to him, he may by right,
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and justice clayme what he deserves:
and Justice claim what he deserves:
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so if wee did worke for salvation wee might require God to bestow, and give us what wee had wrought for.
so if we did work for salvation we might require God to bestow, and give us what we had wrought for.
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But true grace shuts out all merit, and workes in the creature:
But true grace shuts out all merit, and works in the creature:
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if we could bring any merit of the creature to joyne with his grace, grace should be no more grace, as the Apostle, Rom. 11.6.
if we could bring any merit of the creature to join with his grace, grace should be no more grace, as the Apostle, Rom. 11.6.
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If wee looke upon Grace as it is in God; so, before God wee were saved in his eternall thoughts;
If we look upon Grace as it is in God; so, before God we were saved in his Eternal thoughts;
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he in his own purpose and Grace, having elected us to justification, and eternall salvation in Glory by his Sonne Jesus Christ.
he in his own purpose and Grace, having elected us to justification, and Eternal salvation in Glory by his Son jesus christ.
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Yet he never holds forth his Grace to us; but in the countenance of his Sonne Jesus Christ;
Yet he never holds forth his Grace to us; but in the countenance of his Son jesus christ;
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in whom the glory of his justice shines bright, with the glory of his grace. He shewes us that he hath laid all our sins on his Sonne:
in whom the glory of his Justice shines bright, with the glory of his grace. He shows us that he hath laid all our Sins on his Son:
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that his justice hath received full satisfaction from the sufferings of his Sonne for all our sinnes,
that his Justice hath received full satisfaction from the sufferings of his Son for all our Sins,
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and so comes to discover his grace to us in the pardon and forgivenesse of our sinnes.
and so comes to discover his grace to us in the pardon and forgiveness of our Sins.
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Thus Christ, and the Apostles constantly in their preaching, discovered the grace of the Father in the Son. As our Saviour to Nicodemus: God so loved the world, that he gave his onely begotten Sonne, that whosoever beleeveth on him should not perish, Joh. 3. And the Apostle to his Corinthians; God was in Christ, reconciling the world to himselfe, 2 Cor. 5. God doth not make knowne his love for the forgivenesse of sinne, but by Jesus Christ.
Thus christ, and the Apostles constantly in their preaching, discovered the grace of the Father in the Son. As our Saviour to Nicodemus: God so loved the world, that he gave his only begotten Son, that whosoever Believeth on him should not perish, John 3. And the Apostle to his Corinthians; God was in christ, reconciling the world to himself, 2 Cor. 5. God does not make known his love for the forgiveness of sin, but by jesus christ.
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I confesse that wee are saved by grace in respect of God, before wee know the Grace of God in Jeius Christ.
I confess that we Are saved by grace in respect of God, before we know the Grace of God in Jeius christ.
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But wee cannot see this grace, untill wee behold it in the face of the Lord Jesus.
But we cannot see this grace, until we behold it in the face of the Lord jesus.
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Wee behold the love of God in giving the Lord Jesus to be the atonement, sacrifice,
we behold the love of God in giving the Lord jesus to be the atonement, sacrifice,
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and propitiation for our sins, before wee can read the everlasting love and favour of the Father to us in his Sonne.
and propitiation for our Sins, before we can read the everlasting love and favour of the Father to us in his Son.
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Eternall love is the primarie cause of our salvation and justification;
Eternal love is the primary cause of our salvation and justification;
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but it cannot be apprehended by us, untill we apprehend, in the first place our Redemption in Jesus Christ.
but it cannot be apprehended by us, until we apprehend, in the First place our Redemption in jesus christ.
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And when Christ is embraced as a Saviour in the Armes of Faith, wee rise higher in our thoughts, by the power of the Spirit,
And when christ is embraced as a Saviour in the Arms of Faith, we rise higher in our thoughts, by the power of the Spirit,
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and are brought to look upon the eternity of love.
and Are brought to look upon the eternity of love.
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And have liberty to read every line in his eternall volume, which doth concerne our eternall life and salvation:
And have liberty to read every line in his Eternal volume, which does concern our Eternal life and salvation:
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and are fully confirmed in the point of Gods eternall election, without the prevision of good works, which should be wrought by the Creature.
and Are Fully confirmed in the point of God's Eternal election, without the prevision of good works, which should be wrought by the Creature.
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As the Apostle doth prove at large in the 9th to the Romans: And if any man will dispute or rather cavill against this truth:
As the Apostle does prove At large in the 9th to the Romans: And if any man will dispute or rather cavil against this truth:
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I shall say with the Apostle, Rom. 9.20. O man! who art thou that repliest against God:
I shall say with the Apostle, Rom. 9.20. Oh man! who art thou that repliest against God:
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who hath mercy on whom be will have mercy, and whom he will he hardeneth. And though men, unacquainted with this truth, may account this rather a shift or evasion,who hath mercy on whom be will have mercy, and whom he will he Hardeneth. And though men, unacquainted with this truth, may account this rather a shift or evasion,
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then an answer to their carnall objections against election, and reprobation, yet I shall not be ashamed of my answer.
then an answer to their carnal objections against election, and reprobation, yet I shall not be ashamed of my answer.
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It is an excellent Speech of Augustine (Christs great Champion against Antigratians in his time) Absit ut pudeat nos hoc respondere, quod respondisse videmus Apostolum.
It is an excellent Speech of Augustine (Christ great Champion against antigratians in his time) Absit ut Pudeat nos hoc respondere, quod respondisse Videmus Apostolum.
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Far be it from us to be ashamed to give the same answer, which was given by the Apostle:
far be it from us to be ashamed to give the same answer, which was given by the Apostle:
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Who art thou that repliest against God, &c. In the next place wee are to consider, that in Scripture, salvation is taken either negatively or affirmatively.Who art thou that repliest against God, etc. In the next place we Are to Consider, that in Scripture, salvation is taken either negatively or affirmatively.
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And take salvation in either of these acceptions. And it will be evident, that wee are saved by grace.
And take salvation in either of these acceptions. And it will be evident, that we Are saved by grace.
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In the first place, if we take salvation negatively; as it is a deliverance or freedome from all evill;
In the First place, if we take salvation negatively; as it is a deliverance or freedom from all evil;
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and in this sence wee are freed from evill, onely by grace. It is a true rule: Gratiam Christi nihil praecedit humani:
and in this sense we Are freed from evil, only by grace. It is a true Rule: Gratiam Christ nihil precedes Humani:
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Nothing in man doth precede, or prevent the Grace of God. The light and beames of Grace, do dispell the clouds of our sins.
Nothing in man does precede, or prevent the Grace of God. The Light and beams of Grace, do dispel the Clouds of our Sins.
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Not for our sakes, but for his Name sake, he covereth our sins.
Not for our sakes, but for his Name sake, he Covereth our Sins.
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It is Gods prerogative to free us from sin by Grace, and to remove them far from us, Psal. 103.12. As far as the East is from the West, so far he removed our transgressions from us.
It is God's prerogative to free us from since by Grace, and to remove them Far from us, Psalm 103.12. As Far as the East is from the West, so Far he removed our transgressions from us.
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He onely can remove sin against whom it is committed.
He only can remove since against whom it is committed.
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He onely can cast sin into the depths of the Sea, who hath an Ocean of Grace in himselfe, in which he swalloweth them up.
He only can cast since into the depths of the Sea, who hath an Ocean of Grace in himself, in which he swalloweth them up.
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Micah is spiritually transported beyond himselfe, in admiring this incommunicable prerogative of the God of Grace. Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, & c? And who can think that he will part with this priviledge, which is his delight? For so it followeth in the same verse: micah is spiritually transported beyond himself, in admiring this incommunicable prerogative of the God of Grace. micah 7.18. Who is a God like unto thee, that Pardoneth iniquity, & c? And who can think that he will part with this privilege, which is his delight? For so it follows in the same verse:
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He retaineth not his anger for ever, because he delighteth in mercy. He retaineth not his anger for ever, Because he delights in mercy.
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Secondly, If wee take salvation affirmatively, for the instating of men into a condition and enjoyment of all happiness,
Secondly, If we take salvation affirmatively, for the instating of men into a condition and enjoyment of all happiness,
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and felicity, so wee are saved by grace.
and felicity, so we Are saved by grace.
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Wee are made happy, brought from a cursed condition, into a blissfull condition, from horror to joy, from hell to heaven, from the state of nature, to the state of Glory, onely by the grace of God.
we Are made happy, brought from a cursed condition, into a blissful condition, from horror to joy, from hell to heaven, from the state of nature, to the state of Glory, only by the grace of God.
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It is onely by Grace that wee are what wee are. By Grace our sins are pardoned:
It is only by Grace that we Are what we Are. By Grace our Sins Are pardoned:
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by Grace wee have an inheritance with the Saints:
by Grace we have an inheritance with the Saints:
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by Grace wee are the high born sonnes of the great King of heaven and earth:
by Grace we Are the high born Sons of the great King of heaven and earth:
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by Grace wee are blessed and loaded with all spirituall and temporall blessings in Jesus Christ,
by Grace we Are blessed and loaded with all spiritual and temporal blessings in jesus christ,
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and are brought to the enjoyment of eternall felicity, happinesse, and blissfulnesse. Thus wee are saved by grace, and by grace alone.
and Are brought to the enjoyment of Eternal felicity, happiness, and blissfulnesse. Thus we Are saved by grace, and by grace alone.
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One of the Ancients doth speake excellently to this purpose;
One of the Ancients does speak excellently to this purpose;
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(Nemo se palpet, de suo Satanas est, de deo beatus est, quid est enim de suo nisi peccatum suum?) Let no man boast of himselfe,(Nemo see palpet, de Sue Satanas est, de God beatus est, quid est enim de Sue nisi peccatum suum?) Let no man boast of himself,
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for of a mans selfe he is a Devill; by God a man is made happy.
for of a men self he is a devil; by God a man is made happy.
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What is a man of himselfe, but sin? Yee are saved by grace. Againe, salvation in Scripture is taken for salvation before God in the Court of heaven.
What is a man of himself, but since? Ye Are saved by grace. Again, salvation in Scripture is taken for salvation before God in the Court of heaven.
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And it is taken for the saving of a partie, in his own spirit and conscience:
And it is taken for the Saving of a party, in his own Spirit and conscience:
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if wee take it in the first sence, a man is saved in the Court of heaven, onely by grace.
if we take it in the First sense, a man is saved in the Court of heaven, only by grace.
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What is the Reason that (the accusing mouth of the Law being stopped) no Bill, no enditement can be brought against the Elect in the Court of Heaven? Is it not this,
What is the Reason that (the accusing Mouth of the Law being stopped) no Bill, no Enditement can be brought against the Elect in the Court of Heaven? Is it not this,
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because God in his grace justifieth them? This is the Apostles argument, Rom. 8.33. Who shall lay any thing to the charge of Gods Elect? It is God that justifieth them.
Because God in his grace Justifieth them? This is the Apostles argument, Rom. 8.33. Who shall lay any thing to the charge of God's Elect? It is God that Justifieth them.
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NONLATINALPHABET? who can implead, or bring an action against them before God for breaking his Law? He that is the Judge of the Elect is their justifier.
? who can implead, or bring an actium against them before God for breaking his Law? He that is the Judge of the Elect is their justifier.
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Grace hath cast out of Heaven the accuser of the Brethren, which accused them before God night and day, Rev. 12.10. The accuser can bring no enditement, complaint, or accusation against the Saints there.
Grace hath cast out of Heaven the accuser of the Brothers, which accused them before God night and day, Rev. 12.10. The accuser can bring no Enditement, complaint, or accusation against the Saints there.
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There is no sin in our consciences that can be heard to accuse us in heaven,
There is no since in our Consciences that can be herd to accuse us in heaven,
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because there is grace for our justification:
Because there is grace for our justification:
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God beholds his Sonne Jesus Christ before his eye, upon whom he hath laid all our sins.
God beholds his Son jesus christ before his eye, upon whom he hath laid all our Sins.
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The bloud of Christ doth, with powerfull and undeniable arguments, plead for those for whom it was shed.
The blood of christ does, with powerful and undeniable Arguments, plead for those for whom it was shed.
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The straying and stragling sheep, which are within the reach of Gods eternall Grace, cannot be condemned;
The straying and straggling sheep, which Are within the reach of God's Eternal Grace, cannot be condemned;
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because the good Shepheard hath given his life for the sheep. Joh. 10.11.
Because the good Shepherd hath given his life for the sheep. John 10.11.
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God knoweth that he hath received satisfaction before hand for their sins, by the hand of the Lord Jesus, who is not now to pay any thing,
God Knoweth that he hath received satisfaction before hand for their Sins, by the hand of the Lord jesus, who is not now to pay any thing,
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but hath already made payment for all their debts:
but hath already made payment for all their debts:
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and is become the Mediator of the new Covenant of Grace, which is sealed in his own bloud:
and is become the Mediator of the new Covenant of Grace, which is sealed in his own blood:
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under which Covenant upon this consideration, there can be no remembrance of sin, Heb. 10.14. God beholding his Elect in their propitiation;
under which Covenant upon this consideration, there can be no remembrance of since, Hebrew 10.14. God beholding his Elect in their propitiation;
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and alwayes hearing the sweet voice of their wrath-appeasing advocate, making an heavenly melody in his eares.
and always hearing the sweet voice of their wrath-appeasing advocate, making an heavenly melody in his ears.
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And alwayes beholding our happinesse before himselfe in heaven, lying wrapt up in his own grace;
And always beholding our happiness before himself in heaven, lying wrapped up in his own grace;
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doth acquaint us in his word of truth; That wee are saved by grace. Secondly: If we take salvation in the other sence;
does acquaint us in his word of truth; That we Are saved by grace. Secondly: If we take salvation in the other sense;
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for salvation in our spirits and consciences; and in this sence we are saved by grace.
for salvation in our spirits and Consciences; and in this sense we Are saved by grace.
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There can be no salvation brought home to our hearts, but by the sight of grace.
There can be no salvation brought home to our hearts, but by the sighed of grace.
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If wee had the sanctification of all the Saints which have lived since the fall of Man,
If we had the sanctification of all the Saints which have lived since the fallen of Man,
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and should looke upon it all as ours, to give comfort to our soules, and to assure us that wee are in a state of salvation;
and should look upon it all as ours, to give Comfort to our Souls, and to assure us that we Are in a state of salvation;
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and should not looke above it, to behold Gods grace, and our sanctification in it,
and should not look above it, to behold God's grace, and our sanctification in it,
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and from it, it would not give us any solid comfort, or assurance of our falvation.
and from it, it would not give us any solid Comfort, or assurance of our salvation.
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Nothing can shine in the heart to give it any comfort, but what doth shine and give light, in the light and beames of this grace.
Nothing can shine in the heart to give it any Comfort, but what does shine and give Light, in the Light and beams of this grace.
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Wee never come to see our selves in a condition of safety, till wee see the grace of God.
we never come to see our selves in a condition of safety, till we see the grace of God.
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Looke unto mee and be saved, all the ends of the earth; for I am God, and there is none else, Isaiah 45.22. None but God can save us, and nothing but the sight of God can bring salvation to us.Look unto me and be saved, all the ends of the earth; for I am God, and there is none Else, Isaiah 45.22. None but God can save us, and nothing but the sighed of God can bring salvation to us.
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Still wee have some objection or other against salvation, and justification, till God silence all objections by the sight of his own grace.
Still we have Some objection or other against salvation, and justification, till God silence all objections by the sighed of his own grace.
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There is that onely in God, and in Jesus Christ, that will silence all objections.
There is that only in God, and in jesus christ, that will silence all objections.
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If our conscience flie in our faces, and tell us that wee have committed many thousands of sins more then wee can reckon or number up,
If our conscience fly in our faces, and tell us that we have committed many thousands of Sins more then we can reckon or number up,
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yet when God gives us a sight of himselfe, his sonne, and grace, the mouth of conscience is stopped,
yet when God gives us a sighed of himself, his son, and grace, the Mouth of conscience is stopped,
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and wee see all our sins swallowed up in his love. Shew us the Father, and it sufficeth us, saith Philip. Joh. 14.8.
and we see all our Sins swallowed up in his love. Show us the Father, and it Suffices us, Says Philip. John 14.8.
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When God sheweth us himselfe, our spirits are at rest.
When God shows us himself, our spirits Are At rest.
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When Grace is discovered, and Gods light doth shine upon the soule, Sin, death, & damnation cannot terrifie the soule.
When Grace is discovered, and God's Light does shine upon the soul, since, death, & damnation cannot terrify the soul.
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But they are filled with a spirit of joy, in beleeving their free justification; who before through feare of death were subject to bondage, Heb. 2.15. Grace appeareth greater and stronger to bring salvation, then sinne powerfull to bring damnation.
But they Are filled with a Spirit of joy, in believing their free justification; who before through Fear of death were Subject to bondage, Hebrew 2.15. Grace appears greater and Stronger to bring salvation, then sin powerful to bring damnation.
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Our sins, & the sins of all the man of the world, being the acts of creatures are finite;
Our Sins, & the Sins of all the man of the world, being the acts of creatures Are finite;
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but grace that justifieth us, is the grace of an infinite God, and is boundlesse and infinite.
but grace that Justifieth us, is the grace of an infinite God, and is boundless and infinite.
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Men are unassured of their salvation, unlesse this Grace be presented to the eye of their spirits.
Men Are unassured of their salvation, unless this Grace be presented to the eye of their spirits.
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And men and Devills cannot prevaile against us, to enforce us to question our justification, and salvation, when wee looke upon it.
And men and Devils cannot prevail against us, to enforce us to question our justification, and salvation, when we look upon it.
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That peace which the world cannot take from us, nor give unto us; that joy which neither the Law,
That peace which the world cannot take from us, nor give unto us; that joy which neither the Law,
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nor the workes of the Law can convery unto us, nor bereave us off: that salvation which damned Feinds can never rob us of;
nor the works of the Law can convery unto us, nor bereave us off: that salvation which damned Fiend can never rob us of;
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is communicated to us by the beholding of Gods grace in the face of the Lord Jesus.
is communicated to us by the beholding of God's grace in the face of the Lord jesus.
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The soule, when it hath a sight of this grace, it stands with boldnesse at the Throne of Grace, and though it feele hellish sin in it selfe,
The soul, when it hath a sighed of this grace, it Stands with boldness At the Throne of Grace, and though it feel hellish since in it self,
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yet, it is able to dispute with all the Divels in Hell, and to maintaine the freenesse, fulnesse,
yet, it is able to dispute with all the Devils in Hell, and to maintain the freeness, fullness,
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and compleatnesse, of its own justification from all sin, by the grace of God in Jesus Christ.
and completeness, of its own justification from all since, by the grace of God in jesus christ.
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If the Divell shall then suggest this to a man, that he is a sinner. The beleeving soule will make this answer.
If the devil shall then suggest this to a man, that he is a sinner. The believing soul will make this answer.
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It is true, I am a sinner; but I am not terrified to desparation, because I am ungodly;
It is true, I am a sinner; but I am not terrified to Desperation, Because I am ungodly;
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but I rejoyce in this that God justifieth the ungodly by his grace; Rom. 4.5. If the Divell shall reply:
but I rejoice in this that God Justifieth the ungodly by his grace; Rom. 4.5. If the devil shall reply:
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But thou art a great sinner, and there is a great damnation.
But thou art a great sinner, and there is a great damnation.
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The believing soule will returne, I am not tormented by the great damnation prepared for great sinners,
The believing soul will return, I am not tormented by the great damnation prepared for great Sinners,
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but comforted by the great salvation; (Heb. 2.3.) which is for the greatest and cheifest of sinners by Gods grace in Jesus Christ (1 Tim. 1.15.) If the Divell shall still assault a man, to perswade him that he is a damned soule, having mispent his time and strength in the service of sin, having no good workes to commend him unto God, that he may finde favour from him.
but comforted by the great salvation; (Hebrew 2.3.) which is for the greatest and chiefest of Sinners by God's grace in jesus christ (1 Tim. 1.15.) If the devil shall still assault a man, to persuade him that he is a damned soul, having Mis-spent his time and strength in the service of since, having no good works to commend him unto God, that he may find favour from him.
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The beleeving soule will be easily able in the strength of God, when it is upon the mountaine of his Grace, to silence the Accuser, by lying downe in the lap of that God, who maketh him the object of his Grace, who worketh not for justification (Rom. 4.) but beleiveth in God who justifieth sinners in his Grace, without workes.
The believing soul will be Easily able in the strength of God, when it is upon the mountain of his Grace, to silence the Accuser, by lying down in the lap of that God, who makes him the Object of his Grace, who works not for justification (Rom. 4.) but Believeth in God who Justifieth Sinners in his Grace, without works.
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And because wee are justified and comforted in the Court of our owne Consciences by grace:
And Because we Are justified and comforted in the Court of our own Consciences by grace:
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The spirit which is given forth in the Ministry of the Gospel is called a spirit of grace:
The Spirit which is given forth in the Ministry of the Gospel is called a Spirit of grace:
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It being the worke of the Spirit to reveale the grace of the Father for the comfort of his children;
It being the work of the Spirit to reveal the grace of the Father for the Comfort of his children;
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according to that of the Apostle, 2 Thess. 2.16, 17. Our Lord Iesus Christ himselfe,
according to that of the Apostle, 2 Thess 2.16, 17. Our Lord Iesus christ himself,
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and God even our Father, which hath loved us, and given us everlasting consolation, and good hope through grace, comfort your hearts. and God even our Father, which hath loved us, and given us everlasting consolation, and good hope through grace, Comfort your hearts.
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Heere the Apostle sheweth us that the Saints have consolation, and that this consolation is everlasting,
Here the Apostle shows us that the Saints have consolation, and that this consolation is everlasting,
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and that this everlasting consolation is only by grace.
and that this everlasting consolation is only by grace.
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Goe to all the true Saints in the world, and aske them how they received the Comforter,
Go to all the true Saints in the world, and ask them how they received the Comforter,
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whether by the observation of moral precepts, or by the doctrine of grace, & they will informe you that they received him, by the Gospel of grace,
whither by the observation of moral Precepts, or by the Doctrine of grace, & they will inform you that they received him, by the Gospel of grace,
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and not by the law of works: Some Saints are able to acquaint you with their own experience, & can tell you,
and not by the law of works: some Saints Are able to acquaint you with their own experience, & can tell you,
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how they laboured for holiness, to bring them to happinesse;
how they laboured for holiness, to bring them to happiness;
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to love God, that they might assure themselves, that they were in the love of God,
to love God, that they might assure themselves, that they were in the love of God,
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and that they found darknesse instead of expected light, death instead of life, horrour & bondage instead of joy and liberty,
and that they found darkness instead of expected Light, death instead of life, horror & bondage instead of joy and liberty,
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untill they were enabled to come unto God as sinners, without workes, disclaming their owne righteousnesse, deserts and endeavours,
until they were enabled to come unto God as Sinners, without works, disclaiming their own righteousness, deserts and endeavours,
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and laying the head-stone of their peace and happinesse in the free favour of God, crying Grace, Grace, Zech: 4: 7. Exalting the free grace of God in their justification,
and laying the headstone of their peace and happiness in the free favour of God, crying Grace, Grace, Zechariah: 4: 7. Exalting the free grace of God in their justification,
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and overthrowing & overturning their own works and legal righteousnesse. It is grace, and grace alone, which bringeth salvation. Tit: 2.11. and therefore not our workes.
and overthrowing & overturning their own works and Legal righteousness. It is grace, and grace alone, which brings salvation. Tit: 2.11. and Therefore not our works.
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Grace and workes are inconsistent in this point of justification: they can no more stand together, then the Arke of God and Dagon.
Grace and works Are inconsistent in this point of justification: they can no more stand together, then the Ark of God and Dagon.
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Let grace stand up in its glory, & workes will quickly be overthrown, and set up works,
Let grace stand up in its glory, & works will quickly be overthrown, and Set up works,
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and yee destroy the doctrine of grace. By eternall grace wee were elected, and made vessells of mercy from eternitie;
and ye destroy the Doctrine of grace. By Eternal grace we were elected, and made vessels of mercy from eternity;
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by grace we were saved before God in heaven, in the presence of the Lord Iesus:
by grace we were saved before God in heaven, in the presence of the Lord Iesus:
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by grace wee were saved in the person of Christ before faith.
by grace we were saved in the person of christ before faith.
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By the revelation of grace unto us through faith wee are saved (in foro conscientiae) in the Court of our owne consciences.
By the Revelation of grace unto us through faith we Are saved (in foro conscientiae) in the Court of our own Consciences.
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By grace salvation is inchoated here, and compleated, and perfected hereafter. Rom. 6. ult: The gift of God is cternall life through Jesu Christ our Lord.
By grace salvation is inchoated Here, and completed, and perfected hereafter. Rom. 6. ult: The gift of God is cternall life through Jesu christ our Lord.
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The word is NONLATINALPHABET, which signifieth a gift flowing from Grace, or free favour. In these severall acceptations of the word grace, we are saved by grace.
The word is, which signifies a gift flowing from Grace, or free favour. In these several acceptations of the word grace, we Are saved by grace.
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I might now lay downe many reasons, for the proofe of this poynt, but those, which I gave to proove, that wee are not justified by workes, will bee sufficient for the confirmation of this.
I might now lay down many Reasons, for the proof of this point, but those, which I gave to prove, that we Are not justified by works, will be sufficient for the confirmation of this.
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And when I shall handle the doctrine of beleiving some reasons will fall in which will more fully illustrate this truth.
And when I shall handle the Doctrine of believing Some Reasons will fallen in which will more Fully illustrate this truth.
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I shall therefore for the present onely present unto you a reason or two, and hasten to the use.
I shall Therefore for the present only present unto you a reason or two, and hasten to the use.
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1 Reason. First, it being supposed that man is a sinner, it is impossible that man should bee saved by any thing,
1 Reason. First, it being supposed that man is a sinner, it is impossible that man should be saved by any thing,
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but by the knowledge of Grace.
but by the knowledge of Grace.
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The Law in this particular, would not deale with us, considering what good hath bin done by us, but what evill.
The Law in this particular, would not deal with us, considering what good hath been done by us, but what evil.
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And therefore when the Apostle had proved, Bom. 3.23. that devout Jews, as well as prophane Gentiles, had sinned, and come short of the glory of God:
And Therefore when the Apostle had proved, Bom. 3.23. that devout jews, as well as profane Gentiles, had sinned, and come short of the glory of God:
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he takes it for granted, as a thing undeniable and unquestionable, that wee are justified freely by his grace, through the redemption that is in Iesus Christ.
he Takes it for granted, as a thing undeniable and unquestionable, that we Are justified freely by his grace, through the redemption that is in Iesus christ.
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And if we could bring our selves into a state of perfection, after we have once sinned, wee could not be justified by that perfection in us, which is required by the Law,
And if we could bring our selves into a state of perfection, After we have once sinned, we could not be justified by that perfection in us, which is required by the Law,
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but should be condemned for our sinnes, and imperfections in breaking of the Law. If a man have done good service for the Common-wealth;
but should be condemned for our Sins, and imperfections in breaking of the Law. If a man have done good service for the Commonwealth;
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and yet be found guilty of high Treason against the State, the Law will condemne him for the Treason, his good service not being availeable to make satisfaction, to the justice of the Law for this Treason.
and yet be found guilty of high Treason against the State, the Law will condemn him for the Treason, his good service not being available to make satisfaction, to the Justice of the Law for this Treason.
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So if it were possible for us to keepe the Law for a time, wee should be condemned,
So if it were possible for us to keep the Law for a time, we should be condemned,
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if it can be proved that wee have broken it at any time. Acts of obedience will not make satisfaction for acts of disobedience.
if it can be proved that we have broken it At any time. Acts of Obedience will not make satisfaction for acts of disobedience.
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We cannot satisfie the justice of the Law, by doing what the Law requires, if we have once broken it.
We cannot satisfy the Justice of the Law, by doing what the Law requires, if we have once broken it.
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If we could sometimes doe what the Law requires us, we should not be able to free our selves from the guilt and punishment for doing that, which it forbiddeth us at all times;
If we could sometime do what the Law requires us, we should not be able to free our selves from the guilt and punishment for doing that, which it forbiddeth us At all times;
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because it requireth obedience from us, at all times.
Because it requires Obedience from us, At all times.
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And it is unreasonable to thinke that God, if he deale with us as under the Law,
And it is unreasonable to think that God, if he deal with us as under the Law,
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and not under Grace, should give us a pardon of our disobedience, in consideration of our obedience.
and not under Grace, should give us a pardon of our disobedience, in consideration of our Obedience.
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If a wife live honestly, as becomes a wife, some few yeares;
If a wife live honestly, as becomes a wife, Some few Years;
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if her huband finde that she committed Adultery some yeares before the time of her honesty & obedience, the Law takes no notice at all, that she hath lived in her latter time as became a wife: but condemnes her;
if her husband find that she committed Adultery Some Years before the time of her honesty & Obedience, the Law Takes no notice At all, that she hath lived in her latter time as became a wife: but condemns her;
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& she must be divourced from her husband for her adultrous act committed before her obedience.
& she must be divourced from her husband for her adulterous act committed before her Obedience.
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So if it were possible that wee could keepe the Law, and doe what is required in it,
So if it were possible that we could keep the Law, and do what is required in it,
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and live under the obedience of it, in every branch and point of it, yet if we have once broken the Law, the Law, taking no notice of our obedience would condemne us for our disobedience.
and live under the Obedience of it, in every branch and point of it, yet if we have once broken the Law, the Law, taking no notice of our Obedience would condemn us for our disobedience.
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What the Roman hystorian saith of the Roman Law, that it is (dura et inexorabilis) severe and inexorable, it is true of Gods Law.
What the Roman Historian Says of the Roman Law, that it is (dura et inexorabilis) severe and inexorable, it is true of God's Law.
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The Law heareth no cry or begging for mercy.
The Law hears no cry or begging for mercy.
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No man shall finde favour or pardon from the Law, by any acts of obedience to the Law, who hath once disobeyed the Law.
No man shall find favour or pardon from the Law, by any acts of Obedience to the Law, who hath once disobeyed the Law.
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The paying of a new debt will not make satisfaction to a man to whom an old debt is owing:
The paying of a new debt will not make satisfaction to a man to whom an old debt is owing:
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so if wee could pay the debt that the Law requires for the present, it makes no satisfaction at all for our breaking it before, for our old debt.
so if we could pay the debt that the Law requires for the present, it makes no satisfaction At all for our breaking it before, for our old debt.
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By this consideration, in the first place, it will be evident to every man who hath any spirituall knowledge of the purity,
By this consideration, in the First place, it will be evident to every man who hath any spiritual knowledge of the purity,
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and justice of the Law, that it is impossible for sinfull man to finde out any way,
and Justice of the Law, that it is impossible for sinful man to find out any Way,
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but the good old way of Grace, to happinesse and salvation. Secondly, wee are justified by grace;
but the good old Way of Grace, to happiness and salvation. Secondly, we Are justified by grace;
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that God may have the glory of his grace.
that God may have the glory of his grace.
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Man fell by pride, therefore God will not estate him in happinesse but by humbling him, by bringing him upon his knees to the Throne of Grace, that he may have the glory of his grace.
Man fell by pride, Therefore God will not estate him in happiness but by humbling him, by bringing him upon his knees to the Throne of Grace, that he may have the glory of his grace.
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Naturally we are full of pride, and would rise by that, by which wee fell: wee would be made happy by workes, as wee are made unhappy by workes.
Naturally we Are full of pride, and would rise by that, by which we fell: we would be made happy by works, as we Are made unhappy by works.
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Every man that sees himselfe, sees how that the whole streame of corrupt nature runs this way:
Every man that sees himself, sees how that the Whole stream of corrupt nature runs this Way:
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man will be doing, working, and acting that he may be justified. But God will not suffer sinfull man to glory, before him in his owne workes,
man will be doing, working, and acting that he may be justified. But God will not suffer sinful man to glory, before him in his own works,
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least he should loose the glory of grace, Rom. 4.2. and therefore there is no salvation for us, untill wee lie downe at the doore of grace.
lest he should lose the glory of grace, Rom. 4.2. and Therefore there is no salvation for us, until we lie down At the door of grace.
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If God enter into judgement no man living shall be justified in his sight, Psal. 143.2. God doth stop up all other waies to salvation, but the way of grace, that he may have the glory of his grace in justifing the objects and vessells of his grace.
If God enter into judgement no man living shall be justified in his sighed, Psalm 143.2. God does stop up all other ways to salvation, but the Way of grace, that he may have the glory of his grace in justifying the objects and vessels of his grace.
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God doth not so much intend mans salvation by grace, as his owne glory and praise.
God does not so much intend men salvation by grace, as his own glory and praise.
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He formeth his people for himselfe, that they may be happy in himselfe, and with himselfe,
He formeth his people for himself, that they may be happy in himself, and with himself,
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and they may shew forth his praise, Psal. 43.21. It is the minde and pleasure of God that every man should glory in himselfe;
and they may show forth his praise, Psalm 43.21. It is the mind and pleasure of God that every man should glory in himself;
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therefore he justifies and saves us onely by that Grace which is in himselfe. In the Lord shall all the seed of Israel be justified, and shall glory.
Therefore he Justifies and saves us only by that Grace which is in himself. In the Lord shall all the seed of Israel be justified, and shall glory.
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And the Apostle when he had dicoursed of the grace of God in our election predestination, and adoption, doth sweetly acknowledge that grace doth streame forth unto us in all these particulars, that it may be to the praise of the glory of his grace, Ephes. 1.5, 6. He maketh us objects of grace that he may receive from us,
And the Apostle when he had discoursed of the grace of God in our election predestination, and adoption, does sweetly acknowledge that grace does stream forth unto us in all these particulars, that it may be to the praise of the glory of his grace, Ephesians 1.5, 6. He makes us objects of grace that he may receive from us,
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and wee be enabled to give unto him, the glory of his grace.
and we be enabled to give unto him, the glory of his grace.
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All the Saints are brought forth standing before the Throne, and singing forth this truth, Rev. 7.10. Salvation to our God which sitteth upon the Throne, and to the Lambe.
All the Saints Are brought forth standing before the Throne, and singing forth this truth, Rev. 7.10. Salvation to our God which Sitteth upon the Throne, and to the Lamb.
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They ascribe salvation not to their owne workes, merits, deservings, or worthynesse, but to the grace of God and blood of the Lambe.
They ascribe salvation not to their own works, merits, deservings, or worthiness, but to the grace of God and blood of the Lamb.
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As earthly and grose bodies cannot mount up to Heaven, which is a place of puritie and perfection,
As earthly and grose bodies cannot mount up to Heaven, which is a place of purity and perfection,
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but they fall downe by their owne weight to the earth, unable to ascend thether.
but they fallen down by their own weight to the earth, unable to ascend thither.
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So our works, fall downe to the ground, as unable to ascend up to the place of Gods purity and glory to justifie us in his sight;
So our works, fallen down to the ground, as unable to ascend up to the place of God's purity and glory to justify us in his sighed;
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that salvation may be attributed onely to his owne grace.
that salvation may be attributed only to his own grace.
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And he will not justifie us in the court of our owne consciences, wee shall not read our names written in heaven, till hee bring us from our owne workes, righteousnesse, performances,
And he will not justify us in the court of our own Consciences, we shall not read our names written in heaven, till he bring us from our own works, righteousness, performances,
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and endeavours, to rest upon the strong arme of his grace that we may give him the glory of his grace, in our free justification and salvation.
and endeavours, to rest upon the strong arm of his grace that we may give him the glory of his grace, in our free justification and salvation.
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Thirdly, God saves us by Grace, because if it were not by grace, it had beene needlesse that the Lord Iesus Christ should have beene given to us:
Thirdly, God saves us by Grace, Because if it were not by grace, it had been needless that the Lord Iesus christ should have been given to us:
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If it had been possible for man to have wrought out his owne salvation by his own workes, there had been no need that the Son of God should have disroabed himselfe of his glory,
If it had been possible for man to have wrought out his own salvation by his own works, there had been no need that the Son of God should have disrobed himself of his glory,
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and been made man like us.
and been made man like us.
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Why should he have lived a life of sorrow, and died a death of shame, had it been possible for us to have gotten salvation by our own works? Therefore the Apostle concludes, that if righteousnesse had been by the Law,
Why should he have lived a life of sorrow, and died a death of shame, had it been possible for us to have got salvation by our own works? Therefore the Apostle concludes, that if righteousness had been by the Law,
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then Christ had dyed in vaine. then christ had died in vain.
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And thus have I opened to you, and shewed you the reasons why wee are saved by grace.
And thus have I opened to you, and showed you the Reasons why we Are saved by grace.
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In aword now to make a little use of it, and so I shall conclude for the present.
In award now to make a little use of it, and so I shall conclude for the present.
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In the first place, that which I have delivered concerning the eternall grace of God, sufficiently confutes that error which is in the spirits of many men, who thinke that workes and actings of the creature is the cause of Gods love to the creature.
In the First place, that which I have Delivered Concerning the Eternal grace of God, sufficiently confutes that error which is in the spirits of many men, who think that works and actings of the creature is the cause of God's love to the creature.
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God doth not love us, because wee love him, but we love God, because he first loved us from eternity.
God does not love us, Because we love him, but we love God, Because he First loved us from eternity.
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God doth not begin to love us, when wee are made new creatures, but God loveth us that we may be new creatures.
God does not begin to love us, when we Are made new creatures, but God loves us that we may be new creatures.
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Faith is not the Antecedent cause, but consequent of election, Tit. 3.5. Not by workes of righteousnesse which wee have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the holy Spirit.
Faith is not the Antecedent cause, but consequent of election, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the holy Spirit.
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By this passage it is evident, that mercy doth precede regeneration, and is the cause of spirituall renovation.
By this passage it is evident, that mercy does precede regeneration, and is the cause of spiritual renovation.
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Vocation and justification by faith doe follow predestination, if Paul speake the truth, Rom. 8.30. Whom he did predestinate, them he also called:
Vocation and justification by faith do follow predestination, if Paul speak the truth, Rom. 8.30. Whom he did predestinate, them he also called:
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and whom he called them he also justified, and whom he justfied them he also glorified. and whom he called them he also justified, and whom he justfied them he also glorified.
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God loved us when wee had no beings in our selves, or among any creatures, to assure us that he did not love us for any thing in us, there being nothing at all in us when God first loved us.
God loved us when we had no beings in our selves, or among any creatures, to assure us that he did not love us for any thing in us, there being nothing At all in us when God First loved us.
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The love of God is not like the love of man, man loves something which he sees lovely but God sees nothing in the object which he loves,
The love of God is not like the love of man, man loves something which he sees lovely but God sees nothing in the Object which he loves,
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but all the motives and arguments lie in the bosome and breast of God, which move him to love his creature.
but all the motives and Arguments lie in the bosom and breast of God, which move him to love his creature.
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Man cannot love before he have some lovely object proposed to him, but God loves before we have either being or holinesse:
Man cannot love before he have Some lovely Object proposed to him, but God loves before we have either being or holiness:
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Wee beleive in God, love him, and are made lovely before him in time, because he loved us before all time.
we believe in God, love him, and Are made lovely before him in time, Because he loved us before all time.
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The man spiritually wise doth see his happynesse wrapt up in the eternall bowells of Grace,
The man spiritually wise does see his happiness wrapped up in the Eternal bowels of Grace,
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and laid up in the everlasting bosome of unchangeable love for him.
and laid up in the everlasting bosom of unchangeable love for him.
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Fond therefore is there conceit, shallow there apprehension, and understandings dull, who beleeve that any thing done,
Found Therefore is there conceit, shallow there apprehension, and understandings dull, who believe that any thing done,
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or beleeved by the creature in time, can be the primary cause of the creatures salvation, to whom grace was given for salvation from eternity 2 Tim. 1.2. &c.
or believed by the creature in time, can be the primary cause of the creatures salvation, to whom grace was given for salvation from eternity 2 Tim. 1.2. etc.
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This doctrine of free grace doth overthrow and annihilate the wisdome of the wise, the learning of the learned, the righteousnesse of him who is most righteous, and a stranger to grace.
This Doctrine of free grace does overthrow and annihilate the Wisdom of the wise, the learning of the learned, the righteousness of him who is most righteous, and a stranger to grace.
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The naturall man with his best sight seeth not a righteousnesse beyond the righteousnesse of his own righteousnesse.
The natural man with his best sighed sees not a righteousness beyond the righteousness of his own righteousness.
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As the wisdome of the spirit, is foolishnesse to the naturall man; so the wisdome of the flesh is foolishnesse with God.
As the Wisdom of the Spirit, is foolishness to the natural man; so the Wisdom of the Flesh is foolishness with God.
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Though there be a spirit in a man by which he may have great knowledge and understanding in the things of nature and reason,
Though there be a Spirit in a man by which he may have great knowledge and understanding in the things of nature and reason,
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yet it is the spirit of the Almighty which giveth understanding, Job. 32.8. Untill this spirit and power from above come upon us, wee call light darknesse, and darknesse light; sinfulnesse purity, purity imperfection.
yet it is the Spirit of the Almighty which gives understanding, Job. 32.8. Until this Spirit and power from above come upon us, we call Light darkness, and darkness Light; sinfulness purity, purity imperfection.
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But when this doth enter into us, all our righteousnesses appeare as filthy raggs, and we are made willing to rest upon that grace for righteousnesse, which was given us in Christ Jesus, before the world began. 2 Tim. 1.9.
But when this does enter into us, all our Righteousness appear as filthy rags, and we Are made willing to rest upon that grace for righteousness, which was given us in christ jesus, before the world began. 2 Tim. 1.9.
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Then wee clearly see the wisdome of God in shewing mercy on whom he will shew mercy, and having compassion on whome he will have compassion:
Then we clearly see the Wisdom of God in showing mercy on whom he will show mercy, and having compassion on whom he will have compassion:
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Then we cannot but acknowledge, that it is not of him that willeth, nor of him that runneth,
Then we cannot but acknowledge, that it is not of him that wills, nor of him that Runneth,
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but of God that sheweth mercy. but of God that shows mercy.
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Then the objections of camall reason are fully answered, the acute arguments of the wordly wise and learned, against free grace, are dissolved, the Sophismes of the Antigratians are sufficiently confuted,
Then the objections of camall reason Are Fully answered, the acute Arguments of the wordly wise and learned, against free grace, Are dissolved, the Sophisms of the antigratians Are sufficiently confuted,
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and we are saved and satisfied with the glorious discoveries of Gods eternall grace in Christ Jesus.
and we Are saved and satisfied with the glorious discoveries of God's Eternal grace in christ jesus.
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Againe, this should engage us all, that know this saving grace to exalt and extoll this grace of our heavenly Father.
Again, this should engage us all, that know this Saving grace to exalt and extol this grace of our heavenly Father.
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Grace apprehended by us doth oblige us unto thankfulnesse.
Grace apprehended by us does oblige us unto thankfulness.
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It is fit that they should glorifie God for his grace, who see themselves glorified by grace.
It is fit that they should Glorify God for his grace, who see themselves glorified by grace.
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The Prophet Isaiah setteth forth this unto us Isa. 45. last, In Jehovah shall all the seed of Israel be justified, and shall glory.
The Prophet Isaiah sets forth this unto us Isaiah 45. last, In Jehovah shall all the seed of Israel be justified, and shall glory.
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He that is justified in the grace of Jehovah will certainly glory in the grace of Jehovah. Let us therefore glory, not in our selves, not in our labours, sufferings, actings or endeavours,
He that is justified in the grace of Jehovah will Certainly glory in the grace of Jehovah. Let us Therefore glory, not in our selves, not in our labours, sufferings, actings or endeavours,
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but in this grace of the Father, according to the advice of the Prophet Jeremiah, 9.23, 24. Thus saith the Lord; Let not the wise man glory in his wisdome,
but in this grace of the Father, according to the Advice of the Prophet Jeremiah, 9.23, 24. Thus Says the Lord; Let not the wise man glory in his Wisdom,
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neither let the mighty man glory in his might: Let not the rich man glory in his riches:
neither let the mighty man glory in his might: Let not the rich man glory in his riches:
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But let him that glorieth glory in this, that he understandeth and knoweth me; that I am the Lord, which exercise loving kindnesse, judgement and righteousnesse in the earth. But let him that Glorieth glory in this, that he understands and Knoweth me; that I am the Lord, which exercise loving kindness, judgement and righteousness in the earth.
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Let our holy boasting be in this righteousnesse;
Let our holy boasting be in this righteousness;
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Let the resolution of the sweet Singer of Israel be the resolution of every one of us Psal. 71.16. I will make mention of thy righteousnesse, even of thine onely.
Let the resolution of the sweet Singer of Israel be the resolution of every one of us Psalm 71.16. I will make mention of thy righteousness, even of thine only.
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God forbid, saith Paul, that I should glory in any thing, save in the Crosse of the Lord Jesus Christ.
God forbid, Says Paul, that I should glory in any thing, save in the Cross of the Lord jesus christ.
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So let every good Christian say, God forbid that I should glory save in the grace of God;
So let every good Christian say, God forbid that I should glory save in the grace of God;
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Let Pharisees and Hypocriter boast of their owne workes and legall righteousnesse.
Let Pharisees and Hypocriter boast of their own works and Legal righteousness.
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But let true Saints boast onely of the grace of the mercifull and favourable Jebovah. What is ingenuously acknowledged concerning himselfe, by Paul, 1 Cor. 15.10. By the grace of God I am what I am;
But let true Saints boast only of the grace of the merciful and favourable jehovah. What is ingenuously acknowledged Concerning himself, by Paul, 1 Cor. 15.10. By the grace of God I am what I am;
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may be acknowledged by all Saints.
may be acknowledged by all Saints.
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By grace wee are what we are, and therefore glory is to be given to grace.
By grace we Are what we Are, and Therefore glory is to be given to grace.
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Gods gracious love was placed upon us before wee were lovely, Jer. 31.3. He loved us with an everlasting love.
God's gracious love was placed upon us before we were lovely, Jer. 31.3. He loved us with an everlasting love.
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He loved us when we were unlovely, when he saw us polluted in our blood, then was the time of his love, Ezek. 16.6.8. His grace and love hath made us lovely:
He loved us when we were unlovely, when he saw us polluted in our blood, then was the time of his love, Ezekiel 16.6.8. His grace and love hath made us lovely:
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what cause then is there, that wee should glory in this grace and love? It is an excellent speech of Bernard to this purpose (Tibi illibata maneat gloria, meum benè agitur si pacem habuero.) Take thou all the glory, it is enough for us, that wee have the peace. In Psal. 130.3. the Psalmist professeth that if the Lord should marke iniquities, no man should be able to stand before him.
what cause then is there, that we should glory in this grace and love? It is an excellent speech of Bernard to this purpose (Tibi illibata Maneat gloria, meum benè agitur si pacem habuero.) Take thou all the glory, it is enough for us, that we have the peace. In Psalm 130.3. the Psalmist Professes that if the Lord should mark iniquities, no man should be able to stand before him.
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If thou Lord shouldest marke iniquities: If thou Lord Shouldst mark iniquities:
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O Lord who shall stand? The interrogation is equivalent to a negation, who shall stand? that is, no man shall stand.Oh Lord who shall stand? The interrogation is equivalent to a negation, who shall stand? that is, no man shall stand.
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Wee, that should quickly fall to ruine, had wee no better ground to stand upon then our owne workes, what reason have we to blesse God for grace, who onely stand by grace?
we, that should quickly fallen to ruin, had we no better ground to stand upon then our own works, what reason have we to bless God for grace, who only stand by grace?
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If we could stand before the judgement Seate of God, standing cloathed in the menstruous raggs of our owne workes, righteousnesse & performances, there were some ground for us to glory in our owne works:
If we could stand before the judgement Seat of God, standing clothed in the menstruous rags of our own works, righteousness & performances, there were Some ground for us to glory in our own works:
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but seeing it is thus, that if God enter into Judgement, and deale with us by the Law, we cannot stand before him,
but seeing it is thus, that if God enter into Judgement, and deal with us by the Law, we cannot stand before him,
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therefore, let us glory onely in him.
Therefore, let us glory only in him.
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With heart and tongue give him praise for what he hath done for thee by his grace, who hast cause to be ashamed for what thou hast done against his grace.
With heart and tongue give him praise for what he hath done for thee by his grace, who haste cause to be ashamed for what thou hast done against his grace.
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A King of France thought himself bound to praise God, that God had made him a King and not a begger.
A King of France Thought himself bound to praise God, that God had made him a King and not a beggar.
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What cause have wee to praise him for his grace, who of sinners hath made us Saints.
What cause have we to praise him for his grace, who of Sinners hath made us Saints.
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If devout Bradford, when he saw a blinde or a lame man, did take occasion to blesse God for the use of his limbes,
If devout Bradford, when he saw a blind or a lame man, did take occasion to bless God for the use of his limbs,
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& eyesight, is it not consonant to reason, that wee should publish forth the praises of Gods grace, who hath bestowed spirituall life, light, and operations upon us.
& eyesight, is it not consonant to reason, that we should publish forth the praises of God's grace, who hath bestowed spiritual life, Light, and operations upon us.
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The Apostle hath an high expression to raise our spirits, to this purpose, 2 Cor. 2.14. Now thanks be to God, which alwayes causeth us to triumph in Christ.
The Apostle hath an high expression to raise our spirits, to this purpose, 2 Cor. 2.14. Now thanks be to God, which always Causes us to triumph in christ.
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When men triumph there is great joy, rejoycing and show•ing. Wee are not onely to rejoyce, in his Grace, but wee should triumph in it.
When men triumph there is great joy, rejoicing and show•ing. we Are not only to rejoice, in his Grace, but we should triumph in it.
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A Christian may ride in a Chariott of triumph every day;
A Christian may ride in a Chariot of triumph every day;
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he may see his sinnes, curse, hell, and damnation subdued, and overcome, when he beholds God, in the looking glasse of his owne grace.
he may see his Sins, curse, hell, and damnation subdued, and overcome, when he beholds God, in the looking glass of his own grace.
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What though we have many sinnes? yet for all this wee may triumph, because the grace of God hath saved us from our sinnes by Christ.
What though we have many Sins? yet for all this we may triumph, Because the grace of God hath saved us from our Sins by christ.
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What though wee have no works? yet wee may triumph if wee know grace, there is enough for us in the fulnesse of grace.
What though we have no works? yet we may triumph if we know grace, there is enough for us in the fullness of grace.
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There is no way to peace here, or glory hereafter, but by grace. Let grace therefore be thy glory.
There is no Way to peace Here, or glory hereafter, but by grace. Let grace Therefore be thy glory.
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As the Apostle doth double his exhortation when he exhorteth them to rejoyce, that they might double their diligence and care in practise of their duty, Phil. 4.4. Rejoyce in the Lord alway: and againe, I say rejoyce.
As the Apostle does double his exhortation when he exhorteth them to rejoice, that they might double their diligence and care in practice of their duty, Philip 4.4. Rejoice in the Lord always: and again, I say rejoice.
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So suffer me to double and treble my exhortation. Yee have nothing to boast in but grace, boast therefore:
So suffer me to double and triple my exhortation. Ye have nothing to boast in but grace, boast Therefore:
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and againe I say boast in the grace of God.
and again I say boast in the grace of God.
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God seemes, in the Prophet Isaiah, to speake to an Hypocriticall proud people, and he bids them bring forth their arguments,
God seems, in the Prophet Isaiah, to speak to an Hypocritical proud people, and he bids them bring forth their Arguments,
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and put him in Remembrance, if there were any thing to be brought before him, for which they should be justified, Isa. 43.26. Let us plead together, declare thou that thou mayest be justified:
and put him in Remembrance, if there were any thing to be brought before him, for which they should be justified, Isaiah 43.26. Let us plead together, declare thou that thou Mayest be justified:
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As if he should have said. If you have any works;
As if he should have said. If you have any works;
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bring them out? use all your arguments, skill and Rhetoricke, say what you can for your selves to plead your justification.
bring them out? use all your Arguments, skill and Rhetoric, say what you can for your selves to plead your justification.
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But, to convince them that they could not stand before him with their workes for justification, he puts them in minde of their sinnes, Thy first Father hath sinned,
But, to convince them that they could not stand before him with their works for justification, he puts them in mind of their Sins, Thy First Father hath sinned,
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and thy Teachers have transgressed against me, ver. and thy Teachers have transgressed against me, ver.
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27. to this end and purpose, that they should believe what was promised in the 25th verse, that he would blot out their sinnes for his own sake.
27. to this end and purpose, that they should believe what was promised in the 25th verse, that he would blot out their Sins for his own sake.
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So it is with us (Brethren) as we have heard.
So it is with us (Brothers) as we have herd.
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Wee cannot bring forth sufficient reasons and arguments to make good our salvation by our works.
we cannot bring forth sufficient Reasons and Arguments to make good our salvation by our works.
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If we have nothing to comfort us but our owne works, wee shall have no comfort at all in his presence.
If we have nothing to Comfort us but our own works, we shall have no Comfort At all in his presence.
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Let us therefore as we are ingaged, Trumpet out the praise of God, for the manifestation of his rich and precious grace to us in the face of Jesus, for justification and salvation.
Let us Therefore as we Are engaged, Trumpet out the praise of God, for the manifestation of his rich and precious grace to us in the face of jesus, for justification and salvation.
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Thirdly, Let me exhort you to abide in the.
Thirdly, Let me exhort you to abide in thee.
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profession of grace to the end of your dayes Hypocrites may professe grace for a time,
profession of grace to the end of your days Hypocrites may profess grace for a time,
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but true Saints shall hold fast the doctrine of grace to the end, Joh. 8.31. If yee continue in my word then are yee my Disciples indeed.
but true Saints shall hold fast the Doctrine of grace to the end, John 8.31. If ye continue in my word then Are ye my Disciples indeed.
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Paul and Barnabas exhorted the religious Proselites of Antioch, Acts 13.43. NONLATINALPHABET, to continue, or abide in Grace, Looke up to God for grace and power according to his promise to enable you, to hold fast the truth of his grace.Paul and Barnabas exhorted the religious Proselytes of Antioch, Acts 13.43., to continue, or abide in Grace, Look up to God for grace and power according to his promise to enable you, to hold fast the truth of his grace.
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Let not the wise and learned of the world, cryed up for godlinesse, Religion, and devotion, draw you from this grace of God.
Let not the wise and learned of the world, cried up for godliness, Religion, and devotion, draw you from this grace of God.
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We live in dangerous, in perilous times, and there were never such underminers of grace, as have appeared in these sinfull dayes, some that deny the Lord that bought them:
We live in dangerous, in perilous times, and there were never such underminers of grace, as have appeared in these sinful days, Some that deny the Lord that bought them:
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But let us not be discouraged, because some, who have professed grace, have fallen from their profession, to fancy frothy Notions, Anti-Christian absurdities, and Familisticall speculations.
But let us not be discouraged, Because Some, who have professed grace, have fallen from their profession, to fancy frothy Notions, Antichristian absurdities, and Familistical speculations.
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Consider rather what the Apostle affirmeth 1 Cor. 11.19. that there must be Hersies, NONLATINALPHABET, it is needfull that there should be such, that they which are approved may be made manifest.
Consider rather what the Apostle Affirmeth 1 Cor. 11.19. that there must be Hersies,, it is needful that there should be such, that they which Are approved may be made manifest.
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The Divell hath his Chapalines, as well as God his Ministers and Embassadors.
The devil hath his Chapalines, as well as God his Ministers and ambassadors.
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As some shall bee sent of God to hold forth grace for the conversion of sinners, to the righteousnesse of the just:
As Some shall be sent of God to hold forth grace for the conversion of Sinners, to the righteousness of the just:
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So some will vent there blasphemous conceits and cursed impostures to pervert men to destruction.
So Some will vent there blasphemous conceits and cursed Impostors to pervert men to destruction.
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If the good God sow good seed, the wicked one will sow Tares among the wheate. Mat. 13.24.
If the good God sow good seed, the wicked one will sow Tares among the wheat. Mathew 13.24.
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When the Gospel is preached with, power there are multitudes come to the profession of it,
When the Gospel is preached with, power there Are Multitudes come to the profession of it,
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but after a while many of these fall to philosophicall fancies, foolish dreames, vaine fables,
but After a while many of these fallen to philosophical fancies, foolish dreams, vain fables,
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and idle speculations, loathing the plain Gospel, the heavenly Manna, as the Israelites did the Manna that came downe from Heaven, this wee begin to finde by experience:
and idle speculations, loathing the plain Gospel, the heavenly Manna, as the Israelites did the Manna that Come down from Heaven, this we begin to find by experience:
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But let not this shake us from our stedfastnesse in the profession of the Gospel. God hath appointed it to be so.
But let not this shake us from our steadfastness in the profession of the Gospel. God hath appointed it to be so.
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Paul was confident that after his departure from the Congregation in Miletus, grievous wolves would enter in among them, not sparing the flock, Paul was confident that After his departure from the Congregation in Miletus, grievous wolves would enter in among them, not sparing the flock,
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and that of their own selves should men arise, speaking perverse things, to draw away disciples after them. Act. 20.29.and that of their own selves should men arise, speaking perverse things, to draw away Disciples After them. Act. 20.29.
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If the Apostle were cōfident in his time that it would be so, when he saw them under the pure Discipline and Government of Christ, under the charge of those Ministers, Teachers,
If the Apostle were confident in his time that it would be so, when he saw them under the pure Discipline and Government of christ, under the charge of those Ministers, Teachers,
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and Officers, whom the Lord Jesus Christ appointed over them, filled with those gifts of the Spirit, which were the fruit of his Ascension;
and Officers, whom the Lord jesus christ appointed over them, filled with those Gifts of the Spirit, which were the fruit of his Ascension;
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what wonder is it, if wee meet with the Devills, Hee-Apostles, and She-Apostles in these sinfull times;
what wonder is it, if we meet with the Devils, Hee-Apostles, and She-Apostles in these sinful times;
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who vomit forth boldly to their own shame, and Gods dishonor, hellish and pestiferous Doctrines;
who vomit forth boldly to their own shame, and God's dishonour, hellish and pestiferous Doctrines;
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for the most high spirituall Truths of the Lord Jesus? if wee consider what confusion and disorder is among the best of Saints now,
for the most high spiritual Truths of the Lord jesus? if we Consider what confusion and disorder is among the best of Saints now,
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and are enlightned to see our want of many spirituall gifts, and favours which they enjoyed, which for the present God doth not bestow upon us?
and Are enlightened to see our want of many spiritual Gifts, and favours which they enjoyed, which for the present God does not bestow upon us?
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Againe, Let not the Abusers of grace cause you to dislike grace, or the Doctrine of grace.
Again, Let not the abusers of grace cause you to dislike grace, or the Doctrine of grace.
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By this the Divell may take great advantage against thee for thy hurt, thou maist have injurious thoughts of the grace of God,
By this the devil may take great advantage against thee for thy hurt, thou Mayest have injurious thoughts of the grace of God,
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when thou eyest some who abuse grace:
when thou eyest Some who abuse grace:
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but continue thou in grace, fall not from thy profession, nor dislike the preaching of it,
but continue thou in grace, fallen not from thy profession, nor dislike the preaching of it,
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because thou observest some who abuse the grace of God, turning it into wantonnesse.
Because thou observest Some who abuse the grace of God, turning it into wantonness.
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Remember that in the times of the Apostle, some Gospel Professors did walke so contrary to the Gospel, that tender-eyed Paul could not speake of them without teares in his eyes, whose end was destruction, whose God was their belly, whose glory was there shame, who minded earthly things: Phil. 3. Yet these vile wretches would talke of grace,
remember that in the times of the Apostle, Some Gospel Professors did walk so contrary to the Gospel, that tender-eyed Paul could not speak of them without tears in his eyes, whose end was destruction, whose God was their belly, whose glory was there shame, who minded earthly things: Philip 3. Yet these vile wretches would talk of grace,
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and the Doctrine of Christ, knowing nothing rightly of grace, or Christ;
and the Doctrine of christ, knowing nothing rightly of grace, or christ;
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And Jude doth acquaint us with some in his time, that were crept in unawares, turning the grace of our God into lasciviousnesse.
And U^de does acquaint us with Some in his time, that were crept in unawares, turning the grace of our God into lasciviousness.
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And he saith that they, were ordained to this condemnation, (NONLATINALPHABET,) written downe long before to this condemnation, so the word signifieth:
And he Says that they, were ordained to this condemnation, (,) written down long before to this condemnation, so the word signifies:
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for as God hath appointed some to salvation, so he hath appointed some to damnation; and these urgodly men are of the number of the damned.
for as God hath appointed Some to salvation, so he hath appointed Some to damnation; and these urgodly men Are of the number of the damned.
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We wonder to see a generation of men sprung up among us, that make nothing of Christ or the Father:
We wonder to see a generation of men sprung up among us, that make nothing of christ or the Father:
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wee wonder to see men undervaluing and vilifying the grace of God, neglecting all Christian duties,
we wonder to see men undervaluing and vilifying the grace of God, neglecting all Christian duties,
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and denying the word of God to be the word of God. But it was so in the Apostles times, there were such crept into their Congregations:
and denying the word of God to be the word of God. But it was so in the Apostles times, there were such crept into their Congregations:
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and why should it seeme a strange thing unto us, that it is so now in these dayes of Babylonish confusion and Egyptiandarknesse, seeing it was so in the bright dayes of light, in which the Apostles lived, who Prophecyed that in these latter dayes perilous times should come, and men should depart from the faith? That wee may not stumble in our Christian race at these abusers and scandalizers of grace, let us know that grace is grace though men abuse it:
and why should it seem a strange thing unto us, that it is so now in these days of Babylonish confusion and Egyptiandarknesse, seeing it was so in the bright days of Light, in which the Apostles lived, who Prophesied that in these latter days perilous times should come, and men should depart from the faith? That we may not Stumble in our Christian raze At these Abusers and scandalizers of grace, let us know that grace is grace though men abuse it:
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think not, that grace is not grace because it is abused:
think not, that grace is not grace Because it is abused:
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but know that the true doctrine of grace may and must be abused by wicked and ungodly men.
but know that the true Doctrine of grace may and must be abused by wicked and ungodly men.
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As the spider sucks poyson where the Bee sucks honey: So where the Saints suck sweetnesse and honey, the wicked and ungodly men suck poyson.
As the spider sucks poison where the Bee sucks honey: So where the Saints suck sweetness and honey, the wicked and ungodly men suck poison.
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Where the godly fetch all their joy and comfort, delight and refreshment, there wicked men meet with their ruine and destruction.
Where the godly fetch all their joy and Comfort, delight and refreshment, there wicked men meet with their ruin and destruction.
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The wayes of Gods truth and grace are right, and the just and faithfull shall walke safely in them but the transgressors shall fall therein, Hosea. 14.9.The ways of God's truth and grace Are right, and the just and faithful shall walk safely in them but the transgressors shall fallen therein, Hosea. 14.9.
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Marke the place and what God speaketh.
Mark the place and what God speaks.
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In the same way in which the Saint doth walke to salvation the wicked shall stumble and fall into condemnation.
In the same Way in which the Saint does walk to salvation the wicked shall Stumble and fallen into condemnation.
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A Libertine hearing the doctrine of Grace sucks nothing but his bane from it. Though the word be the savour of life unto life to them that believe;
A Libertine hearing the Doctrine of Grace sucks nothing but his bane from it. Though the word be the savour of life unto life to them that believe;
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yet is it the savour of death unto death to some, 2 Cor. 2.16. I remember one saith of Medicaments, that if they be given by a skilfull Physitian, they are the helpfull hands of God (auxiliares dei manus) but if by one that is unskilfull, they are poyson.
yet is it the savour of death unto death to Some, 2 Cor. 2.16. I Remember one Says of Medicaments, that if they be given by a skilful physician, they Are the helpful hands of God (auxiliares dei manus) but if by one that is unskilful, they Are poison.
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So the doctrine of grace, when it is skilfully applyed, when the Spirit of God teacheth us to make a right use of it, it is the power of God to salvation, as the Apostle saith, I am not ashamed of the Gospel of Christ, which is the power of God to salvation, to every one that believeth, Rom. 1.16.
So the Doctrine of grace, when it is skilfully applied, when the Spirit of God Teaches us to make a right use of it, it is the power of God to salvation, as the Apostle Says, I am not ashamed of the Gospel of christ, which is the power of God to salvation, to every one that Believeth, Rom. 1.16.
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But when it is unskilfully applyed, when the flesh only makes use of this doctrine of grace,
But when it is unskilfully applied, when the Flesh only makes use of this Doctrine of grace,
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and there is not the spirit of God to teach us to make a right use of it, wee turne it into venome and wee are poysoned to our destruction.
and there is not the Spirit of God to teach us to make a right use of it, we turn it into venom and we Are poisoned to our destruction.
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But let us not be offended at the doctrine of Christ for this. It hath bin so formerly, it is so and will be so.
But let us not be offended At the Doctrine of christ for this. It hath been so formerly, it is so and will be so.
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Neverthelesse let us continue in the grace of God, and looke up to God that wee may continue in it.
Nevertheless let us continue in the grace of God, and look up to God that we may continue in it.
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I have one worde now to speake unto those, who for the present are not apprehendors and partakers of this grace,
I have one word now to speak unto those, who for the present Are not apprehendors and partakers of this grace,
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and shall conclude for this present: You see it is onely by grace that you are saved;
and shall conclude for this present: You see it is only by grace that you Are saved;
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it is only grace that brings salvation to the sonnes and daughters of men: Therefore, if God hath convinced you that you are sinners;
it is only grace that brings salvation to the Sons and daughters of men: Therefore, if God hath convinced you that you Are Sinners;
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now is the day of grace: now is the day of salvation.
now is the day of grace: now is the day of salvation.
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I will shew a short and compendious but a true way to happinesse, happy are all you that beleeve what is brought to your eares this day concerning Gods free grace.
I will show a short and compendious but a true Way to happiness, happy Are all you that believe what is brought to your ears this day Concerning God's free grace.
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God promised to meet his people at the mercy-Seate Exod. 25. which was a type of Christ,
God promised to meet his people At the mercy-Seate Exod 25. which was a type of christ,
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and wee can never meet with God to the salvation of our soules, but by meeting with his grace in the Lord Jesus.
and we can never meet with God to the salvation of our Souls, but by meeting with his grace in the Lord jesus.
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The Law is the ministery of death, it is the Gospel of grace which is the ministery of life and salvation;
The Law is the Ministry of death, it is the Gospel of grace which is the Ministry of life and salvation;
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Looke therefore beyond the Law, which is a ministery of condemnation, 2 Cor. beyond thy own righteousnesse, which is impurity to the eye of Justice, beholding thee under the Law:
Look Therefore beyond the Law, which is a Ministry of condemnation, 2 Cor. beyond thy own righteousness, which is impurity to the eye of justice, beholding thee under the Law:
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beyond thy selfe, who art an object of misery, horrour and confusion, and by a spirituall eye of Gods owne making,
beyond thy self, who art an Object of misery, horror and confusion, and by a spiritual eye of God's own making,
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behold his grace in Christ for lost and undone sinners.
behold his grace in christ for lost and undone Sinners.
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Hearken to what God speakes to thee, he invites thee, exhorts thee, and beseecheth thee to be reconciled:
Harken to what God speaks to thee, he invites thee, exhorts thee, and Beseecheth thee to be reconciled:
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he tells thee that thou canst not be justified by thine owne workes, but by his free grace, that thou art not to be saved by what thou hast done,
he tells thee that thou Canst not be justified by thine own works, but by his free grace, that thou art not to be saved by what thou hast done,
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but by what Christ hath done and suffered. Though thou hast broaken the Law: Jesus Christ hath kept it.
but by what christ hath done and suffered. Though thou hast broken the Law: jesus christ hath kept it.
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He is the end of the Law for righteousnesse, for every one that beleeveth in and by the grace of God.He is the end of the Law for righteousness, for every one that Believeth in and by the grace of God.
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Behold God standing at the doore of thy heart in the Ministery of the Gospel of grace and salvation, let the doore of thy hears fly open unto him by beleeving,
Behold God standing At the door of thy heart in the Ministry of the Gospel of grace and salvation, let the door of thy hears fly open unto him by believing,
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and he will feast thy soule.
and he will feast thy soul.
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As Christ said to Zacheus, so I may say to thee, who beleevest what I speake, this day salvation is come into thine house.
As christ said to Zacchaeus, so I may say to thee, who Believest what I speak, this day salvation is come into thine house.
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God is the God of grace, therefore thinke not to please him by any thing but by eyeing of his grace:
God is the God of grace, Therefore think not to please him by any thing but by Eying of his grace:
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Christ is the Sonne of grace, he came to reveale the grace of his Father:
christ is the Son of grace, he Come to reveal the grace of his Father:
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If thou wouldest with Simeon take Christ and salvation in thine armes, graspe not thine owne workes for justification,
If thou Wouldst with Simeon take christ and salvation in thine arms, grasp not thine own works for justification,
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but beleeve what is proclaymed forth to the world concerning salvation onely by grace.
but believe what is proclaimed forth to the world Concerning salvation only by grace.
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The Spirit is the Spirit of grace, and if thou beleeve thou shalt be assured of,
The Spirit is the Spirit of grace, and if thou believe thou shalt be assured of,
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& sealed to redemption by grace.
& sealed to redemption by grace.
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There is no salvation but by grace, and no apprehension of grace but by beleeving, which is the next thing presented in the Text to our consideration.
There is no salvation but by grace, and no apprehension of grace but by believing, which is the next thing presented in the Text to our consideration.
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Salvation is not by working but beleeving: yee are saved by grace through faith.
Salvation is not by working but believing: ye Are saved by grace through faith.
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But wee must be enforced to let alone the fuller enlarging of this point, untill God shall give us another opportunity.
But we must be Enforced to let alone the fuller enlarging of this point, until God shall give us Another opportunity.
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For the present I have done. { inverted ⁂ }
For the present I have done. { inverted ⁂ }
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Salvation onely by Beleeving. SERMON. III. Ephesians 2.8, 9. &c.
Salvation only by Believing. SERMON. III. Ephesians 2.8, 9. etc.
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For by grace yee are saved through faith, and that not of your selves, it is the gift of God.
For by grace ye Are saved through faith, and that not of your selves, it is the gift of God.
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IT hath allready been proved unto us; that good workes cannot save us.
IT hath already been proved unto us; that good works cannot save us.
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And likewise, the grace of God, for the salvation of sinners without works hath presented it selfe,
And likewise, the grace of God, for the salvation of Sinners without works hath presented it self,
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unto us, with the strength, sufficiency, and glory of it.
unto us, with the strength, sufficiency, and glory of it.
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It may now be questioned by some, by what meanes the Grace of God in Christ may bee applyed unto our selves,
It may now be questioned by Some, by what means the Grace of God in christ may be applied unto our selves,
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and apprehended by us? Our Apostle doth fully satisfie us concerning this, affirming that it is not through working, but beleiving:
and apprehended by us? Our Apostle does Fully satisfy us Concerning this, affirming that it is not through working, but believing:
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Yee are saved by grace through faith. Ye Are saved by grace through faith.
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The Apostle doth not affirme that wee are saved (NONLATINALPHABET, propter fidem ) for our faith;
The Apostle does not affirm that we Are saved (, propter fidem) for our faith;
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for the worth, merit, dignity, or excellency of it: But (NONLATINALPHABET, per fidem ) through faith;
for the worth, merit, dignity, or excellency of it: But (, per fidem) through faith;
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faith being the gift of grace, by which grace is revealed, and applyed unto us.
faith being the gift of grace, by which grace is revealed, and applied unto us.
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Grace is the principall cause of our justification, faith is the Organ or instrument, given unto us by God,
Grace is the principal cause of our justification, faith is the Organ or Instrument, given unto us by God,
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for the discovery and application of his grace unto our own souls.
for the discovery and application of his grace unto our own Souls.
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As no rational man (when he readeth those words of our Saviour to the woman, who was diseased with an issue of blood, Mat. 9.22. Daughter be of good comfort, thy faith hath made thee whole;
As no rational man (when he readeth those words of our Saviour to the woman, who was diseased with an issue of blood, Mathew 9.22. Daughter be of good Comfort, thy faith hath made thee Whole;
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) would conclude, that because our Saviour saith that her faith did make her whole, that therefore she was not made whole by Jesus Christ as the principall cause.
) would conclude, that Because our Saviour Says that her faith did make her Whole, that Therefore she was not made Whole by jesus christ as the principal cause.
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So no spirituall man should conclude, that we are not saved by grace as the principall cause,
So no spiritual man should conclude, that we Are not saved by grace as the principal cause,
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because the Apostle saith, wee are saved through faith.
Because the Apostle Says, we Are saved through faith.
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Desireing therefore that that crowne may stand fast, which God hath set upon the head of his owne grace.
Desiring Therefore that that crown may stand fast, which God hath Set upon the head of his own grace.
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I shall endeavour to shew you, that wee are saved by faith, or through faith. Wee are not saved in a way of working but beleeving.
I shall endeavour to show you, that we Are saved by faith, or through faith. we Are not saved in a Way of working but believing.
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Thus God saved and justified, the Father of the faithfull; to teach his sonnes in what way they are to expect salvation.
Thus God saved and justified, the Father of the faithful; to teach his Sons in what Way they Are to expect salvation.
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God in a vision informeth Abraham that he was his shield, and exceeding great reward Gen. 15.6. And he beleeved in the Lord and he counted it to him for righteousnesse.
God in a vision Informeth Abraham that he was his shield, and exceeding great reward Gen. 15.6. And he believed in the Lord and he counted it to him for righteousness.
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This was the Oracle of truth which Habakkuk, standing upon his watch, received from the Lord, Hab. 2.4. Behold his soule, who is lifted up in him, is not upright, but the just shall live by faith.
This was the Oracle of truth which Habakkuk, standing upon his watch, received from the Lord, Hab. 2.4. Behold his soul, who is lifted up in him, is not upright, but the just shall live by faith.
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It is by beleeving, and not by working, that wee are made just. ( Fides justos ab injustis, non operum sed ipsa fidei lege, discernit.
It is by believing, and not by working, that we Are made just. (Fides justos ab injustis, non Operum sed ipsa fidei lege, discernit.
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Aug.) Truth doth make a difference betwixt the just and the unjust, not by the Law of workes,
Aug.) Truth does make a difference betwixt the just and the unjust, not by the Law of works,
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but by the law of faith. The naturall man knoweth no righteousnesse but what is by his own workes.
but by the law of faith. The natural man Knoweth no righteousness but what is by his own works.
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The spirituall man doth see himselfe righteous in beleeving.
The spiritual man does see himself righteous in believing.
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Thus our Saviour directed the ignorant Jewes to the right way of righteousnesse when they asked him what they should do that they might work the works of God, Io. 6.28 This is the work of God, saith he, that ye beleeve on him whom he hath sent.
Thus our Saviour directed the ignorant Jews to the right Way of righteousness when they asked him what they should do that they might work the works of God, Io. 6.28 This is the work of God, Says he, that you believe on him whom he hath sent.
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If any enquire after salvation let him know it is not by works. The plaine way to salvation and justification, is only by beleeving.
If any inquire After salvation let him know it is not by works. The plain Way to salvation and justification, is only by believing.
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Tit. 2. The grace of God bringeth salvation, teaching us to deny all ungodlinesse, & wordly lusts. Tit. 2. The grace of God brings salvation, teaching us to deny all ungodliness, & wordly Lustiest.
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He doth not say that grace in the first place, teaches us to deny ungodlines & worldly lusts:
He does not say that grace in the First place, Teaches us to deny ungodliness & worldly Lustiest:
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but in the first place it brings justificatiō & salvation through beleeving, & then secondarily the same grace teacheth us, to deny ungodlines & worldly lusts.
but in the First place it brings justification & salvation through believing, & then secondarily the same grace Teaches us, to deny ungodliness & worldly Lustiest.
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After we have believed for salvation, the holy spirit is given Ephes. 1.13. In beleeving we enter into our rest, Heb. 4.3. keep the yeare of Iubile, & see our selves unstated in happines, and keep a christian Sabbath. It is only in beleeving that wee are brought to the enjoyment of that felicity, which is by the grace of God, in Jesus Christ.
After we have believed for salvation, the holy Spirit is given Ephesians 1.13. In believing we enter into our rest, Hebrew 4.3. keep the year of Jubilee, & see our selves unstated in happiness, and keep a christian Sabbath. It is only in believing that we Are brought to the enjoyment of that felicity, which is by the grace of God, in jesus christ.
p-acp pns12 vhb vvn p-acp n1, dt j n1 vbz vvn np1 crd. p-acp j-vvg pns12 vvb p-acp po12 n1, np1 crd. vvb dt n1 pp-f n1, cc vvb po12 n2 j p-acp n1, cc vvi dt njp n1. pn31 vbz av-j p-acp vvg cst pns12 vbr vvn p-acp dt n1 pp-f d n1, r-crq vbz p-acp dt n1 pp-f np1, p-acp np1 np1.
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The Apostles, in their Epistles, doe not hold forth any truth more frequently then this. Gal 5.6. In Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by Love. And Ro. 5.1. Being justified by faith, we have peace with God, through Jesus Christ our Lord.
The Apostles, in their Epistles, do not hold forth any truth more frequently then this. Gall 5.6. In jesus christ, neither circumcision availeth any thing, nor uncircumcision, but faith which works by Love. And Ro. 5.1. Being justified by faith, we have peace with God, through jesus christ our Lord.
dt n2, p-acp po32 n2, vdb xx vvi av d n1 av-dc av-j cs d. n1 crd. p-acp np1 np1, dx n1 vvz d n1, ccx n1, cc-acp n1 r-crq vvz p-acp n1. cc np1 crd. vbg vvn p-acp n1, pns12 vhb n1 p-acp np1, p-acp np1 np1 po12 n1.
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When the Keeper of the Prison asked Paul & Silas, what they should doe to be saved, supposing salvation was only attainable by working, they did at one discover unto him, his error, & blindnesse;
When the Keeper of the Prison asked Paul & Silas, what they should do to be saved, supposing salvation was only attainable by working, they did At one discover unto him, his error, & blindness;
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& acquainted him with the soul-saving truth of the Gospel, assuring him, that if he beleeved on the Lord Jesus, he should be saved Acts 16.31.
& acquainted him with the Soul-saving truth of the Gospel, assuring him, that if he believed on the Lord jesus, he should be saved Acts 16.31.
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We find not rest in our spirits by the sight of our works, love, sincerity, labours, & endeavours;
We find not rest in our spirits by the sighed of our works, love, sincerity, labours, & endeavours;
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but by the sight of Gods grace in Christ Having by these places of Scripture, confirmed to you this truth:
but by the sighed of God's grace in christ Having by these places of Scripture, confirmed to you this truth:
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I shall now amplyfie it, by shewing unto you more fully, how it may be in truth affirmed, that we are saved through faith.
I shall now amplyfie it, by showing unto you more Fully, how it may be in truth affirmed, that we Are saved through faith.
pns11 vmb av vvi pn31, p-acp vvg p-acp pn22 av-dc av-j, c-crq pn31 vmb vbi p-acp n1 vvd, cst pns12 vbr vvn p-acp n1.
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In the first place, it is by faith, and by faith alone, not by faith joyned with workes, but by faith without workes.
In the First place, it is by faith, and by faith alone, not by faith joined with works, but by faith without works.
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I deny not, but where true faith is, workes will follow: yet salvation is through faith without workes.
I deny not, but where true faith is, works will follow: yet salvation is through faith without works.
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When wee are brought into the bosome of the Lord Iesus, wee enter not into the bosome of his love, by our love and faith together,
When we Are brought into the bosom of the Lord Iesus, we enter not into the bosom of his love, by our love and faith together,
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but by faith which produceth Love.
but by faith which Produceth Love.
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Our eyes are shut to the beholding all things in our selves, and the eyes of our spirits are enlightned, to behold what is in Gods Grace, and the Lord Iesus.
Our eyes Are shut to the beholding all things in our selves, and the eyes of our spirits Are enlightened, to behold what is in God's Grace, and the Lord Iesus.
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Consonant to this, is Pauls sweete and comfortable conclusion Rom. 3.28. Wee conclude that a man is justified by faith, without the deeds of the Law.
Consonant to this, is Paul's sweet and comfortable conclusion Rom. 3.28. we conclude that a man is justified by faith, without the Deeds of the Law.
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Love to God and his people, is a worke commanded by the Law;
Love to God and his people, is a work commanded by the Law;
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but according to Pauls conclusion of truth, wee are justified by faith, without the deedes of the Law:
but according to Paul's conclusion of truth, we Are justified by faith, without the Deeds of the Law:
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therefore we are justified by faith, without love to God, or his people. When God discovers his Grace to a man, for his justification, hee shewes him, that,
Therefore we Are justified by faith, without love to God, or his people. When God discovers his Grace to a man, for his justification, he shows him, that,
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as his evill workes, cannot bring damnation unto him, so his good workes cannot bee availeable for his justification.
as his evil works, cannot bring damnation unto him, so his good works cannot be available for his justification.
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That assurance of Gods love, which some professors have got, by the sight of their owne workes, being never illuminated in their understandings, to behold Gods Grace, in the light and beames of Grace;
That assurance of God's love, which Some professors have god, by the sighed of their own works, being never illuminated in their understandings, to behold God's Grace, in the Light and beams of Grace;
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is not the true assurance of the gospell, but the deceit, and lying divination of their owne spirits, concerning their owne happinesse;
is not the true assurance of the gospel, but the deceit, and lying divination of their own spirits, Concerning their own happiness;
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for salvation is by faith without workes.
for salvation is by faith without works.
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God doth not require us to doe good workes for salvation in the conscience, but doth positively and absolutely exclude them,
God does not require us to do good works for salvation in the conscience, but does positively and absolutely exclude them,
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as things, which have no influence at al upon that first assurance, which he doth give unto his people of his love, which is by a pure simple unmixed act of faith.
as things, which have no influence At all upon that First assurance, which he does give unto his people of his love, which is by a pure simple unmixed act of faith.
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The spirit of Grace is never given to comfort us, untill God hath stripped us of our owne righteousnesse, workes,
The Spirit of Grace is never given to Comfort us, until God hath stripped us of our own righteousness, works,
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and performances, and hath brought us to the Throne of Grace, to bee justified by free Grace, without any thing in our selves, that may make us fit for justification, and salvation.
and performances, and hath brought us to the Throne of Grace, to be justified by free Grace, without any thing in our selves, that may make us fit for justification, and salvation.
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The Apostle doth lay downe this, as a truth seconded by his owne experience, and the experience of all true Saints, Gal. 2.16. asserting, that, a man is not justified by the workes of the Law, but by the faith of Iesus Christ:
The Apostle does lay down this, as a truth seconded by his own experience, and the experience of all true Saints, Gal. 2.16. asserting, that, a man is not justified by the works of the Law, but by the faith of Iesus christ:
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even wee (saith he) have beleeved in Iesus Christ, that we might bee justified by the faith of Christ,
even we (Says he) have believed in Iesus christ, that we might be justified by the faith of christ,
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and not by the workes of the Law, for by the workes of the Law shall no flesh bee justified. and not by the works of the Law, for by the works of the Law shall no Flesh be justified.
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It is not (as the Papists say) that faith, which hath love joyned with it, which they make the forme of faith, by which wee are justified,
It is not (as the Papists say) that faith, which hath love joined with it, which they make the Form of faith, by which we Are justified,
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but it is by faith without any workes at all, by which wee are justified and have peace of conscience.
but it is by faith without any works At all, by which we Are justified and have peace of conscience.
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Augustine doth plainely lay downe his judgement in this point according to truth (Noli presumere de operibus ante fidem, quia peccatorem te fides invenit: Augustine does plainly lay down his judgement in this point according to truth (Noli presumere de operibus ante fidem, quia peccatorem te fides invenit:
np1 vdz av-j vvi a-acp po31 n1 p-acp d n1 vvg p-acp n1 (fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la:
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etsi te fides data, facit justum, impium invenit, quem faceret justum.) Presume not upon thy workes done before faith,Though te fides data, facit Justum, Impious invenit, Whom faceret Justum.) Presume not upon thy works done before faith,
fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la.) vvb xx p-acp po21 n2 vdn p-acp n1,
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because faith findeth thee a sinner, faith hath made thee just, it found thee wicked, whom it should make just.
Because faith finds thee a sinner, faith hath made thee just, it found thee wicked, whom it should make just.
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The second reason why it is thus by faith alone, is, because it is by grace:
The second reason why it is thus by faith alone, is, Because it is by grace:
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unlesse we were justified by faith, we were not, we could not be justified by Grace This reason the Apostle lays downe Rom. 4.16. Therefore it is of faith, that it might bee by Grace:
unless we were justified by faith, we were not, we could not be justified by Grace This reason the Apostle lays down Rom. 4.16. Therefore it is of faith, that it might be by Grace:
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As if he should have said, unlesse you hold, that there is a justification by faith alone without workes, you deny Grace:
As if he should have said, unless you hold, that there is a justification by faith alone without works, you deny Grace:
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if you will bee justified by faith and workes conjoyned, you destroy Grace. Therefore it is by faith alone that it may be by Grace.
if you will be justified by faith and works conjoined, you destroy Grace. Therefore it is by faith alone that it may be by Grace.
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When we have a true sight of Grace, wee see a sufficiency in that Grace, to doe us good for our justification,
When we have a true sighed of Grace, we see a sufficiency in that Grace, to do us good for our justification,
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and salvation, soe that there is nothing needfull, & necessary besides grace.
and salvation, so that there is nothing needful, & necessary beside grace.
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In which respect Luther saith, that workes are not necessary to justification, but pernitious to salvation: the gospell requiring faith only;
In which respect Luther Says, that works Are not necessary to justification, but pernicious to salvation: the gospel requiring faith only;
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according to that of the Apostle Gal. 3.12. The Law is not of faith:
according to that of the Apostle Gal. 3.12. The Law is not of faith:
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the law hath nothing to doe with beleeving, that doctrine which bids a man to beleeve that he may bee saved, that is the doctrine of the gospell, the law biddeth us not to beleeve,
the law hath nothing to do with believing, that Doctrine which bids a man to believe that he may be saved, that is the Doctrine of the gospel, the law bids us not to believe,
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but the man that doth it, shall live in it. The law bids us worke, but the Gospell bids us beleeve, not worke, and beleive, but beleive only.
but the man that does it, shall live in it. The law bids us work, but the Gospel bids us believe, not work, and believe, but believe only.
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We confound the Covenant of workes, and the Covenant of Grace, if wee presse an absolute necessity of doing good workes for justification.
We confound the Covenant of works, and the Covenant of Grace, if we press an absolute necessity of doing good works for justification.
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This was the Divinity of the bloodsucker, Bishop Bonner, who in a Sermon propounding this quest.
This was the Divinity of the bloodsucker, Bishop Bonner, who in a Sermon propounding this quest.
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How grace is to be applyed to us for justification, doth answer, by beleeving rightly, and living uprightly, joyning faith and holinesse, for justification by grace:How grace is to be applied to us for justification, does answer, by believing rightly, and living uprightly, joining faith and holiness, for justification by grace:
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whereas by the Scripture of truth, it is manifest that faith alone doth lay hold of Christ,
whereas by the Scripture of truth, it is manifest that faith alone does lay hold of christ,
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and doth appropriate him unto us:
and does Appropriate him unto us:
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And that holinesse doth flow and streame from the apprehension of our free justification by grace, through faith alone;
And that holiness does flow and stream from the apprehension of our free justification by grace, through faith alone;
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though faith is not alone, but is accompanyed with other fruits of the Spirit which follow it.
though faith is not alone, but is accompanied with other fruits of the Spirit which follow it.
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This must be well understood, or else we shall nullifie the grace of God: wherefore God enableth true beleevers to see this truth plainly, and clearly.
This must be well understood, or Else we shall nullify the grace of God: Wherefore God enableth true believers to see this truth plainly, and clearly.
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(Vilesceret redemptio sanguinis Christi nec miserecordiae dei humanorum operum praerogativa succumberet, si justificatio, quae sit per gratiam, meretis precedentibus deberetur. Ambros: (Vilesceret redemptio Blood Christ nec miserecordiae dei humanorum Operum Praerogativa succumberet, si Justification, Quae sit per gratiam, meretis precedentibus deberetur. Ambos:
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) Redemption by the blood of Christ would be vilified, the prerogative of mans workes would not stoop to Gods mercy,
) Redemption by the blood of christ would be vilified, the prerogative of men works would not stoop to God's mercy,
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if justification, which is by grace, were due to preceding workes.
if justification, which is by grace, were due to preceding works.
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A man that truely beleives, he sees not any holinesse, or qualification in himselfe, that makes him more worthy of salvation then another man, he sees that he hath deserved damnation as well as any one, who is now in the place of torment,
A man that truly believes, he sees not any holiness, or qualification in himself, that makes him more worthy of salvation then Another man, he sees that he hath deserved damnation as well as any one, who is now in the place of torment,
dt n1 cst av-j vvz, pns31 vvz xx d n1, cc n1 p-acp px31, cst vvz pno31 av-dc j pp-f n1 av j-jn n1, pns31 vvz cst pns31 vhz vvn n1 c-acp av c-acp d pi, r-crq vbz av p-acp dt n1 pp-f n1,
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and yet, hee sees that such is the Grace, the unspeakeable grace of God to his poore sou••, that though he deserve to lye as low in hell as Iudas, for his sin,
and yet, he sees that such is the Grace, the unspeakable grace of God to his poor sou••, that though he deserve to lie as low in hell as Iudas, for his since,
cc av, pns31 vvz cst d vbz dt n1, dt j n1 pp-f np1 p-acp po31 j n1, cst cs pns31 vvb pc-acp vvi c-acp j p-acp n1 c-acp np1, p-acp po31 n1,
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yet he shall be raised as high as heaven, by the grace of the father, made knowne to him in Iesus Christ.
yet he shall be raised as high as heaven, by the grace of the father, made known to him in Iesus christ.
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Brethren, if upon examination, you finde that your joy, comfort and assurance, have, in the first place, proceeded from any workes, which you have in your selves, which make you conclude that you shall rather be saved then another man, your assurance is not a right assurance:
Brothers, if upon examination, you find that your joy, Comfort and assurance, have, in the First place, proceeded from any works, which you have in your selves, which make you conclude that you shall rather be saved then Another man, your assurance is not a right assurance:
n2, cs p-acp n1, pn22 vvb cst po22 n1, n1 cc n1, vhb, p-acp dt ord n1, vvn p-acp d n2, r-crq pn22 vhb p-acp po22 n2, r-crq vvb pn22 vvb cst pn22 vmb av-c vbi vvn av j-jn n1, po22 n1 vbz xx dt j-jn n1:
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But if your assurance be right, it is by beleeving that which is reported concerning the grace of God;
But if your assurance be right, it is by believing that which is reported Concerning the grace of God;
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that so salvation may be by grace. It is possible for men to deceive themselves, in obtaining an assurance of Gods love,
that so salvation may be by grace. It is possible for men to deceive themselves, in obtaining an assurance of God's love,
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and their happinesse, (therefore I will a little digresse to open this to the ignorant.) It may be thou takest comfort to thy selfe, by looking on workes wrought by thy selfe,
and their happiness, (Therefore I will a little digress to open this to the ignorant.) It may be thou Takest Comfort to thy self, by looking on works wrought by thy self,
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and not by looking on Christ:
and not by looking on christ:
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it may be thou conceivest, that thou lovest God, and from thence concludest, that God loveth thee,
it may be thou conceivest, that thou Lovest God, and from thence concludest, that God loves thee,
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though thou hast not seen his free love to sinners, this is a bastardly assurance, brought forth by thine owne lying spirit,
though thou hast not seen his free love to Sinners, this is a bastardly assurance, brought forth by thine own lying Spirit,
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1091
and not the true assurance of the Spirit of grace in beleeving. In a true assurance by faith, God hath the glory of his grace.
and not the true assurance of the Spirit of grace in believing. In a true assurance by faith, God hath the glory of his grace.
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But in this kind of assurance, God hath not the glory of his grace, therefore it is not a true assurance.
But in this kind of assurance, God hath not the glory of his grace, Therefore it is not a true assurance.
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Another deceiveth his soule, and thinketh hee is in a good condition, because he resteth upon a promise of God. Christ saith Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest.
another deceives his soul, and Thinketh he is in a good condition, Because he rests upon a promise of God. christ Says Mathew 11.28. Come unto me all you that labour, and Are heavy laden, and I will give you rest.
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A man doth apprehend himselfe to be heavy laden, and from the sight of his burthen, doth conclude hee hath rest,
A man does apprehend himself to be heavy laden, and from the sighed of his burden, does conclude he hath rest,
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and is in a good condition: but hee deceiveth himselfe with a false perswasion;
and is in a good condition: but he deceives himself with a false persuasion;
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for the promise is not made to the qualification of wearinesse, but the promise is made to the commers to Jesus Christ.
for the promise is not made to the qualification of weariness, but the promise is made to the comers to jesus christ.
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Cain was heavy laden with his sin, and it lay so heavy on him that he concluded that the punishment was greater then he was able to beare,Cain was heavy laden with his since, and it lay so heavy on him that he concluded that the punishment was greater then he was able to bear,
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or else that his sin was greater then it could be forgiven, and yet died miserable without mercy.
or Else that his since was greater then it could be forgiven, and yet died miserable without mercy.
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Wee find that the sin of Judas lay so heavy on him, that he repented that he had shed innocent blood,
we find that the since of Judas lay so heavy on him, that he repented that he had shed innocent blood,
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yet for all this hee went to his owne place.
yet for all this he went to his own place.
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Therefore if thy comfort, and assurance come from a sight of what is in thy selfe,
Therefore if thy Comfort, and assurance come from a sighed of what is in thy self,
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1102
and not from the discovery of grace, as it is layd forth in the Spirit of grace, thy assurance will not advantage thee in the day of wrath.
and not from the discovery of grace, as it is laid forth in the Spirit of grace, thy assurance will not advantage thee in the day of wrath.
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Though God hath convinced thee of sin, and there may be some legall repentance, & reformetion wrought in thee,
Though God hath convinced thee of since, and there may be Some Legal Repentance, & reformetion wrought in thee,
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1104
and something which thou mayst miscall a true love to God, thou canst not from the sight of these things rightly conclude that thou art in the love of God;
and something which thou Mayest miscall a true love to God, thou Canst not from the sighed of these things rightly conclude that thou art in the love of God;
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before a discovery of free love be made forth to thee a sinner.
before a discovery of free love be made forth to thee a sinner.
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For God doth not apply his grace or his Sonne to any man for justification but through beleeving, that justification may evidently appeare to the sons of men to bee by his owne grace.
For God does not apply his grace or his Son to any man for justification but through believing, that justification may evidently appear to the Sons of men to be by his own grace.
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Which will appeare, if in the third place, we doe more fully consider, that God doth save us through beleeving, that hee may have the glory of his grace.
Which will appear, if in the third place, we do more Fully Consider, that God does save us through believing, that he may have the glory of his grace.
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God, as hee is glorious in his grace, by which hee justifies sinners, so he will be glorified in the hearts and consciences of those who are justified by grace, that he may have the ful glory of his grace,
God, as he is glorious in his grace, by which he Justifies Sinners, so he will be glorified in the hearts and Consciences of those who Are justified by grace, that he may have the full glory of his grace,
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when he hath justified them. ( Non est quò gratia intret, ubi jam meritum occupavit.
when he hath justified them. (Non est quò Gratia intret, ubi jam Merit occupavit.
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Bern.) There is no roome for the glory of Gods grace, where the worthinesse of our workes hath filled up the place.
Bern.) There is no room for the glory of God's grace, where the worthiness of our works hath filled up the place.
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Where the creature may have glory in his owne workes; there God loseth the glory of his grace.
Where the creature may have glory in his own works; there God loses the glory of his grace.
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Where God doth any thing for the creature by grace, there it is not of our works, otherwise grace is no more grace.
Where God does any thing for the creature by grace, there it is not of our works, otherwise grace is no more grace.
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If it be of workes, then it is no more of grace, otherwise work is no more work. Rom. 11.6.If it be of works, then it is no more of grace, otherwise work is no more work. Rom. 11.6.
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Therefore God, will not justifie us in doing the workes of the Law, in giving us a sight of any thing, that may make us more worthy of justification then other men;
Therefore God, will not justify us in doing the works of the Law, in giving us a sighed of any thing, that may make us more worthy of justification then other men;
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but he makes knowne his grace to us in a way of beleeving.
but he makes known his grace to us in a Way of believing.
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The property of faith is to emptie the creature, and to discover the fulnesse of the Creator.
The property of faith is to empty the creature, and to discover the fullness of the Creator.
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Our owne workes, they puff us up, but faith empties us.
Our own works, they puff us up, but faith empties us.
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It wee could be justified and saved by that which we have done, we might boast and rejoyce in it before God Rom. 4.2.
It we could be justified and saved by that which we have done, we might boast and rejoice in it before God Rom. 4.2.
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But because God will humble us, bring us low, lay us upon our backs, and tumble us in the dust, that we may see our selves nothing,
But Because God will humble us, bring us low, lay us upon our backs, and tumble us in the dust, that we may see our selves nothing,
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and see his grace all in all to us for our justification, therefore God justifies us onely in beleeving.
and see his grace all in all to us for our justification, Therefore God Justifies us only in believing.
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Faith layes the creature low, and sets the grace of God on high;
Faith lays the creature low, and sets the grace of God on high;
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that wee may goe to heaven admiring the grace of God to such sinners, such base and vile wretches as wee are:
that we may go to heaven admiring the grace of God to such Sinners, such base and vile wretches as we Are:
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therefore God will not justifie and save us in the court of our owne Consciences, by the sight of our owne workes,
Therefore God will not justify and save us in the court of our own Consciences, by the sighed of our own works,
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but onely by the sight of his owne grace:
but only by the sighed of his own grace:
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thus it is said of Abraham, that he staggered not at the promise of God by unbeliefe,
thus it is said of Abraham, that he staggered not At the promise of God by unbelief,
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but being strong in faith, he gave glory to God Rom. 4.20.but being strong in faith, he gave glory to God Rom. 4.20.
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When God comes downe upon us, and works faith in our hearts, and wee stagger not at the promises of Grace by unbeliefe;
When God comes down upon us, and works faith in our hearts, and we stagger not At the promises of Grace by unbelief;
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but give credit to what he hath spoken and promised:
but give credit to what he hath spoken and promised:
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God hath that glory from us, that he will have from all those, whom he intends to save.
God hath that glory from us, that he will have from all those, whom he intends to save.
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Unbeleife robs man of his comfort, & God of his glory. By faith the creature is comforted, and the Creator exalted:
Unbelief robs man of his Comfort, & God of his glory. By faith the creature is comforted, and the Creator exalted:
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through faith man is emptied of selfe-confidences, and filled with God and his praises; therefore for this reason are wee saved through faith.
through faith man is emptied of selfe-confidences, and filled with God and his praises; Therefore for this reason Are we saved through faith.
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Againe, Fourthly it is by faith, because it is onely by beleeving that wee behold the grace that is in God, by which he forgives sin.
Again, Fourthly it is by faith, Because it is only by believing that we behold the grace that is in God, by which he forgives since.
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Mans happinesse for the present doth not lye in the not having of sin, but in the grace of God not imputing sin. ( Nostra justicia est dei indulgentia ) Gods favour and indulgence is our righteousnesse.
men happiness for the present does not lie in the not having of since, but in the grace of God not imputing since. (Nostra Justice est dei Indulgence) God's favour and indulgence is our righteousness.
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Thus the Psalmist doth describe the Blessed man, Psal. 32 Blessed is the man, whose iniquities are paraoned, and whose sinnes are covered.
Thus the Psalmist does describe the Blessed man, Psalm 32 Blessed is the man, whose iniquities Are paraoned, and whose Sins Are covered.
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Hierome doth sweetly paraphrase't upon those words (Quod tegitur non videtur, quod non videtur non imputatur, quod non imputatur non punietur) that which is covered is not seen, that which is not seen is not imputed, that which is not imputed, shall not be punished.Jerome does sweetly paraphraseed upon those words (Quod tegitur non videtur, quod non videtur non imputatur, quod non imputatur non punietur) that which is covered is not seen, that which is not seen is not imputed, that which is not imputed, shall not be punished.
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But by what is it, that man beholdeth himselfe in this happinesse? It is onely by beleeving,
But by what is it, that man beholdeth himself in this happiness? It is only by believing,
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and therefore wee are saved through faith.
and Therefore we Are saved through faith.
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Wee cannot see a nonimputation of sin by the grace of God, but by the work of the spirit, in an act of beleeving;
we cannot see a nonimputation of since by the grace of God, but by the work of the Spirit, in an act of believing;
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by which wee are assured, that it shall goe well with our soules to all eternity.
by which we Are assured, that it shall go well with our Souls to all eternity.
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And the great controversie is decided and determined in the spirit of a man, whether he shall be saved,
And the great controversy is decided and determined in the Spirit of a man, whither he shall be saved,
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or whether he shall be damned. or whither he shall be damned.
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No other foundation can be laid, then the grace of God in Jesus Christ our Lord, 1 Cor. 3.11.
No other Foundation can be laid, then the grace of God in jesus christ our Lord, 1 Cor. 3.11.
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And we cannot see this foundation, that wee may be built upon it, but by beleiving.
And we cannot see this Foundation, that we may be built upon it, but by believing.
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Moses by faith saw him that was invisible. Moses by faith saw him that was invisible.
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Abraham by faith saw the day of Christ, and was glad. As by the eye of the body wee see materiall objects;Abraham by faith saw the day of christ, and was glad. As by the eye of the body we see material objects;
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so by the eye of faith, wee see spirituall objects.
so by the eye of faith, we see spiritual objects.
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The Philosopher saith, that prudence is (NONLATINALPHABET,) the eye of the Morall man, so faith is the eye of the spirituall man.
The Philosopher Says, that prudence is (,) the eye of the Moral man, so faith is the eye of the spiritual man.
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By which alone God, and the things of God, are beheld. (NONLATINALPHABET. Justin. Martyr. )
By which alone God, and the things of God, Are beheld. (. Justin Martyr.)
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The Sun was not changed when the blinde man in the Gospel, that never saw before, received his sight, and beheld it.
The Sun was not changed when the blind man in the Gospel, that never saw before, received his sighed, and beheld it.
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It was the same before, and after his blindnesse:
It was the same before, and After his blindness:
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so Jesus Christ, the Sun of righteousnesse, is the same: yesterday and to day and for ever in himself,
so jesus christ, the Sun of righteousness, is the same: yesterday and to day and for ever in himself,
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and unchangeable in his love, in reference unto us.
and unchangeable in his love, in Referente unto us.
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The change is onely in us by faith, whom now we see, though formerly wee beheld not his beauty,
The change is only in us by faith, whom now we see, though formerly we beheld not his beauty,
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and because the righteousnesse and salvation of God is revealed by faith, Rom. 1.17. therefore wee are saved by faith.
and Because the righteousness and salvation of God is revealed by faith, Rom. 1.17. Therefore we Are saved by faith.
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Fiftly, wee are saved by grace, through a worke of beleeving:
Fifty, we Are saved by grace, through a work of believing:
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because if it were not onely in an act of beleeving, the people of God could not have that firme, constant,
Because if it were not only in an act of believing, the people of God could not have that firm, constant,
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and unquestionable assurance of their salvation which now they enjoy in a way of beleeving.
and unquestionable assurance of their salvation which now they enjoy in a Way of believing.
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When a man is to goe unto a place by many severall wayes, which are not found out, without some difficulty, he doth often doubt whether he is in the right way,
When a man is to go unto a place by many several ways, which Are not found out, without Some difficulty, he does often doubt whither he is in the right Way,
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or whether hee is out of his way;
or whither he is out of his Way;
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but when he is to goe in one plaine way, he is confident that he is not out of his way:
but when he is to go in one plain Way, he is confident that he is not out of his Way:
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So when a man goeth by the way of the Law, and workes for justification, he is in doubt,
So when a man Goes by the Way of the Law, and works for justification, he is in doubt,
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whether he is in his right way for justification, the Law pointing out many wayes,
whither he is in his right Way for justification, the Law pointing out many ways,
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and requiring many duties of him, that would be justified under it, but the Gospel pointeth onely at Christ,
and requiring many duties of him, that would be justified under it, but the Gospel pointeth only At christ,
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and faith in him, for jusification, so that those who walke in this way for justification, are confident that they are in the right way.
and faith in him, for jusification, so that those who walk in this Way for justification, Are confident that they Are in the right Way.
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The Apostle doth lay downe this plainly, Rom. 4.16.
The Apostle does lay down this plainly, Rom. 4.16.
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where he saith, it is by grace, and that by faith, to the end the promise might be sure to all the seed, not to that onely which is of the Law,
where he Says, it is by grace, and that by faith, to the end the promise might be sure to all the seed, not to that only which is of the Law,
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but to that that is of the faith of Abraham, the Father of us all. but to that that is of the faith of Abraham, the Father of us all.
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God hath not made the promise of salvation to the seed under the Law, or that doe any workes of the Law:
God hath not made the promise of salvation to the seed under the Law, or that do any works of the Law:
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But he hath made the promise to be gracious to poore sinners, in beleeving without the workes of the Law, to the end the promise might be sure.
But he hath made the promise to be gracious to poor Sinners, in believing without the works of the Law, to the end the promise might be sure.
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If there had been any thing else required beside faith, the soule would be alwayes restlesse and unsatisfied.
If there had been any thing Else required beside faith, the soul would be always restless and unsatisfied.
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If God should tie justification to workes, men would be unsatisfied, because they would doubt whether some workes were not undone,
If God should tie justification to works, men would be unsatisfied, Because they would doubt whither Some works were not undone,
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and then they would doubt of their justification;
and then they would doubt of their justification;
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Therefore God hath not promised justification to any man, who doth good workes, or submitts to any outward Ordinance,
Therefore God hath not promised justification to any man, who does good works, or submits to any outward Ordinance,
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but onely unto him who closeth with his grace, in a pure act of beleeving.
but only unto him who closeth with his grace, in a pure act of believing.
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For God knowes, that, so long as there is any thing joyned with faith for justification, wee shall be ready to question our justification:
For God knows, that, so long as there is any thing joined with faith for justification, we shall be ready to question our justification:
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wee may observe that such professors who are not acquainted with the Gospel, are unsetled in their spirits,
we may observe that such professors who Are not acquainted with the Gospel, Are unsettled in their spirits,
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when they doubt which is the true Government, or externall Ordinances of the Lord Jesus.
when they doubt which is the true Government, or external Ordinances of the Lord jesus.
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If they doubt whether they are baptized in a right way, or manner, they doubt whether they are justified;
If they doubt whither they Are baptised in a right Way, or manner, they doubt whither they Are justified;
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their comforts and assurance doe vanish away, when they are not fully assured, that they know,
their comforts and assurance do vanish away, when they Are not Fully assured, that they know,
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and are obedient unto all the Commandements of the Lord Jesus.
and Are obedient unto all the commandments of the Lord jesus.
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The cause of this legallnesse in their spirits is, because they doe not see salvation firmly setled upon him that beleeveth.
The cause of this legallnesse in their spirits is, Because they do not see salvation firmly settled upon him that Believeth.
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The spirituall man beholdeth justifing grace in beleeving, without his obedience to commands for externall worship, and good workes:
The spiritual man beholdeth justifying grace in believing, without his Obedience to commands for external worship, and good works:
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and doth live joyfully and comfortably in the sight of his justification, though he knoweth that it is possible, that he may be ignorant of many things;
and does live joyfully and comfortably in the sighed of his justification, though he Knoweth that it is possible, that he may be ignorant of many things;
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which other Christians may have the knowledge of. And in these dayes of darkenesse, contention, confusion, and disorder, what man can have solid,
which other Christians may have the knowledge of. And in these days of darkness, contention, confusion, and disorder, what man can have solid,
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and lasting joy, who is ignorant of free grace for justification? If it were necessary to the assurance of justification, to know whether the Episcopall, Presbyteriall, or Independent Government, were the Ordinance of the Lord Jesus? whether sprinckling of Children,
and lasting joy, who is ignorant of free grace for justification? If it were necessary to the assurance of justification, to know whither the Episcopal, Presbyterial, or Independent Government, were the Ordinance of the Lord jesus? whither sprinkling of Children,
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or dipping of professing beleevers, were the institution of Christ, in the Labyrinth of the controversies of our times? how few would attaine to an assurance of their justification? How would poore creatures be perplexed,
or dipping of professing believers, were the Institution of christ, in the Labyrinth of the controversies of our times? how few would attain to an assurance of their justification? How would poor creatures be perplexed,
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and disquieted in their consciences? not certainly knowing in which of these wayes they should walke for their justification and salvation.
and disquieted in their Consciences? not Certainly knowing in which of these ways they should walk for their justification and salvation.
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But that the promise might be sure to all the seed, Rom. 4.16.
But that the promise might be sure to all the seed, Rom. 4.16.
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to those, who lived in the times of the Law, as well as to those, who live in these times of the Gospel, salvation is promised not to workers,
to those, who lived in the times of the Law, as well as to those, who live in these times of the Gospel, salvation is promised not to workers,
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but beleevers, to all true beleevers in all ages, and places, to us who live in the time of the Babylonish - Apostacy,
but believers, to all true believers in all ages, and places, to us who live in the time of the Babylonish - Apostasy,
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as well as to those who were hearers of the Apostles, and Members of those Congregations which were gathered and governed by them.
as well as to those who were hearers of the Apostles, and Members of those Congregations which were gathered and governed by them.
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Sixtly, By faith the grace of God in Christ, is applyed unto us, and we are justified by it,
Sixty, By faith the grace of God in christ, is applied unto us, and we Are justified by it,
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as the spirituall instrument, formed by God in the Spirit, for the application of Christs benefits to our consciences.
as the spiritual Instrument, formed by God in the Spirit, for the application of Christ benefits to our Consciences.
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A man that lived in the time of the Law, looking upon the blood of his sacrifices, did behold himselfe purged, purified,
A man that lived in the time of the Law, looking upon the blood of his Sacrifices, did behold himself purged, purified,
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and sanctified in his flesh by it, Heb. 9.13.
and sanctified in his Flesh by it, Hebrew 9.13.
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So a sinner looking upon the blood of the Lord Jesus Christ is applyed unto him,
So a sinner looking upon the blood of the Lord jesus christ is applied unto him,
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and his conscience is purged from dead workes, to serve the living God. ver.
and his conscience is purged from dead works, to serve the living God. ver.
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14. Faith though it be called a worke 2 Thess. 1.11. (NONLATINALPHABET,) yet wee are not justified by it,
14. Faith though it be called a work 2 Thess 1.11. (,) yet we Are not justified by it,
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as it is a worke, or gracious quality, but as it is the hand of the Spirit, by which wee receive,
as it is a work, or gracious quality, but as it is the hand of the Spirit, by which we receive,
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and are made partakers of those treasures of grace, which are freely given unto us in Christ Jesus.
and Are made partakers of those treasures of grace, which Are freely given unto us in christ jesus.
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Christ bath already done, what is to be done by way of satisfaction to the justice of his Father,
christ bath already done, what is to be done by Way of satisfaction to the Justice of his Father,
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and hath already, made peace by the blood of his Crosse Col. 1.20. what he doth in us now, is to satisfie our consciences concerning our full redemption by him, that you in beleeving may be filled with peace of Conscience;
and hath already, made peace by the blood of his Cross Col. 1.20. what he does in us now, is to satisfy our Consciences Concerning our full redemption by him, that you in believing may be filled with peace of Conscience;
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being perswaded that wee are of the Father in the Son, who by the Father is made unto us, wisdome,
being persuaded that we Are of the Father in the Son, who by the Father is made unto us, Wisdom,
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and righteousnesse, and sanctification, and redemption, 1 Cor. 1.30.and righteousness, and sanctification, and redemption, 1 Cor. 1.30.
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Faith being nothing but a light, comming from God & Christ, discovering God and Christ to our spirits,
Faith being nothing but a Light, coming from God & christ, discovering God and christ to our spirits,
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and uniting our spirits to God in Christ. By faith we beleeve what is recorded concerning the grace of God in Christ;
and uniting our spirits to God in christ. By faith we believe what is recorded Concerning the grace of God in christ;
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As the Prophet, to my apprehension holdeth it forth, in those expressions of his Isa. 53.1. Who hath beleeved our report? and to whom is the arme of the Lord revealed? In the latter part of these words, the Prophet doth interpret the former part, he beleeveth the report of God, to whom the arme of God, that is, his Sonne Jesus, is revealed: And when a man beleeveth in Christ, Christ is revealed to that man;
As the Prophet, to my apprehension holds it forth, in those expressions of his Isaiah 53.1. Who hath believed our report? and to whom is the arm of the Lord revealed? In the latter part of these words, the Prophet does interpret the former part, he Believeth the report of God, to whom the arm of God, that is, his Son jesus, is revealed: And when a man Believeth in christ, christ is revealed to that man;
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Faith being the first thing that is wrought in the spirit of a man, whom God doth justifie in his owne conscience, by which the grace of God in Christ, is revealed unto him for his justification:
Faith being the First thing that is wrought in the Spirit of a man, whom God does justify in his own conscience, by which the grace of God in christ, is revealed unto him for his justification:
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Justifying faith, when it is wrought by the powerfull operation of the Spirit in the heart, doth remove prevailing doubts concerning our justification;
Justifying faith, when it is wrought by the powerful operation of the Spirit in the heart, does remove prevailing doubts Concerning our justification;
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the faithfull beholding the all-righteousnesse of free grace, & applying to his conscience the clensing vertue of the blood of the Lord Jesus.
the faithful beholding the all-righteousnesse of free grace, & applying to his conscience the cleansing virtue of the blood of the Lord jesus.
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Faith is a gift of the Spirit establishing the soule, Isa. 7.9. If ye will not beleeve, surely ye shal not be established.
Faith is a gift of the Spirit establishing the soul, Isaiah 7.9. If you will not believe, surely you shall not be established.
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The soule can never be firmely setled and quieted, but by beleeving. Unbeleife doth question and doubt of the promises of free grace for justification:
The soul can never be firmly settled and quieted, but by believing. Unbelief does question and doubt of the promises of free grace for justification:
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But when, in the power of faith, we are carried above it, with Abraham Rom. 4.20. we stagger not at the promise through unbeleife:
But when, in the power of faith, we Are carried above it, with Abraham Rom. 4.20. we stagger not At the promise through unbelief:
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but the spirit is fixed, and stands immoveably upon the truth of grace: God saith in the Covenant of his grace, Heb. 8.12. I will be mercifull to their unrighteousnesse, and their sins, and their iniquities will I remember no more.
but the Spirit is fixed, and Stands immoveably upon the truth of grace: God Says in the Covenant of his grace, Hebrew 8.12. I will be merciful to their unrighteousness, and their Sins, and their iniquities will I Remember no more.
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Hee that beleeveth doth set his Seale to the truth of God, in beleeving, the promise, Iohn 3.33. He is confident that God is faithful, who hath made this promise to the children of men;
He that Believeth does Set his Seal to the truth of God, in believing, the promise, John 3.33. He is confident that God is faithful, who hath made this promise to the children of men;
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and by beleeving the great and precious promises of grace, he is made partaker of the Divine Nature, 2 Pet. 1.4. By an heart of unbeleefe, wee depart from the living God, Heb. 3.12.
and by believing the great and precious promises of grace, he is made partaker of the Divine Nature, 2 Pet. 1.4. By an heart of unbelief, we depart from the living God, Hebrew 3.12.
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but by faith wee draw neere to God, and apply Christ to our selves, (Faith being contrary to unbeleife,
but by faith we draw near to God, and apply christ to our selves, (Faith being contrary to unbelief,
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as in the nature of it, so in its operations) An unbeleever doth not give credit to the truth of the generall promises of Gods grace,
as in the nature of it, so in its operations) an unbeliever does not give credit to the truth of the general promises of God's grace,
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and so remaineth unjustified in his conscience; A beleever in faith, nothing wavering James 1.6. doth give credit to what is reported.
and so remains unjustified in his conscience; A believer in faith, nothing wavering James 1.6. does give credit to what is reported.
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And the Gospel commeth to him not in word only, but in power, and the holy Spirit, and in much assurance, 1. Thessalonians 1.5.
And the Gospel comes to him not in word only, but in power, and the holy Spirit, and in much assurance, 1. Thessalonians 1.5.
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Object. But some may be ready here to object this, against what I have delivered, that though I doe acknowledge that by faith, grace in Christ is applyed unto us,Object. But Some may be ready Here to Object this, against what I have Delivered, that though I do acknowledge that by faith, grace in christ is applied unto us,
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yet in effect I say no more, then what I delivered before, when I proved, that by faith, the grace of God in Christ is first manifested, and made over unto us.
yet in Effect I say no more, then what I Delivered before, when I proved, that by faith, the grace of God in christ is First manifested, and made over unto us.
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Answ. They misapprehend me, when they conclude that I make faith, onely an assurance of, because I doe maintaine that it is the first evidence and witnesse of our justification.Answer They misapprehend me, when they conclude that I make faith, only an assurance of, Because I do maintain that it is the First evidence and witness of our justification.
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Faith doth assure, but it doth not onely assure us of Christ, but doth apply Christ,
Faith does assure, but it does not only assure us of christ, but does apply christ,
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and makes a difference between assurance and application, which I illustrate by this similitude.
and makes a difference between assurance and application, which I illustrate by this similitude.
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Suppose one should lye in Prison for debt, his debts being paid and he not knowing it,
Suppose one should lie in Prison for debt, his debts being paid and he not knowing it,
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and afterwards knowing that his debts were paid, hee should rejoyce in the newes and enjoy his liberty:
and afterwards knowing that his debts were paid, he should rejoice in the news and enjoy his liberty:
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this man doth not by the newes, which he heareth, enjoy only comfort, but his liberty:
this man does not by the news, which he hears, enjoy only Comfort, but his liberty:
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so it is with us, before we beleeve, we lie in prison, and yet our debts are paid by Iesus Christ,
so it is with us, before we believe, we lie in prison, and yet our debts Are paid by Iesus christ,
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when the newes is brought by the spirit to the eare of the soule, wee rejoyce in hearing the newes,
when the news is brought by the Spirit to the ear of the soul, we rejoice in hearing the news,
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but besides this presently wee enjoy our liberty, and all those riches which our surety, who hath paid our debts, hath bestowed upon us,
but beside this presently we enjoy our liberty, and all those riches which our surety, who hath paid our debts, hath bestowed upon us,
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so that by faith, though wee are assured of Gods love in the first place,
so that by faith, though we Are assured of God's love in the First place,
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yet wee are not only assured, but likewise, Christ is applied unto us, we are united unto him,
yet we Are not only assured, but likewise, christ is applied unto us, we Are united unto him,
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and doe enjoy all things in him, and receive all good things from him. Seventhly. We are saved by faith.
and do enjoy all things in him, and receive all good things from him. Seventhly. We Are saved by faith.
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which is so to be understood, that by the mis-vnderstanding of it, wee may not detract from the glory of Gods grace,
which is so to be understood, that by the misunderstanding of it, we may not detract from the glory of God's grace,
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and from that everlasting righteousnesse which we have in Iesus Christ, who is Jehovah our righteousnesse. Ier. 23.6.
and from that everlasting righteousness which we have in Iesus christ, who is Jehovah our righteousness. Jeremiah 23.6.
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Abraham when he beleeved, and his faith was counted unto him for righteousnesse, had a vision of God,
Abraham when he believed, and his faith was counted unto him for righteousness, had a vision of God,
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and his word did inwardly appeare unto him Gen. 15.1. and he beheld God as his shield and exceeding great reward, and supreme righteousnesse;
and his word did inwardly appear unto him Gen. 15.1. and he beheld God as his shield and exceeding great reward, and supreme righteousness;
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so a beleeving man doth so looke upon faith, as his righteousnesse that he doth then behold God in Christ,
so a believing man does so look upon faith, as his righteousness that he does then behold God in christ,
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as his supreme righteousnesse, for his justification. Isa. 45.25.1 Cor: 1.30.
as his supreme righteousness, for his justification. Isaiah 45.25.1 Cor: 1.30.
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As Adam when hee was Justified by his righteousnesse, and true holinesse, did so looke upon his owne righteousnesse for justification, that hee did at the same time,
As Adam when he was Justified by his righteousness, and true holiness, did so look upon his own righteousness for justification, that he did At the same time,
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behold God as his chiefe good and righteousnesse:
behold God as his chief good and righteousness:
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so a beleeving man doth so looke upon faith as his righteousnesse, by which hee is saved, that hee doth at the same time,
so a believing man does so look upon faith as his righteousness, by which he is saved, that he does At the same time,
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behold God in Christ as his cheife righteousnesse:
behold God in christ as his chief righteousness:
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Though hee acknowledgeth faith his righteousnesse in its place, yet he accounteth it as nothing in comparison of that righteousnesse which hee hath in God, and his Son Jesus Christ;
Though he acknowledgeth faith his righteousness in its place, yet he accounteth it as nothing in comparison of that righteousness which he hath in God, and his Son jesus christ;
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And saith with the psalmist, Psal. 71.16. I will goe in the strength of the Lord God:
And Says with the psalmist, Psalm 71.16. I will go in the strength of the Lord God:
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I will make mention of thy righteousnesse even of thine onely. I will make mention of thy righteousness even of thine only.
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Hee doth not by this undervalue the righteousnesse of faith, hee prizeth it above the world and all things in it;
He does not by this undervalue the righteousness of faith, he prizeth it above the world and all things in it;
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which carnall men doe value at so high a rate.
which carnal men do valve At so high a rate.
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But according to the minde of him whose gift faith is, hee sets the gist in his heart,
But according to the mind of him whose gift faith is, he sets the gist in his heart,
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and esteeme belowe him, who is the giver of it. Hee seeth salvation to bee more from the giver of faith, then faith it selfe.
and esteem below him, who is the giver of it. He sees salvation to be more from the giver of faith, then faith it self.
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Hee looketh upon faith, not as the cause of justifiing grace, but looketh upon justifiing grace through Christ,
He looks upon faith, not as the cause of justifying grace, but looks upon justifying grace through christ,
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as the cause of that faith by which he is justified and saved;
as the cause of that faith by which he is justified and saved;
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And doth know, that his juificaticaon is perfected by grace, and in the person of the Lord Jesus,
And does know, that his juificaticaon is perfected by grace, and in the person of the Lord jesus,
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before it is completed and effected in him by faith.
before it is completed and effected in him by faith.
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Hee well understandeth that Christ and the soule are betrothed by faith, and yet he is not ignorant that he is betrothed to God for ever, in righteousnesse,
He well understands that christ and the soul Are betrothed by faith, and yet he is not ignorant that he is betrothed to God for ever, in righteousness,
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and in loving kindnesse, and in mercy. Hosea 2.19.and in loving kindness, and in mercy. Hosea 2.19.
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He is enlightned to see a reconciliation by grace in the person of Christ before God,
He is enlightened to see a reconciliation by grace in the person of christ before God,
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before his reconciliation by faith in his spirit.
before his reconciliation by faith in his Spirit.
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He considereth that when he was an enemie, he was reconciled to God by the death of his Son. Rom: 5.10. Which reconciliation was before his faith, and yet denyeth not reconciliation by faith.
He Considereth that when he was an enemy, he was reconciled to God by the death of his Son. Rom: 5.10. Which reconciliation was before his faith, and yet denyeth not reconciliation by faith.
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He knoweth that what he beleeveth concerning Gods grace and his redemption, and justification by the blood of Christ was true before hee beleeved it,
He Knoweth that what he Believeth Concerning God's grace and his redemption, and justification by the blood of christ was true before he believed it,
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and yet hee beleeveth that faith is his righteousnesse for justification.
and yet he Believeth that faith is his righteousness for justification.
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Hee confoundeth not the righteousnesse of faith, with the righteousnes of God in Christ, by whom he is justified.
He confoundeth not the righteousness of faith, with the righteousness of God in christ, by whom he is justified.
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But giveth unto God & Christ what is to be attributed to God & Christ, for justification;
But gives unto God & christ what is to be attributed to God & christ, for justification;
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& likewise attributeth to faith what is due to faith:
& likewise attributeth to faith what is due to faith:
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not looking up ō faith as his righteousnes without the object of it, but alwayes looketh upon faith for his justification,
not looking up on faith as his righteousness without the Object of it, but always looks upon faith for his justification,
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as it hath reference & relation to its object; which is the favour of God in Jesus Christ.
as it hath Referente & Relation to its Object; which is the favour of God in jesus christ.
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And if he shall be asked, whether hee bee more righteous by grace and Christ,
And if he shall be asked, whither he be more righteous by grace and christ,
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or by faith? He will acknowledge, that hee is rather justified by grace, and the blood of Christ. Ro. 5.19;
or by faith? He will acknowledge, that he is rather justified by grace, and the blood of christ. Ro. 5.19;
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Seeing more righteousnesse for him, in the object of faith, then in faith, by which he beholdeth the object,
Seeing more righteousness for him, in the Object of faith, then in faith, by which he beholdeth the Object,
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and yet still maintaineth that faith is his righteousnesse for justification, according to the mind of the Apostle, We are saved by faith.
and yet still maintaineth that faith is his righteousness for justification, according to the mind of the Apostle, We Are saved by faith.
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Eightly, We are saved by faith, not for the purity, and holynesse of it, as it is a gift of the sanctifiing spirit.
Eighth, We Are saved by faith, not for the purity, and holiness of it, as it is a gift of the sanctifying Spirit.
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For then, upon the same ground, we should take in Love, and other fruits of the spirit, which the Apostle doth shut out,
For then, upon the same ground, we should take in Love, and other fruits of the Spirit, which the Apostle does shut out,
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as having no influence upon us, for our justification.
as having no influence upon us, for our justification.
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which the Apohle doth prove in the following words, where he saith that we are saved, not of workes;
which the Apohle does prove in the following words, where he Says that we Are saved, not of works;
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Because we are Gods workemanship, created to good workes Good workes are not the causes of our new creation,
Because we Are God's workmanship, created to good works Good works Are not the Causes of our new creation,
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and justification, but the consequents of our new creation through faith; So that it is clear, that we are justified before sanctification is wrought in us,
and justification, but the consequents of our new creation through faith; So that it is clear, that we Are justified before sanctification is wrought in us,
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or good workes done by us. We are justified by faith without them.
or good works done by us. We Are justified by faith without them.
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By wch it is evident, that faith, as an holy gift or quality, doth not save us.
By which it is evident, that faith, as an holy gift or quality, does not save us.
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We are saved therfore by faith, as that righteousnesse by which we do at the first lay hold upon his grace in his Son for justification, by which wee are united unto God,
We Are saved Therefore by faith, as that righteousness by which we do At the First lay hold upon his grace in his Son for justification, by which we Are united unto God,
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and are made one with him. Ioh. 17.21. are puryfied from the guilt of sinne in our hearts. Act. 15.9;
and Are made one with him. John 17.21. Are puryfied from the guilt of sin in our hearts. Act. 15.9;
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And have peace with him through our Lord Iesus. Rom. 5.1. Whom we see & imbrace by faith, as the Apostle setteh forth the nature of faith, Heb. 12.13.
And have peace with him through our Lord Iesus. Rom. 5.1. Whom we see & embrace by faith, as the Apostle setteth forth the nature of faith, Hebrew 12.13.
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And he that thus beleeveth, shall be saved, he that beleeveth not shall be damned. Ninthly, We are saved by faith;
And he that thus Believeth, shall be saved, he that Believeth not shall be damned. Ninthly, We Are saved by faith;
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Because by faith we are not onely enabled to beleeve the generall truth of the gospell, concerning his grace to those who beleeve in him;
Because by faith we Are not only enabled to believe the general truth of the gospel, Concerning his grace to those who believe in him;
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but because through faith we are enabled, to give credit to Gods truth, and to rest upon it, in reference and relation to our selves:
but Because through faith we Are enabled, to give credit to God's truth, and to rest upon it, in Referente and Relation to our selves:
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Thus Abraham, who for the excellency and examplarinesse of his faith, is worthily stiled the father of the faithfull, did beleeve what God did speake unto him, not onely as a truth which might be beneficiall unto others,
Thus Abraham, who for the excellency and examplarinesse of his faith, is worthily styled the father of the faithful, did believe what God did speak unto him, not only as a truth which might be beneficial unto Others,
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but hee looked upon Christ in reference to himselfe Gen: 15. And saw his day, and seeing of it was glad: Hee looked upon God not onely as a shield and great reward, but his shield and great reward.
but he looked upon christ in Referente to himself Gen: 15. And saw his day, and seeing of it was glad: He looked upon God not only as a shield and great reward, but his shield and great reward.
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By true faith we receive Chrst, and his benefits for our selves.
By true faith we receive Christ, and his benefits for our selves.
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Paul doth informe us, that his life in the flesh was by faith in the Lord Jesus, who loved him and gave himselfe for him.Paul does inform us, that his life in the Flesh was by faith in the Lord jesus, who loved him and gave himself for him.
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Faiths sweetenesse doth lye in this, that by it we doe not beleeve Christ to be a Saviour,
Faiths sweetness does lie in this, that by it we do not believe christ to be a Saviour,
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and righteousnesse, but our Saviour, and righteousnesse:
and righteousness, but our Saviour, and righteousness:
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Therefore Luther affirmed that the sweetnesse of Christianity lay in pronounes. When a man can say my Lord and my God, and my blessed Iesus.
Therefore Luther affirmed that the sweetness of Christianity lay in pronouns. When a man can say my Lord and my God, and my blessed Iesus.
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This was the faith which the Apostles preached, which will be manifest unto us, if we consider their intentions,
This was the faith which the Apostles preached, which will be manifest unto us, if we Consider their intentions,
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when they exhorted men to beleeve.
when they exhorted men to believe.
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They did not intend that their hearers should beleeve in generall, that Christ was the Saviour of the world,
They did not intend that their hearers should believe in general, that christ was the Saviour of the world,
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but that hee was a Saviour to them. Thus Paul preached to the keeper of the prison. Act. 16.31. Beleeve on the Lord Jesus, and thou shalt be saved, and thy house.
but that he was a Saviour to them. Thus Paul preached to the keeper of the prison. Act. 16.31. Believe on the Lord jesus, and thou shalt be saved, and thy house.
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As when they preached the doctrine of repentance (or changednesse of the mind) their meaning was, that every man ought to be changed;
As when they preached the Doctrine of Repentance (or changedness of the mind) their meaning was, that every man ought to be changed;
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so when they urge beleeving for salvation, their meaning is that wee should beleeve for our owne salvation in particular.
so when they urge believing for salvation, their meaning is that we should believe for our own salvation in particular.
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The generall truth of faith and repentance is to beleeve, by a power enabling us in particular for our selves, to beleeve and repent.
The general truth of faith and Repentance is to believe, by a power enabling us in particular for our selves, to believe and Repent.
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Lastly, We are saved through faith. Because by faith we heare the inward word of salvation.
Lastly, We Are saved through faith. Because by faith we hear the inward word of salvation.
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The word which soundeth to the outward eare, without this inward word, bringeth no salvation.
The word which soundeth to the outward ear, without this inward word, brings no salvation.
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As the Philosopher told him, who reprehended him for publishing and divulging a booke of philosophy, that he had published it,
As the Philosopher told him, who reprehended him for publishing and divulging a book of philosophy, that he had published it,
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and he had not published it, his meaning was this, that it was so darke and mysticall, that though it were published,
and he had not published it, his meaning was this, that it was so dark and mystical, that though it were published,
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yet it was not published to the ignorant, and unlearned: so the Gospel in the letter is published to men, and not published;
yet it was not published to the ignorant, and unlearned: so the Gospel in the Letter is published to men, and not published;
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they heare, and doe not heare, they see and doe not see: But by faith wee so heare, that our soules live by hearing, Isa. 55.3. The dead, saith our Saviour, shall heare the voyce of the Sonne of God:
they hear, and do not hear, they see and do not see: But by faith we so hear, that our Souls live by hearing, Isaiah 55.3. The dead, Says our Saviour, shall hear the voice of the Son of God:
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and they that heare shall live: Fidei oculi sunt spiritus, per quem spiritualia videntur, Cypr: and they that hear shall live: Fidei oculi sunt spiritus, per Whom spiritualia videntur, Cyprus:
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) The Spirit is an eye to a beleeving man, by which he seeth, and enjoyeth spirituall things:
) The Spirit is an eye to a believing man, by which he sees, and Enjoyeth spiritual things:
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wee receive not the Spirit, by hearing the Law, or doing the workes of the Law,
we receive not the Spirit, by hearing the Law, or doing the works of the Law,
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but by the hearing of faith, Gal. 3.2. Eternall life, and Salvation is by hearing the inward word of life, salvation, and grace:
but by the hearing of faith, Gal. 3.2. Eternal life, and Salvation is by hearing the inward word of life, salvation, and grace:
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God bids the Prophet Ezech: 38.5. to prophesie over the drie bones, that they might live:
God bids the Prophet Ezekiel: 38.5. to prophesy over the dry bones, that they might live:
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The Lord Jesus is the great invisible Prophet, who prophesieth over drie bones, and dead-hearted sinners,
The Lord jesus is the great invisible Prophet, who Prophesieth over dry bones, and deadhearted Sinners,
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and by hearing inwardly the inward word of this Prophet, they live in hearing, and believing:
and by hearing inwardly the inward word of this Prophet, they live in hearing, and believing:
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And therefore it is said, that wee are saved by faith. Having by these particulars, acquainted you with my Judgement, concerning our salvation, through faith;
And Therefore it is said, that we Are saved by faith. Having by these particulars, acquainted you with my Judgement, Concerning our salvation, through faith;
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I shall now by the same assistance of Gods grace, draw some usefull conclusions, from the premises,
I shall now by the same assistance of God's grace, draw Some useful conclusions, from the premises,
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and so put a period to my discourse for the present.
and so put a Period to my discourse for the present.
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First, this doth discover unto us the usefulnesse, and excellency of the unfained faith of the elect:
First, this does discover unto us the usefulness, and excellency of the unfeigned faith of the elect:
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As Noah was preserved from the destruction which came upon the old world, by going for his safety into the Arke,
As Noah was preserved from the destruction which Come upon the old world, by going for his safety into the Ark,
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so by the foot of faith wee walke into our Arke, Christ Jesus, for the Salvation of our soules.
so by the foot of faith we walk into our Ark, christ jesus, for the Salvation of our Souls.
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The world of sin is a dismall wildernesse, full of fierie Serpents; by faith we eye Jesus Christ,
The world of since is a dismal Wilderness, full of fiery Serpents; by faith we eye jesus christ,
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as our brasen Serpent, and set footing in the heavenly Canaan of gods grace, while the sinfull Sodome of the world, is destroyed with the raine of fire and brimstone; by faith like Righteous Lot, wee escape out of it:
as our brazen Serpent, and Set footing in the heavenly Canaan of God's grace, while the sinful Sodom of the world, is destroyed with the rain of fire and brimstone; by faith like Righteous Lot, we escape out of it:
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when with Peter, wee are readie to sinke and perish in the Sea of sinne, by Faith we touch the saving arme of the Lord Jesus,
when with Peter, we Are ready to sink and perish in the Sea of sin, by Faith we touch the Saving arm of the Lord jesus,
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and are preserved, when wee drinke the deadly poyson of sinne;
and Are preserved, when we drink the deadly poison of sin;
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by faith we take in Jesus Christ, as NONLATINALPHABET, or antidote, and the deadly poyson doth not hurt us; but we are miraculously preserved.
by faith we take in jesus christ, as, or antidote, and the deadly poison does not hurt us; but we Are miraculously preserved.
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Faith beholdeth Christ crucified before us, Gal. 3.2.
Faith beholdeth christ Crucified before us, Gal. 3.2.
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and evidently set forth, who hath nailed the Law of workes, our sinne and death to his owne crosse,
and evidently Set forth, who hath nailed the Law of works, our sin and death to his own cross,
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and wee who deserved damnation, are saved through grace.
and we who deserved damnation, Are saved through grace.
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Christ is the man, who is an hiding place from the wind, and a covert from the tempest. Isa. 32.2. sin is a noxious and a destroying wind;
christ is the man, who is an hiding place from the wind, and a covert from the tempest. Isaiah 32.2. since is a noxious and a destroying wind;
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as wind in the cavernes of the earth, is a cause of an Earth-quake;
as wind in the caverns of the earth, is a cause of an Earthquake;
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so sinne is the cause of destroying Earthquakes in the earthly hearts of men, but Christ is our hiding place, in which through beleeving wee are safe.
so sin is the cause of destroying Earthquakes in the earthly hearts of men, but christ is our hiding place, in which through believing we Are safe.
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The Devills infernall windes and blastes destroy many a soule, with which he filleth it with hellish errours,
The Devils infernal winds and blasts destroy many a soul, with which he fills it with hellish errors,
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and impieties to its destruction, Acts 5.3. Christ filleth his people, by breathing upon them in the Spirit of grace for their salvation;
and impieties to its destruction, Acts 5.3. christ fills his people, by breathing upon them in the Spirit of grace for their salvation;
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but Christ is a shelter from the infernall blastes of Satan:
but christ is a shelter from the infernal blasts of Satan:
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And while carnall, and unbeleeving men are, as a ship under sayle, and the Devill unto them, is as a powerfull winde, violently blowing them to destruction, Acts 26.18. Christ by enabling his people to beleeve, doth blow them with the pleasant gales of his sweet spirit, to the havens of peace and safetie.
And while carnal, and unbelieving men Are, as a ship under sail, and the devil unto them, is as a powerful wind, violently blowing them to destruction, Acts 26.18. christ by enabling his people to believe, does blow them with the pleasant gales of his sweet Spirit, to the havens of peace and safety.
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Though there are infectious, and destroying windes upon earth, yet there are none in Heaven,
Though there Are infectious, and destroying winds upon earth, yet there Are none in Heaven,
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so though the men of the earth, are infected with the winds of sinne, and Satan, to their ruine;
so though the men of the earth, Are infected with the winds of sin, and Satan, to their ruin;
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yet they who live in the Heaven of Gods grace by faith, Jesus Christ is a defence unto them.
yet they who live in the Heaven of God's grace by faith, jesus christ is a defence unto them.
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When darknesse and tempests are in the Spirits of men, from the Law, which they have broken, Christ, who rebuked the tempests of the Sea, Mat. 8.2. doth rebuke (tempestates mentis, Hier:) the tempests of our troubled minds, and consciences;
When darkness and tempests Are in the Spirits of men, from the Law, which they have broken, christ, who rebuked the tempests of the Sea, Mathew 8.2. does rebuke (tempestates mentis, Higher:) the tempests of our troubled minds, and Consciences;
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and by beleeving there is a great calme in the soule.
and by believing there is a great Cam in the soul.
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Sinne in the soule is like Jonah in the ship, which bringeth a tempest with it,
Sin in the soul is like Jonah in the ship, which brings a tempest with it,
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but Christ through faith, doth cast this Tempest-raiser into the sea of his Fathers grace, and the soule is quieted, and filled with joy, and peace in beleeving.
but christ through faith, does cast this Tempest-raiser into the sea of his Father's grace, and the soul is quieted, and filled with joy, and peace in believing.
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The Philosopher saith, that Logick to a rationall and learned man, is the instrument of instruments. (NONLATINALPHABET) without which he shall make little proficiencie, in other Arts, and Sciences.
The Philosopher Says, that Logic to a rational and learned man, is the Instrument of Instruments. () without which he shall make little proficiency, in other Arts, and Sciences.
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So faith is the Organ, or instrument to the spirituall man, by which hee is made partaker of the wisdome and spirit of the Lord, in which he is to doe all things,
So faith is the Organ, or Instrument to the spiritual man, by which he is made partaker of the Wisdom and Spirit of the Lord, in which he is to do all things,
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and without which he can doe nothing.
and without which he can do nothing.
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Secondly, this discovers the reason, why the Devill and his agents doe so much oppose the Doctrine of faith, and the preaching of it.
Secondly, this discovers the reason, why the devil and his agents do so much oppose the Doctrine of faith, and the preaching of it.
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He is an enemie to mans salvation, and therefore he is an enemy to the Doctrine of faith, through which wee are saved.
He is an enemy to men salvation, and Therefore he is an enemy to the Doctrine of faith, through which we Are saved.
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The Devill doth what hee pleaseth to those, who are without faith, as being unable to resist him.
The devil does what he Pleases to those, who Are without faith, as being unable to resist him.
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Unbeleeving men are like the Israelites, without a shield, or Speare to defend themselves. Jude 5.7.
Unbelieving men Are like the Israelites, without a shield, or Spear to defend themselves. U^de 5.7.
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And the Devill doth lead them captive at his will, 2 Tim. 2.26. (NONLATINALPHABET) as wild beasts are mastered,
And the devil does led them captive At his will, 2 Tim. 2.26. () as wild beasts Are mastered,
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and ruled by those, who have taken them in a snare, or net, (so the word fignifieth) but when wee beleeve to Salvation, we are furnished with power to oppose him, who seeketh our damnation;
and ruled by those, who have taken them in a snare, or net, (so the word fignifieth) but when we believe to Salvation, we Are furnished with power to oppose him, who seeks our damnation;
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when we beleeve we are armed against his encounters, and fitted against his opposition.
when we believe we Are armed against his encounters, and fitted against his opposition.
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Faith is the soules defensive Shield, by wich all his fierie darts are quenched, Eph. 6.16.
Faith is the Souls defensive Shield, by which all his fiery darts Are quenched, Ephesians 6.16.
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and therefore it is that he doth alwayes raise opposition, persecution, and reproaches against the Doctrine, and professors of Faith.
and Therefore it is that he does always raise opposition, persecution, and Reproaches against the Doctrine, and professors of Faith.
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Thirdly, seeing salvation is by faith, examine thy selfe concerning thy salvation, by trying thy faith.
Thirdly, seeing salvation is by faith, examine thy self Concerning thy salvation, by trying thy faith.
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Men that are not in the faith, who have not Christ in them, are not approved Christians. 2 Cor. 13.5. Know yee not your owne selves, how that Jesus Christ is in you, except yee bee reprobates;
Men that Are not in the faith, who have not christ in them, Are not approved Christians. 2 Cor. 13.5. Know ye not your own selves, how that jesus christ is in you, except ye bee Reprobates;
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The word is NONLATINALPHABET, except yee be unapproved.
The word is, except ye be unapproved.
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It is possible that a man may be in a state of unbeliefe, and yet no reprobate:
It is possible that a man may be in a state of unbelief, and yet no Reprobate:
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But he, that cannot prove that he hath faith, cannot prove himselfe to be a Christian;
But he, that cannot prove that he hath faith, cannot prove himself to be a Christian;
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or in a state of Salvation.
or in a state of Salvation.
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Querie it in thy soule, whether thou hast such a faith, as we have spoken of.
Querie it in thy soul, whither thou hast such a faith, as we have spoken of.
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Yee have heard that wee are saved through faith, which is a supernaturall gift of the Spirit, by which those things, which the naturall man cannot apprehend concerning salvation, are made plaine to the soule.
Ye have herd that we Are saved through faith, which is a supernatural gift of the Spirit, by which those things, which the natural man cannot apprehend Concerning salvation, Are made plain to the soul.
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Supernaturall things cannot be knowne, but by something which is supernaturall:
Supernatural things cannot be known, but by something which is supernatural:
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As the things of nature are knowne by the light of nature, things of reason by the light of reason:
As the things of nature Are known by the Light of nature, things of reason by the Light of reason:
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So the things of eternall life and salvation, by the supernaturall gift of faith, which is the evidence, of the supernaturall things of the Gospel, which are invisible, Heb 11.1. Abraham beleeved against hope, Rom. 4.18:
So the things of Eternal life and salvation, by the supernatural gift of faith, which is the evidence, of the supernatural things of the Gospel, which Are invisible, Hebrew 11.1. Abraham believed against hope, Rom. 4.18:
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So a spirituall man beleeveth the things of Glory, and eternall life, which the short line of naturall reason cannot reach,
So a spiritual man Believeth the things of Glory, and Eternal life, which the short line of natural reason cannot reach,
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or fathome, and which naturally he cannot hope for, or expect.
or fathom, and which naturally he cannot hope for, or expect.
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Is thy faith, who dost Professe thy selfe a child of Abraham, such a faith as Abrahams faith was, who is the Father of the faithfull.
Is thy faith, who dost Profess thy self a child of Abraham, such a faith as Abrahams faith was, who is the Father of the faithful.
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Secondly, true beleevers see their salvation by faith alone.
Secondly, true believers see their salvation by faith alone.
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Though a man have many seeds together in his hand, yet hee may know the various,
Though a man have many seeds together in his hand, yet he may know the various,
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and diverse natures of those severall seeds:
and diverse nature's of those several seeds:
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So though a justified man have many precious seeds of the Holy Spirit in his heart,
So though a justified man have many precious seeds of the Holy Spirit in his heart,
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yet he knoweth the severall natures of them all. Though he hath love to God in his heart, as well as faith in God,
yet he Knoweth the several nature's of them all. Though he hath love to God in his heart, as well as faith in God,
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yet hee knoweth the nature of Faith, which alone is avaylable to Justification.
yet he Knoweth the nature of Faith, which alone is available to Justification.
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Trie whether thou hast been enabled to flie to the strong Tower of Gods grace for safety, against Hell, sinne,
Try whither thou hast been enabled to fly to the strong Tower of God's grace for safety, against Hell, sin,
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and Devills, by the silver wings of Faith, without the helpe of workes for Justification.
and Devils, by the silver wings of Faith, without the help of works for Justification.
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Thirdly, a beleever seeth justification cannot be by grace, if workes and faith were to be conjoyned for justification:
Thirdly, a believer sees justification cannot be by grace, if works and faith were to be conjoined for justification:
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Gratia non est gratia ullo modo, si non sit gratuita omni modo. ) Grace is not Grace in any way, unlesse it be free and undeserved;Gratia non est Gratia ullo modo, si non sit gratuita omni modo.) Grace is not Grace in any Way, unless it be free and undeserved;
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every way Grace is not free and undeserved, unlesse it be reached forth, without any consideration of our owne workes, which is onely through faith:
every Way Grace is not free and undeserved, unless it be reached forth, without any consideration of our own works, which is only through faith:
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trye whether God hath taught thee this lesson of truth.
try whither God hath taught thee this Lesson of truth.
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Fourthly, faith doth take the glory of justistification from the creature, and giveth it unto grace.
Fourthly, faith does take the glory of justistification from the creature, and gives it unto grace.
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Hast thou learned to sing the new song of the Saints, and redeemed ones before the Throne; crying, Salvation onely to God, who sitteth upon the Throne of grace, and to the Lamb.
Hast thou learned to sing the new song of the Saints, and redeemed ones before the Throne; crying, Salvation only to God, who Sitteth upon the Throne of grace, and to the Lamb.
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Fifthly, art thou fully perswaded of Gods power, and faithfulnesse, who hath left Promises of grace upon record,
Fifthly, art thou Fully persuaded of God's power, and faithfulness, who hath left Promises of grace upon record,
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for the salvation of poore sinners? Art thou with Abraham suily perswaded of the truth of Gods Promises of grace, in reference to thy selfe? I remember what one of the Ancients saith.
for the salvation of poor Sinners? Art thou with Abraham suily persuaded of the truth of God's Promises of grace, in Referente to thy self? I Remember what one of the Ancients Says.
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That to professe Christ without assurance, is to be without faith, living in the houshold of faith. ( Fidem in domo fidei non habere, Cypr.) A spirituall man is that which he believeth himselfe to be.
That to profess christ without assurance, is to be without faith, living in the household of faith. (Fidem in domo fidei non habere, Cyprus) A spiritual man is that which he Believeth himself to be.
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(Id esse incipit, quod se esse credit.) He beleeves that he is positively and negatively righteous in Christ, freed from sinne,(Id esse incipit, quod se esse credit.) He believes that he is positively and negatively righteous in christ, freed from sin,
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and made a partaker of a glorious righteousnesse for his justification;
and made a partaker of a glorious righteousness for his justification;
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and so he is of a Leper, by believing in an instant made whole. Hee believeth that he oweth nothing to his creditour,
and so he is of a Leper, by believing in an instant made Whole. He Believeth that he owes nothing to his creditor,
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and his creditour believeth so too.
and his creditor Believeth so too.
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Sixthly, A believing man is bone of the bone, flesh of the flesh, and one spirit with the Lord Jesus.
Sixthly, A believing man is bone of the bone, Flesh of the Flesh, and one Spirit with the Lord jesus.
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There is a close & neere union & application of Christ to the soule by faith.
There is a close & near Union & application of christ to the soul by faith.
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Dost thou in believing see thy selfe a member of Christ, as thy hand or foot is a part of thy body.
Dost thou in believing see thy self a member of christ, as thy hand or foot is a part of thy body.
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Is Christ the quickning spirit of thy spirit? to enliven that as thy spirit, is the spirit which doth enliven thy body, 7ly. Dost thou so live by faith, that thou lookest upon Christ as thy life, and righteousnesse more then faith? Not suffering any perswasion which thou callest thy righteousnesse, to sit in the uppermost roome of thy heart, to the prejudice of Gods glory in Christ? A spirituall heart is (NONLATINALPHABET Mac: ) the throne of the Deity, where God in Christ is exalted as the chiefe righteousnesse of the soule, is it so in thine? Iohn 14.1. 8ly. Hast thou by faith as an instrument touched the hem of Christs garment, for the healing of the bloudy issue of thy own soule? Hee that is wise and good, is wise and good for himselfe.
Is christ the quickening Spirit of thy Spirit? to enliven that as thy Spirit, is the Spirit which does enliven thy body, 7ly. Dost thou so live by faith, that thou Lookest upon christ as thy life, and righteousness more then faith? Not suffering any persuasion which thou Callest thy righteousness, to fit in the uppermost room of thy heart, to the prejudice of God's glory in christ? A spiritual heart is (Mac:) the throne of the Deity, where God in christ is exalted as the chief righteousness of the soul, is it so in thine? John 14.1. 8ly. Hast thou by faith as an Instrument touched the hem of Christ garment, for the healing of the bloody issue of thy own soul? He that is wise and good, is wise and good for himself.
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And if thou art truly wise and good, thou art wise in applying Christ to make thy selfe wise and good.
And if thou art truly wise and good, thou art wise in applying christ to make thy self wise and good.
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Lastly, Is thy faith such a faith, through which Christ hath inwardly discovered himselfe unto thee, formed and created himselfe in thee, Job 32.8? The inspiration of the Almighty giveth understanding.
Lastly, Is thy faith such a faith, through which christ hath inwardly discovered himself unto thee, formed and created himself in thee, Job 32.8? The inspiration of the Almighty gives understanding.
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If thy faith be true, it is by inward inspiration.
If thy faith be true, it is by inward inspiration.
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Quer. But must we have such a faith, if wee will be the children of believing Abraham? Quer. But must we have such a faith, if we will be the children of believing Abraham?
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Answ. Every true believer hath such a faith, for the nature of it, though not for the perfection of the degrees of it:Answer Every true believer hath such a faith, for the nature of it, though not for the perfection of the Degrees of it:
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There is a perfect & faire copy of faith, in those who have beene presented unto thee.
There is a perfect & fair copy of faith, in those who have been presented unto thee.
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Thou art to have the same copy written forth upon thy heart, though it may not be so fairly written forth at the first:
Thou art to have the same copy written forth upon thy heart, though it may not be so fairly written forth At the First:
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But if it be a true copy of faith, thou hast no cause to question thy assurance,
But if it be a true copy of faith, thou hast no cause to question thy assurance,
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though thou dost finde it very weake at the present. A palsey-shaken hand may receive a gift;
though thou dost find it very weak At the present. A palsey-shaken hand may receive a gift;
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and a weake faith may receive the grace of God in Jesus Christ.
and a weak faith may receive the grace of God in jesus christ.
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A Dwarfe is a man as well as a Giant, though not so tall, and one who is but a dwarfe,
A Dwarf is a man as well as a Giant, though not so tall, and one who is but a dwarf,
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and low in Christianity, by the weakenesse of his faith, may be a Christian as well as those who are of a taller stature in the Schoole of Christ.
and low in Christianity, by the weakness of his faith, may be a Christian as well as those who Are of a Taller stature in the School of christ.
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Thirdly, this which hath been delivered, may be for the strengthning of the faith, and the encreasing the comforts of those who have laid hold of salvation by a lively faith on Jesus Christ.
Thirdly, this which hath been Delivered, may be for the strengthening of the faith, and the increasing the comforts of those who have laid hold of salvation by a lively faith on jesus christ.
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Comforts are encreased by the same meanes, by which they are wrought at the first.
Comforts Are increased by the same means, by which they Are wrought At the First.
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And therefore the Apostle prayeth for the Romans, that the Lord would fill them with all joy and peace in believing, Rom. 15.13. Our comforts are low, because our faith is weake.
And Therefore the Apostle Prayeth for the Roman, that the Lord would fill them with all joy and peace in believing, Rom. 15.13. Our comforts Are low, Because our faith is weak.
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Comfort floweth in, by renewed acts of faith.
Comfort flows in, by renewed acts of faith.
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Sathan would rob us of our comfort, by wresting faith, which is our shield from us, Ephes. 6.16.
Sathan would rob us of our Comfort, by wresting faith, which is our shield from us, Ephesians 6.16.
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And this is one way in which he doth labour to weaken the faith of the Saints, by suggesting this unto the Saints, that Salvation is not only through faith.
And this is one Way in which he does labour to weaken the faith of the Saints, by suggesting this unto the Saints, that Salvation is not only through faith.
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But against this temptation, and all his other fierie darts; we may hold forth this buckler of truth:
But against this temptation, and all his other fiery darts; we may hold forth this buckler of truth:
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That wee are saved by grace through faith. Answer him therefore from this truth, and he will be silenced;That we Are saved by grace through faith. Answer him Therefore from this truth, and he will be silenced;
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Resist him in believing this trueth, and hec will flee from thee, Jam. 4.7. And the spirit will flie into thy soule to comfort thee.Resist him in believing this truth, and hec will flee from thee, Jam. 4.7. And the Spirit will fly into thy soul to Comfort thee.
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So long as Abraham lived, he lived as a justified man by faith.
So long as Abraham lived, he lived as a justified man by faith.
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So long as Paul lived, he lived by faith in the Son of God, Gal. 2. We dye rather then live,
So long as Paul lived, he lived by faith in the Son of God, Gal. 2. We die rather then live,
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when we are not under the power of the spirit, enabling us to beleeve. when we Are not under the power of the Spirit, enabling us to believe.
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We lye downe either in the bed of carnall security, or Familisticall Antichristianisme, or fal under the bondage of the Law,
We lie down either in the Bed of carnal security, or Familistical Antichristianism, or fall under the bondage of the Law,
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when we step aside from the plaine Doctrine of salvation by faith in our Lord Jesus.
when we step aside from the plain Doctrine of salvation by faith in our Lord jesus.
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And therefore the flesh and the Devill, the great enemies to a Saints comfort, doe joyne themselves together to oppose the doctrine of faith.
And Therefore the Flesh and the devil, the great enemies to a Saints Comfort, do join themselves together to oppose the Doctrine of faith.
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Sathan knoweth that faith and works are inconsistent in point of justification.
Sathan Knoweth that faith and works Are inconsistent in point of justification.
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And when hee observeth that we are in some measure convinced, that salvation is by faith;
And when he observeth that we Are in Some measure convinced, that salvation is by faith;
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he endeavours to perswade us, that it is by faith and workes. And would divide our Justification between faith and works.
he endeavours to persuade us, that it is by faith and works. And would divide our Justification between faith and works.
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As the harlet cryed out, 1 King. 3.26. concerning the child, Neither mine nor thine, but divide it:
As the harlet cried out, 1 King. 3.26. Concerning the child, Neither mine nor thine, but divide it:
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So the Devill would have us divide our Justification, & attribute halfe of it to faith,
So the devil would have us divide our Justification, & attribute half of it to faith,
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and give the other part to workes.
and give the other part to works.
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But the beleeving man seeth that there is salvation in Christ, and not in any other,
But the believing man sees that there is salvation in christ, and not in any other,
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and that no other name under heaven is given among men whereby they must be saved, Acts 4.12.
and that no other name under heaven is given among men whereby they must be saved, Acts 4.12.
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And that we rest upon this name for salvation only by faith.
And that we rest upon this name for salvation only by faith.
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In Christ we have boldness & accesse with confidence by the faith of him, Ephesians 3.12. (NONLATINALPHABET) Wee are manuduced and lead by the hand,In christ we have boldness & access with confidence by the faith of him, Ephesians 3.12. () we Are manuduced and led by the hand,
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as it were, with perswasion of Christs goodness to us by faith in Christ.
as it were, with persuasion of Christ Goodness to us by faith in christ.
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Continue in that faith by which Paul was justified, who believed that Christ loved him, and gave himselfe for him, and thy comforts and peace shall be continued unto the.
Continue in that faith by which Paul was justified, who believed that christ loved him, and gave himself for him, and thy comforts and peace shall be continued unto thee.
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It it Melancthons observation, that the word NONLATINALPHABET which we translate faith, doth most usually signifie a firme assent unto a thing ( usitatissimum est NONLATINALPHABET pro firma ascensione dicere ) doubting is that which is contrary to faith, Jam. 1.6.
It it Melanchthons observation, that the word which we translate faith, does most usually signify a firm assent unto a thing (usitatissimum est Pro Firm Ascension dicere) doubting is that which is contrary to faith, Jam. 1.6.
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Believe therefore strongly, and thou shalt have a strong peace, Rom. 5. Beleeve that there is no remission of sinne but by Gods indulgence,Believe Therefore strongly, and thou shalt have a strong peace, Rom. 5. Believe that there is no remission of sin but by God's indulgence,
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but beleeve this withall, that by him thy sins are forgiven thee ( sed adde ut credas et hoc, quod per ipsum peccata tibi donantur.
but believe this withal, that by him thy Sins Are forgiven thee (said add ut credas et hoc, quod per ipsum Peccata tibi donantur.
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Bern.) This is the faith which bringeth peace and consolation to the soule.
Bern.) This is the faith which brings peace and consolation to the soul.
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By this we are brought from fin, to Christs righteousnesse, from mount Sanai, to mount Sion, from the dominion of the Law, to the region of grace, from bondage to liberty, from death to life, from the feare of hell, to the assurance of heaven and happinesse.
By this we Are brought from fin, to Christ righteousness, from mount Sanai, to mount Sion, from the dominion of the Law, to the region of grace, from bondage to liberty, from death to life, from the Fear of hell, to the assurance of heaven and happiness.
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Archimedes was so delighted in the study of the Mathematiques, that when the enemie who besieged the place where he lived, broke in unto it, he heard not the noyse and shouting of the souldiers,Archimedes was so delighted in the study of the Mathematics, that when the enemy who besieged the place where he lived, broke in unto it, he herd not the noise and shouting of the Soldiers,
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nor the cries of the people.
nor the cries of the people.
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So the soule that by faith liveth in Jesus Christ, shall be carryed above the noise and troubles of the world,
So the soul that by faith lives in jesus christ, shall be carried above the noise and Troubles of the world,
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and shall enjoy peace in Jesus Christ. Let us therefore waite in the heavenly Hierusalem for more of the spirit by faith.
and shall enjoy peace in jesus christ. Let us Therefore wait in the heavenly Jerusalem for more of the Spirit by faith.
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This lesson will appeare to be very necessary for the Saints, if wee consider that the spirit of grace may be so quenched in Saints, that they may not for the present be able to goe into the presence of God as Saints, but as poore sinners.
This Lesson will appear to be very necessary for the Saints, if we Consider that the Spirit of grace may be so quenched in Saints, that they may not for the present be able to go into the presence of God as Saints, but as poor Sinners.
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And by the beliefe of this Doctrine a Saint doth easily get out of temptation.
And by the belief of this Doctrine a Saint does Easily get out of temptation.
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For hee is taught of God in the Gospell, to come unto him as a sinner without works,
For he is taught of God in the Gospel, to come unto him as a sinner without works,
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when he cannot come as a Saint.
when he cannot come as a Saint.
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And in this way his joy, with all the gifts of Gods grace are restored unto him.
And in this Way his joy, with all the Gifts of God's grace Are restored unto him.
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And when they are restored hee doth keepe them, by the resting upon God, who saveth sinners by grace through faith.
And when they Are restored he does keep them, by the resting upon God, who Saveth Sinners by grace through faith.
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And therefore the Apostle Peter, when hee exhorted Saints to grow in grace, doth adde, and in the knowledge of Jesus Christ, 2 Pet. 3.18.
And Therefore the Apostle Peter, when he exhorted Saints to grow in grace, does add, and in the knowledge of jesus christ, 2 Pet. 3.18.
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By which he doth seem to inform them that there can be no growing in grace,
By which he does seem to inform them that there can be no growing in grace,
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unlesse there be a growing in faith, which is the knowledge of Christ, and the love of his Father in him.
unless there be a growing in faith, which is the knowledge of christ, and the love of his Father in him.
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In the last place, here is a foundation of Salvation, for all that have eares to heare, and hearts to entertaine the report, which you have heard of Gods grace, which is manifested to sinners through faith.
In the last place, Here is a Foundation of Salvation, for all that have ears to hear, and hearts to entertain the report, which you have herd of God's grace, which is manifested to Sinners through faith.
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Let not any man goe away with a heart of unbeliefe:
Let not any man go away with a heart of unbelief:
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but the Lord open your eares and hearts as he did Lydia's, that you may believe what is reported:
but the Lord open your ears and hearts as he did Lydia's, that you may believe what is reported:
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For truly if you believe what I have delivered, you may goe away rejoycing, and assured of Gods grace, beholding your names written in the booke of life.
For truly if you believe what I have Delivered, you may go away rejoicing, and assured of God's grace, beholding your names written in the book of life.
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The true Gospell believed will remove all objections against your peace, and all doubtings out of your spirit.
The true Gospel believed will remove all objections against your peace, and all doubtings out of your Spirit.
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If as children of Abraham, ye believe as he did:
If as children of Abraham, you believe as he did:
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Salvation will lye down in your bosomes, and the true God in Jesus Christ will give you an answer to whatsoever you can object & bring against your own salvation and justification.
Salvation will lie down in your bosoms, and the true God in jesus christ will give you an answer to whatsoever you can Object & bring against your own salvation and justification.
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It is not the sight of sinne that shall take away your comfort: but you shall rejoyce that Iesus Christ did dye for sinners:
It is not the sighed of sin that shall take away your Comfort: but you shall rejoice that Iesus christ did die for Sinners:
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It is not the want of works that shall send you away without assurance or justification,
It is not the want of works that shall send you away without assurance or justification,
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but you shall see, that you have good right, to lay hold upon Jesus Christ, though you have no works:
but you shall see, that you have good right, to lay hold upon jesus christ, though you have no works:
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because hee justifies none but those that have no works before justification.
Because he Justifies none but those that have no works before justification.
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The true God is not a justifier of the holy and righteous, but of the ungodly.
The true God is not a justifier of the holy and righteous, but of the ungodly.
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God knoweth that the wisdome of the proud flesh, doth strongly perswade sinners, to seeke salvation in themselves, and their own works.
God Knoweth that the Wisdom of the proud Flesh, does strongly persuade Sinners, to seek salvation in themselves, and their own works.
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The Jaylors question, Acts 16. What shall I doe to be saved: and the Rulers quaere, Luke 18.18. What shall I doe to inherit eternall life;
The Jailors question, Acts 16. What shall I do to be saved: and the Rulers quaere, Lycia 18.18. What shall I do to inherit Eternal life;
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is in the heart of every naturall man, who is perswaded that there is an eternall life.
is in the heart of every natural man, who is persuaded that there is an Eternal life.
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Man thinketh that as he became miserable by his evill works, that so hee must be made happy by his good works.
Man Thinketh that as he became miserable by his evil works, that so he must be made happy by his good works.
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And therefore God hath given his Law which requireth perfection, to bring downe the pride of the flesh ( ad domandam Superbiam, Aug.) and confidence in our own works;
And Therefore God hath given his Law which requires perfection, to bring down the pride of the Flesh (ad domandam Superbiam, Aug.) and confidence in our own works;
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and discovered his free favour to the worst of sinners in the Gospel.
and discovered his free favour to the worst of Sinners in the Gospel.
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God hath blocked and stopped up all other ways to life, besides the way of his grace in Christ:
God hath blocked and stopped up all other ways to life, beside the Way of his grace in christ:
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and hath left this way open for the worst of sinners to turne in unto it for salvation.
and hath left this Way open for the worst of Sinners to turn in unto it for salvation.
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So that as good works cannot save us without Christ, (being but glittering and gilded sins) so evill works cannot prejudice the salvation of him who commeth to Jesus Christ:
So that as good works cannot save us without christ, (being but glittering and gilded Sins) so evil works cannot prejudice the salvation of him who comes to jesus christ:
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as David in the cave Adullam, 1 Sam. 22.2.
as David in the cave Adullam, 1 Sam. 22.2.
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Entertained all such who were in distresse, and every one that was in debt, and every one that was discontented, Entertained all such who were in distress, and every one that was in debt, and every one that was discontented,
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and became a Captaine over them. and became a Captain over them.
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So Jesus Christ, of whom David was a type, doth entertaine all distressed consciences, indebted sinners, discontented malefactors, and becommeth the Captaine of their Salvation, Heb. 2. He knoweth how unwilling impurity is to come to him, who is purity:
So jesus christ, of whom David was a type, does entertain all distressed Consciences, indebted Sinners, discontented malefactors, and becomes the Captain of their Salvation, Hebrew 2. He Knoweth how unwilling impurity is to come to him, who is purity:
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what enemies we are to our owne salvation: what fooles we are to run to those who cannot help us;
what enemies we Are to our own salvation: what Fools we Are to run to those who cannot help us;
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like Ephraim, who when he saw his sicknesse, went to the Assyrian who could not heale him, Hos. 5.13. and therefore hee publisheth proclamations of his Fathers grace to poor helplesse sinners:
like Ephraim, who when he saw his sickness, went to the assyrian who could not heal him, Hos. 5.13. and Therefore he Publisheth Proclamations of his Father's grace to poor helpless Sinners:
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And bringeth sinne-wounded miscreants out of the wildernesse of sin and misery, to the heavenly Canaan of peace and holinesse through faith in his Name.
And brings sinne-wounded miscreants out of the Wilderness of since and misery, to the heavenly Canaan of peace and holiness through faith in his Name.
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He seeth that we are ready to catch hold of the Law and our own works,
He sees that we Are ready to catch hold of the Law and our own works,
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like unto men who are ready to sinke in the water, who will get hold of rushes or strawes or any thing upon the surface of the water, which cannot save them:
like unto men who Are ready to sink in the water, who will get hold of Rushes or straws or any thing upon the surface of the water, which cannot save them:
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and therefore he reacheth forth his strong arme of salvation for to help us, and bids us to hold fast by him,
and Therefore he reaches forth his strong arm of salvation for to help us, and bids us to hold fast by him,
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and assureth us of life and salvation.
and assureth us of life and salvation.
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Hee keepeth open House, and inviteth all sorts of sinners so lay hold of the grace of his Father in him.
He Keepeth open House, and Inviteth all sorts of Sinners so lay hold of the grace of his Father in him.
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He beseecheth us to be reconciled to his Father, 1 Corinthians 5.20. He assureth sinners, that whosoever will, may drinke of the waters of life freely, Rev. 22.17. He compareth himselfe to a running River, out of which every poore Traveller may drinke freely, no man demanding or requiring any thing for what he takes.He Beseecheth us to be reconciled to his Father, 1 Corinthians 5.20. He assureth Sinners, that whosoever will, may drink of the waters of life freely, Rev. 22.17. He compareth himself to a running River, out of which every poor Traveller may drink freely, no man demanding or requiring any thing for what he Takes.
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He doth set Captives sree, not for price or reward, Isa. 45.13. not for their works.He does Set Captives sree, not for price or reward, Isaiah 45.13. not for their works.
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Though wee have sold our selves for nought, yet he assureth us that we shall be redeemed without money or price, Isa. 52.3. He having paid (a NONLATINALPHABET) the price or money for our redemption:
Though we have sold our selves for nought, yet he assureth us that we shall be redeemed without money or price, Isaiah 52.3. He having paid (a) the price or money for our redemption:
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and assuring us now in his word of trueth, that there is salvation for us without our merits by faith in him.
and assuring us now in his word of truth, that there is salvation for us without our merits by faith in him.
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Therefore let those who want joy and comfort, come to the promises, and take Christ in a promise:
Therefore let those who want joy and Comfort, come to the promises, and take christ in a promise:
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such who have been mislead, and not set in the right way to salvation and justification;
such who have been mislead, and not Set in the right Way to salvation and justification;
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let them be convinced that this is the right way:
let them be convinced that this is the right Way:
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be assured of salvation by grace, Christ dying not for the righteous, but for the ungodly:
be assured of salvation by grace, christ dying not for the righteous, but for the ungodly:
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be perswaded that Jesus is not a Physician for the whole, but for the sick, Mat. 9.12. Sin is the souls sickness;
be persuaded that jesus is not a physician for the Whole, but for the sick, Mathew 9.12. since is the Souls sickness;
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thou art a sinner, art sick, and maist come to Christ not as one that is well,
thou art a sinner, art sick, and Mayest come to christ not as one that is well,
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but as one that is sick. Christ is a Chyrurgion that is able to cure the greatest wounds:
but as one that is sick. christ is a Chirurgeon that is able to cure the greatest wounds:
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therefore he hath set up his bills, and bids all to come, and hee will reject none.
Therefore he hath Set up his bills, and bids all to come, and he will reject none.
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Wee may with the woman in the Gospell, spend all that wee have upon other Physicians, and be nothing profited.
we may with the woman in the Gospel, spend all that we have upon other Physicians, and be nothing profited.
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There is health for us, onely by comming to Jesus Christ.
There is health for us, only by coming to jesus christ.
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Therefore if other Physitians have been Physicians of no value, while they have bid you seeke Justification and assurance in the sight of your own works,
Therefore if other Physicians have been Physicians of no valve, while they have bid you seek Justification and assurance in the sighed of your own works,
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and not in the sight of Gods grace:
and not in the sighed of God's grace:
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heare this day what the Lord Christ saith to your soules, he professeth that he calleth not the righteous, but sinners to repentance. Hear him:
hear this day what the Lord christ Says to your Souls, he Professes that he calls not the righteous, but Sinners to Repentance. Hear him:
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Heare I say, and thy soule shall live, Isa. 55.3.Hear I say, and thy soul shall live, Isaiah 55.3.
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I remember that some Physitians have been highly commended that have beene able to cure their Patients speedily and safely, and without any great torment.
I Remember that Some Physicians have been highly commended that have been able to cure their Patients speedily and safely, and without any great torment.
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Now the Lord Jesus Christ is a most admirable Physitian in these three respects. 1. He can speedily cure and heal us, whatsoever our wounds are:
Now the Lord jesus christ is a most admirable physician in these three respects. 1. He can speedily cure and heal us, whatsoever our wounds Are:
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if there were but one wound and sore, from the crown of the head to the sole of the soote,
if there were but one wound and soar, from the crown of the head to the sole of the soot,
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if we were made up of nothing but sin, the Lord Jesus Christ is able to cure us speedily;
if we were made up of nothing but since, the Lord jesus christ is able to cure us speedily;
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hee is excellent in this respect. Touch him, and the bloody issue of thy soule is immediately cured.
he is excellent in this respect. Touch him, and the bloody issue of thy soul is immediately cured.
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He can say to thee as once he said to Zacheus: This day salvation is come to thy soule.
He can say to thee as once he said to Zacchaeus: This day salvation is come to thy soul.
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If he lay the plaister of his Fathers grace upon thy sinfull soule, thou shalt be immediately cured.
If he lay the plaster of his Father's grace upon thy sinful soul, thou shalt be immediately cured.
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Secondly, Christ cures safely, there is no danger in taking that which Christ prescribes. If Christ tell you that his Father justifies ungodly ones;
Secondly, christ cures safely, there is no danger in taking that which christ prescribes. If christ tell you that his Father Justifies ungodly ones;
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and that he is the Saviour of sinners; you may believe him, and put your life in his hand:
and that he is the Saviour of Sinners; you may believe him, and put your life in his hand:
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hee will not cozen and cheate as some Mountebanks, that give that which kils, when they confidently promise health.
he will not cozen and cheat as Some Mountebanks, that give that which kills, when they confidently promise health.
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If Christ promise to heale, he will give that physick which shall effectually help us. He wil not give that unto us which shall hurt us.
If christ promise to heal, he will give that physic which shall effectually help us. He will not give that unto us which shall hurt us.
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If hee had thought the doctrine of grace would have hurt men, he would never have commanded the Doctrine of grace to have beene preached.
If he had Thought the Doctrine of grace would have hurt men, he would never have commanded the Doctrine of grace to have been preached.
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If hee had thought that the Doctrine of grace would onely have opened a doore to Libertinisme and licentiousnesse, he would not have given his Apostles commission to preach the Gospell to every creature.
If he had Thought that the Doctrine of grace would only have opened a door to Libertinism and licentiousness, he would not have given his Apostles commission to preach the Gospel to every creature.
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Though men in their carnall apprehensions thinke there is danger in the medicines of Christ.
Though men in their carnal apprehensions think there is danger in the medicines of christ.
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Those who have had experience of him, can assure you that hee is a matchles Physitian:
Those who have had experience of him, can assure you that he is a matchless physician:
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there is no danger in that which he gives:
there is no danger in that which he gives:
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there is no way to salvation but by believing without working, Use this physicke of his, apply this plaister to thy soul,
there is no Way to salvation but by believing without working, Use this physic of his, apply this plaster to thy soul,
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& thou needest not to fear, whom he cures, hee cures with abundance of safety: I dare assure thee, that he will heale thee.
& thou Needest not to Fear, whom he cures, he cures with abundance of safety: I Dare assure thee, that he will heal thee.
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In the third place, Physitians are commended, that cure without tormenting their Patients much: and such a physitian as Jesus Christ.
In the third place, Physicians Are commended, that cure without tormenting their Patients much: and such a Physician as jesus christ.
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He comforts our hearts with Gospell Cordialls while he cures us. There is sweet comfort in the healing of the Lord Jesus Christ:
He comforts our hearts with Gospel Cordials while he cures us. There is sweet Comfort in the healing of the Lord jesus christ:
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he so heales thy wounds and diseases, that thou shalt have delight and comfort while he heales thy soule,
he so heals thy wounds and diseases, that thou shalt have delight and Comfort while he heals thy soul,
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and gives a plaister to thy putrified rotten spirit.
and gives a plaster to thy Putrified rotten Spirit.
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The Lord Jesus Christ doth not prescribe a tormenting remedie that is worse then the disease:
The Lord jesus christ does not prescribe a tormenting remedy that is Worse then the disease:
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but when Christ heales, he comforts, he so cures, that hee ravisheth the soule with joy unspeakable, and full of glory.
but when christ heals, he comforts, he so cures, that he ravisheth the soul with joy unspeakable, and full of glory.
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Wherefore come to Christ, you who have spent all, and suffered much;
Wherefore come to christ, you who have spent all, and suffered much;
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and have lain under a spirit of bondage 20. or 30. yeares, here is healing, looke to the Physitian the Lord Jesus Christ;
and have lain under a Spirit of bondage 20. or 30. Years, Here is healing, look to the physician the Lord jesus christ;
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he will cure you speedily and safely, and with delight to you. In brief: it is an easie and compendious way to heaven, when God gives you believing hearts,
he will cure you speedily and safely, and with delight to you. In brief: it is an easy and compendious Way to heaven, when God gives you believing hearts,
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and yet the hardest thing in the world to believe without him: but when God enables us, the work is easie.
and yet the Hardest thing in the world to believe without him: but when God enables us, the work is easy.
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When Christ resolveth to be the Physician, health quickly will be given in. Some affirme that generation is (in instanti) in a moment:
When christ resolves to be the physician, health quickly will be given in. some affirm that generation is (in instanti) in a moment:
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It is unquestionable concerning spirituall regeneration by faith in Christ.
It is unquestionable Concerning spiritual regeneration by faith in christ.
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Therefore looke up to the Father, and to the Son, that this work may be wrought in us.
Therefore look up to the Father, and to the Son, that this work may be wrought in us.
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Thinke not that the worke of faith can be wrought by any power which is in our selves, it is given to us to believe by the grace of God communicated,
Think not that the work of faith can be wrought by any power which is in our selves, it is given to us to believe by the grace of God communicated,
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and extended to us in the Lord Jesus Christ: And this is the next thing that lies in the words to be handled.
and extended to us in the Lord jesus christ: And this is the next thing that lies in the words to be handled.
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Ye are saved by grace through faith, and that not of your selves, it is the gift of God. You Are saved by grace through faith, and that not of your selves, it is the gift of God.
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But I must leave that to some other time.
But I must leave that to Some other time.
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In the mean while look unto the Father of Lights, for it is his gift, wee cannot bestow it upon our selves.
In the mean while look unto the Father of Lights, for it is his gift, we cannot bestow it upon our selves.
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Faith is not from our SELVES. SERMON. IIII. EPHES. 2.8. By grace ye are saved through faith, not of your selves, it is the gift of God.
Faith is not from our SELVES. SERMON. IIII. EPHESIANS. 2.8. By grace you Are saved through faith, not of your selves, it is the gift of God.
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FAith is a work as difficult as it is glorious;
FAith is a work as difficult as it is glorious;
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and as much beyond the creatures strength, to worke it in himselfe, as his merits to deserve it, of himselfe.
and as much beyond the creatures strength, to work it in himself, as his merits to deserve it, of himself.
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Therefore the Apostle having acquainted us with the excellency of faith, through which we are saved, doth now inform us concerning the power by which it is wrought in us.
Therefore the Apostle having acquainted us with the excellency of faith, through which we Are saved, does now inform us Concerning the power by which it is wrought in us.
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It is not of our selves, but it is the gift of God. First, he shewes negatively that it is not of our selves.It is not of our selves, but it is the gift of God. First, he shows negatively that it is not of our selves.
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And then 2ly affirmatively, that it is the gift of God. When God doth effectually worke upon a man, to make him happy in his Son;
And then 2ly affirmatively, that it is the gift of God. When God does effectually work upon a man, to make him happy in his Son;
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he worketh two things in a man;
he works two things in a man;
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hee doth take him from himselfe, and considence in his owne strength, and doth carry him into his owne strength,
he does take him from himself, and confidence in his own strength, and does carry him into his own strength,
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and goodnesse, from whence hee receiveth all strength.
and Goodness, from whence he receives all strength.
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And this is expressed here by Paul, who when he saith, that faith is not of our selves,
And this is expressed Here by Paul, who when he Says, that faith is not of our selves,
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but that it is the gift of God. but that it is the gift of God.
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I shall by the assistance of grace, speak of the first of these, and endeavour to prove this Proposition:
I shall by the assistance of grace, speak of the First of these, and endeavour to prove this Proposition:
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That true saving faith is not of our selves.
That true Saving faith is not of our selves.
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When the Apostle Peter made a glorious profession of the Lord, acknowledging him to be the Son of God;
When the Apostle Peter made a glorious profession of the Lord, acknowledging him to be the Son of God;
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Jesus answered and said unto him: Blessed art thou Simon Bar-jona, for flesh and blood hath not revealed it to thee,
jesus answered and said unto him: Blessed art thou Simon Barjona, for Flesh and blood hath not revealed it to thee,
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but my Father which is in heaven, Mat. 16.17. Here our Saviour beares witnesse to the trueth of his faith:but my Father which is in heaven, Mathew 16.17. Here our Saviour bears witness to the truth of his faith:
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and to shew him that hee professed not this only in word and in tongue, but that hee professed it from the truth of faith which was in him:
and to show him that he professed not this only in word and in tongue, but that he professed it from the truth of faith which was in him:
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therefore hee acknowledgeth that it was not from flesh and blood, but by the Father, which had revealed it to him.
Therefore he acknowledgeth that it was not from Flesh and blood, but by the Father, which had revealed it to him.
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Where we may finde our position clearely confirmed to you;
Where we may find our position clearly confirmed to you;
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that those that truely believe, who have the unfained faith of the people of God, it is not a faith wrought in them by themselves, it doth not flow from any naturall principle:
that those that truly believe, who have the unfeigned faith of the people of God, it is not a faith wrought in them by themselves, it does not flow from any natural principle:
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but it is the immediate work of the power of God in their hearts. As wee did not, nor could not make our owne hearts:
but it is the immediate work of the power of God in their hearts. As we did not, nor could not make our own hearts:
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so wee cannot make our heart new hearts, Jerem. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also doe good, who are accustomed to doe evill.
so we cannot make our heart new hearts, Jeremiah 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may you also do good, who Are accustomed to do evil.
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By which the Prophet doth clearly hold forth this truth;
By which the Prophet does clearly hold forth this truth;
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that sinners can no more by their own strength make themselves saints, which is by faith,
that Sinners can no more by their own strength make themselves Saints, which is by faith,
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then a Blackmore can change the colour of his skin, or the Leopard his spots.
then a Blackmore can change the colour of his skin, or the Leopard his spots.
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An Ethiopian may be painted white, so an hypocriticall sinner may bee a painted Sepulchre, appearing righteous and sound to men,
an Ethiopian may be painted white, so an hypocritical sinner may be a painted Sepulchre, appearing righteous and found to men,
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when hee is full of rottennesse within.
when he is full of rottenness within.
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But God alone doth change and purifie our hearts by his gift of faith, which is not of our selves.
But God alone does change and purify our hearts by his gift of faith, which is not of our selves.
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For the amplifying of this point to you. I shal lay down some subsequent considerations, by which I shall prove this to you;
For the amplifying of this point to you. I shall lay down Some subsequent considerations, by which I shall prove this to you;
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that he, that truely believes, doth not believe by any power, strength, or ability in himselfe, by which he is in any measure sitted and enabled for this great work of true justifying faith.
that he, that truly believes, does not believe by any power, strength, or ability in himself, by which he is in any measure sitted and enabled for this great work of true justifying faith.
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The first consideration shall be drawn from the nature of faith, as it is held forth to us in the word of God, which faith is the worke of God upon the spirit of a Saint, by which the grace of God in the Lord Jesus Christ is discovered to him;
The First consideration shall be drawn from the nature of faith, as it is held forth to us in the word of God, which faith is the work of God upon the Spirit of a Saint, by which the grace of God in the Lord jesus christ is discovered to him;
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and by which he in his heart ( Rom. 10.9.) is made willing to receive Christ,
and by which he in his heart (Rom. 10.9.) is made willing to receive christ,
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and to rest upon him and his righteousnesse alone for his Justification, Rom. 10.4. Thus the Scripture speaks of faith.
and to rest upon him and his righteousness alone for his Justification, Rom. 10.4. Thus the Scripture speaks of faith.
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First, it speakes of faith as it is a light of God in the understanding:
First, it speaks of faith as it is a Light of God in the understanding:
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so wee are bid to look to the Lord Jesus, and we shall be saved, Isa. 45.22.
so we Are bid to look to the Lord jesus, and we shall be saved, Isaiah 45.22.
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And it is said of the faithfull, that by faith they saw the promises afar off, Heb. 11.13.
And it is said of the faithful, that by faith they saw the promises afar off, Hebrew 11.13.
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They saw Christ, not as we see him, who behold him as hee hath been offered up as our sacrifice, and hath made an end of our sins, Dan. 9. But they beheld him as one that was to come,
They saw christ, not as we see him, who behold him as he hath been offered up as our sacrifice, and hath made an end of our Sins, Dan. 9. But they beheld him as one that was to come,
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and was to make a propitiation for the sins of the world:
and was to make a propitiation for the Sins of the world:
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And if wee thus look upon faith as it is a beam from God, enlightning us in our understandings, to see Gods grace in his Son;
And if we thus look upon faith as it is a beam from God, enlightening us in our understandings, to see God's grace in his Son;
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we shall find that faith is not of our selves.
we shall find that faith is not of our selves.
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Which will appeare if wee consider what our owne understandings are, before God doth give us the true knowledge of the Lord Jesus.
Which will appear if we Consider what our own understandings Are, before God does give us the true knowledge of the Lord jesus.
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I shall acquaint you here with Scripture expressions, which doe sufficiently and clearly hold forth this unto us.
I shall acquaint you Here with Scripture expressions, which do sufficiently and clearly hold forth this unto us.
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The first expression is, that men without the Lord Jesus Christ are darkened in their understandings.
The First expression is, that men without the Lord jesus christ Are darkened in their understandings.
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The Apostle speaking of the Gentiles that knew not Christ, he saith, Ephes. 4.18. That they have their understandings darkned, being alienated from the life of God through the ignorance that is in them.
The Apostle speaking of the Gentiles that knew not christ, he Says, Ephesians 4.18. That they have their understandings darkened, being alienated from the life of God through the ignorance that is in them.
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There is a mist, and cloud of darkenesse upon the understandings of all carnall and unbelieving men.
There is a missed, and cloud of darkness upon the understandings of all carnal and unbelieving men.
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As the Apostle Paul when he had scales before his eyes, was not able to behold the light of the Sun:
As the Apostle Paul when he had scales before his eyes, was not able to behold the Light of the Sun:
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so while the scales of naturall darkenesse and ignorance are upon the hearts and spirits of men, they are not able to behold the sun of righteousnesse. They may heare Christ preached:
so while the scales of natural darkness and ignorance Are upon the hearts and spirits of men, they Are not able to behold the sun of righteousness. They may hear christ preached:
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they may heare the Doctrine of justification freely and fully handled:
they may hear the Doctrine of justification freely and Fully handled:
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but they are not able to behold any thing of God or Christ, because they have their understandings darkened, being not enlightned by the spirit of Christ to see Christ. 2dly. The Scripture doth not onely tell us that they are darkened in their understandings:
but they Are not able to behold any thing of God or christ, Because they have their understandings darkened, being not enlightened by the Spirit of christ to see christ. 2dly. The Scripture does not only tell us that they Are darkened in their understandings:
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but it tells us, that they sit in darknesse, Matth. 4.16. The people which sate in darkenesse saw great light.
but it tells us, that they fit in darkness, Matthew 4.16. The people which sat in darkness saw great Light.
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Here is the condition of all men without Christ set forth to us; they are men that sit in darknesse.
Here is the condition of all men without christ Set forth to us; they Are men that fit in darkness.
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And Zacharias in his Song, speaking of the Lord Jesus, saith, Luke 1.79.
And Zacharias in his Song, speaking of the Lord jesus, Says, Lycia 1.79.
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That he is the day spring from on high, to give light to them that sit in darknesse, That he is the day spring from on high, to give Light to them that fit in darkness,
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and in the shadow of death. and in the shadow of death.
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Though a man have eyes, yet if he sit in a dark dungeon, he can see no visible object.
Though a man have eyes, yet if he fit in a dark dungeon, he can see no visible Object.
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It will therefore be evident, that carnall men cannot see of themselves, because they are not only darkned in their understandings,
It will Therefore be evident, that carnal men cannot see of themselves, Because they Are not only darkened in their understandings,
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but they sit in the dark dungeons of their own spirits, being not able to behold the invisible things of Gods grace, which are not discovered and made visible unto us,
but they fit in the dark dungeons of their own spirits, being not able to behold the invisible things of God's grace, which Are not discovered and made visible unto us,
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untill we believe in Jesus Christ.
until we believe in jesus christ.
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But in the 3d place, the holy spirit speaking of naturall men without Christ, doth not only inform us, that they are darkened,
But in the 3d place, the holy Spirit speaking of natural men without christ, does not only inform us, that they Are darkened,
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and have their seates in darknesse, but they love darknes, they are pleased with their present state and condition of darknesse;
and have their seats in darkness, but they love darkness, they Are pleased with their present state and condition of darkness;
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they are unwilling to have any light break forth upon them. So our Saviour saith, John 3.19. This is the condemnation, that light is come into the world: but men love darknesse. They love unbeliefe and ignorance:
they Are unwilling to have any Light break forth upon them. So our Saviour Says, John 3.19. This is the condemnation, that Light is come into the world: but men love darkness. They love unbelief and ignorance:
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they had rather be the Devils prisoners in dungeons of darknesse, then enjoy their liberty in Christs marvellous light.
they had rather be the Devils Prisoners in dungeons of darkness, then enjoy their liberty in Christ marvellous Light.
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They are so far from being unable to make themselves happy in believing, that they are in love with their owne unhappinesse.
They Are so Far from being unable to make themselves happy in believing, that they Are in love with their own unhappiness.
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They will not come to Christ, that they may have life;
They will not come to christ, that they may have life;
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they are unwilling that Christ should reign over them, though hee doth offer salvation unto them.
they Are unwilling that christ should Reign over them, though he does offer salvation unto them.
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They say unto God, depart from us, for wee will not have the knowledge of thy wayes, Job 21.14.
They say unto God, depart from us, for we will not have the knowledge of thy ways, Job 21.14.
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Like the Gadarens, they doe desire Jesus to depart out of their Coasts. They are the slaves of sinne, and free from righteousnesse, Rom. 6.20.
Like the Gadarenes, they do desire jesus to depart out of their Coasts. They Are the slaves of sin, and free from righteousness, Rom. 6.20.
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When they are disobedient to the commands of righteousnesse, they do account it their liberty and freedome.
When they Are disobedient to the commands of righteousness, they do account it their liberty and freedom.
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As the service of Christ is liberty to a Saint ( cui servire regnare est, Aug.) so the service of sinne is accounted liberty by a carnall man.
As the service of christ is liberty to a Saint (cui Serve Reign est, Aug.) so the service of sin is accounted liberty by a carnal man.
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They are like the servant that was to be bored through the eare, upon his profession that he loved his Master,
They Are like the servant that was to be bored through the ear, upon his profession that he loved his Master,
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and would not goe out free, Exod. 21.5. This is the condition of every man out of Christ;
and would not go out free, Exod 21.5. This is the condition of every man out of christ;
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he professeth that he loves his Master, he loves the Devil, & the works of the flesh, are sweet and pleasing to him:
he Professes that he loves his Master, he loves the devil, & the works of the Flesh, Are sweet and pleasing to him:
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he had rather live as a Swine, and wallow in the filth and mire of sinne,
he had rather live as a Swine, and wallow in the filth and mire of sin,
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then taste of those joyes and pleasures which are at Gods right hand:
then taste of those Joys and pleasures which Are At God's right hand:
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he had rather doe the Devills drudgery, then enjoy that perfect freedome that the Lord Jesus Christ hath purchased for the Saints.
he had rather do the Devils drudgery, then enjoy that perfect freedom that the Lord jesus christ hath purchased for the Saints.
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It is against his heart, and the whole bent, frame, streame, strength, and current of his spirit to be desired, entreated,
It is against his heart, and the Whole bent, frame, stream, strength, and current of his Spirit to be desired, entreated,
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and beseeched to give entertainement to Christ.
and beseeched to give entertainment to christ.
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He is rather contented to live as a slave with Satan, then to rule as a King with Christ. He is an evill tree,
He is rather contented to live as a slave with Satan, then to Rule as a King with christ. He is an evil tree,
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and cannot bring forth fruit to make himself good. ( Homo extra Christumest mala arbor, Hier.) As an evill tree cannot bring forth good fruit to make it selfe good,
and cannot bring forth fruit to make himself good. (Homo extra Christumest mala arbour, Hier.) As an evil tree cannot bring forth good fruit to make it self good,
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so an evil man, being an evill tree, all his thoughts, words and actions are evill fruits, by which he cannot make himselfe good.
so an evil man, being an evil tree, all his thoughts, words and actions Are evil fruits, by which he cannot make himself good.
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He cannot therefore of himselfe bring forth the good fruit of faith.
He cannot Therefore of himself bring forth the good fruit of faith.
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Again, the Scripture riseth higher in spirituall expressions, to set forth unto us the sad and wofull condition of an unbelieving man.
Again, the Scripture Riseth higher in spiritual expressions, to Set forth unto us the sad and woeful condition of an unbelieving man.
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He is not only a lover of darknesse, and seated in darknesse: but he is darkenesse it selfe in the abstract.
He is not only a lover of darkness, and seated in darkness: but he is darkness it self in the abstract.
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The Apostle speaking of the Ephesians before their conversion, saith, Ephes. 5.8. Yee were sometimes darknesse. Consonant to which words is that speech of John, John 1.5. The light shined in darkenesse:
The Apostle speaking of the Ephesians before their conversion, Says, Ephesians 5.8. Ye were sometime darkness. Consonant to which words is that speech of John, John 1.5. The Light shined in darkness:
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that is, in the dark hearts of unbelieving men, but the darknesse comprehended it not. There doth lye more in this expression then in the former;
that is, in the dark hearts of unbelieving men, but the darkness comprehended it not. There does lie more in this expression then in the former;
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It is more to be darknesse, then to be darkned;
It is more to be darkness, then to be darkened;
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now wee are not only darkened in our understandings, but our understandings are nothing else but darknesse.
now we Are not only darkened in our understandings, but our understandings Are nothing Else but darkness.
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Men without Christ may think that they have a great deale of knowledge & wisedo•e;
Men without christ may think that they have a great deal of knowledge & wisedo•e;
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but truely the holy Ghost tells us that all their light and understanding is nothing but darknesse;
but truly the holy Ghost tells us that all their Light and understanding is nothing but darkness;
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There is as much contrariety betweene the spirit of God and the spirit of a naturall man,
There is as much contrariety between the Spirit of God and the Spirit of a natural man,
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as there is betweene light and darknesse. By reason of which the naturall mancannot of himselfeobtaine the knowledg of Christ, Rom. 8.7. The carnall mind is enmity against God:
as there is between Light and darkness. By reason of which the natural mancannot of himselfeobtaine the knowledge of christ, Rom. 8.7. The carnal mind is enmity against God:
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for it is not subject to the Law of God, neither can be. The Apostle doth not only say that it is not subject:
for it is not Subject to the Law of God, neither can be. The Apostle does not only say that it is not Subject:
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but he saith that it cannot (NONLATINALPHABET) Hee maketh it a thing impossible. According to that which he himselfe delivereth, 1 Cor. 2.14. The naturall man receiveth not the things of the spirit of God, for they are foolishnesse to him.
but he Says that it cannot () He makes it a thing impossible. According to that which he himself Delivereth, 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, for they Are foolishness to him.
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The word is very emphaticall in the Greeke NONLATINALPHABET The man that hath a soule, looke upon him in his best part, in his ration all soul, which he hath as a man,
The word is very emphatical in the Greek The man that hath a soul, look upon him in his best part, in his ration all soul, which he hath as a man,
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and in that and by that he cannot receive the things of God. Look upon the rational man with his morality, with humane learning, Arts & Sciences:
and in that and by that he cannot receive the things of God. Look upon the rational man with his morality, with humane learning, Arts & Sciences:
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with his literall knowledg of the Law & Gospel;
with his literal knowledge of the Law & Gospel;
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look upon him as he is sublimated in his intellectualls, and as he hath made the highest improvement of his learning, parts, gifts,
look upon him as he is sublimated in his intellectuals, and as he hath made the highest improvement of his learning, parts, Gifts,
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and endowments, as hee is the worlds delight for his worldly wisedome, as he is admired by men for his prudence and eloquence;
and endowments, as he is the world's delight for his worldly Wisdom, as he is admired by men for his prudence and eloquence;
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with all this, he is blinde to the all-seeing eye of God, and cannot receive or aprehend the glorious things of Gods grace in Jesus Christ.
with all this, he is blind to the All-seeing eye of God, and cannot receive or apprehend the glorious things of God's grace in jesus christ.
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Hee is a foole with his wisedome, & an ignorant man with his learning: a wretched sinner with all his good works & morall vertues.
He is a fool with his Wisdom, & an ignorant man with his learning: a wretched sinner with all his good works & moral Virtues.
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And no more able to open the blind eyes of his soule, that he may see the sun of the Gospell, which shineth in the spirits of the Saints;
And no more able to open the blind eyes of his soul, that he may see the sun of the Gospel, which shines in the spirits of the Saints;
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then a man who is borne blind, is able to give himself fight and bodily eyes to hehold the Sun which shineth in the world.
then a man who is born blind, is able to give himself fight and bodily eyes to hehold the Sun which shines in the world.
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He is not able by the acutenesse of his reason, the sharpenesse of his understanding,
He is not able by the acuteness of his reason, the sharpness of his understanding,
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nor the largenesse of his parts, gifts, endowments, naturall or acquired, to attaine unto the saving knowledge of things of the Gospell:
nor the largeness of his parts, Gifts, endowments, natural or acquired, to attain unto the Saving knowledge of things of the Gospel:
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but they are meer foolishnesse unto him.
but they Are mere foolishness unto him.
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So that by this consideration it will be evident, that if we looke on saith as it is a light in the understanding, that then a man is not able to bring this light into his owne understanding:
So that by this consideration it will be evident, that if we look on Says as it is a Light in the understanding, that then a man is not able to bring this Light into his own understanding:
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but whatsoever is in his understanding opposeth the glorious light of Gods grace, and that therefore it is impossible upon this account,
but whatsoever is in his understanding Opposeth the glorious Light of God's grace, and that Therefore it is impossible upon this account,
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for a man to beleeve of himselfe.
for a man to believe of himself.
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But i• the second place if we looke on faith, not only as it is the light of God in the understanding:
But i• the second place if we look on faith, not only as it is the Light of God in the understanding:
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but if we look on it as it is the work of God upon the will,
but if we look on it as it is the work of God upon the will,
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so we shall find that we believe not of our selves;
so we shall find that we believe not of our selves;
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and that no man ever in his owne power and strength, or improvement of his free will, was ever able to believe what God hath reported concerning his owne grace in his Sonne Jesus.
and that no man ever in his own power and strength, or improvement of his free will, was ever able to believe what God hath reported Concerning his own grace in his Son jesus.
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For as a man is darknesse in his understanding, so hee is nothing but rebellion in his will.
For as a man is darkness in his understanding, so he is nothing but rebellion in his will.
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As the darknesse in his understanding opposeth the light of Christ, and the beames of Gospelltruths;
As the darkness in his understanding Opposeth the Light of christ, and the beams of Gospelltruths;
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so likewise the strength, force, & prevalency of the rebellion in his will, fights against all the discoveries, that may be made of Jesus Christ to him.
so likewise the strength, force, & prevalency of the rebellion in his will, fights against all the discoveries, that may be made of jesus christ to him.
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This is set forth most plainly to us by John, John 1.13. where speaking of the Saints, he saith, They are borne, not of blood, nor of the will of flesh:
This is Set forth most plainly to us by John, John 1.13. where speaking of the Saints, he Says, They Are born, not of blood, nor of the will of Flesh:
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not of the will of man, but of God. not of the will of man, but of God.
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It is not of the will of the rationall man, spiritually & truely, to wil his owne regeneration.
It is not of the will of the rational man, spiritually & truly, to will his own regeneration.
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Let a man make the best use he can of his will; let him put forth himselfe to the best resolutions he can make;
Let a man make the best use he can of his will; let him put forth himself to the best resolutions he can make;
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let him resolve to doe nothing but seeke Christ, and study to know him:
let him resolve to do nothing but seek christ, and study to know him:
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yet if a man be only in the strength of his own resolutions, he shall never be able to find out the Lord Jesus Christ.
yet if a man be only in the strength of his own resolutions, he shall never be able to find out the Lord jesus christ.
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The Apostle Paul is plaine in this point, Rom. 9.16. It is not of him that willeth, or of him that runneth:
The Apostle Paul is plain in this point, Rom. 9.16. It is not of him that wills, or of him that Runneth:
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but of God that sheweth mercy. but of God that shows mercy.
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A man may have some weake resolutions of himselfe, and to seeke Christ, and the things of Gods Kingdom:
A man may have Some weak resolutions of himself, and to seek christ, and the things of God's Kingdom:
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but unlesse hee be carryed out with a higher principle, and a greater power then his own wil, to Christ, he will never be able to effect, what he seemes to desireto have effected and wrought in him.
but unless he be carried out with a higher principle, and a greater power then his own will, to christ, he will never be able to Effect, what he seems to desireto have effected and wrought in him.
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In libero arbitrio nulla est libertas sed servitus) Free wil is not free, but a slave;In libero arbitrio nulla est Libertas sed Servitus) Free will is not free, but a slave;
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there is nofreedome, but slavery in it.
there is nofreedome, but slavery in it.
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It is not free to good, unlesse it be freed from sin by grace ( si stare non potuit humana natura adhuc integra, quomedo potest resurgere, jam corrupta, Bern.) If man in the state of integrity, could not stand of himselfe,
It is not free to good, unless it be freed from since by grace (si stare non Potuit Humana Nature Adhoc Whole, quomedo potest resurgere, jam corrupta, Bern.) If man in the state of integrity, could not stand of himself,
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how shall hee of himselfe in his state of corruption, be able to rise now hee is fallen.
how shall he of himself in his state of corruption, be able to rise now he is fallen.
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Unlesse God come downe with a mighty power and force us against our naturall will to receive Christ, wee shall never bee made partakers of Christ.
Unless God come down with a mighty power and force us against our natural will to receive christ, we shall never be made partakers of christ.
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No man (saith Christ) can come to mee except the Father draw him, Joh. 6.44. (Nolentes trahimur) you know when a man is drawn, he is drawn against his will.No man (Says christ) can come to me except the Father draw him, John 6.44. (Nolentes trahimur) you know when a man is drawn, he is drawn against his will.
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I need not draw a man that is willing to come after me.
I need not draw a man that is willing to come After me.
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If we were willing to goe after God in our conversion, wee should stand in need of no drawing:
If we were willing to go After God in our conversion, we should stand in need of no drawing:
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But ye see that God must compell us to come in to Jesus, or else wee will never come in unto him, nor submit unto his will.
But you see that God must compel us to come in to jesus, or Else we will never come in unto him, nor submit unto his will.
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I would not here be mistaken;
I would not Here be mistaken;
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I do not think that when a man doth take Christ, that he is unwilling to take him: but hee receiveth him willingly.
I do not think that when a man does take christ, that he is unwilling to take him: but he receives him willingly.
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Yet it is not by the strength of the naturall will, that a man is made willing,
Yet it is not by the strength of the natural will, that a man is made willing,
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but by the power of grace.
but by the power of grace.
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(Ex nolentibus volentes facit) God maketh us, who are unwilling to entertaine his Sonne by nature, willing to entertaine him by grace:(Ex nolentibus volentes facit) God makes us, who Are unwilling to entertain his Son by nature, willing to entertain him by grace:
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and the will acted by the strength of supernaturall grace, doth act in a contrary way to it selfe,
and the will acted by the strength of supernatural grace, does act in a contrary Way to it self,
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when it acteth in the strength of corrupt nature.
when it Acts in the strength of corrupt nature.
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By which it is plainly proved, that the will of a naturall man is insufficient of it selfe, to bring about the salvation of a naturall man.
By which it is plainly proved, that the will of a natural man is insufficient of it self, to bring about the salvation of a natural man.
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We are changed into the Image of the Lord by the Spirit of the Lord, 2 Cor. 3.18. From whence one doth draw this rationall conclusion;We Are changed into the Image of the Lord by the Spirit of the Lord, 2 Cor. 3.18. From whence one does draw this rational conclusion;
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that if we are changed by the strength of the spirit, that then it is not by the strength of free will.
that if we Are changed by the strength of the Spirit, that then it is not by the strength of free will.
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(Si a domini spiritu, jam non a libero arbitrio.) And we may draw the same conclusion from the words of Paul, Phil. 2.13: where he affirmeth that it is God that worketh in us both to will and to doe, of his owne good pleasure. (Si a domini spiritu, jam non a libero arbitrio.) And we may draw the same conclusion from the words of Paul, Philip 2.13: where he Affirmeth that it is God that works in us both to will and to do, of his own good pleasure.
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If God doth work in us to will what is good, then we doe not work it in our selves.
If God does work in us to will what is good, then we do not work it in our selves.
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By which it is clearely demonstrated, that if faith be looked upon as a work in the will, by which it is made willing to receive Christ and his righteousnesse for Justification;
By which it is clearly demonstrated, that if faith be looked upon as a work in the will, by which it is made willing to receive christ and his righteousness for Justification;
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that then faith cannot be looked upon as from our selves, but it is the gift of God.
that then faith cannot be looked upon as from our selves, but it is the gift of God.
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A second argument, for the confirmation of this may be drawn from the considering the disability of men, already converted, to doe any good of themselves:
A second argument, for the confirmation of this may be drawn from the considering the disability of men, already converted, to do any good of themselves:
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And thus I frame my argument.
And thus I frame my argument.
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If men already converted, are not able to think a good thought, or to put forth one act of faith of themselves;
If men already converted, Are not able to think a good Thought, or to put forth one act of faith of themselves;
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then men unconverted are not able to believe of themselves before conversion:
then men unconverted Are not able to believe of themselves before conversion:
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But men already converted are not able to think one good thought, or to put forth one act of faith of themselves:
But men already converted Are not able to think one good Thought, or to put forth one act of faith of themselves:
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Therefore unconverted men are not able to believe of themselves.
Therefore unconverted men Are not able to believe of themselves.
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There is that strength in the first proposition, that I suppose no man pretending to bee a Schollar in the Schoole of the spirit, will question the truth of it.
There is that strength in the First proposition, that I suppose no man pretending to be a Scholar in the School of the Spirit, will question the truth of it.
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For should a man question it, he should by his questioning of it, attribute a greater strength to unconverted then converted men, which is such an absurdity in Divinity, that I think no spiritual man would be guilty of it.
For should a man question it, he should by his questioning of it, attribute a greater strength to unconverted then converted men, which is such an absurdity in Divinity, that I think no spiritual man would be guilty of it.
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And for the minor, or second Proposition, it is backed with such plaine authority of Scripture, that it is in vaine for any man to deny it.
And for the minor, or second Proposition, it is backed with such plain Authority of Scripture, that it is in vain for any man to deny it.
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How plainly doth Paul deliver himselfe in this point, 2 Cor. 3.5. Where speaking of Saints, he saith, That wee are not sufficient of our selves to think any thing as of our selves:
How plainly does Paul deliver himself in this point, 2 Cor. 3.5. Where speaking of Saints, he Says, That we Are not sufficient of our selves to think any thing as of our selves:
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but our sufficiency is of God. but our sufficiency is of God.
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What spirituall act is more easie then to thinke a good thought? It is easier to thinke well,
What spiritual act is more easy then to think a good Thought? It is Easier to think well,
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1696
then to speake well, or doe well:
then to speak well, or do well:
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1697
we often think good thoughts, that never come out upon the tongue, or appeare in the action.
we often think good thoughts, that never come out upon the tongue, or appear in the actium.
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1698
Yet holy Paul is not affraid to professe, that the best of us all cannot thinke any thing as of our selves.
Yet holy Paul is not afraid to profess, that the best of us all cannot think any thing as of our selves.
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1699
Which may be a sufficient proof of that which followeth in the same proposition, where wee say that he cannot put forth one act of faith.
Which may be a sufficient proof of that which follows in the same proposition, where we say that he cannot put forth one act of faith.
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1700
In believing our spirits are placed and fixed upon God, and we are filled with high thoughts of his grace in his Sonne, to his glory;
In believing our spirits Are placed and fixed upon God, and we Are filled with high thoughts of his grace in his Son, to his glory;
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1701
and therefore if we cannot think well, certainly we cannot believe well. And that wee cannot believe of our selves after we do believe;
and Therefore if we cannot think well, Certainly we cannot believe well. And that we cannot believe of our selves After we do believe;
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1702
will be evident by the Petition of the Apostles, Luke 17.5.
will be evident by the Petition of the Apostles, Lycia 17.5.
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1703
Lord encrease our Faith. What necessity was there, that they should have prayed to their Mr. for the increasing of their faith,Lord increase our Faith. What necessity was there, that they should have prayed to their Mr. for the increasing of their faith,
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1704
if by their owne strength they could have believed when they had pleased?
if by their own strength they could have believed when they had pleased?
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1705
And thus I have at once both proved my argument, and the point in hand, that true faith is not of our selves.
And thus I have At once both proved my argument, and the point in hand, that true faith is not of our selves.
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1706
This argument is ( a majore ad minus, as we speake in Logicke) from the greater to the lesse:
This argument is (a Major ad minus, as we speak in Logic) from the greater to the less:
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1707
if the greater can doe nothing, the lesse cannot;
if the greater can do nothing, the less cannot;
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1708
if converted men be able to do nothing toward this excellent work of faith, then unconverted men are able to doe nothing.
if converted men be able to do nothing towards this excellent work of faith, then unconverted men Are able to do nothing.
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1709
Men who have a life in Christ, can do nothing of themselves;
Men who have a life in christ, can do nothing of themselves;
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1710
therefore such who are dead in sins and trespasses can doe nothing of themselves, but God must doe all in us by his grace.
Therefore such who Are dead in Sins and Trespasses can do nothing of themselves, but God must do all in us by his grace.
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1711
The third argument may be drawne from this consideration, that if there were any thing in the reason or understanding of man which might further him in this work of faith;
The third argument may be drawn from this consideration, that if there were any thing in the reason or understanding of man which might further him in this work of faith;
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1712
then it would follow, that those men who are the most acute men, the most learned men, the wisest and most rationall men, would prove the best Christians, and the most faithful men:
then it would follow, that those men who Are the most acute men, the most learned men, the Wisest and most rational men, would prove the best Christians, and the most faithful men:
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1713
but we finde it quite contrary. There are none commonly more ignorant of Christ then they who are most learned.
but we find it quite contrary. There Are none commonly more ignorant of christ then they who Are most learned.
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1714
The worlds wise-man is Gods foole.
The world's Wiseman is God's fool.
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1715
It were an easie matter to prove this, by running over the severall ages of the world.
It were an easy matter to prove this, by running over the several ages of the world.
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1716
It was the complaint of a good man long since.
It was the complaint of a good man long since.
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1717
The unlearned (saith hee) doe arise and take •eaven by force, while we learned men are cast 〈 ◊ 〉 hell, (surgunt indocti & rapiunt coelum, •um nos docti detrudimur ad gehennam) but I snail confine my selfe to Scripture.
The unlearned (Says he) do arise and take •eaven by force, while we learned men Are cast 〈 ◊ 〉 hell, (Surgunt Indocti & rapiunt coelum, •um nos Learned detrudimur ad gehennam) but I snail confine my self to Scripture.
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1718
This is proved, 1 Cor. 1.26, 27. You see your calling brethren, how that not many wise men after the flesh, not many mighty, not many noble are called.
This is proved, 1 Cor. 1.26, 27. You see your calling brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called.
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1719
But God hath chosen the foolish things of the world, to confound the wise, and the weake things of the world, to confound the things which are mighty. But God hath chosen the foolish things of the world, to confound the wise, and the weak things of the world, to confound the things which Are mighty.
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1720
The wise men and great men of the world have not generally embraced Christ: but rather the worlds fools have been made wise by the knowledge of him.
The wise men and great men of the world have not generally embraced christ: but rather the world's Fools have been made wise by the knowledge of him.
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1721
The learned Pharisees did reproach Christ and his Doctrine with this, Ioh. 7.48. Have any of the Rulers or Pharisees beleeved on him? but this people who knoweth not the Law are cursed.
The learned Pharisees did reproach christ and his Doctrine with this, John 7.48. Have any of the Rulers or Pharisees believed on him? but this people who Knoweth not the Law Are cursed.
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1722
They looked upon his followers as a cursed company of ignorant people, unacquainted with the Law, which they taught for Justification;
They looked upon his followers as a cursed company of ignorant people, unacquainted with the Law, which they taught for Justification;
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1723
and supposed that the Rulers and Pharisees had so much wit, wisedome and learning, that they would give no credite to his Doctrine.
and supposed that the Rulers and Pharisees had so much wit, Wisdom and learning, that they would give no credit to his Doctrine.
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1724
Therefore seeing those who are most learned, wise, and acute by rationall parts, gifts, and abilities, are commonly most averse and opposite to the knowledge of the Gospell, it follows, that it is not by any thing that is in the reason,
Therefore seeing those who Are most learned, wise, and acute by rational parts, Gifts, and abilities, Are commonly most averse and opposite to the knowledge of the Gospel, it follows, that it is not by any thing that is in the reason,
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1725
or understanding of man, by which one man is made more capable of faith then any other man;
or understanding of man, by which one man is made more capable of faith then any other man;
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1726
but God giveth the gift of faith freely to whom hee pleaseth.
but God gives the gift of faith freely to whom he Pleases.
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1727
The fourth may be drawne from the consideration of persons before their conversion, as they are descyphered to us,
The fourth may be drawn from the consideration of Persons before their conversion, as they Are descyphered to us,
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1728
and characterized forth in the word of truth. The Scripture calls them dead men; they are rather Carkasses then men;
and characterized forth in the word of truth. The Scripture calls them dead men; they Are rather Carcases then men;
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1729
they have the shapes of living men: but they are but dead men.
they have the shapes of living men: but they Are but dead men.
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1730
No more then a Carkasse is a man, no more is an unconverted man a man in the scriptures sence.
No more then a Carcase is a man, no more is an unconverted man a man in the Scriptures sense.
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1731
As a dead man is able to do nothing to regain life, so we, who are dead in sins and trespasses, are able to doe nothing towards our own conversion.
As a dead man is able to do nothing to regain life, so we, who Are dead in Sins and Trespasses, Are able to do nothing towards our own conversion.
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1732
This phrase we have in the precedent words, Eph. 2.1. You hath he quickned that were dead in sins and trespasses.
This phrase we have in the precedent words, Ephesians 2.1. You hath he quickened that were dead in Sins and Trespasses.
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1733
And the same Apostle saith, Coll. 2.13. That when we were dead in sins and the uncircumcision of our flesh, that then God quickned us with his Son, having forgiven us all our trespasses.
And the same Apostle Says, Coll. 2.13. That when we were dead in Sins and the uncircumcision of our Flesh, that then God quickened us with his Son, having forgiven us all our Trespasses.
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1734
A dead man heares nothing, sees nothing, there is no motion in him at all:
A dead man hears nothing, sees nothing, there is no motion in him At all:
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1735
so it is with a man that is dead in sins, he heares not the things of grace;
so it is with a man that is dead in Sins, he hears not the things of grace;
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1736
hee heares, but he heares not: hee sees not the things of grace; he sees and he sees not:
he hears, but he hears not: he sees not the things of grace; he sees and he sees not:
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1737
hee is not able to move one foote by faith toward heaven and happinesse. Unbelieving men are dead, if wee view them in reference to the principle of life,
he is not able to move one foot by faith towards heaven and happiness. Unbelieving men Are dead, if we view them in Referente to the principle of life,
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1738
or the faculties of a living man, or the operations of life. Christ is the principle of life, Colos. 3.3.
or the faculties of a living man, or the operations of life. christ is the principle of life, Colos 3.3.
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1739
When Christ, who is your life, shall appeare, then yee also shall appeare with him in glory.
When christ, who is your life, shall appear, then ye also shall appear with him in glory.
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1740
They are without Christ, and therefore without a principle of life. 2ly. In reference to faculties which are in living men, they are dead.
They Are without christ, and Therefore without a principle of life. 2ly. In Referente to faculties which Are in living men, they Are dead.
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1741
Faculties are known and distinguished by their acts & operations. (Potentiae distinguuntur, et cognoscuntur per actus.
Faculties Are known and distinguished by their acts & operations. (Potentiae distinguuntur, et cognoscuntur per actus.
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1742
) And therefore wee may speak of these two joyntly, and together. As in a living man there are faculties and operations of life;
) And Therefore we may speak of these two jointly, and together. As in a living man there Are faculties and operations of life;
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So there are faculties and operations of life in a man who is spiritually alive. Hee is nourished, 1 Pet. 2.2. groweth, Psal. 22.6. heareth, seeth, smelleth, Cant. 1.3. tasieth the sweetnesse of Christ, and the like:
So there Are faculties and operations of life in a man who is spiritually alive. He is nourished, 1 Pet. 2.2. grows, Psalm 22.6. hears, sees, smelleth, Cant 1.3. tasieth the sweetness of christ, and the like:
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1744
but it is not so with one dead in sin and unbeliefe: hee hath no spirituall faculties and operations of life:
but it is not so with one dead in since and unbelief: he hath no spiritual faculties and operations of life:
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1745
he lyeth rotting in the grave of sin without these.
he lies rotting in the grave of since without these.
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1746
If wee play upon Instruments of Musicke, or shoot off guns in his eares, he heareth it not.
If we play upon Instruments of Music, or shoot off guns in his ears, he hears it not.
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1747
If God thunders from sin in the Law, or commeth from Zion with the musicke of the Gospell, he heareth it not:
If God Thunders from since in the Law, or comes from Zion with the music of the Gospel, he hears it not:
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1748
Refusing to live to God by faith in Christ, he is dead. ( Qui titi recusat vivere mortuus est, August.) Men without Christ, take them in their best estate,
Refusing to live to God by faith in christ, he is dead. (Qui titi recusat vivere Mortuus est, August.) Men without christ, take them in their best estate,
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1749
and thus it is with them:
and thus it is with them:
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1750
with his morall embellishments, and ornaments, he is but like a dead body stuck with flowers, or an embalmed carkasse.
with his moral embellishments, and Ornament, he is but like a dead body stuck with flowers, or an embalmed carcase.
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1751
The whole world of unbelievers is but a Golgotha, or Charnel-house of drye bones.
The Whole world of unbelievers is but a Golgotha, or charnel house of dry bones.
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The man that wandreth out of the way of understanding, shall remaine in the Congregation of the dead, Pro. 2.6.The man that wanders out of the Way of understanding, shall remain in the Congregation of the dead, Pro 2.6.
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1753
Though thou art a professor of Christ, yet without Christ thou art dead, 1 Tim. 5.6. The Widow that professeth Christ, living in pleasure, is dead while she liveth.
Though thou art a professor of christ, yet without christ thou art dead, 1 Tim. 5.6. The Widow that Professes christ, living in pleasure, is dead while she lives.
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1754
As Seneca passing by the house of an Epicure, said (Hic situs est) He that liveth here, is dead, and buryed here.
As Senecca passing by the house of an Epicure, said (Hic situs est) He that lives Here, is dead, and buried Here.
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So we may say of all prophane men, ignorant men, civilized men without Christ, formalized professors, they are there dead where they live.
So we may say of all profane men, ignorant men, civilized men without christ, formalized professors, they Are there dead where they live.
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1756
And being dead, who will so far lay aside his reason, to affirme, that they are able to quicken themselves to a spirituall life.
And being dead, who will so Far lay aside his reason, to affirm, that they Are able to quicken themselves to a spiritual life.
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1757
Againe as the Scripture sets them out to us as dead men; so the Scripture presents them to us as men that are in a sleep.
Again as the Scripture sets them out to us as dead men; so the Scripture presents them to us as men that Are in a sleep.
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1758
Wee have this expression, Ephes. 5.14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
we have this expression, Ephesians 5.14. Awake thou that Sleepest, and arise from the dead, and christ shall give thee Light.
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1759
The knowledge that a man hath of Jesus Christ before his conversion, it is rather as the dreame and fancy of a sleeping man,
The knowledge that a man hath of jesus christ before his conversion, it is rather as the dream and fancy of a sleeping man,
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1760
then the true knowledge of a waking man.
then the true knowledge of a waking man.
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1761
A man may dream he is a King, & thinkes that he hath all the riches in the world:
A man may dream he is a King, & thinks that he hath all the riches in the world:
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1762
but when he awakes he hath nothing, because he did but dreame that hee was rich.
but when he awakes he hath nothing, Because he did but dream that he was rich.
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1763
So it is with men that have a knowledge of Christ, but not wrought in their hearts by the operation of the spirit;
So it is with men that have a knowledge of christ, but not wrought in their hearts by the operation of the Spirit;
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1764
they may be in a dreame, and have false perswasions that Christ is theirs, & that heaven is theirs, with all the glorious things of eternity:
they may be in a dream, and have false persuasions that christ is theirs, & that heaven is theirs, with all the glorious things of eternity:
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1765
but they are but beggars and poor slaves all the while.
but they Are but beggars and poor slaves all the while.
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1766
They are likewise compared to mad men, who may think that they are Monarchs, and in a Palace,
They Are likewise compared to mad men, who may think that they Are Monarchs, and in a Palace,
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1767
when they are miserable creatures chained in a Bedlam. So carnal men may have false perswasions concerning their happinesse:
when they Are miserable creatures chained in a Bedlam. So carnal men may have false persuasions Concerning their happiness:
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1768
but true faith is only wrought by the spirit of truth. And as men out of their wits cannot restore to themselves the use of reason,
but true faith is only wrought by the Spirit of truth. And as men out of their wits cannot restore to themselves the use of reason,
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1769
so men spiritually mad cannot bring themselves to the light of grace. By wch expressioons it is plain that faith is not of our selves.
so men spiritually mad cannot bring themselves to the Light of grace. By which expressioons it is plain that faith is not of our selves.
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1770
My last argument to prove that true faith is not of our selves, is derived from the Word, in which it doth acquaint us with the wickednesse and deceitfulnesse of mans naturall heart.
My last argument to prove that true faith is not of our selves, is derived from the Word, in which it does acquaint us with the wickedness and deceitfulness of men natural heart.
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1771
Our hearts are deceitfull and hypocriticall, and therfore unfeigned faith cannot come from them, and no credite is to be given to the perswasions of them:
Our hearts Are deceitful and hypocritical, and Therefore unfeigned faith cannot come from them, and no credit is to be given to the persuasions of them:
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1772
our spirits they will deceive us, therefore we are not to give any credite to any perswasion that comes from them;
our spirits they will deceive us, Therefore we Are not to give any credit to any persuasion that comes from them;
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1773
a perswasion that is a perswasion meerely of our owne spirit, is not a true faith or perswasion.
a persuasion that is a persuasion merely of our own Spirit, is not a true faith or persuasion.
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1774
Who will believe a common cheater, cozener, lyar, or impostor, that cares not what he saith or speaks.
Who will believe a Common cheater, cozener, liar, or impostor, that Cares not what he Says or speaks.
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1775
The heart naturally is like unto such an impostor or deceiver, according to that of Jeremiah, Ier. 17.9. The heart is deceitfull above all things, and desperately wicked, who can know it.
The heart naturally is like unto such an impostor or deceiver, according to that of Jeremiah, Jeremiah 17.9. The heart is deceitful above all things, and desperately wicked, who can know it.
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1776
That faith therefore cannot be true which proceedeth from a naturall heart; and that comfort cannot be sound which springeth from such a faith.
That faith Therefore cannot be true which Proceedeth from a natural heart; and that Comfort cannot be found which springs from such a faith.
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1777
By which, and the preceding arguments, it doth appeare, that the true faith of the Gospell is not of our selves.
By which, and the preceding Arguments, it does appear, that the true faith of the Gospel is not of our selves.
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1778
Give mee leave now in a few words to make some deductions from this, and so I shall commend what I have delivered,
Give me leave now in a few words to make Some deductions from this, and so I shall commend what I have Delivered,
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1779
and you to the blessing of she Almighty.
and you to the blessing of she Almighty.
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1780
In the first place, this may confute the Doctrine of Papists, Arminians, and Popish protestants, that conceive that a man is able to do something to the furtherance of his owne justification and salvation.
In the First place, this may confute the Doctrine of Papists, Arminians, and Popish protestants, that conceive that a man is able to do something to the furtherance of his own justification and salvation.
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1781
This that hath been delivered being seriously weighed in our spirits, is sufficient to overthrow this lying Doctrine, which would attribute any thing to man,
This that hath been Delivered being seriously weighed in our spirits, is sufficient to overthrow this lying Doctrine, which would attribute any thing to man,
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1782
or to the strength, wisdome, understanding, will or affections of the naturall man, in point of conversion, justification, and spirituall renovation.
or to the strength, Wisdom, understanding, will or affections of the natural man, in point of conversion, justification, and spiritual renovation.
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1783
One of the Ancients, who was more enlightned by the spirit then any of his fellowes,
One of the Ancients, who was more enlightened by the Spirit then any of his Fellows,
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1784
for the beholding of the truth of GODS grace, doth as boldly, as truly assert, that whosoever shall pull downe the Doctrine of free grace, by exalting mans free will, is deceived with an haereticall spirit, ( Haeretico fallitur spiritu. Aug.) And who will suffer himselfe to be so farre blinded,
for the beholding of the truth of GOD'S grace, does as boldly, as truly assert, that whosoever shall pull down the Doctrine of free grace, by exalting men free will, is deceived with an heretical Spirit, (Heretic Fallitur spiritu. Aug.) And who will suffer himself to be so Far blinded,
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1785
as not to see that magnifiers of free-will doe overthrow the Doctrine of Gods grace and mercy, which Paul preached;
as not to see that magnifiers of freewill do overthrow the Doctrine of God's grace and mercy, which Paul preached;
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1786
when they shall hear him plainly concluding against all the free willers in the world, Rom. 9.16. That it is not in him that willeth, nor of him that runneth, but of God that sheweth mercy.
when they shall hear him plainly concluding against all the free willers in the world, Rom. 9.16. That it is not in him that wills, nor of him that Runneth, but of God that shows mercy.
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1787
The free grace and mercy which the Scripture acquainteth us with, is inconsistent with mans free will to doe good of himselfe.
The free grace and mercy which the Scripture acquainteth us with, is inconsistent with men free will to do good of himself.
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1788
As Dagon was tumbled down, when the Arke, which was a type of Christ, and Gods grace in him, was brought into the place where Dagon was set up;
As Dagon was tumbled down, when the Ark, which was a type of christ, and God's grace in him, was brought into the place where Dagon was Set up;
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1789
so when Gods grace by the power of the spirit appeareth, it tumbleth downe, and overthroweth the dagonish conceits,
so when God's grace by the power of the Spirit appears, it tumbleth down, and Overthroweth the dagonish conceits,
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1790
& Idolatrous apprehensions, which men have of the strength which is of themselves, to make themselves happy.
& Idolatrous apprehensions, which men have of the strength which is of themselves, to make themselves happy.
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1791
The spirits of men truly perswaded of the strength of grace, and their owne weakenesse, disclaime their owne strength,
The spirits of men truly persuaded of the strength of grace, and their own weakness, disclaim their own strength,
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1792
and selfe-confidences, for the making of themselves good. And crye out with those in the Prophet, Lam. 5.2. Turne thou us unto thee O Lord, and we shall be turned.
and selfe-confidences, for the making of themselves good. And cry out with those in the Prophet, Lam. 5.2. Turn thou us unto thee Oh Lord, and we shall be turned.
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1793
But that these men may not say that wee deale unjustly with them in condemning them and not hearing what they can say for themselves;
But that these men may not say that we deal unjustly with them in condemning them and not hearing what they can say for themselves;
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1794
let us heare what they doe usually thinke for themselves, that so their mouths may be stopped by the truth of God.
let us hear what they do usually think for themselves, that so their mouths may be stopped by the truth of God.
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1795
And thus light may shine more gloriously by the dispelling those mists, foggs, and clouds of errour, which would darken it.
And thus Light may shine more gloriously by the dispelling those mists, fogs, and Clouds of error, which would darken it.
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1796
The Scripture that some of them object against this truth, is, Revel. 22.17. The spirit and the Bride say, come.
The Scripture that Some of them Object against this truth, is, Revel. 22.17. The Spirit and the Bride say, come.
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1797
And let him that heareth, say, come. And let him that is a thirst come. And whosoever will, let him take the water of life freely. And let him that hears, say, come. And let him that is a thirst come. And whosoever will, let him take the water of life freely.
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1798
From whence they conclude, that there is a power in free will to take Christ, and that if a man will he may take the water of life freely.
From whence they conclude, that there is a power in free will to take christ, and that if a man will he may take the water of life freely.
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1799
To this I thus answer, that they draw more from the words, then the words do hold forth:
To this I thus answer, that they draw more from the words, then the words do hold forth:
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1800
The words say, whosoever will, may take the water of life freely:
The words say, whosoever will, may take the water of life freely:
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1801
but the word doth not tell us, that any man is able to will this of himselfe.
but the word does not tell us, that any man is able to will this of himself.
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1802
It is true, whosoever will may take the water of life freely: but it is as true, that a man of himselfe is not willing.
It is true, whosoever will may take the water of life freely: but it is as true, that a man of himself is not willing.
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1803
God alone enabling us to be willing to take this water of life freely, Phil. 2.13.
God alone enabling us to be willing to take this water of life freely, Philip 2.13.
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1804
And thus yee see, that if this argument be well weighed in the ballance of the Sanctuary, it will be found too light to prove that for which it is alleadged.
And thus ye see, that if this argument be well weighed in the balance of the Sanctuary, it will be found too Light to prove that for which it is alleged.
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1805
But they are ready to reply againe, and to demand of us the reason why God doth finde fault with men for unbeliefe, reproving them for not comming unto Christ,
But they Are ready to reply again, and to demand of us the reason why God does find fault with men for unbelief, reproving them for not coming unto christ,
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1806
if they are not able of themselves to believe, and come to Christ?
if they Are not able of themselves to believe, and come to christ?
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1807
Answ. Why should these men thus cavil against the goodnesse of God? May not God with good reason,Answer Why should these men thus cavil against the Goodness of God? May not God with good reason,
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1808
and without offence, inform us of our sinne, though we are not able of our selves to forsake it;
and without offence, inform us of our sin, though we Are not able of our selves to forsake it;
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1809
It is a conclusion spiritually irrationall, to say that we have power to amend our fault,
It is a conclusion spiritually irrational, to say that we have power to amend our fault,
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1810
because God doth reprove us for our fault.
Because God does reprove us for our fault.
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1811
In these reproofes and the like, God sheweth unto us his goodnesse, in reproving us for our conviction;
In these reproofs and the like, God shows unto us his Goodness, in reproving us for our conviction;
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1812
he doth not inform us of our ability, savingly to believe for our conversion.
he does not inform us of our ability, savingly to believe for our conversion.
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1813
But me-thinkes I see them returning upon us againe, and making a new assault by another argument, with which they thus oppose us,
But methinks I see them returning upon us again, and making a new assault by Another argument, with which they thus oppose us,
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1814
or rather the truth and power of Gods grace.
or rather the truth and power of God's grace.
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1815
Why doth God command, entreat, & beseech the creature to beleeve, if the creature have no power of himselfe to beleeve?
Why does God command, entreat, & beseech the creature to believe, if the creature have no power of himself to believe?
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1816
Ans. Passages to this purpose wch wee fiind in Scripture, do acquaint us with Gods goodnesse to the creature in his revealed will,Ans. Passages to this purpose which we fiind in Scripture, do acquaint us with God's Goodness to the creature in his revealed will,
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and the creatures duty towards God; they do not acquaint us with the secret, effectuall, and irrectable, Rev. 9.19. will of God concerning the salvation of a creature, nor of the creatures power in himselfe, to believe of himselfe.
and the creatures duty towards God; they do not acquaint us with the secret, effectual, and irrectable, Rev. 9.19. will of God Concerning the salvation of a creature, nor of the creatures power in himself, to believe of himself.
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The conclusions of these men from such precepts, exhortations, and entreaties, are very absurd and irrationall;
The conclusions of these men from such Precepts, exhortations, and entreaties, Are very absurd and irrational;
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1819
If wee shall seriously weigh them in the scales of right and sanctified reason.
If we shall seriously weigh them in the scales of right and sanctified reason.
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1820
God say they, doth command, exhort, and entreat men to believe, therefore men are able of themselves, by some power in themselves, to believe.
God say they, does command, exhort, and entreat men to believe, Therefore men Are able of themselves, by Some power in themselves, to believe.
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1821
May they not upon as good grounds conclude that a carnall man may fulfill the whole Law,
May they not upon as good grounds conclude that a carnal man may fulfil the Whole Law,
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1822
and be saved by doing of the Law, seeing hee is commanded in Scripture to fulfill the whole Law,
and be saved by doing of the Law, seeing he is commanded in Scripture to fulfil the Whole Law,
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1823
and exhorted, and intreated to doe it.
and exhorted, and entreated to do it.
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1824
I shall shut up this use with a sweet speech of a devout and spirituall man;
I shall shut up this use with a sweet speech of a devout and spiritual man;
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1825
seeing man without the grace of God could not keep that salvation which hee received, how shall he be able without grace to regaine that salvation which he hath lost.
seeing man without the grace of God could not keep that salvation which he received, how shall he be able without grace to regain that salvation which he hath lost.
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1826
(Cum igitur sine gratiâ dei salutem non posset Custodire quam accepit, quomodo sine gratiâ dei potest reparare quam perdidit. Aug. in Epist.(Cum igitur sine gratiâ dei salutem non posset Guard quam accepit, quomodo sine gratiâ dei potest reparare quam perdidit. Aug. in Epistle
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1827
Secondly, It may be for the convincing of men of their disability to will their own justification and salvation.
Secondly, It may be for the convincing of men of their disability to will their own justification and salvation.
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1828
What God accounts wisdome, that when man lookes on it by the eye of reason, he acccounts it nothing but folly and madnesse.
What God accounts Wisdom, that when man looks on it by the eye of reason, he acccounts it nothing but folly and madness.
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1829
How can a man be desirous of Christ, who apprehends that the things of Christ are nothing but foolishnesse? A prophane Pope sporting himselfe,
How can a man be desirous of christ, who apprehends that the things of christ Are nothing but foolishness? A profane Pope sporting himself,
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1830
and rejoycing in the great riches he had gotten by professing the Gospell in a carnall way, uttered these words;
and rejoicing in the great riches he had got by professing the Gospel in a carnal Way, uttered these words;
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1831
What great riches have wee gotten to our selves by this fable of Iesus Christ.
What great riches have we got to our selves by this fable of Iesus christ.
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1832
(Quantus divitias lucrati sumus ex hac fabulâ Christi.) So men that are not enlightned by the spirit of truth, to behold the world of truth, doe conalve the truths which men preach concerning Christ are meere fancies, fables, madnesse and that foolishnesse;(Quantus Riches lucrati sumus ex hac fabulâ Christ.) So men that Are not enlightened by the Spirit of truth, to behold the world of truth, do conalve the truths which men preach Concerning christ Are mere fancies, fables, madness and that foolishness;
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1833
and that there is no truth at all in which is spoken in the word of truth.
and that there is no truth At all in which is spoken in the word of truth.
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1834
I will instance but in one or two particulars to shew you how carnall reason opposeth grace.
I will instance but in one or two particulars to show you how carnal reason Opposeth grace.
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1835
Grace telleth us, that God will have mercie on whom he will have mercy, and whom he will he hardeneth, Rom. 9.18. Consider how carnall reason opposeth this truth of God;
Grace Telleth us, that God will have mercy on whom he will have mercy, and whom he will he Hardeneth, Rom. 9.18. Consider how carnal reason Opposeth this truth of God;
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1836
suppose, saith carnall reason, that a King would hate some of his Subjects, because hee would hate them,
suppose, Says carnal reason, that a King would hate Some of his Subject's, Because he would hate them,
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1837
and love others, because he would love them, and should give no other reason of his actions, but his owne will:
and love Others, Because he would love them, and should give no other reason of his actions, but his own will:
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1838
were not such a King more fit to live among beasts, then to reigne over men.
were not such a King more fit to live among beasts, then to Reign over men.
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1839
And shall wee then thinke that the wise God doth love and elect some because he will love them,
And shall we then think that the wise God does love and elect Some Because he will love them,
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1840
and hate and reprobate others, because he will hate them.
and hate and Reprobate Others, Because he will hate them.
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1841
Thus carnall men measuring the actions of God by the rule of their own reason, they see nothing but folly and madnesse in that, by which God discovers his greatest wisdome to those that are enlightned to behold the riches of his grace.
Thus carnal men measuring the actions of God by the Rule of their own reason, they see nothing but folly and madness in that, by which God discovers his greatest Wisdom to those that Are enlightened to behold the riches of his grace.
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1842
Secondly, God in Christ doth present himselfe as having a sufficiency of grace for the salvation of the greatest of sinners without workes:
Secondly, God in christ does present himself as having a sufficiency of grace for the salvation of the greatest of Sinners without works:
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1843
but how doth carnall reason strongly and vigorously fight against Gods goodnesse, concluding that if there were any truth in this Doctrine, that the law and good workes would presenly be destroyed.
but how does carnal reason strongly and vigorously fight against God's Goodness, concluding that if there were any truth in this Doctrine, that the law and good works would presently be destroyed.
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1844
A natural man cannot believe that God is so gracious as Gospel-Ministers would perswade the world that he is.
A natural man cannot believe that God is so gracious as Gospel ministers would persuade the world that he is.
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1845
As the unbelieving Lord, when the Prophet told him of the great plenty in Samaria, said, If God should open windowes in Heaven could this this thing be? 1 King. 7. So a naturall man,
As the unbelieving Lord, when the Prophet told him of the great plenty in Samaria, said, If God should open windows in Heaven could this this thing be? 1 King. 7. So a natural man,
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1846
when Christ is offered to sinners without any works (unlesse God give grace to believe) hee is ready to say,
when christ is offered to Sinners without any works (unless God give grace to believe) he is ready to say,
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1847
If the windowes of Heaven were opened, and all the grace and mercie in Heaven should come downe upon us,
If the windows of Heaven were opened, and all the grace and mercy in Heaven should come down upon us,
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1848
if God should let out all the bowells of his pitty and compassion to poore sinners, it cannot be so as you say,
if God should let out all the bowels of his pity and compassion to poor Sinners, it cannot be so as you say,
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1849
and speak concerning free grace to sinners, and ungodly ones.
and speak Concerning free grace to Sinners, and ungodly ones.
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1850
So that if a naturall man should do nothing, but heare Sermons, and although Angells or Christ himselfe should come downe from heaven to preach unto him, hee would be as able of himselfe to keepe the whole Law for justification,
So that if a natural man should do nothing, but hear Sermons, and although Angels or christ himself should come down from heaven to preach unto him, he would be as able of himself to keep the Whole Law for justification,
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1851
as to beleeve truly and savingly in the Lord Jesus.
as to believe truly and savingly in the Lord jesus.
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1852
But some will say, that if it be thus that a man may as easily in his owne strength, keepe the Law as beleeve the Gospell;
But Some will say, that if it be thus that a man may as Easily in his own strength, keep the Law as believe the Gospel;
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1853
why doth not God then rather enable us to keepe the Law that wee may be saved,
why does not God then rather enable us to keep the Law that we may be saved,
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1854
then bid us to beleeve the Gospel? To this I answer;
then bid us to believe the Gospel? To this I answer;
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1855
that God saves us, by enabling us to beleeve the Gospel, and not by enabling us to keepe the Law for Justification,
that God saves us, by enabling us to believe the Gospel, and not by enabling us to keep the Law for Justification,
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1856
because God will have the glory of his grace in our Salvation.
Because God will have the glory of his grace in our Salvation.
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1857
God will not save us in a way of working, but in a way of beleeving, that all the glory may be given to him.
God will not save us in a Way of working, but in a Way of believing, that all the glory may be given to him.
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1858
The Apostle gives this as a reason, why it is by faith and not by workes, that no man might boast, ver. 9. Not of workes, lest any man should boast.
The Apostle gives this as a reason, why it is by faith and not by works, that no man might boast, ver. 9. Not of works, lest any man should boast.
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1859
By which argument he proveth that the Father of the faithfull was not justified by workes, Rom. 4.2.
By which argument he Proves that the Father of the faithful was not justified by works, Rom. 4.2.
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1860
If Abraham were justified by workes (saith hee) he hath whereof to glory.
If Abraham were justified by works (Says he) he hath whereof to glory.
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1861
As we may observe it in some people, who are built upon legal principles like the Pharisee, Luke 18.11. They are boasting, that they are not as other men, as though their good workes had made the difference betweene them and others.
As we may observe it in Some people, who Are built upon Legal principles like the Pharisee, Lycia 18.11. They Are boasting, that they Are not as other men, as though their good works had made the difference between them and Others.
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1862
This frame of spirit doth rob God of the glory of his grace, who will not that any flesh should glory in his presence:
This frame of Spirit does rob God of the glory of his grace, who will not that any Flesh should glory in his presence:
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1863
but that he that glorieth should glory in the Lord, 1 Cor. 1.29.3. And therefore wee are saved by grace through faith in the word made flesh, and not by the workes of the Law.
but that he that Glorieth should glory in the Lord, 1 Cor. 1.29.3. And Therefore we Are saved by grace through faith in the word made Flesh, and not by the works of the Law.
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1864
But secondly, some will object, why doth God take this paines with men in the Ministery of the Word? if they are able to doe no more to their owne conversion,
But secondly, Some will Object, why does God take this pains with men in the Ministry of the Word? if they Are able to do no more to their own conversion,
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1865
then a dead man to his owne resurrection.
then a dead man to his own resurrection.
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1866
To this objection I have already given an answer, yet give me leave to adde this to what hath been already spoken,
To this objection I have already given an answer, yet give me leave to add this to what hath been already spoken,
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1867
for the fuller satisfaction of those that are weak.
for the fuller satisfaction of those that Are weak.
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1868
Though we are able to doe nothing of our selves, yet God entreates, exhorts, and beseecheth us to be reconciled to him in Jesus Christ,
Though we Are able to do nothing of our selves, yet God entreats, exhorts, and Beseecheth us to be reconciled to him in jesus christ,
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1869
because in exhorting, intreating, and beseeching of us to beleeve, he puts forth his power and his owne strength to enable us to beleeve;
Because in exhorting, entreating, and beseeching of us to believe, he puts forth his power and his own strength to enable us to believe;
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1870
while Paul exhorted the Gaoler to believe in the Lord Jesus that hee might be saved, God enabled the Gaoler to beleeve.
while Paul exhorted the Gaoler to believe in the Lord jesus that he might be saved, God enabled the Gaoler to believe.
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1871
Life and power is conveyed to the soule in Gospel commands and exhortations. When Christ raised the sonne of the Widow of Naim to life, Luke 7.14. he speakes to him;
Life and power is conveyed to the soul in Gospel commands and exhortations. When christ raised the son of the Widow of Nain to life, Lycia 7.14. he speaks to him;
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1872
Young man I say to thee, arise. Young man I say to thee, arise.
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1873
No man who hath not lost his reason, will conclude from hence, that it was by the power of the young man that was dead, by which hee was raised from the dead,
No man who hath not lost his reason, will conclude from hence, that it was by the power of the young man that was dead, by which he was raised from the dead,
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1874
but by the power of the Lord Jesus, who did bid him arise.
but by the power of the Lord jesus, who did bid him arise.
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1875
So, though God speak in the Ministry of the word to those that are dead in sinnes and trespasses, and bids them arise from the dead that hee may give them light;
So, though God speak in the Ministry of the word to those that Are dead in Sins and Trespasses, and bids them arise from the dead that he may give them Light;
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1876
yet we cannot conclude from thence, that it is by the power of men by which they doe believe:
yet we cannot conclude from thence, that it is by the power of men by which they do believe:
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1877
but it is by the power of the spirit conveyed in the preaching of the Word.
but it is by the power of the Spirit conveyed in the preaching of the Word.
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1878
Christ commanded Lazarus to come forth, but he came not forth in his owne strength, but in the power and strength of him that commanded him out of the grave;
christ commanded Lazarus to come forth, but he Come not forth in his own strength, but in the power and strength of him that commanded him out of the grave;
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1879
So wee command men to come forth out of the grave of sinne:
So we command men to come forth out of the grave of sin:
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1880
but they come not forth in their owne strength, but in the power and strength of that spirit that commands them from the grave of sinne to the land of the living.
but they come not forth in their own strength, but in the power and strength of that Spirit that commands them from the grave of sin to the land of the living.
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1881
While Ezekiel prophesied over the dead bones, breath came into them, and they lived, Ezek. 37.10.
While Ezekielem prophesied over the dead bones, breath Come into them, and they lived, Ezekiel 37.10.
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1882
So while the Prophets of the Lord do preach over their sinfull impenitent hearers, who are like the Prophets drye bones;
So while the prophets of the Lord do preach over their sinful impenitent hearers, who Are like the prophets dry bones;
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1883
the breath of Heaven, the spirit of the most High in the Ministery of the Gospell, enters in into them,
the breath of Heaven, the Spirit of the most High in the Ministry of the Gospel, enters in into them,
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1884
and not by working, but believing they are made new creatures, and see the Kingdome of God.
and not by working, but believing they Are made new creatures, and see the Kingdom of God.
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1885
In the next place, you see faith is not of our selves, it is not in any thing in man,
In the next place, you see faith is not of our selves, it is not in any thing in man,
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1886
or in mans wisdome that man is enabled to believe what is reported concerning Gods grace in Jesus Christ.
or in men Wisdom that man is enabled to believe what is reported Concerning God's grace in jesus christ.
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1887
Therefore this may convince us that that faith which is of our selves is a false faith,
Therefore this may convince us that that faith which is of our selves is a false faith,
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1888
and not the true justifying faith of the Saints. The good fruit of faith cannot grow out of a wicked heart.
and not the true justifying faith of the Saints. The good fruit of faith cannot grow out of a wicked heart.
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1889
And the heart of a man naturally, is wickednesse, and every imagination of the thoughts of his heart is vanity,
And the heart of a man naturally, is wickedness, and every imagination of the thoughts of his heart is vanity,
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1890
and only evill continually, Gen. 6.5. Psalm. 94.11.and only evil continually, Gen. 6.5. Psalm. 94.11.
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1891
When God lookes downe from Heaven upon the children of the first Adam, hee seeth that there are not any that doe understand and seek God.
When God looks down from Heaven upon the children of the First Adam, he sees that there Are not any that do understand and seek God.
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1892
They are all gone aside, they are all become filthy, there is none that doth good, no not one, Psal. 14.2.3. And the Lord Jesus dyed for us when wee were enemies unto him, and without strength to do any thing for our owne salvation, Rom. 5.6. That faith therefore which is wrought by the strength of nature, is not that true faith of the Gospel which is only wrought by the spirit of the Gospel.They Are all gone aside, they Are all become filthy, there is none that does good, no not one, Psalm 14.2.3. And the Lord jesus died for us when we were enemies unto him, and without strength to do any thing for our own salvation, Rom. 5.6. That faith Therefore which is wrought by the strength of nature, is not that true faith of the Gospel which is only wrought by the Spirit of the Gospel.
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1893
According to that of the Apostle, where he affirmeth, that the Saints are justified by the Lord Jesus,
According to that of the Apostle, where he Affirmeth, that the Saints Are justified by the Lord jesus,
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1894
and by the Spirit of our God, 1 Cor. 6.11. Therefore if thy faith be a working or perswasion of thine own spirit;and by the Spirit of our God, 1 Cor. 6.11. Therefore if thy faith be a working or persuasion of thine own Spirit;
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1895
If it be framed and hammered by thy selfe upon the anvile of thy owne spirit, it is a counterfet perswasion,
If it be framed and hammered by thy self upon the anvil of thy own Spirit, it is a counterfeit persuasion,
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1896
and will not be able to advantage thee in the great day of the Lord Jesus.
and will not be able to advantage thee in the great day of the Lord jesus.
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1897
As wee read in the Prophet Jeremiah of the visions of a mans owne heart, and the visions of God.
As we read in the Prophet Jeremiah of the visions of a men own heart, and the visions of God.
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1898
So there is a two-fold faith;
So there is a twofold faith;
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1899
there is the faith or perswasion of a mans own heart, and a perswasion of the Spirit of God.
there is the faith or persuasion of a men own heart, and a persuasion of the Spirit of God.
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1900
And as the visions of a mans owne heart are false dreames, lies and deceits, and are justly reprehended by the Prophet, Jerem. 23.26.
And as the visions of a men own heart Are false dreams, lies and Deceits, and Are justly reprehended by the Prophet, Jeremiah 23.26.
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1901
So the perswasions of a mans owne heart, they are false dreames and lying perswasions, we are to give no credite to them.
So the persuasions of a men own heart, they Are false dreams and lying persuasions, we Are to give no credit to them.
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1902
As we should not believe a common lyer: So we are not to believe the perswasions of our own hearts.
As we should not believe a Common liar: So we Are not to believe the persuasions of our own hearts.
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1903
The same Prophet in the 28. ver. compareth lying Prophesies to chaffe, and the Prophesies of truth to wheat, what (saith he) is the chaffe to the wheat.
The same Prophet in the 28. ver. compareth lying prophecies to chaff, and the prophecies of truth to wheat, what (Says he) is the chaff to the wheat.
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1904
So true faith is like unto wheat, and faith of our selves is like unto chaffe.
So true faith is like unto wheat, and faith of our selves is like unto chaff.
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1905
As the winde driveth away the chaffe, Psalm 1.4.As the wind drives away the chaff, Psalm 1.4.
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1906
So the blasts of Gods wrath, and the winds of temptation will blow away the chaff of a false faith,
So the blasts of God's wrath, and the winds of temptation will blow away the chaff of a false faith,
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1907
while true faith shall be preserved by God, and we through it shall be preserved unto the day of redemption.
while true faith shall be preserved by God, and we through it shall be preserved unto the day of redemption.
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1908
Wherefore brethren, we are to try whether or no we doe truly believe. Examine your selves saith the Apostle, 2 Cor. 13.5. Whether ye bee in the Faith.
Wherefore brothers, we Are to try whither or not we do truly believe. Examine your selves Says the Apostle, 2 Cor. 13.5. Whither you be in the Faith.
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1909
As we have a touch-stone to trye gold, so God hath left a spirituall touch-stone by which true faith may be tryed.
As we have a touchstone to try gold, so God hath left a spiritual touchstone by which true faith may be tried.
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1910
As there are counterfet pieces of gold, which can bee hardly distinguished from true gold, until they are brought to the touch-stone;
As there Are counterfeit Pieces of gold, which can be hardly distinguished from true gold, until they Are brought to the touchstone;
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1911
so there is a counterfeit faith, which can hardly be distinguished from true faith, untill it be brought unto the spiritual touch-stone.
so there is a counterfeit faith, which can hardly be distinguished from true faith, until it be brought unto the spiritual touchstone.
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1912
Therefore it will be the wisedome of every one of you, to try what faith you have.
Therefore it will be the Wisdom of every one of you, to try what faith you have.
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1913
It is not enough to be perswaded that you shall be saved, and that Christ is yours,
It is not enough to be persuaded that you shall be saved, and that christ is yours,
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1914
and that your names are written in heaven. Alas, there are false perswasions as well as true.
and that your names Are written in heaven. Alas, there Are false persuasions as well as true.
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1915
There are multitudes of Libertines, who turne the grace of God into wantonnesse, and make their bellies their Gods,
There Are Multitudes of Libertines, who turn the grace of God into wantonness, and make their bellies their God's,
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1916
and minde earthly things, Phil. 3. And yet have strong perswasions that they are in the grace and favour of God.and mind earthly things, Philip 3. And yet have strong persuasions that they Are in the grace and favour of God.
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1917
There are Pharisees who are perswaded that they are in the love of God the Pharisee had an assurance,
There Are Pharisees who Are persuaded that they Are in the love of God the Pharisee had an assurance,
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1918
and gave God thankes for it too, Luke 18.11. God I thanke thee I am not as other men are.
and gave God thanks for it too, Lycia 18.11. God I thank thee I am not as other men Are.
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1919
And yet hee was but an hypocrite all the while, deluded with the proud conceits of his owne righteousnesse.
And yet he was but an hypocrite all the while, deluded with the proud conceits of his own righteousness.
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1920
The unbelieving Jewes professed with a great deale of boldnesse and confidence that God was their Father, John 8.41. We have one Father, even God.
The unbelieving Jews professed with a great deal of boldness and confidence that God was their Father, John 8.41. We have one Father, even God.
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1921
And yet our Saviour tells them plainely, that though they had these strong perswasions that God was their Father, yet in truth the Devill was their Father.
And yet our Saviour tells them plainly, that though they had these strong persuasions that God was their Father, yet in truth the devil was their Father.
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1922
Ye are (saith he) vers. 44. of your Father the Devill. You Are (Says he) vers. 44. of your Father the devil.
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1923
A man may be perswaded that Christ will save him, and goe to hell and be damned with that perswasion.
A man may be persuaded that christ will save him, and go to hell and be damned with that persuasion.
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1924
We see by experience, that many Apostates, who have made a profession of Christ, & have had strong perswasions of the love of God, have fallen from the Gospell to prophanenesse, Arminianisme, and diabolicall Familisme.
We see by experience, that many Apostates, who have made a profession of christ, & have had strong persuasions of the love of God, have fallen from the Gospel to profaneness, Arminianism, and diabolical Familism.
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1925
Our blessed Emanuel doth plainly prove this truth unto us, by acquainting us with some, who,
Our blessed Emmanuel does plainly prove this truth unto us, by acquainting us with Some, who,
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1926
when they shall be brought before his judgement-seate, shall be confident of their interest in him, whom neverthelesse hee will not own to be his, Matth. 7.21, 22. Not every on that saith, Lord, Lord, shall enter into the Kingdome of Heaven,
when they shall be brought before his judgement-seat, shall be confident of their Interest in him, whom nevertheless he will not own to be his, Matthew 7.21, 22. Not every on that Says, Lord, Lord, shall enter into the Kingdom of Heaven,
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1927
but he that doth the will of my Father which is in heaven.
but he that does the will of my Father which is in heaven.
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1928
Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devills? and in thy Name done many wonderfull workes? Yet you see what Christ will professe unto them;Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful works? Yet you see what christ will profess unto them;
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1929
I never knew you, depart from me yee workers of iniquity. I never knew you, depart from me ye workers of iniquity.
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1930
As if he had said, It is true, you had a strong perswasion that you should be heires in my Kingdome;
As if he had said, It is true, you had a strong persuasion that you should be Heirs in my Kingdom;
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1931
it is true, you thought that you should be saved if any in the world were saved,
it is true, you Thought that you should be saved if any in the world were saved,
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1932
but I tell you for all that, I know you not, depart ye workers of iniquity.
but I tell you for all that, I know you not, depart you workers of iniquity.
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1933
Wherfore it concerns all men to know whether their faith be a right faith. Self-ish faith is no right faith:
Wherefore it concerns all men to know whither their faith be a right faith. Selfish faith is no right faith:
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1934
if it arise from no higher a fountaine, then our own natural reasons, wisdomes, and understandings;
if it arise from no higher a fountain, then our own natural Reasons, wisdoms, and understandings;
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1935
our faith is from our selves;
our faith is from our selves;
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1936
and we may carry it to hell with us, and find as good faith there in the Devills, as this is.
and we may carry it to hell with us, and find as good faith there in the Devils, as this is.
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1937
Though this which I have spoken concerning the tryall of faith, doth chiefly concerne such who are deceived with a false faith, of their owne making:
Though this which I have spoken Concerning the trial of faith, does chiefly concern such who Are deceived with a false faith, of their own making:
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yet it will be very advantagious for the true Saints likewise to try their faith.
yet it will be very advantageous for the true Saints likewise to try their faith.
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Wherefore before I presse this farther upon such who are under a spirit of delusion, I shall speak a word unto the Saints unto this purpose.
Wherefore before I press this farther upon such who Are under a Spirit of delusion, I shall speak a word unto the Saints unto this purpose.
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Consider that that man who hath true faith, may likewise have much false faith.
Consider that that man who hath true faith, may likewise have much false faith.
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There may bee a great deale of dead faith in him, who hath a living faith.
There may be a great deal of dead faith in him, who hath a living faith.
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Where there is true gold, there may be much drosse;
Where there is true gold, there may be much dross;
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1943
and in that Professor in whom there is the golden faith of the Gospell, there may be a great deal of drossie faith, which is nothing worth.
and in that Professor in whom there is the golden faith of the Gospel, there may be a great deal of drossy faith, which is nothing worth.
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1944
A Christian hath two contrary natures in him. Hee hath flesh as well as spirit.
A Christian hath two contrary nature's in him. He hath Flesh as well as Spirit.
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1945
And as there are perswasions in him flowing from the spirit, so there may be perswasions flowing from the flesh.
And as there Are persuasions in him flowing from the Spirit, so there may be persuasions flowing from the Flesh.
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Saints sometimes, when they are in a luke-warm and back-sliding condition, are apt to please and content themselves with the workings and perswasions of their owne spirits.
Saints sometime, when they Are in a lukewarm and backsliding condition, Are apt to please and content themselves with the workings and persuasions of their own spirits.
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And they may finde that much of their joy and comfort doth not proceed from true faith wrought by the operation of God,
And they may find that much of their joy and Comfort does not proceed from true faith wrought by the operation of God,
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1948
but from the lying, cheating, counterfeit working, and operation of their owne spirits.
but from the lying, cheating, counterfeit working, and operation of their own spirits.
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1949
Will you know one principall ground and reason why some true Saints are so unfruitfull, deadhearted, formall and luke-warm in the profession of the Gospell? it is because the Devil cheats them with the workings and perswasions of their own spirits.
Will you know one principal ground and reason why Some true Saints Are so unfruitful, deadhearted, formal and lukewarm in the profession of the Gospel? it is Because the devil cheats them with the workings and persuasions of their own spirits.
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When God perswades the heart of his love, our hearts are inflamed with an holy love to God,
When God persuades the heart of his love, our hearts Are inflamed with an holy love to God,
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1951
and are willing to doe or suffer for the glory of God:
and Are willing to do or suffer for the glory of God:
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1952
but when wee content our selves with the working of our owne spirits, there is idlenesse, sloath, neglect of Christian duties, coldnesse, formality, and lukewarmness;
but when we content our selves with the working of our own spirits, there is idleness, sloth, neglect of Christian duties, coldness, formality, and lukewarmness;
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1953
so that there is little difference between us & others. Again it concerns you all to try your perswasions:
so that there is little difference between us & Others. Again it concerns you all to try your persuasions:
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1954
For if any of you cozen and cheate your selves with the perswasions of your owne spirits, the time will come that you, who kindle these sparks,
For if any of you cozen and cheat your selves with the persuasions of your own spirits, the time will come that you, who kindle these sparks,
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1955
and walke in the light of your owne fire, and in the sparks that ye have kindled;
and walk in the Light of your own fire, and in the sparks that you have kindled;
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1956
This shall ye receive from the hand of the Lord, ye shall lye down in sorrow, Isa. 50.11.This shall you receive from the hand of the Lord, you shall lie down in sorrow, Isaiah 50.11.
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1957
When you expect heaven, you will be cast downe to hell;
When you expect heaven, you will be cast down to hell;
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1958
when you shall be confident that Christ is yours, and shall bee ready to plead the goodnesse of your cause in the face of Jesus, you shall finde that you were deceived by the false perswasions and workings of your owne humane spirits.
when you shall be confident that christ is yours, and shall be ready to plead the Goodness of your cause in the face of jesus, you shall find that you were deceived by the false persuasions and workings of your own humane spirits.
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A faith of your selves, by which ye have been perswaded of those things, which ye have received by the relation of things to the eare, will not save you;
A faith of your selves, by which you have been persuaded of those things, which you have received by the Relation of things to the ear, will not save you;
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but that faith which is wrought by the Spirit, giving an heavenly revelation of Christ to the heart.
but that faith which is wrought by the Spirit, giving an heavenly Revelation of christ to the heart.
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1961
Therefore try whether your faith be from your owne humane spirits and naturall understandings, or whether it proceed from the power and spirit of the most high God mightily working in you for the salvation of your soules.
Therefore try whither your faith be from your own humane spirits and natural understandings, or whither it proceed from the power and Spirit of the most high God mightily working in you for the salvation of your Souls.
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But you will say, How shall we be resolved in our spirits that our faith hath not proceeded from our owne spirits,
But you will say, How shall we be resolved in our spirits that our faith hath not proceeded from our own spirits,
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but that it is a work of God in us?
but that it is a work of God in us?
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1. When God works faith, he gives an evident light by which wee see the truth of our faith:
1. When God works faith, he gives an evident Light by which we see the truth of our faith:
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1965
and thus the faithfull are in the first place assured of salvation in believing. The just doth live by faith, Heb. 2.4. and hath his life and righteousnesse by faith.
and thus the faithful Are in the First place assured of salvation in believing. The just does live by faith, Hebrew 2.4. and hath his life and righteousness by faith.
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1966
If any man be in Christ, he is a new creature, 2 Cor. 5.17. The speciall presence of Christ in the soule doth make a man a new creature,If any man be in christ, he is a new creature, 2 Cor. 5.17. The special presence of christ in the soul does make a man a new creature,
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1967
and by faith the new creation in us is discovered unto us, and therefore Christ is said to bee formed in us by faith, Gal. 4.19.
and by faith the new creation in us is discovered unto us, and Therefore christ is said to be formed in us by faith, Gal. 4.19.
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1968
So many as receive him by faith, are born not of flesh, nor of the will of man,
So many as receive him by faith, Are born not of Flesh, nor of the will of man,
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1969
but of God, and have power to be the sons of God, 1 John 12, 13. By faith wee are the children of God, Gal. 3.26. and know that we are the children of God, 1 John 5.10. Hee that believeth on the Sonne of God hath the witnesse in himselfe. but of God, and have power to be the Sons of God, 1 John 12, 13. By faith we Are the children of God, Gal. 3.26. and know that we Are the children of God, 1 John 5.10. He that Believeth on the Son of God hath the witness in himself.
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By which words it appeareth how true faith differeth from a wavering opinion ( unde apparet quantum differat à fide fluxa opinio;
By which words it appears how true faith differeth from a wavering opinion (unde Appears quantum Differat à fide fluxa opinio;
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Marlor.) It is the office of faith to beare witnesse to the certainty of our salvation,
Marlor.) It is the office of faith to bear witness to the certainty of our salvation,
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1972
and to give in a testimony of our happinesse by Christ Jesus. The blood of Christ doth purge the conscience from dead workes, Heb. 9.14. By faith we drink this blood of the Sonne of God, Iohn 6.53. and look upon him who is invisible to the eye of reason, by this eye of faith which is the evidence of things not seene, Heb. 11.1. Christ is set forth as a propitiation and object of our justification by the Father, Rom. 3.25.
and to give in a testimony of our happiness by christ jesus. The blood of christ does purge the conscience from dead works, Hebrew 9.14. By faith we drink this blood of the Son of God, John 6.53. and look upon him who is invisible to the eye of reason, by this eye of faith which is the evidence of things not seen, Hebrew 11.1. christ is Set forth as a propitiation and Object of our justification by the Father, Rom. 3.25.
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1973
And by faith wee looke upon him who is set forth unto us to be looked upon.
And by faith we look upon him who is Set forth unto us to be looked upon.
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It is life eternall to know the only true God, and Jesus Christ whom he hath sent, John 17.3.It is life Eternal to know the only true God, and jesus christ whom he hath sent, John 17.3.
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1975
And true faith is nothing else but the true knowledge of God in the face of Jesus Christ. ( Fides quid aliud est quam vera de deo cognitio? Cyr.) Hee that believeth on the Son hath everlasting life,
And true faith is nothing Else but the true knowledge of God in the face of jesus christ. (Fides quid Aliud est quam vera de God cognitio? Cyr) He that Believeth on the Son hath everlasting life,
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and he that believeth not shall not see life, John 3.36. In which words our Saviour doth seeme to put a difference between a believer, and an unbeliever.and he that Believeth not shall not see life, John 3.36. In which words our Saviour does seem to put a difference between a believer, and an unbeliever.
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1977
The unbelieving man seeth not eternall life:
The unbelieving man sees not Eternal life:
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but the believing man seeth eternall life, and hath eternall life abiding in him, by which he knoweth that he is freed from the death of sin,
but the believing man sees Eternal life, and hath Eternal life abiding in him, by which he Knoweth that he is freed from the death of since,
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and from the temporall and eternall death for sin, and shall not come into condemnation:
and from the temporal and Eternal death for since, and shall not come into condemnation:
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1980
For when a man truly believeth, heaven is opened unto him, and he hath a spirituall discovery of Christ made unto his soule.
For when a man truly Believeth, heaven is opened unto him, and he hath a spiritual discovery of christ made unto his soul.
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1981
But it is not so with a man, who hath a perswasion formed in himselfe by himselfe.
But it is not so with a man, who hath a persuasion formed in himself by himself.
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1982
As John said, that what hee had seene;
As John said, that what he had seen;
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hee declared unto them, 1 John 1. so every spirituall man may say that he hath seene Jesus Christ.he declared unto them, 1 John 1. so every spiritual man may say that he hath seen jesus christ.
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1984
With Stephen by faith he seeth God, and his Son Jesus standing on his right hand.
With Stephen by faith he sees God, and his Son jesus standing on his right hand.
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1985
Christ is so perfectly presented to the eye of faith, that the believer doth by faith looke upon a crucified Christ,
christ is so perfectly presented to the eye of faith, that the believer does by faith look upon a Crucified christ,
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1986
as though he were present before him, Gal. 3. The Apostle to prove the effectuall calling,
as though he were present before him, Gal. 3. The Apostle to prove the effectual calling,
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1987
& justification of the Thessalonians, doth affirm, that the Gospell came unto them in much assurance, 2 Thes. 1.5. Enquire now in thy owne spirit, whether thy faith is such a faith as this, which the Scripture doth call the unfeigned faith of the elect;
& justification of the Thessalonians, does affirm, that the Gospel Come unto them in much assurance, 2 Thebes 1.5. Inquire now in thy own Spirit, whither thy faith is such a faith as this, which the Scripture does call the unfeigned faith of the elect;
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1988
and if it be such a faith, it is not of thy selfe, but it is the gift of God. 2ly. The Kingdome of God being not in word, but in power, thou that dost truly believe hast found the word of salvation to come unto thee with a mighty power.
and if it be such a faith, it is not of thy self, but it is the gift of God. 2ly. The Kingdom of God being not in word, but in power, thou that dost truly believe haste found the word of salvation to come unto thee with a mighty power.
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This was an evidence to Paul of the truth of the conversion of the Thessalonians, because the Word came in power unto them, 1 Thes. 1.5. Thou that hast trusted to a perswasion of the grace and favour of God to thee in Christ, wrought in thee by thy own spirit, thou hast had no heavenly power in this perswasion:
This was an evidence to Paul of the truth of the conversion of the Thessalonians, Because the Word Come in power unto them, 1 Thebes 1.5. Thou that hast trusted to a persuasion of the grace and favour of God to thee in christ, wrought in thee by thy own Spirit, thou hast had no heavenly power in this persuasion:
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But he that hath faith wrought by the spirit of God, there is a mighty power of God comes downe upon him when hee is enabled to believe.
But he that hath faith wrought by the Spirit of God, there is a mighty power of God comes down upon him when he is enabled to believe.
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1991
Thou that hast a false faith apprehendest it an easie thing to believe, because thou didst never feel a power from above comming upon thee to enable thee to believe.
Thou that hast a false faith apprehendest it an easy thing to believe, Because thou didst never feel a power from above coming upon thee to enable thee to believe.
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1992
Whereas the true believer knoweth that it is a difficult thing to believe. Because the work of faith is the work of •m•ipotency;
Whereas the true believer Knoweth that it is a difficult thing to believe. Because the work of faith is the work of •m•ipotency;
cs dt j n1 vvz cst pn31 vbz dt j n1 pc-acp vvi. p-acp dt n1 pp-f n1 vbz dt n1 pp-f n1;
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1993
According to that of our Savior, Io. 6, 29. This is the worke of God, that ye believe in him whō he hath sent.
According to that of our Saviour, Io. 6, 29. This is the work of God, that you believe in him whom he hath sent.
vvg p-acp d pp-f po12 n1, np1 crd, crd d vbz dt n1 pp-f np1, cst pn22 vvb p-acp pno31 ro-crq pns31 vhz vvn.
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1994
Therefore if upon examination thou dost find that thou art only pertwaded concerning the mysteries of Christ,
Therefore if upon examination thou dost find that thou art only pertwaded Concerning the Mysteres of christ,
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1995
and the grace of God as thou art perswaded of naturall things in a naturall way,
and the grace of God as thou art persuaded of natural things in a natural Way,
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1996
and hast not felt the power of heaven enabling thee to believe, thy faith is a false faith.
and hast not felt the power of heaven enabling thee to believe, thy faith is a false faith.
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1997
For where there is true faith, a man feeles the power of God enabling him to believe the testimony that God gives of his Son Christ.
For where there is true faith, a man feels the power of God enabling him to believe the testimony that God gives of his Son christ.
p-acp c-crq pc-acp vbz j n1, dt n1 vvz dt n1 pp-f np1 vvg pno31 pc-acp vvi dt n1 cst np1 vvz pp-f po31 n1 np1.
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1998
I will give you a plain place to confirm this, Ephes 1.19, 20. where hee praying for them that they might see the mighty power, by which they were enabled to believe, doth make use of many very emphaticall expressions;
I will give you a plain place to confirm this, Ephesians 1.19, 20. where he praying for them that they might see the mighty power, by which they were enabled to believe, does make use of many very emphatical expressions;
pns11 vmb vvi pn22 dt j n1 pc-acp vvi d, np1 crd, crd c-crq pns31 vvg p-acp pno32 cst pns32 vmd vvi dt j n1, p-acp r-crq pns32 vbdr vvn pc-acp vvi, vdz vvi n1 pp-f d j j n2;
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1999
that ye may know saith he what is the exceeding greatnesse of his power to us-ward who believe:
that you may know Says he what is the exceeding greatness of his power to usward who believe:
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2000
according to the working of his mighty power, which he wrought in Christ when he raised him from the dead. according to the working of his mighty power, which he wrought in christ when he raised him from the dead.
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2001
There hee speakes not only of a power, but the greatnesse of power, and not only the greatnesse of power,
There he speaks not only of a power, but the greatness of power, and not only the greatness of power,
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2002
but the supereminent greatnes of his power (NONLATINALPHABET) And as though hee had not spoken enough to set out the Almightinesse of the power by which we are enabled to believe;
but the supereminent greatness of his power () And as though he had not spoken enough to Set out the Almightiness of the power by which we Are enabled to believe;
cc-acp dt j n1 pp-f po31 n1 () cc c-acp cs pns31 vhd xx vvn av-d pc-acp vvi av dt n1 pp-f dt n1 p-acp r-crq pns12 vbr vvn pc-acp vvi;
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2003
hee doth inform us that such an operation of the power of the vertue of God, (for so the words may be translated) by which Jesus Christ was raised from the dead,
he does inform us that such an operation of the power of the virtue of God, (for so the words may be translated) by which jesus christ was raised from the dead,
pns31 vdz vvi pno12 d d dt n1 pp-f dt n1 pp-f dt n1 pp-f np1, (c-acp av dt n2 vmb vbi vvn) p-acp r-crq np1 np1 vbds vvn p-acp dt j,
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2004
and declared to be the Sonne of God, is put forth for the enabling of us to believe.
and declared to be the Son of God, is put forth for the enabling of us to believe.
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2005
Thou that hast not this power in thy soule, thy perswasion is wrought in thy spirit, not by the spirit of grace & truth,
Thou that hast not this power in thy soul, thy persuasion is wrought in thy Spirit, not by the Spirit of grace & truth,
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2006
but it flowes from thy own naturall and carnall spirit; and it is a perswasion that will never doe thee good:
but it flows from thy own natural and carnal Spirit; and it is a persuasion that will never do thee good:
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2007
it will never bring thee true comfort:
it will never bring thee true Comfort:
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2008
A man that hath not a better perswasion than this, shall never see the face of God with joy. 3dly. Faith which is not of our selves, doth carry us out of our selves.
A man that hath not a better persuasion than this, shall never see the face of God with joy. 3dly. Faith which is not of our selves, does carry us out of our selves.
dt n1 cst vhz xx dt jc n1 cs d, vmb av-x vvi dt n1 pp-f np1 p-acp n1. av. n1 r-crq vbz xx pp-f po12 n2, vdz vvi pno12 av pp-f po12 n2.
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2009
A faithful man hat his life not in himselfe, but in Jesus Christ.
A faithful man hat his life not in himself, but in jesus christ.
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2010
He liveth not by the principles of the first, but second Adam. He hath his spirituall being in the Father,
He lives not by the principles of the First, but second Adam. He hath his spiritual being in the Father,
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2011
and in his Sonne Jesus Christ. He is joyned to the Lord, and is one spirit.
and in his Son jesus christ. He is joined to the Lord, and is one Spirit.
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2012
Hee seeth the Father in the Son, and the Sonne in him, and the Father in him through his Son. According to the promise of our Saviour, John 14.20. Ye shall know that I am in my Father, and you in me, and I in you.
He sees the Father in the Son, and the Son in him, and the Father in him through his Son. According to the promise of our Saviour, John 14.20. You shall know that I am in my Father, and you in me, and I in you.
pns31 vvz dt n1 p-acp dt n1, cc dt n1 p-acp pno31, cc dt n1 p-acp pno31 p-acp po31 n1 vvg p-acp dt n1 pp-f po12 n1, np1 crd. pn22 vmb vvi cst pns11 vbm p-acp po11 n1, cc pn22 p-acp pno11, cc pns11 p-acp pn22.
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2013
Paul speaking of the spirituall Thessalonians, affirmeth that they are in the Father, and in the Lord Jesus Christ, 1 Thes. 1.1. By faith we enjoy the glory of union.Paul speaking of the spiritual Thessalonians, Affirmeth that they Are in the Father, and in the Lord jesus christ, 1 Thebes 1.1. By faith we enjoy the glory of Union.
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2014
The glory which thou hast given me, I have given them, that they be one, The glory which thou hast given me, I have given them, that they be one,
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2015
even as we are one, John 17. Though we have not the glory of equality (NONLATINALPHABET) yet we have the glory of likenesse, (NONLATINALPHABET) Though we are not united to the Father to immediately as Christ is, by himselfe, and in himselfe;even as we Are one, John 17. Though we have not the glory of equality () yet we have the glory of likeness, () Though we Are not united to the Father to immediately as christ is, by himself, and in himself;
av c-acp pns12 vbr crd, np1 crd cs pns12 vhb xx dt n1 pp-f n1 () av pns12 vhb dt n1 pp-f n1, () cs pns12 vbr xx vvn p-acp dt n1 p-acp av-j c-acp np1 vbz, p-acp px31, cc p-acp px31;
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2016
yet we are united to him (mediante Christo) by the meanes and mediation of Christ Jesus.
yet we Are united to him (Mediante Christ) by the means and mediation of christ jesus.
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2017
This is the honour which is given to those who trust by a lively faith, in the name of the Sonne of God. 4ly. Faith which is not of our selves, doth carry us beyond the world.
This is the honour which is given to those who trust by a lively faith, in the name of the Son of God. 4ly. Faith which is not of our selves, does carry us beyond the world.
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2018
A believer looking upon Christ overcomming the world for him, doth through faith overcome the world by him, 1 John 5.4. Whatsoever is born of God, overcommeth the world:
A believer looking upon christ overcoming the world for him, does through faith overcome the world by him, 1 John 5.4. Whatsoever is born of God, Overcometh the world:
dt n1 vvg p-acp np1 vvg dt n1 p-acp pno31, vdz p-acp n1 vvn dt n1 p-acp pno31, crd np1 crd. r-crq vbz vvn pp-f np1, vvz dt n1:
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2019
and this is the victory that overcommeth the world, even your faith. and this is the victory that Overcometh the world, even your faith.
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2020
Therefore the Saints are said to be cloathed with the Sun, and to have the Moon under their seet, Rev. 12. Because being through saith cloathed with the righteousnesse of Christ who is called the Sun of righteousnesse, Mal. 4.2. They trample upon all sublunary things as worth nothing in comparison of Jesus Christ.
Therefore the Saints Are said to be clothed with the Sun, and to have the Moon under their seet, Rev. 12. Because being through Says clothed with the righteousness of christ who is called the Sun of righteousness, Malachi 4.2. They trample upon all sublunary things as worth nothing in comparison of jesus christ.
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2021
Fifthly, He that truly believeth in Christ, is anointed with the spirit of Christ, and assured of his abiding for ever in Christ, 1 John 2.27. The anointing which ye have received of him, abideth in you, and as it hath taught you, ye shall abide in him.
Fifthly, He that truly Believeth in christ, is anointed with the Spirit of christ, and assured of his abiding for ever in christ, 1 John 2.27. The anointing which you have received of him, Abideth in you, and as it hath taught you, you shall abide in him.
ord, pns31 cst av-j vvz p-acp np1, vbz vvn p-acp dt n1 pp-f np1, cc vvn pp-f po31 n-vvg p-acp av p-acp np1, crd np1 crd. dt vvg r-crq pn22 vhb vvn pp-f pno31, vvz p-acp pn22, cc c-acp pn31 vhz vvn pn22, pn22 vmb vvi p-acp pno31.
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2022
God should lose his earnest if it were possible for us, to miscarry to the losing of our soules after wee have this earnest from him, which bindeth him to bring us to heaven and happinesse.
God should loose his earnest if it were possible for us, to miscarry to the losing of our Souls After we have this earnest from him, which binds him to bring us to heaven and happiness.
np1 vmd vvi po31 n1 cs pn31 vbdr j p-acp pno12, pc-acp vvi p-acp dt n-vvg pp-f po12 n2 c-acp pns12 vhb d n1 p-acp pno31, r-crq vvz pno31 pc-acp vvi pno12 p-acp n1 cc n1.
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2023
This spirit perswades us that we are the sons of God, & that God will lose none of his sons.
This Spirit persuades us that we Are the Sons of God, & that God will loose none of his Sons.
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2024
Hee that hath this spirit, knoweth that no man that hath the spirit can speake what he feeles from the work of the spirit of adoption in his owne heart.
He that hath this Spirit, Knoweth that no man that hath the Spirit can speak what he feels from the work of the Spirit of adoption in his own heart.
pns31 cst vhz d n1, vvz cst dx n1 cst vhz dt n1 vmb vvi r-crq pns31 vvz p-acp dt n1 pp-f dt n1 pp-f n1 p-acp po31 d n1.
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2025
Hee admires grace when hee lookes on God reconciled in Christ to sinners, & lookes on himselfe reconciled to God in believing;
He admires grace when he looks on God reconciled in christ to Sinners, & looks on himself reconciled to God in believing;
pns31 vvz n1 c-crq pns31 vvz p-acp np1 vvn p-acp np1 p-acp n2, cc vvz p-acp px31 vvn p-acp np1 p-acp vvg;
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2026
and when he feeleth the spirit of God witnessing with his spirit that he is the childe of God:
and when he feeleth the Spirit of God witnessing with his Spirit that he is the child of God:
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2027
hee can goe boldly to the Throne of grace, knowing Christ as his elder brother, & God his Father in him.
he can go boldly to the Throne of grace, knowing christ as his elder brother, & God his Father in him.
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2028
Selfe-deceiving hypocrite, dost thou not begin to be convinced, that thy faith is not the true faith of the Gospell, by that which hath been spoken concerning this faith which is not of our selves,
Self-deceiving hypocrite, dost thou not begin to be convinced, that thy faith is not the true faith of the Gospel, by that which hath been spoken Concerning this faith which is not of our selves,
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2029
but the gift of God? but the gift of God?
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2030
6. As I told you even now, There is never true faith, but true love follows it.
6. As I told you even now, There is never true faith, but true love follows it.
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2031
Love is an ndividual companion of faith.
Love is an ndividual Companion of faith.
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2032
Therefore such as have faith, andnever have love accompanying of it, may be confident that their perswasion concerning the grace and goodnesse God in Christ, is but a carnal, and not a spirituall perswasion. True faith worketh by love;
Therefore such as have faith, andnever have love accompanying of it, may be confident that their persuasion Concerning the grace and Goodness God in christ, is but a carnal, and not a spiritual persuasion. True faith works by love;
av d c-acp vhb n1, av vhb n1 vvg pp-f pn31, vmb vbi j cst po32 n1 vvg dt n1 cc n1 np1 p-acp np1, vbz p-acp dt j, cc xx dt j n1. j n1 vvz p-acp n1;
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2033
therefore if mine work not by love, it is a false faith: this is an undenyable argument.
Therefore if mine work not by love, it is a false faith: this is an undeniable argument.
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2034
Brethren, mistake me not in this point unto which I now am speaking, mis-apprehending my meaning,
Brothers, mistake me not in this point unto which I now am speaking, mis-apprehending my meaning,
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2035
as if Ibid you love God, & the brethren, that you may believe, & be justified;
as if Ibid you love God, & the brothers, that you may believe, & be justified;
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2036
no, but I tell you now that where true, lively, and justifying faith is, there love will follow.
no, but I tell you now that where true, lively, and justifying faith is, there love will follow.
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2037
When we doe in the light of the spirit apprehend Gods love to us, and the love of Christ in giving himselfe for us, wee cannot but love God againe,
When we do in the Light of the Spirit apprehend God's love to us, and the love of christ in giving himself for us, we cannot but love God again,
c-crq pns12 vdb p-acp dt n1 pp-f dt n1 vvb npg1 n1 p-acp pno12, cc dt n1 pp-f np1 p-acp vvg px31 p-acp pno12, pns12 vmbx p-acp vvi np1 av,
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2038
and love Christ who hath loved us, and given himselfe for us. So that where there is no true love, there is no true faith.
and love christ who hath loved us, and given himself for us. So that where there is no true love, there is no true faith.
cc n1 np1 r-crq vhz vvn pno12, cc vvn px31 p-acp pno12. av cst c-crq pc-acp vbz dx j n1, pc-acp vbz dx j n1.
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2039
If it be truth, that where fire is, there will be heat: it will necessarily follow, that where there is no heat, there is no fire:
If it be truth, that where fire is, there will be heat: it will necessarily follow, that where there is no heat, there is no fire:
cs pn31 vbb n1, cst c-crq n1 vbz, pc-acp vmb vbi n1: pn31 vmb av-j vvi, cst c-crq pc-acp vbz dx n1, pc-acp vbz dx n1:
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2040
So if where true faith is, love will follow, it will necessarily follow, that where true love doth not follow, there true faith did not precede, 1 John 4.19. Wee love him, because he first loved us.
So if where true faith is, love will follow, it will necessarily follow, that where true love does not follow, there true faith did not precede, 1 John 4.19. we love him, Because he First loved us.
av cs c-crq j n1 vbz, n1 vmb vvi, pn31 vmb av-j vvi, cst c-crq j n1 vdz xx vvi, a-acp j n1 vdd xx vvi, crd np1 crd. pns12 vvb pno31, c-acp pns31 ord vvd pno12.
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He that loveth not God, hath not apprehended Gods love to him.
He that loves not God, hath not apprehended God's love to him.
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As farre as thou believest in a spirituall way, the love of God shall constrain thee to love God.
As Far as thou Believest in a spiritual Way, the love of God shall constrain thee to love God.
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2043
(Tantum diligimus, quantum scimus) love is answerable to the measure of our faith or knowledge.(Tantum diligimus, quantum scimus) love is answerable to the measure of our faith or knowledge.
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2044
Hee that hath Pauls faith, shall have his love.
He that hath Paul's faith, shall have his love.
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2045
We say that love is the load stone of love (magnes amoris amor.) So Gods love doth draw forth our hearts in love to God.
We say that love is the load stone of love (magnes amoris amor.) So God's love does draw forth our hearts in love to God.
pns12 vvb d n1 vbz dt n1 n1 pp-f n1 (n2 fw-la fw-la.) av npg1 n1 vdz vvi av po12 n2 p-acp n1 p-acp np1.
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2046
God in Christ, when he is presented unto us for our justhification, doth appeare to us as such a lovely object, that we cannot but love him.
God in christ, when he is presented unto us for our justhification, does appear to us as such a lovely Object, that we cannot but love him.
np1 p-acp np1, c-crq pns31 vbz vvn p-acp pno12 p-acp po12 n1, vdz vvi p-acp pno12 p-acp d dt j n1, cst pns12 vmbx p-acp vvi pno31.
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The greek proverb is, that loving is wrought by seeing. (NONLATINALPHABET) so when by faith we see the love of God in Jesus, wee cannot but love God.
The greek proverb is, that loving is wrought by seeing. () so when by faith we see the love of God in jesus, we cannot but love God.
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And therefore John saith, 1 John 4.8. That he that loveth not, knoweth not God, for God is love.
And Therefore John Says, 1 John 4.8. That he that loves not, Knoweth not God, for God is love.
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Wherefore that faith, by which thou art perswaded of the love of God to thy soul, which carries thee not back again in love to God.
Wherefore that faith, by which thou art persuaded of the love of God to thy soul, which carries thee not back again in love to God.
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I dare speak it in the presence of God, that that perswasion is not wrought by the spirit of grace,
I Dare speak it in the presence of God, that that persuasion is not wrought by the Spirit of grace,
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but is the worke of thine owne carnall and naturall heart.
but is the work of thine own carnal and natural heart.
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If any man, saith the Apostle, love not the Lord Jesus Christ, let him be Anathema Maranatha, 1 Cor. 16.22 Let him not be accounted as one (inalbo fidelium) in the list of the faithfull.If any man, Says the Apostle, love not the Lord jesus christ, let him be Anathema Maranatha, 1 Cor. 16.22 Let him not be accounted as one (inalbo Fidelium) in the list of the faithful.
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Let him be excommunicated, look not upon him as a true Christian.
Let him be excommunicated, look not upon him as a true Christian.
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Peter though hee had denyed Christ not long before, yet he was confident that he loved that Christ whom he had denyed,Peter though he had denied christ not long before, yet he was confident that he loved that christ whom he had denied,
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when Christ asked him, Simon, sonne of Jonas lovest thou me? he saith unto him, yea Lord thou knowest that I love thee, John 24.15.
when christ asked him, Simon, son of Jonah Lovest thou me? he Says unto him, yea Lord thou Knowest that I love thee, John 24.15.
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When Christ the second and third time proposed the same question unto him, he remained still confident of his love:
When christ the second and third time proposed the same question unto him, he remained still confident of his love:
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And appeals to Christ the searcher of all hearts, as to one who knew the truth of his love, v. 17. Hee said unto him, Lord thou knowest all things, thou knowest that I love thee.
And appeals to christ the searcher of all hearts, as to one who knew the truth of his love, v. 17. He said unto him, Lord thou Knowest all things, thou Knowest that I love thee.
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I shall but adde one thing more, because I shall (God willing) have an opportunity to enlarge my self in this point,
I shall but add one thing more, Because I shall (God willing) have an opportunity to enlarge my self in this point,
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when I shall prove unto you affirmatively, that true faith is the gift of God. Lastly, where the grace of the Father in the blood of his Son, is apprehended;
when I shall prove unto you affirmatively, that true faith is the gift of God. Lastly, where the grace of the Father in the blood of his Son, is apprehended;
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for the covering of sin, there is a forsaking of sin.
for the covering of since, there is a forsaking of since.
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When God doth discover this, that he will heale back-sliding, love freely, and turne away his anger.
When God does discover this, that he will heal backsliding, love freely, and turn away his anger.
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Ephraim shall say, what have I to doe any more with Idols, Hos. 14.8.Ephraim shall say, what have I to do any more with Idols, Hos. 14.8.
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When God pardoneth sin by his grace, he will subdue sin by his grace, Mic. 7.18, 19. That man who hath true faith wrought in his heart, he shall seele the power of grace apprehended for his justification, ingaging his spirit to deny ungodlinesse, according to that of the Apostle, Tit. 2 11, 12. The grace of God that bringeth salvation hath appeared to all men, teaching us, that denying ungodlinesse and wordly lusts, we should live soberly, righteously,
When God Pardoneth since by his grace, he will subdue since by his grace, Mic. 7.18, 19. That man who hath true faith wrought in his heart, he shall seel the power of grace apprehended for his justification, engaging his Spirit to deny ungodliness, according to that of the Apostle, Tit. 2 11, 12. The grace of God that brings salvation hath appeared to all men, teaching us, that denying ungodliness and wordly Lustiest, we should live soberly, righteously,
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and godly in this present world. and godly in this present world.
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First, NONLATINALPHABET soberly, in reference to our selves. 2. NONLATINALPHABET justly, in our relation towards men. 3. NONLATINALPHABET piously or religiously in reference to God.
First, soberly, in Referente to our selves. 2. justly, in our Relation towards men. 3. piously or religiously in Referente to God.
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Grace will not suffer us to live gracelesly, because we are justified by grace:
Grace will not suffer us to live gracelessly, Because we Are justified by grace:
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but will throughly acquaint us with our duty towards God, towards men, and towards our selves.
but will thoroughly acquaint us with our duty towards God, towards men, and towards our selves.
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If the grace that thou professest teach thee not to deny ungodliness, but thou livest in a gracelesse way, dishonouring Christ, discrediting the Gospell by thy wicked, scandalous,
If the grace that thou professest teach thee not to deny ungodliness, but thou Livest in a graceless Way, Dishonoring christ, discrediting the Gospel by thy wicked, scandalous,
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and evill life, thou dost not in deed, and in truth apprehend the Gospell.
and evil life, thou dost not in deed, and in truth apprehend the Gospel.
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If God discovers himself to Abraham as Alsufficient, he will command him to walke before him,
If God discovers himself to Abraham as All-sufficient, he will command him to walk before him,
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and be upright, Gen. 17. Sin shall not have dominion over us, if we are not under the law,
and be upright, Gen. 17. since shall not have dominion over us, if we Are not under the law,
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but under grace, Rom. 6. Christ will present himselfe unto us as the pattern for sanctification,but under grace, Rom. 6. christ will present himself unto us as the pattern for sanctification,
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if hee reveale himselfe as the object of our justification.
if he reveal himself as the Object of our justification.
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Every man who hath a sure and lively hope of salvation by Jesus Christ, purifieth himselfe as he is pure, 1 John 3.3. He that truly expects happinesse hereafter, studies purity here.
Every man who hath a sure and lively hope of salvation by jesus christ, Purifieth himself as he is pure, 1 John 3.3. He that truly expects happiness hereafter, studies purity Here.
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True Saints do desire, not only to know, but to doe the will of God, Psal. 143.10. Teach mee to doe thy will O Lord (saith the man after Gods own heart) thy spirit is good lead me into the land of uprightnesse.
True Saints do desire, not only to know, but to do the will of God, Psalm 143.10. Teach me to do thy will Oh Lord (Says the man After God's own heart) thy Spirit is good led me into the land of uprightness.
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The spirit of the Gospell will not lead us into the land of prophanenesse, but into the land of uprightnesse.
The Spirit of the Gospel will not led us into the land of profaneness, but into the land of uprightness.
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Gods goodnesse to us will make us in love with holinesse.
God's Goodness to us will make us in love with holiness.
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They shall feare and tremble for all the goodnesse, and for all the prosperity that I procure unto them, saith the Lord, Jer. 33.9. The golden chaine of mercy, let down from heaven to draw us up unto God, doth binde us and oblige us to the service and obedience of God.They shall Fear and tremble for all the Goodness, and for all the Prosperity that I procure unto them, Says the Lord, Jer. 33.9. The golden chain of mercy, let down from heaven to draw us up unto God, does bind us and oblige us to the service and Obedience of God.
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If thou art an old professor of the Gospel and doctrine of grace, and livest gracelesly, unacquainted with the sanctifying spirit,
If thou art an old professor of the Gospel and Doctrine of grace, and Livest gracelessly, unacquainted with the sanctifying Spirit,
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& yet hast a strong perswasion that God is thy Father, and Christ thy Saviour: thy perswasion is not worth one farthing, it will doe thee no good:
& yet hast a strong persuasion that God is thy Father, and christ thy Saviour: thy persuasion is not worth one farthing, it will do thee no good:
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Where there is no desire of purity, there is no work of true faith:
Where there is no desire of purity, there is no work of true faith:
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for when thou hast a true, and a lively faith, and thou seest God gracious, loving,
for when thou hast a true, and a lively faith, and thou See God gracious, loving,
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and merciful, believe it, thy spirit will be carried forth in desires to be made like unto Christ in holinesse.
and merciful, believe it, thy Spirit will be carried forth in Desires to be made like unto christ in holiness.
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Wee all (saith the Apostle) with open face, beholding as in a glass the glory of the Lord; we all (Says the Apostle) with open face, beholding as in a glass the glory of the Lord;
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are changed into the same image from glory to glory, 2 Cor. 3.18. Are changed into the same image from glory to glory, 2 Cor. 3.18.
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If thou by the lively operation of the spirit hast seene the glory, grace, beauty and holinesse in Christ,
If thou by the lively operation of the Spirit hast seen the glory, grace, beauty and holiness in christ,
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for thy Justification, thy spirit will be so enamourd with the beauty of holiness & perfection in Christ, thou wilt desire to see the image,
for thy Justification, thy Spirit will be so enamoured with the beauty of holiness & perfection in christ, thou wilt desire to see the image,
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and picture of holinesse, & perfection which is in Christ, to be drawne forth upon thy own heart and spirit.
and picture of holiness, & perfection which is in christ, to be drawn forth upon thy own heart and Spirit.
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There may bee some that may thinke that this is strange Doctrine which I have delivered, to wit, that a man may have strong perswasions concerning his interest in God and Christ,
There may be Some that may think that this is strange Doctrine which I have Delivered, to wit, that a man may have strong persuasions Concerning his Interest in God and christ,
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and boast much of it, and yet be but a hypocrite and reprobate all the while.
and boast much of it, and yet be but a hypocrite and Reprobate all the while.
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I shall therfore adde one place of Scripture to those which I have delivered for the proofe of this,
I shall Therefore add one place of Scripture to those which I have Delivered for the proof of this,
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and so for the present I shall conclude. Yes shall find it in Micah. 3.11. The heads judge for reward, and the Priests teach for hire, and the Prophets divine for money;
and so for the present I shall conclude. Yes shall find it in micah. 3.11. The Heads judge for reward, and the Priests teach for hire, and the prophets divine for money;
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yet for all this will they leane upon the Lord, and say, is not the Lord among us? none evill can come upon us. yet for all this will they lean upon the Lord, and say, is not the Lord among us? none evil can come upon us.
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See here a base, vicious, and covetous people, that sell Justice, and the Word of God;
See Here a base, vicious, and covetous people, that fell justice, and the Word of God;
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and yet are confident that they belong to God; they would not preach without money in their hand;
and yet Are confident that they belong to God; they would not preach without money in their hand;
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like many of our Priests, no penny, no pater-noster;
like many of our Priests, no penny, no paternoster;
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no money in hand, no Sermon, no preaching, that will not open their mouths further then it is opened with a key of gold or silver,
no money in hand, no Sermon, no preaching, that will not open their mouths further then it is opened with a key of gold or silver,
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yet they professe they are the people of God, and make a great shew of Religion,
yet they profess they Are the people of God, and make a great show of Religion,
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and blinde the eyes of poor ignorant people that conclude they are the only zealous holy men in the world,
and blind the eyes of poor ignorant people that conclude they Are the only zealous holy men in the world,
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though their covetousnesse, basenesse, and vilenesse in running after Livings and great preferments, may appear evidently to children.
though their covetousness, baseness, and vileness in running After Livings and great preferments, may appear evidently to children.
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Ye see by this that people may lean upon God, desire to be accounted his people,
You see by this that people may lean upon God, desire to be accounted his people,
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and be confident that he is their Father, Ioh. 8. And yet may have no true faith,
and be confident that he is their Father, John 8. And yet may have no true faith,
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but may be self-imposters, deceiving themselves with the perswasions of their own spirits, whereas true faith is onely from God, bestowed upon us by him as a free gift, which let the good God worke in our hearts by his grace through Christ, Amen.
but may be self-imposters, deceiving themselves with the persuasions of their own spirits, whereas true faith is only from God, bestowed upon us by him as a free gift, which let the good God work in our hearts by his grace through christ, Amen.
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SERMON. V. Faith is the gift of God. EPHES. 2.8. By grace ye are saved through faith, not of your selves, it is the gift of God.
SERMON. V. Faith is the gift of God. EPHESIANS. 2.8. By grace you Are saved through faith, not of your selves, it is the gift of God.
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THere is nothing doth lay the creature lower in the presence of God, then a cleare apprehension of the Creators favour,
THere is nothing does lay the creature lower in the presence of God, then a clear apprehension of the Creators favour,
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and goodnesse, in giving all things freely to the creature.
and Goodness, in giving all things freely to the creature.
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The Apostle to beat down the pride of man in spirituall gifts, doth make use of this quaere, 1 Cor. 4.7. What hast thou, that thou hast not received.
The Apostle to beatrice down the pride of man in spiritual Gifts, does make use of this quaere, 1 Cor. 4.7. What hast thou, that thou hast not received.
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As if he had said, if thou dost but seriously consider, that thou enjoyest no spirituall gift,
As if he had said, if thou dost but seriously Consider, that thou enjoyest not spiritual gift,
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but it hath been freely given unto to thee, thou wilt not see any cause why thou shouldst be proud of it.
but it hath been freely given unto to thee, thou wilt not see any cause why thou Shouldst be proud of it.
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And in these words, for the humbling and abasing of man, and for the exalting of Gods grace in Jesus Christ, he doth set downe this in the last place, That true faith is the gift of God.
And in these words, for the humbling and abasing of man, and for the exalting of God's grace in jesus christ, he does Set down this in the last place, That true faith is the gift of God.
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I shall illustrate this two manner of wayes. First, I will shew you that it is the gift of Gods power:
I shall illustrate this two manner of ways. First, I will show you that it is the gift of God's power:
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For this the Apostle drives at here;
For this the Apostle drives At Here;
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when he opposeth faith, as the gift of God, to what he had said before, maintaining that it was not of our seves.
when he Opposeth faith, as the gift of God, to what he had said before, maintaining that it was not of our seves.
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Man being not able to believe of himselfe, it will necessarily follow, that it is onely the power of Almighty God, that is able to enable a man truly to believe in his grace through Christ.
Man being not able to believe of himself, it will necessarily follow, that it is only the power of Almighty God, that is able to enable a man truly to believe in his grace through christ.
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In the second place I shall shew you, that faith is the gift of Gods grace.
In the second place I shall show you, that faith is the gift of God's grace.
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As God alone by his almighty power is able to enable a man to believe:
As God alone by his almighty power is able to enable a man to believe:
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so God alone can give us this excellent and precious gift of faith, by which we are made partakers of the divine nature,
so God alone can give us this excellent and precious gift of faith, by which we Are made partakers of the divine nature,
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and carried to heaven, to behold the glory of our God, in the face of Jesus Christ.
and carried to heaven, to behold the glory of our God, in the face of jesus christ.
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First, faith is the gift of the power of God, and therefore Isaiah 53.1. we read of the arm of God, which is to be put forth, for the enabling of men to believe the Gospell.
First, faith is the gift of the power of God, and Therefore Isaiah 53.1. we read of the arm of God, which is to be put forth, for the enabling of men to believe the Gospel.
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Who hath believed our report? and to whom is the arme of the Lord revealed. Who hath believed our report? and to whom is the arm of the Lord revealed.
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The strength of a man doth usually lye in his arme, wherefore God to shew that few doe believe, John 12.38. doth prove it by this, because his arme or strength •s revealed to few.
The strength of a man does usually lie in his arm, Wherefore God to show that few do believe, John 12.38. does prove it by this, Because his arm or strength •s revealed to few.
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The arm, power, & strength of God must be put forth and revealed to men,
The arm, power, & strength of God must be put forth and revealed to men,
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or else men will never be able indeed, and in truth to believe what God hath related,
or Else men will never be able indeed, and in truth to believe what God hath related,
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and reported concerning his glorious grace in Jesus Christ. This will appeare by some few considerations.
and reported Concerning his glorious grace in jesus christ. This will appear by Some few considerations.
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First, it is the prerogative of Gods powerful will to shew mercy, by giving faith for salvation, to whom he will,
First, it is the prerogative of God's powerful will to show mercy, by giving faith for salvation, to whom he will,
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and therefore it is not •n the power of sinfull man; effectually to will his owne salvation, Rom. 9.18. Jam. 1.18. Of his owne will he begot us.
and Therefore it is not •n the power of sinful man; effectually to will his own salvation, Rom. 9.18. Jam. 1.18. Of his own will he begotten us.
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God is the God of salvation, and therefore the creature cannot be a Saviour to himselfe.
God is the God of salvation, and Therefore the creature cannot be a Saviour to himself.
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Save me, saith the Psalmist, for thy mercy sake, Psal. 31.16.Save me, Says the Psalmist, for thy mercy sake, Psalm 31.16.
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Why should the Psalmist have prayed unto God, to save him, if hee had beene able to save himselfe, by working faith in his owne heart, wee are all sinners, saved by obtaining a Psalme of mercy.
Why should the Psalmist have prayed unto God, to save him, if he had been able to save himself, by working faith in his own heart, we Are all Sinners, saved by obtaining a Psalm of mercy.
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And it is God that granteth us a psalm of mercy for the saving of our lives,
And it is God that grants us a psalm of mercy for the Saving of our lives,
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and giveth us learning, by which wee are enabled for to •ead it.
and gives us learning, by which we Are enabled for to •ead it.
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The will of God is the supream ruler, and governour in all things, and therefore in this,
The will of God is the supreme ruler, and governor in all things, and Therefore in this,
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for the giving of faith unto whom hee pleaseth, for salvation.
for the giving of faith unto whom he Pleases, for salvation.
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Man lies under unbelief many yeares, when God once comes and speakes the word to command light to shine, then presently we are enlightned.
Man lies under unbelief many Years, when God once comes and speaks the word to command Light to shine, then presently we Are enlightened.
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He created light by the word of his power, and made the heavens; so by the same omnipotent word, and power of his, he is pleased to create,
He created Light by the word of his power, and made the heavens; so by the same omnipotent word, and power of his, he is pleased to create,
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and set up new light in the understandings of those whom hee intends to save, giving to them the knowledge of the sweetnesse of his grace and glory in the countenance of Jesus Christ.
and Set up new Light in the understandings of those whom he intends to save, giving to them the knowledge of the sweetness of his grace and glory in the countenance of jesus christ.
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Secondly, It is the gift of his irresistable power.
Secondly, It is the gift of his irresistible power.
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His will and power cannot be resisted, Rom. 9. If there were not such an irresistable power in grace, no man could ever be made a partaker of grace.His will and power cannot be resisted, Rom. 9. If there were not such an irresistible power in grace, no man could ever be made a partaker of grace.
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All the strength of the naturall man doth fight against grace, and taketh up armes against Jesus Christ;
All the strength of the natural man does fight against grace, and Takes up arms against jesus christ;
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so that if God did not work irresistably, there would never bee wrought the work of grace in the heart of any man.
so that if God did not work irresistible, there would never be wrought the work of grace in the heart of any man.
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If God will perswade Japhet hee shall dwell in the tents of Shem, Gen. 9.27. will worke, saith God, and who shall let it, Isa 43.13. That is, none shall let it.
If God will persuade Japheth he shall dwell in the tents of Shem, Gen. 9.27. will work, Says God, and who shall let it, Isaiah 43.13. That is, none shall let it.
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All the Devils in hell cannot hinder the worke of faith when God intendeth to work it.
All the Devils in hell cannot hinder the work of faith when God intends to work it.
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As many a• are ordained unto eternall life shall believe, Acts 13.48. All Christs sheep shall hear his voyce, Ioh. 10.16. The gathering of the people shall be unto Shilo, Gen. 49.10. God hath determined the thing to be done, before it is done.As many a• Are ordained unto Eternal life shall believe, Acts 13.48. All Christ sheep shall hear his voice, John 10.16. The gathering of the people shall be unto Shilo, Gen. 49.10. God hath determined the thing to be done, before it is done.
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And all his counsells of olde are faithfulnesse and truth, Isa 25.1. He should be unfaithfull, if his determinations should not come to passe.And all his Counsels of old Are faithfulness and truth, Isaiah 25.1. He should be unfaithful, if his determinations should not come to pass.
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The Apostle in the Ephes. 1.11. saith, that the Saints have obtained an inheritance, being predestinated according to the purpose of God, who worketh all things according to his owne will.
The Apostle in the Ephesians 1.11. Says, that the Saints have obtained an inheritance, being predestinated according to the purpose of God, who works all things according to his own will.
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And if we consider the eternall Counsell and determination, forgiving faith to some particular person, we shall finde, that it is impossible, that these men should not believe, in that moment in which God hath appointed to worke faith in their heart,
And if we Consider the Eternal Counsel and determination, forgiving faith to Some particular person, we shall find, that it is impossible, that these men should not believe, in that moment in which God hath appointed to work faith in their heart,
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and therefore the Apostle doth acquaint us with the immutability of this counsell, Heb. 16.17. And James saith, Jam. 1.17. That with God there is no variablenesse, nor shadow of turning.
and Therefore the Apostle does acquaint us with the immutability of this counsel, Hebrew 16.17. And James Says, Jam. 1.17. That with God there is no variableness, nor shadow of turning.
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Wherefore seeing God doth dispense the gifts of his grace unto his people, according to his unalterable decrees,
Wherefore seeing God does dispense the Gifts of his grace unto his people, according to his unalterable decrees,
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and unchangeable counsells, it will be evident, that he worketh upon men irresistably.
and unchangeable Counsels, it will be evident, that he works upon men irresistible.
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God should erre in his prescience or fore-knowledge of things, if he should fore-see and determine, that a man should believe,
God should err in his prescience or foreknowledge of things, if he should foresee and determine, that a man should believe,
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and that man at the same time should remaine in unbeliefe.
and that man At the same time should remain in unbelief.
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As an Astrologer would be deceived, if he should fore-see and fore-tell, that a thing should come to passe,
As an Astrologer would be deceived, if he should foresee and foretell, that a thing should come to pass,
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and the thing foretold should not come to passe.
and the thing foretold should not come to pass.
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It must be granted therefore, that Gods decrees are certaine irrevocable, and immutable, and that God working according to these decrees, doth worke irresistably,
It must be granted Therefore, that God's decrees Are certain irrevocable, and immutable, and that God working according to these decrees, does work irresistible,
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and therefore faith is his gift, because it proceedeth from his irresistable power according to that of our Apostle, It is the gift of God. Thirdly, Darknesse cannot create light.
and Therefore faith is his gift, Because it Proceedeth from his irresistible power according to that of our Apostle, It is the gift of God. Thirdly, Darkness cannot create Light.
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Faith is a spirituall light, and therefore it cannot come from our darknesse, but must have its birth and beginning from some heavenly light.
Faith is a spiritual Light, and Therefore it cannot come from our darkness, but must have its birth and beginning from Some heavenly Light.
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And God is the powerfull light, from whom faith is beamed into our hearts. Five things are required to seeing, 1. A visible object. 2. The organ of fight. 3. A light to discover this object. 4. A medium through which this object is to be seene. 5. That the organ be in a living and waking creature.
And God is the powerful Light, from whom faith is beamed into our hearts. Five things Are required to seeing, 1. A visible Object. 2. The organ of fight. 3. A Light to discover this Object. 4. A medium through which this Object is to be seen. 5. That the organ be in a living and waking creature.
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And these things are likewise requisite to seeing a thing spiritually by faith, which all are from the power of God. 1. It is God doth present doth us the spirituall object, which is to be looked upon for salvation. 2. It is God giveth us spirituall organs or eyes. 3. Spirituall light to discover spirituall things. 4. A medium, Iesus Christ, through whom wee looke upon him. 5. A spirituall life and being.
And these things Are likewise requisite to seeing a thing spiritually by faith, which all Are from the power of God. 1. It is God does present does us the spiritual Object, which is to be looked upon for salvation. 2. It is God gives us spiritual organs or eyes. 3. Spiritual Light to discover spiritual things. 4. A medium, Iesus christ, through whom we look upon him. 5. A spiritual life and being.
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It is a thing proper and peculiar to God, to create a thing out of nothing,
It is a thing proper and peculiar to God, to create a thing out of nothing,
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and it is his prerogative and power in believing, to make us new creatures.
and it is his prerogative and power in believing, to make us new creatures.
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By which it will appear, that true faith cannot be of our selves, but it is the gift of God.
By which it will appear, that true faith cannot be of our selves, but it is the gift of God.
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Fourthly, That which stablisheth Saints in the faith, that power doth at the first, worke faith in them:
Fourthly, That which stablisheth Saints in the faith, that power does At the First, work faith in them:
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but God by his power doth stablish Saints, Rom. 16.25.
but God by his power does establish Saints, Rom. 16.25.
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The Apostle doth make it a priviledge proper to the power of God to stablish Saints in the faith,
The Apostle does make it a privilege proper to the power of God to establish Saints in the faith,
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and therefore it is proper to his power to bring us to the faith.
and Therefore it is proper to his power to bring us to the faith.
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Fifthly, The promises of God in giving Christ to open the blinde eyes, Isa 42.6, 7. His engagements to teach us to know him, according to that of the Prophet, All thy children shall be taught of God.
Fifthly, The promises of God in giving christ to open the blind eyes, Isaiah 42.6, 7. His engagements to teach us to know him, according to that of the Prophet, All thy children shall be taught of God.
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His covenant in Christ, that we shall know him, Heb. 8. doth sufficiently demonstrate, that nothing below the omnipotent power of God, insufficient for the enabling of us to rest upon his owne grace for salvation.
His Covenant in christ, that we shall know him, Hebrew 8. does sufficiently demonstrate, that nothing below the omnipotent power of God, insufficient for the enabling of us to rest upon his own grace for salvation.
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I need not spend many words in proving this, because the argument laid downe to prove the negative part of the Text, wil reach the affirmative.
I need not spend many words in proving this, Because the argument laid down to prove the negative part of the Text, will reach the affirmative.
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For if not of our selves, it will unquestionably follow, that it is of God that we are enabled to believe.
For if not of our selves, it will unquestionably follow, that it is of God that we Are enabled to believe.
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In the next place I shall prove, that as it is the work of his power,
In the next place I shall prove, that as it is the work of his power,
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so it is the worke of his owne free grace.
so it is the work of his own free grace.
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When he enableth a man to believe, he puts forth not only the power of his omnipotency,
When he enableth a man to believe, he puts forth not only the power of his omnipotency,
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but the power of his grace:
but the power of his grace:
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he doth not looke upon any thing in the creature to move him to give faith to the creature:
he does not look upon any thing in the creature to move him to give faith to the creature:
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but he lookes upon his own grace, and he sees no other motive or argument to move him to give faith to men,
but he looks upon his own grace, and he sees no other motive or argument to move him to give faith to men,
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but those that lye in the bosome of his owne grace from the dayes of eternity.
but those that lie in the bosom of his own grace from the days of eternity.
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I shall prove this first by Scripture, and then by some considerations. First, you have it proved by Scripture, Phil. 1.29. To you it is given not only to believe, but to suffer.
I shall prove this First by Scripture, and then by Some considerations. First, you have it proved by Scripture, Philip 1.29. To you it is given not only to believe, but to suffer.
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Hence I gather, that it is the gift of Gods grace to enable a man to believe:
Hence I gather, that it is the gift of God's grace to enable a man to believe:
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As it is the free gift of Gods grace to call forth a man to suffer for him. So in 2 Tim. 2.25. The Apostle bids Timothy with meekeness of spirit to endeavour to recover those that opposed the doctrine and truth which he held forth and preached.
As it is the free gift of God's grace to call forth a man to suffer for him. So in 2 Tim. 2.25. The Apostle bids Timothy with Meekness of Spirit to endeavour to recover those that opposed the Doctrine and truth which he held forth and preached.
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If peradventure God will give them repentance for the acknowledging of the truth.
If Peradventure God will give them Repentance for the acknowledging of the truth.
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You see then God must give repentance, or changednesse of minde, by which he is enabled to believe truth to the glory of God.
You see then God must give Repentance, or changedness of mind, by which he is enabled to believe truth to the glory of God.
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Now as I have cleared it by Scripture, so I shal cleare it by some considerations;
Now as I have cleared it by Scripture, so I shall clear it by Some considerations;
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The first shall be drawne from the promises of God.
The First shall be drawn from the promises of God.
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The promises as they do prove, that man cannot doe any thing by his owne power,
The promises as they do prove, that man cannot do any thing by his own power,
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but that all is done for us by the power of God, so they prove that all is done for our spirituall good by grace.
but that all is done for us by the power of God, so they prove that all is done for our spiritual good by grace.
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For promises of the new Covenant doe not only acquaint us with the power, but grace of God.
For promises of the new Covenant do not only acquaint us with the power, but grace of God.
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If Adam had beene preserved in his obedience, and never had fallen, he had been preserved by the power of God;
If Adam had been preserved in his Obedience, and never had fallen, he had been preserved by the power of God;
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but not by the grace of God; as grace is strictly taken in the Covenant of grace:
but not by the grace of God; as grace is strictly taken in the Covenant of grace:
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so that as we have proved, that faith is not of our selves, but from the power of God by leading you to the promise;
so that as we have proved, that faith is not of our selves, but from the power of God by leading you to the promise;
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so, now we shal prove, that we are saved by grace through faith, by bringing you back again, to look upon promises, as they are the stream;
so, now we shall prove, that we Are saved by grace through faith, by bringing you back again, to look upon promises, as they Are the stream;
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& flowings forth of Gods grace unto us.
& flowings forth of God's grace unto us.
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What need God promise to do that which we are able to do of our selves? Therefore seeing we have the promise of grace for it, wee may conclude that it is by grace,
What need God promise to do that which we Are able to do of our selves? Therefore seeing we have the promise of grace for it, we may conclude that it is by grace,
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& not by any power in our selves.
& not by any power in our selves.
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Rom. 15.12, wee have a promise for faith, In him (speaking of Christ) shall the Gentiles trust. So likewise in Jerem. 24.7. We have a promise of God, that hee will give us the knowledge of himselfe.Rom. 15.12, we have a promise for faith, In him (speaking of christ) shall the Gentiles trust. So likewise in Jeremiah 24.7. We have a promise of God, that he will give us the knowledge of himself.
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I will give them an heart to know mee, that I am the Lord, and they shall be my people, I will give them an heart to know me, that I am the Lord, and they shall be my people,
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and I will be their God: and they shall return unto mee with their whole heart. and I will be their God: and they shall return unto me with their Whole heart.
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Here God hath promised to give us a heart that we shall know him. Now seeing God hath promised to give us a heart to know him:
Here God hath promised to give us a heart that we shall know him. Now seeing God hath promised to give us a heart to know him:
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therefore I conclude wee are not able to give such a heart to our selves. God hath promised to circumcise our hearts, to take away the fore-skin of our spirits,
Therefore I conclude we Are not able to give such a heart to our selves. God hath promised to circumcise our hearts, to take away the foreskin of our spirits,
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therefore wee are not able to circumcise our selves. God hath promised to turne us, therefore wee are not able to turns our selves.
Therefore we Are not able to circumcise our selves. God hath promised to turn us, Therefore we Are not able to turns our selves.
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Turn us O Lord and we shall be turned, Lam. 5.21. Intimating thus much, that we cannot come towards him, till hee turne the face and countenance of his favour toward us, answering to that in Jer. 31.18.Turn us O Lord and we shall be turned, Lam. 5.21. Intimating thus much, that we cannot come towards him, till he turn the face and countenance of his favour towards us, answering to that in Jer. 31.18.
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I have surely heard Ephraim bemoaning himselfe, thou hast chastised me, and I was chastised, as a bullocke unaccustomed to the yoake: I have surely herd Ephraim bemoaning himself, thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke:
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turne thou me, and I shall he turned. turn thou me, and I shall he turned.
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And therefore God doth usually mixe promises with exhortations, that man should not conclude from Gods exhortations unto him, that there is a sufficient power in him to doe what hee is exhorted to doe,
And Therefore God does usually mix promises with exhortations, that man should not conclude from God's exhortations unto him, that there is a sufficient power in him to do what he is exhorted to do,
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as in Hosea 14. when he had exhorted Israel to returne unto the Lord, he presently addeth, vers. 4. I will heale their backesliding.
as in Hosea 14. when he had exhorted Israel to return unto the Lord, he presently adds, vers. 4. I will heal their backsliding.
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All the Prophets doe subscribe to this truth, Jona 2.9. Salvation is of the Lord by promise.
All the prophets do subscribe to this truth, Jonah 2.9. Salvation is of the Lord by promise.
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He will teach us his wayes, and we will walke in his paths, saith Micab, Mic. 4.2. and Zeph. 3.12. I will leave in the midst of thee an afflicted and poore people, and they shall trust in the name of the Lord. He will teach us his ways, and we will walk in his paths, Says Micah, Mic. 4.2. and Zephaniah 3.12. I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord.
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God will fill his spirituall house or Temple with glory; And I will give peace, saith the Lord of hosts, Hag. 2.9. God will be the glory in the middest of the spirituall Jerusalem, Zech. 2.9. And hee will remove the iniquity of the land in one day, v. 3.9. All these promises are plaine demonstrations of Gods powerfull grace, and mans weakness.
God will fill his spiritual house or Temple with glory; And I will give peace, Says the Lord of hosts, Hag. 2.9. God will be the glory in the midst of the spiritual Jerusalem, Zechariah 2.9. And he will remove the iniquity of the land in one day, v. 3.9. All these promises Are plain demonstrations of God's powerful grace, and men weakness.
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Secondly, we have not only the bare promise, but the Covenant of God, and this Covenant confirmed and bound by an oath, Mic. 7.20. Thou wilt performe the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our Fathers;
Secondly, we have not only the bore promise, but the Covenant of God, and this Covenant confirmed and bound by an oath, Mic. 7.20. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our Father's;
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therefore it is not by any power or worke in our selves.
Therefore it is not by any power or work in our selves.
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If it be the fruit of the covenant of grace, and God hath covenanted in his grace to doe it for us,
If it be the fruit of the Covenant of grace, and God hath covenanted in his grace to do it for us,
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then certainly wee are not able to doe it our selves. But God hath covenanted to doe it for us;
then Certainly we Are not able to do it our selves. But God hath covenanted to do it for us;
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he hath covenanted to write his law in our hearts:
he hath covenanted to write his law in our hearts:
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The law of faith, as the Apostle calls it, Rom. 5. Therefore we are not able to work faith in our own spirits.The law of faith, as the Apostle calls it, Rom. 5. Therefore we Are not able to work faith in our own spirits.
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Why should God tye himselfe in a Covenant, and binde this Covenant with an oath to doe this for us:
Why should God tie himself in a Covenant, and bind this Covenant with an oath to do this for us:
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if we were able to doe it our selves, why should God doe any thing for his owne names sake,
if we were able to do it our selves, why should God do any thing for his own names sake,
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if the creature can do enough to make it selfe happy by his owne strength.
if the creature can do enough to make it self happy by his own strength.
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In vaine is a Covenant of grace promulgated for mans salvation, and for discovery of this salvation;
In vain is a Covenant of grace promulgated for men salvation, and for discovery of this salvation;
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If man can finde out the way of salvation by his owne wisdome, why must Christ guide our seete into the wayes of peace, Luke 1. if of our selves we can find out these ways of life & peace.
If man can find out the Way of salvation by his own Wisdom, why must christ guide our feet into the ways of peace, Lycia 1. if of our selves we can find out these ways of life & peace.
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God hath made it his work, & therfore it is not our work wrought by our owne strength.
God hath made it his work, & Therefore it is not our work wrought by our own strength.
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God hath promised faith as a gift freely to be bestowed upon undeserving man, therfore man by the improvement of his parts and labour, cannot purchase it as the reward of his endeavours.
God hath promised faith as a gift freely to be bestowed upon undeserving man, Therefore man by the improvement of his parts and labour, cannot purchase it as the reward of his endeavours.
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Thirdly, God worketh faith in time according to his eternall purpose, and decree before time.
Thirdly, God works faith in time according to his Eternal purpose, and Decree before time.
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But the eternall purpose of God, is the purpose of his grace, therefore God worketh faith according to his purpose of grace.
But the Eternal purpose of God, is the purpose of his grace, Therefore God works faith according to his purpose of grace.
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The first of these propositions hath beene already proved, the second is evident from 2 Tim. 1.9.
The First of these propositions hath been already proved, the second is evident from 2 Tim. 1.9.
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So that it is evident that faith floweth from eternall grace; and therefore it is not of ourselves, but it is the gift of God.
So that it is evident that faith flows from Eternal grace; and Therefore it is not of ourselves, but it is the gift of God.
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Fourthly, There is nothing can merit or deserve faith in man, before faith is wrought, and therefore it is given as a free gift.
Fourthly, There is nothing can merit or deserve faith in man, before faith is wrought, and Therefore it is given as a free gift.
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This is plaine by Rom. 9.16. It is not of him that willeth nor of him that runneth, but of God that sheweth mercy, John 1.13. There may be as much in one that shall be damned, as in him that shall be saved before his conversion.
This is plain by Rom. 9.16. It is not of him that wills nor of him that Runneth, but of God that shows mercy, John 1.13. There may be as much in one that shall be damned, as in him that shall be saved before his conversion.
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Peter did no more to merit, or deserve his first faith, then Iudas did. Gods grace is his rule by which he worketh, in giving faith unto any man,Peter did no more to merit, or deserve his First faith, then Iudas did. God's grace is his Rule by which he works, in giving faith unto any man,
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and therefore faith is the gift of God.
and Therefore faith is the gift of God.
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Fifthly, Gods designe in justifying a sinner through faith, as hath beene formerly proved, is the magnifying of his owne free love unto the creature in Christ;
Fifthly, God's Design in justifying a sinner through faith, as hath been formerly proved, is the magnifying of his own free love unto the creature in christ;
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and therfore hee doth acquaint us, that faith is the free gift of his grace, that so hee may devest the creature of glorying in himself,
and Therefore he does acquaint us, that faith is the free gift of his grace, that so he may devest the creature of glorying in himself,
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or in any thing from himselfe.
or in any thing from himself.
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If the Father should justifie us by grace through faith, and wee should apprehend that our faith were of our selves, there would bee some glorying in our selves.
If the Father should justify us by grace through faith, and we should apprehend that our faith were of our selves, there would be Some glorying in our selves.
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And therefore he doth justifie by grace, through faith, as a fruit, effect, and free gift of his owne grace.
And Therefore he does justify by grace, through faith, as a fruit, Effect, and free gift of his own grace.
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So proud we are naturally, that though wee were convinced that we were saved by grace,
So proud we Are naturally, that though we were convinced that we were saved by grace,
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as a gift given unto us; (as almes unto a beggar) yet we should be proud,
as a gift given unto us; (as alms unto a beggar) yet we should be proud,
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if wee knew that of our selves we had an hand to receive it, and therefore God doth not only in his grace give us the gift of eternall life,
if we knew that of our selves we had an hand to receive it, and Therefore God does not only in his grace give us the gift of Eternal life,
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but the hand by which we receive it. Thus wee are saved by grace through faith, which is the gift of God.
but the hand by which we receive it. Thus we Are saved by grace through faith, which is the gift of God.
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Sixthly, The Apostle saith, that no man can say that Jesus is the Christ, but by the holy Spirit, 1 Cor. 12.3.
Sixthly, The Apostle Says, that no man can say that jesus is the christ, but by the holy Spirit, 1 Cor. 12.3.
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But by faith we confesse that Jesus is the Christ, and therefore it doth plainly follow, that it is from the holy Spirit of grace.
But by faith we confess that jesus is the christ, and Therefore it does plainly follow, that it is from the holy Spirit of grace.
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The Spirit doth shew, that all things are freely given us of God, 2 Cor. 3.12.
The Spirit does show, that all things Are freely given us of God, 2 Cor. 3.12.
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And therefore faith is freely given us of God. If every thing, then faith.
And Therefore faith is freely given us of God. If every thing, then faith.
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Every good and perfect gift commeth downe from the Father of lights, if we will believe James, Jam. 1.17.Every good and perfect gift comes down from the Father of lights, if we will believe James, Jam. 1.17.
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And therefore we must grant that faith is given unto us of God, or else deny it to be a good and perfect gift.
And Therefore we must grant that faith is given unto us of God, or Else deny it to be a good and perfect gift.
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Obj: But some may say, if faith be a gift, why doth our Saviour bid us to buy gold tryed in the fire, that we may be cloathed, that the shame of our nakednesse may not appeare, Rev. 3.18. Answ. This word buying is taken properly, and so it signifieth the purchasing of something, by some considerable price which is given for it.Object: But Some may say, if faith be a gift, why does our Saviour bid us to buy gold tried in the fire, that we may be clothed, that the shame of our nakedness may not appear, Rev. 3.18. Answer This word buying is taken properly, and so it signifies the purchasing of something, by Some considerable price which is given for it.
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There can be no buying of a thing without some price. ( Nulla exemptio sine pretio esse potest. Justinian in stit. lib.
There can be no buying of a thing without Some price. (Nulla exemptio sine Precio esse potest. Justinian in stit. lib.
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3 Tit. 24.) And in this sence wee cannot buy faith or Christ, having no considerable price to pay for Christ, before we enjoy Christ. 2ly. Buying is taken improperly, Isa. 55.1. Buy wine and milke without money, and without price.
3 Tit. 24.) And in this sense we cannot buy faith or christ, having no considerable price to pay for christ, before we enjoy christ. 2ly. Buying is taken improperly, Isaiah 55.1. Buy wine and milk without money, and without price.
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And if faith be to be bought, it must be thus bought by us, we have no money or price to part with for faith.
And if faith be to be bought, it must be thus bought by us, we have no money or price to part with for faith.
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And what is thus bought by us, is freely given unto us; So that this objection is too weake to weaken the truth which hath beene delivered.
And what is thus bought by us, is freely given unto us; So that this objection is too weak to weaken the truth which hath been Delivered.
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It standeth still unshaken, and unmoveable upon its owne Basis, Faith is the gift of God.
It Stands still unshaken, and Unmovable upon its own Basis, Faith is the gift of God.
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Having proved it sufficiently by these considerations, that faith is a gift, I shall draw some usefull conclusions from them,
Having proved it sufficiently by these considerations, that faith is a gift, I shall draw Some useful conclusions from them,
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and put a period to my discourse.
and put a Period to my discourse.
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First, This overthroweth the meritoriousnesse of the righteousnesse of our owne works qualifications or preparations before faith for the deserving any thing at the hand of God to ingage him to give us faith.
First, This Overthroweth the meritoriousness of the righteousness of our own works qualifications or preparations before faith for the deserving any thing At the hand of God to engage him to give us faith.
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What we receive as a free gift, cannot be given us in consideration of our merits or deservings.
What we receive as a free gift, cannot be given us in consideration of our merits or deservings.
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I shall but touch this, because I have formerly taken paines to beate downe the Antichristian monster of Free-will, and merit of workes:
I shall but touch this, Because I have formerly taken pains to beat down the Antichristian monster of Freewill, and merit of works:
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which like two twinnes of the same wombe, doe live and dye in the same moment.
which like two twins of the same womb, do live and die in the same moment.
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It is the Lord Jesus must seeke us, before ever we can finde him. And we cannot as we ought desire faith, untill faith be freely bestowed upon us.
It is the Lord jesus must seek us, before ever we can find him. And we cannot as we ought desire faith, until faith be freely bestowed upon us.
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Gods free grace doth prevent mans free will.
God's free grace does prevent men free will.
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And if God leave us to our selves, and to our owne labours, endeavours, actings, duties,
And if God leave us to our selves, and to our own labours, endeavours, actings, duties,
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and performances, and doe not come in by the power of his grace upon us, we shall never be able truly,
and performances, and do not come in by the power of his grace upon us, we shall never be able truly,
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and spiritually to understand any thing of free grace.
and spiritually to understand any thing of free grace.
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Away then with the foolish conceite of those who cry up the strength of mans will,
Away then with the foolish conceit of those who cry up the strength of men will,
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and his precedent qualifications of righteousnesse and holinesse, for the making of some men worthy to close with Christ in a promise of free grace, rather then great sinners. 2ly. This may informe us, that such shall certainly believe, whom God will enable to believe through grace, Acts 18.27. An infinite power is of such strength, that a finite power is not able to resist it:
and his precedent qualifications of righteousness and holiness, for the making of Some men worthy to close with christ in a promise of free grace, rather then great Sinners. 2ly. This may inform us, that such shall Certainly believe, whom God will enable to believe through grace, Acts 18.27. an infinite power is of such strength, that a finite power is not able to resist it:
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but whatsoever power there i• in the creature, by which it may resist th• worke of Gods grace, it is but finite,
but whatsoever power there i• in the creature, by which it may resist th• work of God's grace, it is but finite,
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and th• grace whereby we are enabled to believe, i• infinite, therefore we are not able to resist th• infinite power of the grace of God, by which we are enabled to believe.
and th• grace whereby we Are enabled to believe, i• infinite, Therefore we Are not able to resist th• infinite power of the grace of God, by which we Are enabled to believe.
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Take the Devill and all the powers of hell, with all that is i• the heart of man, all his sinnes, ignorances and corruptions, conjoyning their forces t• hinder the worke of faith in the spirit of man, all these together are but a finite power:
Take the devil and all the Powers of hell, with all that is i• the heart of man, all his Sins, ignorances and corruptions, conjoining their forces t• hinder the work of faith in the Spirit of man, all these together Are but a finite power:
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but when God comes, hee comes with an infinite power, to enable us to believe.
but when God comes, he comes with an infinite power, to enable us to believe.
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Therfore I conclude, that wee are not able to resist the power of God, when hee is determined to give us faith.
Therefore I conclude, that we Are not able to resist the power of God, when he is determined to give us faith.
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Faith being the gift of his Almighty power. But some may here object with the Arminiaus that place of Stephen, Acts 7.51. Ye stiffenecked, and uncircumcised in heart and eares, yee have alway resisted the holy Spiri.
Faith being the gift of his Almighty power. But Some may Here Object with the Arminians that place of Stephen, Acts 7.51. You Stiffnecked, and uncircumcised in heart and ears, ye have always resisted the holy Spirit.
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Here (say they) you see that men have resisted the holy Spirit;
Here (say they) you see that men have resisted the holy Spirit;
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therefore God doth not so worke upon men by the power of his grace, that he leaves them altogether unable to resist.
Therefore God does not so work upon men by the power of his grace, that he leaves them altogether unable to resist.
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To this I answer, that there is a two-fold power that God puts forth. An ordinary power in the preaching of his Word;
To this I answer, that there is a twofold power that God puts forth. an ordinary power in the preaching of his Word;
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when by intreaties, beseeching, and promises, and the like, he allures, and enticeth men in the preaching of the Word,
when by entreaties, beseeching, and promises, and the like, he allures, and entices men in the preaching of the Word,
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and knocking at the doores of their hearts for entrance.
and knocking At the doors of their hearts for Entrance.
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This common worke of the spirit may be resisted, and so all wicked and ungodly men in this sense resist the Spirit of God,
This Common work of the Spirit may be resisted, and so all wicked and ungodly men in this sense resist the Spirit of God,
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and reject the Lord Jesus Christ.
and reject the Lord jesus christ.
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But there is another power of the spirit, and that is that inward spirituall power, by which God comes on those whom he intends to save;
But there is Another power of the Spirit, and that is that inward spiritual power, by which God comes on those whom he intends to save;
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thus he comes, not only in the preaching of the Word in the language of man,
thus he comes, not only in the preaching of the Word in the language of man,
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but in the power of heaven.
but in the power of heaven.
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And though the former worke of the Spirit may be resisted, this latter cannot be resisted.
And though the former work of the Spirit may be resisted, this latter cannot be resisted.
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Though wee may reject the Word of God preached in the letter, and some common workings of the spirit in our owne hearts,
Though we may reject the Word of God preached in the Letter, and Some Common workings of the Spirit in our own hearts,
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and not give entertainement to Jesus Christ when hee knockes at the doore of our hearts in the preaching of the Word;
and not give entertainment to jesus christ when he knocks At the door of our hearts in the preaching of the Word;
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yet when it comes downe with power to open the heart as he did Lydia's; we are not able to prevail against him,
yet when it comes down with power to open the heart as he did Lydia's; we Are not able to prevail against him,
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when God intends powerfully to open the doore of our spirits, we are not able to keepe it lockt:
when God intends powerfully to open the door of our spirits, we Are not able to keep it locked:
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he will sweetly force us to open the door, and by his spirit and grace brea• in upon us,
he will sweetly force us to open the door, and by his Spirit and grace brea• in upon us,
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and not suffer us to shut him out 〈 ◊ 〉 our hearts: and wee are bound to blesse Go• that it is so;
and not suffer us to shut him out 〈 ◊ 〉 our hearts: and we Are bound to bless Go• that it is so;
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for unlesse it were so, no man i• the world should ever be saved, no man in the world should ever receive Christ,
for unless it were so, no man i• the world should ever be saved, no man in the world should ever receive christ,
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unlesse God did come with an infinite power, and pleas•••• violence force him to believe.
unless God did come with an infinite power, and pleas•••• violence force him to believe.
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If it were not thus that God did wor• this unresistable way in those whom he inten• to save, there must of necessity be an uncertainty whether ever any man or woman should ver be saved by Jesus Christ:
If it were not thus that God did wor• this unresistable Way in those whom he inten• to save, there must of necessity be an uncertainty whither ever any man or woman should for be saved by jesus christ:
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For if every m• and woman in the world had power to re•• grace offered,
For if every m• and woman in the world had power to re•• grace offered,
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& not to believe at all, then 〈 ◊ 〉 must follow, that it might be impossible a••• the fall, that never a man or woman in the world should ever be saved by Christ.
& not to believe At all, then 〈 ◊ 〉 must follow, that it might be impossible a••• the fallen, that never a man or woman in the world should ever be saved by christ.
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And this absurdity will follow from it, that God after mans fall, could not be certaine that any man should be saved by Christ,
And this absurdity will follow from it, that God After men fallen, could not be certain that any man should be saved by christ,
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and so it would take away the fore-knowledge of God, because he could not know, but that every man in the world might resist & reject Jefus Christ.
and so it would take away the foreknowledge of God, Because he could not know, but that every man in the world might resist & reject Jefus christ.
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Thirdly, This may give in some support to some trembling hearers, who are convinced by the spirit of unbeliefe,
Thirdly, This may give in Some support to Some trembling hearers, who Are convinced by the Spirit of unbelief,
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and are not able to believe in Jesus Christ.
and Are not able to believe in jesus christ.
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Thou art ready to despaire, when thou apprehendest, that it is impossible for thee truly to believe of thy selfe,
Thou art ready to despair, when thou apprehendest, that it is impossible for thee truly to believe of thy self,
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but let thy spirit be upheld with this consideration, that God is able to give thee faith while I am speaking of faith,
but let thy Spirit be upheld with this consideration, that God is able to give thee faith while I am speaking of faith,
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and shewing thee the worker of it.
and showing thee the worker of it.
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It may be thou thinkest that thou shalt never have joy, comfort, and assurance of salvation,
It may be thou Thinkest that thou shalt never have joy, Comfort, and assurance of salvation,
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but by believing, and yet thou are not able to believe, and therefore comfort thy selfe in this,
but by believing, and yet thou Are not able to believe, and Therefore Comfort thy self in this,
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though thou canst doe nothing, God is able to enable thee to doe all things, Phil. 4.13.
though thou Canst do nothing, God is able to enable thee to do all things, Philip 4.13.
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As the Martyr when some told him that when he came to suffer, he wold rather deny his tenets, then burn.
As the Martyr when Some told him that when he Come to suffer, he would rather deny his tenets, then burn.
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It is true, said he, I of my selfe should doe so: but God is able to enable me.
It is true, said he, I of my self should do so: but God is able to enable me.
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So though thou knowest that thou of thy selfe canst not believe, know that God is able to enable thee presently to believe.
So though thou Knowest that thou of thy self Canst not believe, know that God is able to enable thee presently to believe.
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Thou that hast had experience of thy unbelieving heart, and of that mountaine of infidelity that lies upon thy spirit,
Thou that hast had experience of thy unbelieving heart, and of that mountain of infidelity that lies upon thy Spirit,
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and that thou art able to say, I shall never be able to believe of my selfe while the world stands:
and that thou art able to say, I shall never be able to believe of my self while the world Stands:
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know that God is ablde in this momentt to give thee faith. Fourthly, This may informe us concerning the nature of true faith;
know that God is ablde in this momentt to give thee faith. Fourthly, This may inform us Concerning the nature of true faith;
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by which it may bee distinguished from the faith of hypocriticall Formalists.
by which it may be distinguished from the faith of hypocritical Formalists.
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The hypocrite not being acquainted with his owne disability, for the working of saving faith in his owne heart, doth apprehend that he can doe the worke of God by himselfe in his own strength; (like the carnall hearers of our Saviour, John 6.28.
The hypocrite not being acquainted with his own disability, for the working of Saving faith in his own heart, does apprehend that he can do the work of God by himself in his own strength; (like the carnal hearers of our Saviour, John 6.28.
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What shall wee doe, that wee may worke the worke of God ) And when he apprehendeth, that he doth believe he gloryeth more in his owne actings, labourings,What shall we do, that we may work the work of God) And when he apprehendeth, that he does believe he Glorieth more in his own actings, labourings,
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and endeavours, (by which hee conceiveth that he hath obtainned faith) then in the grace of the Lord Jesus;
and endeavours, (by which he conceiveth that he hath obtained faith) then in the grace of the Lord jesus;
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having no spiritual knowledg of that faith which is wrought by the Almightines of Gods powerful & irresistable grace.
having no spiritual knowledge of that faith which is wrought by the Almightiness of God's powerful & irresistible grace.
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But if it is otherwise with a true sonne of Abraham, his faith is of another nature, having a spirituall,
But if it is otherwise with a true son of Abraham, his faith is of Another nature, having a spiritual,
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and heavenly tincture in it, from that spirit, by whom it •• wrought.
and heavenly tincture in it, from that Spirit, by whom it •• wrought.
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He prizeth not his faith of the naturall spirit, but the faith of his heavenly spirit.
He prizeth not his faith of the natural Spirit, but the faith of his heavenly Spirit.
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He can set his seale to that truth, of our Saviour, John 6.65. That no man can come unto him, except it were give a unto him of his Father;
He can Set his seal to that truth, of our Saviour, John 6.65. That no man can come unto him, except it were give a unto him of his Father;
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he is not proud of his faith, because hee looking upon it in the glasse of Gods free grace, doth account it rather Gods worke then his owne.
he is not proud of his faith, Because he looking upon it in the glass of God's free grace, does account it rather God's work then his own.
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According to that of our Saviour, John 6. This is the worke of God, that ye believe.
According to that of our Saviour, John 6. This is the work of God, that you believe.
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Vpon which words one of the Ancients hath this observation.
Upon which words one of the Ancients hath this observation.
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(Non dixit hoc est opus vestrum, sed hoc est opus Dei.) He said not, this is your worke, but the worke of God. (Non dixit hoc est opus Vestrum, sed hoc est opus Dei.) He said not, this is your work, but the work of God.
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Our Saviour speaking to his Disciples, Mar. 4.11. To you (saith he) it is given to know the mysteries of the kingdom of God;
Our Saviour speaking to his Disciples, Mar. 4.11. To you (Says he) it is given to know the Mysteres of the Kingdom of God;
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but unto them that are without, all those things are done in parables. but unto them that Are without, all those things Are done in parables.
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The Gospell of the Lord Jesus is a mystery and parable unto many, untill the Lord doth give us the precious gift of faith, by which we understand these mysteries of God:
The Gospel of the Lord jesus is a mystery and parable unto many, until the Lord does give us the precious gift of faith, by which we understand these Mysteres of God:
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so that he that truly understands the mysterie of the Kingdome, doth look upon his spirituall knowledge as a gift.
so that he that truly understands the mystery of the Kingdom, does look upon his spiritual knowledge as a gift.
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What is compleat and perfect faith? but the gift of God, by which we believe, that all our spirituall good things,
What is complete and perfect faith? but the gift of God, by which we believe, that all our spiritual good things,
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and faith it selfe is freely given unto us by God. ( Quae est plena et perfect a fides? Quae credit ex Deo et omnia bona nostra, et ipsam fidem. Aug.)
and faith it self is freely given unto us by God. (Quae est plena et perfect a fides? Quae credit ex God et omnia Bona nostra, et ipsam fidem. Aug.)
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Fifthly, This may convince those of their errour, who being convinced of sinne, do refuse to turne into the true way of salvation by believing, supposing in the pride and ignorance of their hearts, that this is too short and neare a way to Justification and happinesse.
Fifthly, This may convince those of their error, who being convinced of sin, do refuse to turn into the true Way of salvation by believing, supposing in the pride and ignorance of their hearts, that this is too short and near a Way to Justification and happiness.
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These will first doe good workes, get strength against all their corruptions, be made holy & sanctified men,
These will First doe good works, get strength against all their corruptions, be made holy & sanctified men,
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and then they thinke that they may safely make bold to lay hold of some promise of grace for justification and salvation.
and then they think that they may safely make bold to lay hold of Some promise of grace for justification and salvation.
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It was thus with me, when God did at first begin to awaken my conscience with the dreadfull fight of my sins,
It was thus with me, when God did At First begin to awaken my conscience with the dreadful fight of my Sins,
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and course of prophanenesse, in which I had lived, and some months I went in this way;
and course of profaneness, in which I had lived, and Some months I went in this Way;
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never in the spirit, considering that the object of Gods justifying grace was an ungodly man and a sinner,
never in the Spirit, considering that the Object of God's justifying grace was an ungodly man and a sinner,
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and not knowing that spirituall regeneration is not by the workes of the Law, but the doctrine of the Gospel,
and not knowing that spiritual regeneration is not by the works of the Law, but the Doctrine of the Gospel,
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though I could then in a carnall way (as many blind Protestants now can) have spoken and preached more gloriously with rhetoricall words and flourishing expressions of justification by faith, without workes,
though I could then in a carnal Way (as many blind Protestants now can) have spoken and preached more gloriously with rhetorical words and flourishing expressions of justification by faith, without works,
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then now I can, or will.
then now I can, or will.
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But as God, who from all eternity, had singled me out unto salvation by Jesus Christ, was pleased to convince mee of my ignorance,
But as God, who from all eternity, had singled me out unto salvation by jesus christ, was pleased to convince me of my ignorance,
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and to bring mee to rest upon his grace in his sonne, as a poore wretched sinner, enabling me to believe that my sins were blotted out for his owne Names sake,
and to bring me to rest upon his grace in his son, as a poor wretched sinner, enabling me to believe that my Sins were blotted out for his own Names sake,
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though my sins did testifie against me.
though my Sins did testify against me.
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So these who are in the same condition, in which I then was, if they are in the number of those, whom God hath given unto his sonne Jesus Christ, shall be convinced, that by faith through Christ wee have accesse to the Throne of grace with boldnesse,
So these who Are in the same condition, in which I then was, if they Are in the number of those, whom God hath given unto his son jesus christ, shall be convinced, that by faith through christ we have access to the Throne of grace with boldness,
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and that faith is not given in consideration of any preceding acts of holinesse, or sanctification,
and that faith is not given in consideration of any preceding acts of holiness, or sanctification,
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but as the free gift of our heavenly Father. That they who have thus erred in spirit, Isa. 29.24. may come unto understanding, and such who have murmured against the truth of Gods grace, may learn doctrine.
but as the free gift of our heavenly Father. That they who have thus erred in Spirit, Isaiah 29.24. may come unto understanding, and such who have murmured against the truth of God's grace, may Learn Doctrine.
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Give me leave briefly to lay downe some convincing considerations, which may bring to your remembrance those things which we have more fully handled.
Give me leave briefly to lay down Some convincing considerations, which may bring to your remembrance those things which we have more Fully handled.
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1 Consi. The word and promises which we doe enjoy, are fre gifts of Gods favour.
1 Consi. The word and promises which we do enjoy, Are from Gifts of God's favour.
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What reason can we give, why we should enjoy the outward meanes of grace, rather then Americans, but his owne free grace, Psalm. 147.19. He sheweth his word unto Jacob, his statutes and his judgements unto Israel.
What reason can we give, why we should enjoy the outward means of grace, rather then Americans, but his own free grace, Psalm. 147.19. He shows his word unto Jacob, his statutes and his Judgments unto Israel.
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It is the Lord that bringeth the externall meanes and word of grace as a gift (more worth then the whole world) unto a people.
It is the Lord that brings the external means and word of grace as a gift (more worth then the Whole world) unto a people.
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According to that sweet promi•e of God, Ezek. 29 21. I will give thee the opening of the mouth in the midst of them.
According to that sweet promi•e of God, Ezekiel 29 21. I will give thee the opening of the Mouth in the midst of them.
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The great and precious promises by the believing of which, we are made partakers of the divine nature, are freely given unto us, 2 Pet. 1.4. 2 Consi. The power of God doth make the difference between men who doe enjoy the outward means, 2 Pe. 1.3. His divine power hath given us all things, that pertaine unto life and godlinsse, through the knowledge of him who hath called us to glory and vertue. The great and precious promises by the believing of which, we Are made partakers of the divine nature, Are freely given unto us, 2 Pet. 1.4. 2 Consi. The power of God does make the difference between men who do enjoy the outward means, 2 Pe. 1.3. His divine power hath given us all things, that pertain unto life and godlinsse, through the knowledge of him who hath called us to glory and virtue.
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If God did put forth that omnipotent power in all, which he doth in some, who heare the Gospell, all as well as some should believe, 1 Cor. 3.7 Neither he that planteth is any thing, neither he that watereth:
If God did put forth that omnipotent power in all, which he does in Some, who hear the Gospel, all as well as Some should believe, 1 Cor. 3.7 Neither he that plants is any thing, neither he that Waters:
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but God that giveth the encaease. Upon which words one giveth us this observation. As all things which are planted and watered, do not spring up, th•••, and prosper,but God that gives the encaease. Upon which words one gives us this observation. As all things which Are planted and watered, do not spring up, th•••, and prosper,
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but those whom God doth blesse;
but those whom God does bless;
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So all men who are planted in the Church of Ghrist, and watered by the preaching or the Word, doe not truly believe,
So all men who Are planted in the Church of Christ, and watered by the preaching or the Word, do not truly believe,
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but those upon whom God bestoweth faith.
but those upon whom God bestoweth faith.
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(Nec omnium est 〈 ◊ 〉, qu• 〈 ◊ 〉 verbum, sed quibus deus part•• m•nsuram •idei, (Nec omnium est 〈 ◊ 〉, qu• 〈 ◊ 〉 verbum, sed quibus deus part•• m•nsuram •idei,
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sicut nec omnia germinant quae plantamu, •t rigantur.) But I have touched upon this before.sicut nec omnia germinant Quae plantamu, •t rigantur.) But I have touched upon this before.
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3 Consi. Gods good grace doth prevent mans good workes in his justification.
3 Consi. God's good grace does prevent men good works in his justification.
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God in his grace must give us a new creation & heavenly being in his word made flesh, 1 Joh. before good workes can be wrought by us. ( Sicut creatore opus habemus ut essemus, sic salvatore, ut revivisceremus.
God in his grace must give us a new creation & heavenly being in his word made Flesh, 1 John before good works can be wrought by us. (Sicut creatore opus habemus ut essemus, sic Savior, ut revivisceremus.
np1 p-acp po31 n1 vmb vvi pno12 dt j n1 cc j n1 p-acp po31 n1 vvd n1, vvn np1 p-acp j n2 vmb vbi vvn p-acp pno12. (fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la.
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Aug.) As it was necessary that wee should have a Creator to give us beings,
Aug.) As it was necessary that we should have a Creator to give us beings,
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as creatures, so it is necessary that wee should have a Saviour to make us new creatures through faith.
as creatures, so it is necessary that we should have a Saviour to make us new creatures through faith.
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4 Consi. Gods grace doth not only prevent our works, but faith it self: Faith is an effect of Gods grace, and therefore God is gravious before we beleeve.
4 Consi. God's grace does not only prevent our works, but faith it self: Faith is an Effect of God's grace, and Therefore God is gravious before we believe.
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It is a blessing of the new Covenant, and therefore in this respect it may be truly said, that we are under the new Covenant before we do believe.
It is a blessing of the new Covenant, and Therefore in this respect it may be truly said, that we Are under the new Covenant before we do believe.
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By which we may plainly see that faith is a free gift.
By which we may plainly see that faith is a free gift.
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Mercy is shewed unto the faithfull, and it is shewed unto us to make us faithfull. ( Fideli datur quidem miserecordia, sed data est etiam, ut esset fidelis.
Mercy is showed unto the faithful, and it is showed unto us to make us faithful. (Fideli datur quidem Miserecordia, sed data est etiam, ut esset Fidelis.
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Aug.) One saith that mercy was shewed unto Paul, not only because he was faithfull,
Aug.) One Says that mercy was showed unto Paul, not only Because he was faithful,
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but that he might be faithfufull.
but that he might be faithfufull.
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The Apostle to prove the freenesse of grace in bestowing faith as a gift upon us, hath these three expressions within the limits of three verses, Rom. 5.15, 16, 17. (NONLATINALPHABET) calling faith a gift, and a gift of grace,
The Apostle to prove the freeness of grace in bestowing faith as a gift upon us, hath these three expressions within the Limits of three Verses, Rom. 5.15, 16, 17. () calling faith a gift, and a gift of grace,
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and a gift of grace for righteousnesse. and a gift of grace for righteousness.
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5. Consi. There is no way to happinesse for thee, but by grace, and no closing in any sure or comfortable way with grace, but through faith.
5. Consi. There is no Way to happiness for thee, but by grace, and no closing in any sure or comfortable Way with grace, but through faith.
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We are all condemned by the Law, and there is no escaping for us, but by that pardon which the King of Heaven in the prerogative of his grace doth give unto us,
We Are all condemned by the Law, and there is no escaping for us, but by that pardon which the King of Heaven in the prerogative of his grace does give unto us,
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and no way for us to be able to read our pardon, unlesse God teach us.
and no Way for us to be able to read our pardon, unless God teach us.
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And therefore God hath promised, Isa. 14.3. To give us rest from our sorrow, feare and hard bondage, with grace, Psal. 84.11. knowledge, Ezek. 29.21. Faith, Rom. 11.26. Strength and peace, Psalm. 29.11.
And Therefore God hath promised, Isaiah 14.3. To give us rest from our sorrow, Fear and hard bondage, with grace, Psalm 84.11. knowledge, Ezekiel 29.21. Faith, Rom. 11.26. Strength and peace, Psalm. 29.11.
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Wherefore let us be willing to receive Christ by faith, and to receive faith as a gift.
Wherefore let us be willing to receive christ by faith, and to receive faith as a gift.
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God must cloath thee with his Sonne, and give thee faith to put him on. Refuse not this glorious garment, because God will give it thee freely.
God must cloth thee with his Son, and give thee faith to put him on. Refuse not this glorious garment, Because God will give it thee freely.
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But bee contented to be made partaker of Christ and faith, according to Gods own pleasure.
But be contented to be made partaker of christ and faith, according to God's own pleasure.
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Think not with Simon Magus, to buy the gifts of the Spirit, faith is a free gift.
Think not with Simon Magus, to buy the Gifts of the Spirit, faith is a free gift.
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God will not sell a Diamond for dung.
God will not fell a Diamond for dung.
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Faith is a precious Diamond in a Christians crown, workes before faith, but dung, Phil. 3. Cease then from thinking by thine owne workes to purchase that faith, which God doth intend freely to give unto men,
Faith is a precious Diamond in a Christians crown, works before faith, but dung, Philip 3. Cease then from thinking by thine own works to purchase that faith, which God does intend freely to give unto men,
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because men can give no considerable price for it. Make no more words in bargaining with God for faith.
Because men can give no considerable price for it. Make no more words in bargaining with God for faith.
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He will give unto him that is athirst, of the fountain of the water of life freely, Rev. 21.6. Let no man be kept back by his old age, or sinnes, from hoping to obtaine salvation through faith.He will give unto him that is athirst, of the fountain of the water of life freely, Rev. 21.6. Let no man be kept back by his old age, or Sins, from hoping to obtain salvation through faith.
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While we are in this world, no repentance is too late;
While we Are in this world, no Repentance is too late;
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there is a way to mercy. ( Nec quisquam aut peccatis retardebitur aut annis ad salutem consequendam.
there is a Way to mercy. (Nec quisquam Or peccatis retardebitur Or Annis ad salutem consequendam.
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In isto adhuc mundo manenti, paenitentia nulla sera est. Patet ad indulgentiam additus. Ciprian.)In isto Adhoc mundo manenti, Penitence nulla sera est. Patet ad indulgentiam additus. Cyprian.)
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Object. But if faith be such a free gift, why doth not God give the same measure of faith unto all believers.Object. But if faith be such a free gift, why does not God give the same measure of faith unto all believers.
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Answ. Hee may doe what hee will with his owne. He may give him the greatest measure of faith, who deserves faith lest, Ephes. 4.7. Ʋnto every one of us is given faith, according to the measure of the gift of Christ. Answer He may do what he will with his own. He may give him the greatest measure of faith, who deserves faith lest, Ephesians 4.7. Ʋnto every one of us is given faith, according to the measure of the gift of christ.
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As a man that giveth measures of wheate freely to beggars, may give one more, and another lesse, without doing any wrong.
As a man that gives measures of wheat freely to beggars, may give one more, and Another less, without doing any wrong.
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So God may measure forth faith unto us largely, according to his owne will, wlthout wronging those who have done more for him, and receive lesse.
So God may measure forth faith unto us largely, according to his own will, wlthout wronging those who have done more for him, and receive less.
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We have no cause to complaine or murmure against God, because hee is abundantly gracious to whom he pleaseth;
We have no cause to complain or murmur against God, Because he is abundantly gracious to whom he Pleases;
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but should rather admire his free grace.
but should rather admire his free grace.
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And seeing faith, with every act and degree of it, is a gift of unmerited grace, let us who doe believe, waite for the encrease of faith,
And seeing faith, with every act and degree of it, is a gift of unmerited grace, let us who do believe, wait for the increase of faith,
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as a gift, ceasing from our own workes, understanding, and abilities. Yet here lest I should be mistaken, let me adde this caution.
as a gift, ceasing from our own works, understanding, and abilities. Yet Here lest I should be mistaken, let me add this caution.
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That we should not neglect Gospelduties, by hearing of Gospel-promises.
That we should not neglect Gospel duties, by hearing of Gospel promises.
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Promises should not prove occasions of sloth to to the faithfull, but should be arguments and incentives to spirituall activity, 2 Cor. 7.1.
Promises should not prove occasions of sloth to to the faithful, but should be Arguments and incentives to spiritual activity, 2 Cor. 7.1.
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Having these promises, let us clense our selves from all filthiuesse, &c. Seventhly, Let us prize faith as a gift;Having these promises, let us cleanse our selves from all filthiuesse, etc. Seventhly, Let us prize faith as a gift;
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wee prize gifts, because there is usually some preciousnesse and goodnesse in them, or else for the givers sake.
we prize Gifts, Because there is usually Some preciousness and Goodness in them, or Else for the givers sake.
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Faith is precious in it selfe, 1 Pet. 1.1. Gods gifts have something of his owne goodnesse in them, and faith is to be prized because it is from him.
Faith is precious in it self, 1 Pet. 1.1. God's Gifts have something of his own Goodness in them, and faith is to be prized Because it is from him.
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It is said of Elkanah that he gave portions to Peninnah, and her sonnes and daughteas:
It is said of Elkanah that he gave portions to Peninnah, and her Sons and daughteas:
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but unto Hannah he gave a worthy portion, for he loved her, 1 Sam. 1.4, 5. So God doth give portions to the men of the world,but unto Hannah he gave a worthy portion, for he loved her, 1 Sam. 1.4, 5. So God does give portions to the men of the world,
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but his worthy portion of love to his Saints, through faith, and therefore prize it.
but his worthy portion of love to his Saints, through faith, and Therefore prize it.
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Imitate those blessed soules, who have shewed unto us by their good examples, how they prized faith, who were contented to part rather with their honours, pleasures, riches, preserments,
Imitate those blessed Souls, who have showed unto us by their good Examples, how they prized faith, who were contented to part rather with their honours, pleasures, riches, preferments,
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yea their owne lives then the faith of the glorious Gospel of Christ. They loved not their lives unto the death, Rev. 8ly. Faith is a great gift, which if thou hast it, thou knowest that thou hast freely received it. ( Fides magnum aliquid est, quam si habes profecto, accepisti.
yea their own lives then the faith of the glorious Gospel of christ. They loved not their lives unto the death, Rev. 8ly. Faith is a great gift, which if thou hast it, thou Knowest that thou hast freely received it. (Fides magnum Aliquid est, quam si habes profecto, accepisti.
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Aug.) And therefore look up unto God, for wretched, unbelieving creatures think that they may rec•ve faith as a gift which they will never be able to deserve as a reward.
Aug.) And Therefore look up unto God, for wretched, unbelieving creatures think that they may rec•ve faith as a gift which they will never be able to deserve as a reward.
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This may strengthen faith much when we are before the Throne of grace, begging faith for poore sinners,
This may strengthen faith much when we Are before the Throne of grace, begging faith for poor Sinners,
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if wee consider that faith is a free gift. Jeremiah made use of such an argument to strengthen his faith, Jer. 14.7. Though our iniquities doe testifie against us, doe for thy Names sake.
if we Consider that faith is a free gift. Jeremiah made use of such an argument to strengthen his faith, Jer. 14.7. Though our iniquities do testify against us, do for thy Names sake.
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O the happinesse of those who are acquainted with free grace, they may expect all things for themselves and others,
Oh the happiness of those who Are acquainted with free grace, they may expect all things for themselves and Others,
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as free gifts to be given unto them, though they can expect nothing as deserved wages.
as free Gifts to be given unto them, though they can expect nothing as deserved wages.
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Lastly, Give glory to God for his unspcakable grace in giving faith unto thee.
Lastly, Give glory to God for his unspcakable grace in giving faith unto thee.
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My faith O Lord, saith one, hath called upon thee, which thou hast given unto mee,
My faith Oh Lord, Says one, hath called upon thee, which thou hast given unto me,
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and which thou hast inspired into me. ( Invoeavit te demine, fides mea quam dedisti mihi, quam inspirasti mihi.
and which thou hast inspired into me. (Invoeavit te demine, fides mea quam dedisti mihi, quam inspirasti mihi.
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Aug. Cons.) So blesse God with that faith, and for that faith which God hath freely given thee.
Aug. Cons.) So bless God with that faith, and for that faith which God hath freely given thee.
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The Sonne of God hath given us an understanding to know God, 1 Joh. 5.20.
The Son of God hath given us an understanding to know God, 1 John 5.20.
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And this knowledg is the gift of faith. ( Quid aliud est fides, quam vera de Deo cognitio.
And this knowledge is the gift of faith. (Quid Aliud est fides, quam vera de God cognitio.
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Cyp.) And therefore blesse God in the Sonne for this faith. Thou mightest have laine in the darke dungeon of an unbelieving heart to this day,
Cyprus) And Therefore bless God in the Son for this faith. Thou Mightest have lain in the dark dungeon of an unbelieving heart to this day,
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and thou art brought into the wonderful light of the liberty of the Gospell through faith.
and thou art brought into the wondered Light of the liberty of the Gospel through faith.
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The Soune hath made thee free, and thou art free indeed by believing.
The Soune hath made thee free, and thou art free indeed by believing.
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Be free in rendring largely the tribute of praise to him, who through faith hath knocked off the shackles & setters of bondage from thy soule.
Be free in rendering largely the tribute of praise to him, who through faith hath knocked off the shackles & setters of bondage from thy soul.
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Give thy selfe to him who hath given himselfe and his Sonne to thee through faith.
Give thy self to him who hath given himself and his Son to thee through faith.
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And begin to live the heavenly life of glory, in giving glory and praise to him, who hath given thee the glory of union with himselfe in his Sonne, through faith, Joh. 17. Give praise to the King of Zion, who hath redeemed thee to God by his own blood,
And begin to live the heavenly life of glory, in giving glory and praise to him, who hath given thee the glory of Union with himself in his Son, through faith, John 17. Give praise to the King of Zion, who hath redeemed thee to God by his own blood,
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and made thee a King and Priest, and hath assured thee that thou shalt reigne upon the earth. and made thee a King and Priest, and hath assured thee that thou shalt Reign upon the earth.
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Say of faith, and all the gifts of his Spirit, as Iacob of his children, these are children which God hath graciously given unto his servant.
Say of faith, and all the Gifts of his Spirit, as Iacob of his children, these Are children which God hath graciously given unto his servant.
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Ascribe nothing to thy selfe, but all to him from whom are all things. Crye with a loud voyce;
Ascribe nothing to thy self, but all to him from whom Are all things. Cry with a loud voice;
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Salvation to our God which sitteth upon the Throne, and to the Lambe; and sing in faith with all Saints who love Christ in sincerity, Revel. 6.12. Blessing, and Glory, and Wisedome, and Thankes giving, and Honour, and Power, and Might, be unto our God for ever and ever, Amen.Salvation to our God which Sitteth upon the Throne, and to the Lamb; and sing in faith with all Saints who love christ in sincerity, Revel. 6.12. Blessing, and Glory, and Wisdom, and Thanks giving, and Honour, and Power, and Might, be unto our God for ever and ever, Amen.
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SERMON VI. The Heaven-borne man sinneth not. 1 JOHN 3.9. Whosoever is born of God doth not commit sin:
SERMON VI. The Heavenborn man Sinneth not. 1 JOHN 3.9. Whosoever is born of God does not commit since:
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for his seed remaineth in him, and he cannot sin, because he is born of God.
for his seed remains in him, and he cannot sin, Because he is born of God.
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GOd in his grace hath shined into my spirit, by reading of these words, which hath inclined my spirit to speake from these words.
GOd in his grace hath shined into my Spirit, by reading of these words, which hath inclined my Spirit to speak from these words.
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The truths of Christ are likely to prove powerfull upon the hearts of the hearers, when they are seconded with the experience of the speaker.
The truths of christ Are likely to prove powerful upon the hearts of the hearers, when they Are seconded with the experience of the speaker.
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I am therefore emboldned to acquaint you with the truth, which is wrapt up in these words:
I am Therefore emboldened to acquaint you with the truth, which is wrapped up in these words:
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though I know that there are many adversaries and opposers of this truth, 2 Cor. 4.13. We believe, & therefore we speak, saith the Apostle.
though I know that there Are many Adversaries and opposers of this truth, 2 Cor. 4.13. We believe, & Therefore we speak, Says the Apostle.
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So I doe in spirit belive what I shall speake, and therefore I am resolved to speake it forth plainly,
So I do in Spirit believe what I shall speak, and Therefore I am resolved to speak it forth plainly,
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and you are engaged to heare me patiently. The words are a conclusion drawn from preceding premises.
and you Are engaged to hear me patiently. The words Are a conclusion drawn from preceding premises.
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In the precedent words the Apostle delivered two propositions. First, That hee, that committeth sinne is of the Devill.
In the precedent words the Apostle Delivered two propositions. First, That he, that Committeth sin is of the devil.
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Secondly, That Christ hath appeared to destroy the workes of the Devill;
Secondly, That christ hath appeared to destroy the works of the devil;
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from whence he concludeth, that he which is born of God cannot sin, not having his being in the Devill;
from whence he Concludeth, that he which is born of God cannot sin, not having his being in the devil;
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but in Christ, who destroyeth sin.
but in christ, who Destroyeth since.
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In this verse, there are these particular observations, which at the first view may present themselves unto us. 1. A character of a true Christian.
In this verse, there Are these particular observations, which At the First view may present themselves unto us. 1. A character of a true Christian.
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He is one who is borne of God. 2. The property of this man who is borne of God. He doth not commit sin. He is one who is born of God. 2. The property of this man who is born of God. He does not commit since.
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3. A reason why he cannot commit sin, to wit, because his seed remaineth in him. 4. His purity.
3. A reason why he cannot commit since, to wit, Because his seed remains in him. 4. His purity.
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He doth not only, not commit sinne, but he sinneth not at all. 5. This asserted by laying down the impossibility of his sinning, NONLATINALPHABET.
He does not only, not commit sin, but he Sinneth not At all. 5. This asserted by laying down the impossibility of his sinning,.
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He cannot possibly sinne. 6. This is further proved by his excellent & glorious condition. He cannot sin, because he is borne of God. First.
He cannot possibly sin. 6. This is further proved by his excellent & glorious condition. He cannot sin, Because he is born of God. First.
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From the person who is here spoken of, The man who is borne of God.
From the person who is Here spoken of, The man who is born of God.
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We may take notice of the folly and Bedlam-madnesse of some, who would be accounted professors and Preachers of a spirituall Gospel, whose Gospel and mystery of error doth make the man born of God, to be God.
We may take notice of the folly and Bedlam-madnesse of Some, who would be accounted professors and Preachers of a spiritual Gospel, whose Gospel and mystery of error does make the man born of God, to be God.
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Confounding the glorious nature of the Father, Word, and Spirit, with the new Creature. The Apostle doth plainly overthrow this Bedlam-Divinity by these expressions.
Confounding the glorious nature of the Father, Word, and Spirit, with the new Creature. The Apostle does plainly overthrow this Bedlam-Divinity by these expressions.
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In which hee doth make a difference between God, and the man who is born of him.
In which he does make a difference between God, and the man who is born of him.
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That which is born of God, is borne in time. But God is from eternity. And therefore that which is born of God cannot be God.
That which is born of God, is born in time. But God is from eternity. And Therefore that which is born of God cannot be God.
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The place which they pervert is in the 1 Cor. 6.17. He which is joyned to the Lord is one spirit.
The place which they pervert is in the 1 Cor. 6.17. He which is joined to the Lord is one Spirit.
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Answ. Christ, and the man joyned unto him are one, not by confounding of the person of Christ, with the person of a Believer,Answer christ, and the man joined unto him Are one, not by confounding of the person of christ, with the person of a Believer,
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but by the union of these two in the Spirit.
but by the Union of these two in the Spirit.
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As the members are one with the head, and yet the head is not the members, nor the members the head.
As the members Are one with the head, and yet the head is not the members, nor the members the head.
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Secondly, In this objection as they destroy the personall being of a Believer, so they destroy the personall being of Christ;
Secondly, In this objection as they destroy the personal being of a Believer, so they destroy the personal being of christ;
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as he is the Word made flesh. There Christ is nothing but God;
as he is the Word made Flesh. There christ is nothing but God;
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they apprehending that Christ hath offered up his humane nature, wisedome and righteousnesse, as things of the first creation;
they apprehending that christ hath offered up his humane nature, Wisdom and righteousness, as things of the First creation;
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and that hee hath no being now but in spirit, which they call Christ in the Spirit, the spirituall man, or God.
and that he hath no being now but in Spirit, which they call christ in the Spirit, the spiritual man, or God.
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I shall therefore in few words deliver the truth of God, concerning the man who is born of God.
I shall Therefore in few words deliver the truth of God, Concerning the man who is born of God.
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This phrase is taken first largely, and so every Creature may be said to be of God,
This phrase is taken First largely, and so every Creature may be said to be of God,
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because every creature is the workmanship of God, and hath its being from God. And in this sence all wicked men are called the Off-spring of God, Acts 17.28. NONLATINALPHABET Secondly, It is taken strictly.
Because every creature is the workmanship of God, and hath its being from God. And in this sense all wicked men Are called the Offspring of God, Acts 17.28. Secondly, It is taken strictly.
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And so it is to be understood not of those who have their being from God by creation, but by spirituall regeneration.
And so it is to be understood not of those who have their being from God by creation, but by spiritual regeneration.
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And thus it is here taken, and in other places, John 3.5. Except a man be borne of water & the Spirit, he cannot enter into the kingdome of God.
And thus it is Here taken, and in other places, John 3.5. Except a man be born of water & the Spirit, he cannot enter into the Kingdom of God.
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John 1 13. In this sence neither God, Christ, or the Spirit are the new man, or the man born of God. John 1 13. In this sense neither God, christ, or the Spirit Are the new man, or the man born of God.
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But the speciall and gracious presence of God through Christ by the spirit doth make a man a new Creature, 1 Cor. 1.30. John 1.13. 2 Cor. 5.17. If any man is in Christ, he is a new Creature.
But the special and gracious presence of God through christ by the Spirit does make a man a new Creature, 1 Cor. 1.30. John 1.13. 2 Cor. 5.17. If any man is in christ, he is a new Creature.
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He doth not say that if any man is in Christ, that then hee is Christ,
He does not say that if any man is in christ, that then he is christ,
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or that Christ is the new creature, but that man who is in Christ, he is the new creature.
or that christ is the new creature, but that man who is in christ, he is the new creature.
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Having shewed you who the new man, or the man born of God, is, who is here spoken of,
Having showed you who the new man, or the man born of God, is, who is Here spoken of,
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and freed the Text from famelisticall blasphemies. I shall desire that you may be acquainted with this truth.
and freed the Text from famelisticall Blasphemies. I shall desire that you may be acquainted with this truth.
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Every true Saint is a man born of God.
Every true Saint is a man born of God.
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1 Consid. It will not advantage a man to make a profession of Christ, and to submit to all the outward Ordinances of Christ,
1 Consider It will not advantage a man to make a profession of christ, and to submit to all the outward Ordinances of christ,
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unlesse a man be made a new creature by Christ, Gal. 6.15. In Christ Jesus neither Circumcision availeth any thing, nor uncir cumcision, but a new creature.
unless a man be made a new creature by christ, Gal. 6.15. In christ jesus neither Circumcision availeth any thing, nor uncir cumcision, but a new creature.
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We must be borne againe, or else it had been better for us never to have been borne.
We must be born again, or Else it had been better for us never to have been born.
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Christ will not own any for his, or approve them as his Disciples, whatsoever prosession they doe make of him,
christ will not own any for his, or approve them as his Disciples, whatsoever procession they do make of him,
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unlesse he be formed in them, 2 Cor. 13.5. Know ye not that Jesus Christ is in you, except ye be unapproved.
unless he be formed in them, 2 Cor. 13.5. Know you not that jesus christ is in you, except you be unapproved.
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They are the Devils children, who are not borne of God, John 8.44. 2 Consid. God hath engaged himselfe in the Covenant of grace, that those who are his, shall be borne of him, Ezek. 36.26.
They Are the Devils children, who Are not born of God, John 8.44. 2 Consider God hath engaged himself in the Covenant of grace, that those who Are his, shall be born of him, Ezekiel 36.26.
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A new heart will I give you, and a new spirit will I put within you, A new heart will I give you, and a new Spirit will I put within you,
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and will take away the stony heart out of your flesh, and give you an heart of flesh. and will take away the stony heart out of your Flesh, and give you an heart of Flesh.
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As a Carver when he maketh an Image, doth begin at the outside of the Timber,
As a Carver when he makes an Image, does begin At the outside of the Timber,
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and cuts & shaves and smooths that.
and cuts & shaves and smooths that.
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So hypocrites doe begin at the outside, and doe smooth themselves in their outward conversation to men-ward.
So Hypocrites do begin At the outside, and do smooth themselves in their outward Conversation to menward.
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And so there is but an image insteed of a new creature. But true Saints are made new inwardly.
And so there is but an image instead of a new creature. But true Saints Are made new inwardly.
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Some say that the heart is the first thing which hath life.
some say that the heart is the First thing which hath life.
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(Cor est primum vivens.) It is true, in the new creation, God doth give unto the vessels of his grace new hearts, Rom. 10.10. With the heart man believeth unto righteousnesse. Jer. 32.39. 3. Consid. Men who are not borne of God, cannot haue fellowship with God.(Cor est primum Living.) It is true, in the new creation, God does give unto the vessels of his grace new hearts, Rom. 10.10. With the heart man Believeth unto righteousness. Jer. 32.39. 3. Consider Men who Are not born of God, cannot have fellowship with God.
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If we say that we have fellow ship with him, and walk in darknesse, we lye, 1 John 1.6. But true Saints have fellowship with the Father, and his Sonne Jesus Christ, 1 John 1.3. And therefore they are borne of God. If we say that we have fellow ship with him, and walk in darkness, we lie, 1 John 1.6. But true Saints have fellowship with the Father, and his Son jesus christ, 1 John 1.3. And Therefore they Are born of God.
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4 Consid. God is to be known, served, and worshipped by true Saints:
4 Consider God is to be known, served, and worshipped by true Saints:
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but we cannot truly know him, serve or worship him, so long as we are old creatures, in the state of nature,
but we cannot truly know him, serve or worship him, so long as we Are old creatures, in the state of nature,
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and therefore it cannot be denyed, that true Saints are borne of him. An old creature is spiritually dead, and cannot see God.
and Therefore it cannot be denied, that true Saints Are born of him. an old creature is spiritually dead, and cannot see God.
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A dead creature cannot performe the actions of a living creature.
A dead creature cannot perform the actions of a living creature.
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And a sinner cannot serve the living God, and performe that spirituall worship which God doth require of those who are quickned to spirituall worship by Jesus Christ.
And a sinner cannot serve the living God, and perform that spiritual worship which God does require of those who Are quickened to spiritual worship by jesus christ.
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5. Consid. The new Heaven and the new Earth is only provided for new creatures: but it is provided for Saints, and they expect it, 2 Pet. 3.13. And therefore they are borne of God. Mat. 19.28.
5. Consider The new Heaven and the new Earth is only provided for new creatures: but it is provided for Saints, and they expect it, 2 Pet. 3.13. And Therefore they Are born of God. Mathew 19.28.
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Our Saviour saith, that such who have followed him in the regeneration, shall sit upon Thrones. The Saints are translated out of the Kingdome of the world into the kingdome of grace, by spirituall regeneration,
Our Saviour Says, that such who have followed him in the regeneration, shall fit upon Thrones. The Saints Are translated out of the Kingdom of the world into the Kingdom of grace, by spiritual regeneration,
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and therefore they shall be translated from the Kingdome of grace, into the Kingdome of glory.
and Therefore they shall be translated from the Kingdom of grace, into the Kingdom of glory.
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By these considerations it is evident, that true Saints are borne of God.
By these considerations it is evident, that true Saints Are born of God.
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Ʋse. Let us not try our Saint-ship by our large professions of Christ, and subjection to such things which we apprehend to be his Ordinances for externall worship; but by our new creation.Ʋse. Let us not try our Saintship by our large professions of christ, and subjection to such things which we apprehend to be his Ordinances for external worship; but by our new creation.
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It concerneth every man to be thorowly assured of his heavenly birth, who would make his claime good for heaven and glory;
It concerns every man to be thoroughly assured of his heavenly birth, who would make his claim good for heaven and glory;
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and be assured that he shall escape the damnation of Hell. As our Saviour said of Judas, Mat. 26.24. That it had been good for him, he had not been borne.
and be assured that he shall escape the damnation of Hell. As our Saviour said of Judas, Mathew 26.24. That it had been good for him, he had not been born.
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So it had been good for us that we had never been borne, if wee shall live and dye professors of the knowledge of God in Christ,
So it had been good for us that we had never been born, if we shall live and die professors of the knowledge of God in christ,
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and not dye possessors of God in Christ by the new creation. Consider therefore
and not die Possessors' of God in christ by the new creation. Consider Therefore
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1. That every change or alteration which may be wrought in a man, doth not make him a Sonne of God by spirituall regeneration.
1. That every change or alteration which may be wrought in a man, does not make him a Son of God by spiritual regeneration.
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Morall principles may make a great change in a man.
Moral principles may make a great change in a man.
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And Pharisaicall principles may make a man seeme to be very religious, to himselfe and others.
And Pharisaical principles may make a man seem to be very religious, to himself and Others.
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But the Pharisees proselite is farre enough from a true Convert.
But the Pharisees proselyte is Far enough from a true Convert.
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And except our righteousness exceed the righteousness of the Scribes and Pharisees, we cannot enter into the Kingdome of God. And except our righteousness exceed the righteousness of the Scribes and Pharisees, we cannot enter into the Kingdom of God.
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We may walke farre in the way of the Law, and performance of duties, to make our selves new creatures,
We may walk Far in the Way of the Law, and performance of duties, to make our selves new creatures,
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and the Sonnes of God by our own righteousnesse and legall reformation, and may at last stumble at Christ,
and the Sons of God by our own righteousness and Legal Reformation, and may At last Stumble At christ,
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and never come to know what it is to be borne of God.
and never come to know what it is to be born of God.
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2. A man may take a long walke in the path of the Gospell, and may after a sort escape the pollutions of the world by Gospel-principles and may taste of the powers of the world to come,
2. A man may take a long walk in the path of the Gospel, and may After a sort escape the pollutions of the world by gospel principles and may taste of the Powers of the world to come,
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& in the conclusion may sit down short of a new creation here, and glory hereafter, 2 Pet. 2.20.
& in the conclusion may fit down short of a new creation Here, and glory hereafter, 2 Pet. 2.20.
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Hebr. 6. Never truly knowing what it is to have the Spirit in him, and himselfe in the Spirit, God in him,Hebrew 6. Never truly knowing what it is to have the Spirit in him, and himself in the Spirit, God in him,
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and himselfe in God, Christ in him, and himselfe in Christ.
and himself in God, christ in him, and himself in christ.
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Quer. But by what meanes is a man born of God may some one say, seeing it concerneth us to know that we are born of God,Quer. But by what means is a man born of God may Some one say, seeing it concerns us to know that we Are born of God,
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and it is so easie to be mistaken.
and it is so easy to be mistaken.
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It is not by the law, by that thou maist have a knowledge of sin, Rom. 7. but canst never receive a new life.
It is not by the law, by that thou Mayest have a knowledge of since, Rom. 7. but Canst never receive a new life.
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The law bringeth forth servants, not sons, Ishmaelites, not true Israelites, Gal. 4.
The law brings forth Servants, not Sons, Ishmaelites, not true Israelites, Gal. 4.
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Secondly, Those who are borne of God, are children of the Gospell, not by the workes of the law,
Secondly, Those who Are born of God, Are children of the Gospel, not by the works of the law,
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but by the hearing of faith wee are made new creatures. In this Ministery God by his Spirit through faith in his Sonne maketh new creatures.
but by the hearing of faith we Are made new creatures. In this Ministry God by his Spirit through faith in his Son makes new creatures.
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Nothing in nature can beethe cause of it selfe, so nothing in the new creation can be the cause of it selfe.
Nothing in nature can beethe cause of it self, so nothing in the new creation can be the cause of it self.
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There must be a Father before there can be a Sonne. God therefore through faith in his Sonne is the cause of this new creation.
There must be a Father before there can be a Son. God Therefore through faith in his Son is the cause of this new creation.
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In this Ministery God doth not speak only by letters and syllables, but by his eternall Word and Spirit.
In this Ministry God does not speak only by letters and syllables, but by his Eternal Word and Spirit.
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Our soules are purified in the obedience of the truth of the Gospel, unto unfeigned love of the Brethren, 1 Pet. 1.22, 23. And are borne againe not of corruptible seed,
Our Souls Are purified in the Obedience of the truth of the Gospel, unto unfeigned love of the Brothers, 1 Pet. 1.22, 23. And Are born again not of corruptible seed,
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but of incorruptible, by the Word of God which liveth and abideth for ever. but of incorruptible, by the Word of God which lives and Abideth for ever.
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In this Ministry of life and salvation, we have an eye to see the olde man crucified in the suffering of Christ, Rom. 6.6. That henceforth we should not serve sin.
In this Ministry of life and salvation, we have an eye to see the old man Crucified in the suffering of christ, Rom. 6.6. That henceforth we should not serve since.
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In this Ministery wee see Christ as that new man which maketh all things new, 2 Corin. 5. The olde Adam stood as a publique person to bring shame, sinne, and sorrow upon his posterity;
In this Ministry we see christ as that new man which makes all things new, 2 Corin. 5. The old Adam stood as a public person to bring shame, sin, and sorrow upon his posterity;
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so Christ the second Adam, publique person, and new man, by whom we are renewed, doth bring holy boldnesse, righteousnesse, and joy.
so christ the second Adam, public person, and new man, by whom we Are renewed, does bring holy boldness, righteousness, and joy.
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Adam communicated his sinfull nature to us, so Christ doth communicate his divine nature unto us, with those fruits and effects of the spirit, which are contrary to the nature of the old man;Adam communicated his sinful nature to us, so christ does communicate his divine nature unto us, with those fruits and effects of the Spirit, which Are contrary to the nature of the old man;
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Uniting us unto himselfe, and becomming a principle of life to us and in us.
Uniting us unto himself, and becoming a principle of life to us and in us.
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And as one saith of generation, that it doth not consist in the production of a new form,
And as one Says of generation, that it does not consist in the production of a new from,
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but in the union of the form to the matter.
but in the Union of the from to the matter.
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(Generatie non consistit in productione sed unitione formae, cummateria.) So spiritual regeneration is not by the production of a new forme,(Generate non consistit in productione sed unitione Formae, cummateria.) So spiritual regeneration is not by the production of a new Form,
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but by the union of the forme to the matter.
but by the Union of the Form to the matter.
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By uniting Christ, who is as the forme to man who is the matter of the new creature.
By uniting christ, who is as the Form to man who is the matter of the new creature.
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And as wee say that the generation of one thing is the corruption or destruction of another thing;
And as we say that the generation of one thing is the corruption or destruction of Another thing;
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so in spirituall regeneration the old man is destroyed, Gal. 5.24. They that are Christs, have crucified the flesh with the affections and lusts.
so in spiritual regeneration the old man is destroyed, Gal. 5.24. They that Are Christ, have Crucified the Flesh with the affections and Lustiest.
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O how is the man placed in the uppermost roome of honour, and highest seat of happinesse, who is spiritually acquainted with this truth.
Oh how is the man placed in the uppermost room of honour, and highest seat of happiness, who is spiritually acquainted with this truth.
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Hee overcommeth the world by believing that Jesus is the Sonne of God, 1 John 5.1. He admireth the inexpressible love of God, by which hee is become the Sonne of God, 1 John 3.1. He is borne to possesse the unsearcheable riches of Gods grace.
He Overcometh the world by believing that jesus is the Son of God, 1 John 5.1. He admireth the inexpressible love of God, by which he is become the Son of God, 1 John 3.1. He is born to possess the unsearchable riches of God's grace.
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He is born to inherit large possessions, & a golrious inheritance, being joynt heir with Christ, Ro. 8.17. Hee is higher by his birth, then the Sons of Kings and Emperours.
He is born to inherit large possessions, & a golrious inheritance, being joint heir with christ, Ro. 8.17. He is higher by his birth, then the Sons of Kings and emperors.
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Christ & he are of one, & therfore he is not ashamed to cal him Brother, Heb. 2.11.
christ & he Are of one, & Therefore he is not ashamed to call him Brother, Hebrew 2.11.
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And now hee begins to resolve to live like himselfe, to live answerable to his condition of glory and honour,
And now he begins to resolve to live like himself, to live answerable to his condition of glory and honour,
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unto which God of his grace hath brought him. He wil live as one who hath hopes full of immortality.
unto which God of his grace hath brought him. He will live as one who hath hope's full of immortality.
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He wil put on Christ in his conversation, as he hath put him on in his free justification.
He will put on christ in his Conversation, as he hath put him on in his free justification.
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A King will not stoope to the earth to take up farthings, as a beggar will,
A King will not stoop to the earth to take up farthings, as a beggar will,
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nor meddle with such mean businesses and employments, in which men of meane condition doe exercise themselves.
nor meddle with such mean businesses and employments, in which men of mean condition do exercise themselves.
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So hee will not stoop in spirit to the love of the things of the world, which are but as a farthing to the things of glory and eternity.
So he will not stoop in Spirit to the love of the things of the world, which Are but as a farthing to the things of glory and eternity.
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Hee will not follow worldly businesse, as though hee had no other employment.
He will not follow worldly business, as though he had no other employment.
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His conversation is in Heaven, Phil. 3. He is one of the Chosen generation, and royall Priesthood, holy Nation, His Conversation is in Heaven, Philip 3. He is one of the Chosen generation, and royal Priesthood, holy nation,
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and peculiar People, and therefore is resolved to shew forth the praises of him who hath called him out of darknesse, into his marvellous light, 1 Pet. 2.9. from impurity to holinesse, from a disgracefull and reproachfull condition, to honour and favour; from vassalage to a kingdome;and peculiar People, and Therefore is resolved to show forth the praises of him who hath called him out of darkness, into his marvellous Light, 1 Pet. 2.9. from impurity to holiness, from a disgraceful and reproachful condition, to honour and favour; from vassalage to a Kingdom;
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from feare of death, to assurance of eternall life; from hell to heaven; from horror of conscience, to joy in believing;
from Fear of death, to assurance of Eternal life; from hell to heaven; from horror of conscience, to joy in believing;
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from a dunghill, to a Throne; from everlasting wrath, to never-ending glory, and immortality. I might speak more fully of this, concerning wch no man can speak sufficiently.
from a dunghill, to a Throne; from everlasting wrath, to never-ending glory, and immortality. I might speak more Fully of this, Concerning which no man can speak sufficiently.
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But my intention was not to speak of this, but rather of that wch is principally intended in the words, to shew you the sinlesse condition of the man which is borne of God.
But my intention was not to speak of this, but rather of that which is principally intended in the words, to show you the sinless condition of the man which is born of God.
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And therefore give me leave, to leave this point, that I may briefly open the words which follow in the Text, that so I may draw the marrow and substance of them into a short conclusion, the illustration, confirmation,
And Therefore give me leave, to leave this point, that I may briefly open the words which follow in the Text, that so I may draw the marrow and substance of them into a short conclusion, the illustration, confirmation,
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and amplification of which, by the grace of God shall be the subject of my ensuing discourse.
and amplification of which, by the grace of God shall be the Subject of my ensuing discourse.
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I doe finde that the godly-learned doe not agree in their expositions of these words.
I do find that the Godly-learned do not agree in their expositions of these words.
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I shall therefore acquaint you with their severall expositions, and shall enlarge my thoughts in the amplifying of that which I doe apprehend in truth, to be the meaning of the Apostle in these words.
I shall Therefore acquaint you with their several expositions, and shall enlarge my thoughts in the amplifying of that which I do apprehend in truth, to be the meaning of the Apostle in these words.
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First, Some say that he cannot commit sin.
First, some say that he cannot commit since.
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That is (Non potest operam dare peceate.) He cannot make sin his work, trade,
That is (Non potest Operam Dare peceate.) He cannot make since his work, trade,
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or employment, and this is a truth.
or employment, and this is a truth.
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The rode of prophanesse and wilfull sinning, hath never been the way in the which the Saints have walked.
The road of profaneness and wilful sinning, hath never been the Way in the which the Saints have walked.
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Their path is the path of purity and uprightnesse. But this doth not seeme to be the meaning of the Spirit in this place.
Their path is the path of purity and uprightness. But this does not seem to be the meaning of the Spirit in this place.
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For the Apostle doth not only say, that he cannot commit sin; but hee cannot sin.
For the Apostle does not only say, that he cannot commit since; but he cannot sin.
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Secondly, Others say, that he cannot commit sin, as a servant of sin. As though our Saviours words were a sufficient exposition of these, Joh. 8.34. Whosoever committeth sinne, is a servant of sin.
Secondly, Others say, that he cannot commit since, as a servant of since. As though our Saviors words were a sufficient exposition of these, John 8.34. Whosoever Committeth sin, is a servant of since.
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(NONLATINALPHABET) He doth not doe sin as his worke, as a servant doth work by the appointment and commandement of his Master.
() He does not do sin as his work, as a servant does work by the appointment and Commandment of his Master.
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I question not the truth of this. Sinne shall not have dominion, where Christ is Lord and Master in the soule.
I question not the truth of this. Sin shall not have dominion, where christ is Lord and Master in the soul.
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He taketh our soules in unto himselfe by conquest, and will not suffer those who commanded us before his conquest to rule over us, now he hath subdued them.
He Takes our Souls in unto himself by conquest, and will not suffer those who commanded us before his conquest to Rule over us, now he hath subdued them.
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As a conquering King will not suffer conquered Rebels to command his Subjects.
As a conquering King will not suffer conquered Rebels to command his Subject's.
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But the Apostle doth not seeme to drive only at this, because as it hath been observed, he saith afterwards, that he cannot sin.
But the Apostle does not seem to drive only At this, Because as it hath been observed, he Says afterwards, that he cannot sin.
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Thirdly, Some say that he cannot sinne, because he cannot commit the unpardonable sin.
Thirdly, some say that he cannot sin, Because he cannot commit the unpardonable since.
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And these goe as far as the end of the Epistle, for an exposition, Chap. 5.17.18.
And these go as Far as the end of the Epistle, for an exposition, Chap. 5.17.18.
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All iniquity is sinne, and there is a sinne not unto death. Wee know that whosoever is borne of God sinneth not,
All iniquity is sin, and there is a sin not unto death. we know that whosoever is born of God Sinneth not,
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But hee that is borne of God keepeth himselfe and the wicked one toucheth him not. But he that is born of God Keepeth himself and thee wicked one touches him not.
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Thus they affirme that he finneth not, because hee sinneth not unto death. This which they say is likewise an undenyable truth in it selfe:
Thus they affirm that he finneth not, Because he Sinneth not unto death. This which they say is likewise an undeniable truth in it self:
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but not all, that the Apostle intendeth in these words. Which will evidently appear if we look seriously upon the precedent words.
but not all, that the Apostle intends in these words. Which will evidently appear if we look seriously upon the precedent words.
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Where the Apostle doth set downe the Antithesis and opposition, between the man borne of God, and the naturall man.
Where the Apostle does Set down the Antithesis and opposition, between the man born of God, and the natural man.
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And doth make this the characteristical difference between the man borne of God, and the man of the Devill, vers. 6, 7, 8. That the one doth sinne,
And does make this the characteristical difference between the man born of God, and the man of the devil, vers. 6, 7, 8. That the one does sin,
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and the other doth not sinne. Every one that abideth in him sinneth not; & he that sinneth hath not known him, or seene him.
and the other does not sin. Every one that Abideth in him Sinneth not; & he that Sinneth hath not known him, or seen him.
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And as no man will say that the difference in this place between the carnall and spirituall man is this.
And as no man will say that the difference in this place between the carnal and spiritual man is this.
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That the one doth not commit the unpardonable sinne, and the other doth.
That the one does not commit the unpardonable sin, and the other does.
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For then this absurdity will necessarily follow, that every carnall man doth commit the unpardonable sin.
For then this absurdity will necessarily follow, that every carnal man does commit the unpardonable since.
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For the Apostle saith, that every carnal man is of the Devill, and sinneth, (that is, against the holy Ghost,
For the Apostle Says, that every carnal man is of the devil, and Sinneth, (that is, against the holy Ghost,
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if we take their exposition.) So no man may affirme that this is the meaning of these words (which are laid downe in way of opposition to the precedent) that he that committeth not sin, doth not commit the unpardonable sin,
if we take their exposition.) So no man may affirm that this is the meaning of these words (which Are laid down in Way of opposition to the precedent) that he that Committeth not since, does not commit the unpardonable since,
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for then this absurdity will follow that every man who committeth not the unpardonable sin, is born of God.
for then this absurdity will follow that every man who Committeth not the unpardonable since, is born of God.
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And this is evident by the subsequent words, where he saith, vers. 10. That in this the children of God,
And this is evident by the subsequent words, where he Says, vers. 10. That in this the children of God,
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and the children of the Devill are manifested. To wit, that the one doth not commit sin, and the other doth commit sin.
and the children of the devil Are manifested. To wit, that the one does not commit since, and the other does commit since.
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Take the words according to their exposition, and this is the sence of them.
Take the words according to their exposition, and this is the sense of them.
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In this the Saints and carnall men are distinguished, that the Saints doe not commit the unpardonable sin,
In this the Saints and carnal men Are distinguished, that the Saints do not commit the unpardonable since,
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and that all carnall men doe commit the unpardonable sin. Of the absurdity of which tenet, contrariety to Scripture and daily experience.
and that all carnal men do commit the unpardonable since. Of the absurdity of which tenet, contrariety to Scripture and daily experience.
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I leave the spirituall man a judge. 4. Others say that he sinneth not. That is in his justified state and condition he sinneth not.
I leave the spiritual man a judge. 4. Others say that he Sinneth not. That is in his justified state and condition he Sinneth not.
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Because he is free from sin, and the condemnation of the Law. And this is a truth likewise full of comfort and sweetnesse.
Because he is free from since, and the condemnation of the Law. And this is a truth likewise full of Comfort and sweetness.
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That the believer or man borne of God doth not sin in reference to justification. Their meaning is, that there is no sin from which a believer is not justified.
That the believer or man born of God does not sin in Referente to justification. Their meaning is, that there is no since from which a believer is not justified.
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But the Apostle doth not speake only of this, for he speaketh of his working of righteousnesse by love, in this place,
But the Apostle does not speak only of this, for he speaks of his working of righteousness by love, in this place,
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and through the whole Epistle, as well as of believing.
and through the Whole Epistle, as well as of believing.
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And of such workes which Saints are to doe, by which they may be justified before men;
And of such works which Saints Are to do, by which they may be justified before men;
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as these men doe grant themselves, and therefore this is not to be taken so strictly in reference to our justification through faith only.
as these men do grant themselves, and Therefore this is not to be taken so strictly in Referente to our justification through faith only.
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As these words do declare it sufficiently.
As these words do declare it sufficiently.
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Every one that worketh not righteousnesse, is not of God, and hee that loveth not his brother, vers. 10. Doth he pray for such, whom he thought were no where to be found, or for all true Saints whom he did know did love the Lord Jesus in corruption.Every one that works not righteousness, is not of God, and he that loves not his brother, vers. 10. Does he pray for such, whom he Thought were no where to be found, or for all true Saints whom he did know did love the Lord jesus in corruption.
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Reply. If they be considered as they ought to be done, so they are not evill:Reply. If they be considered as they ought to be done, so they Are not evil:
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but as they be done by us.
but as they be done by us.
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So the holy Ghost is not affraid to call them menstruous rags, even our very righteousnesse, not our old man only, Isa. 64.6. from the better part.
So the holy Ghost is not afraid to call them menstruous rags, even our very righteousness, not our old man only, Isaiah 64.6. from the better part.
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And therefore the Scripture doth call us Saints, or holy men, Ephes. 1. NONLATINALPHABET because we are spiritually regenerated or made new creatures,
And Therefore the Scripture does call us Saints, or holy men, Ephesians 1. Because we Are spiritually regenerated or made new creatures,
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though much of the flesh doth remaine in the best of us. And this I doe apprehend to be the meaning of God in this place. So Cajetan upon the words:
though much of the Flesh does remain in the best of us. And this I do apprehend to be the meaning of God in this place. So Cajetan upon the words:
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Hee doth (saith he) understand it formally, that is in as much as he is borne of God;
He does (Says he) understand it formally, that is in as much as he is born of God;
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for our new creation from God doth not suffer us to sin. (Intelligit formaliter, hoc est, quatenus ex Deo natus.
for our new creation from God does not suffer us to since. (Intelligit formaliter, hoc est, quatenus ex God Born.
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Nativitas enim ex Deo non dat peccare.) So likewise that faithfull Martyr Tyndall speaketh in the opening of these words.Nativity enim ex God non that Peccare.) So likewise that faithful Martyr Tyndall speaks in the opening of these words.
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God and the Devill are two contrary Fathers, two contrary fountaines, two contrary causes; the one of all goodnesse, the other of all evill.
God and the devil Are two contrary Father's, two contrary fountains, two contrary Causes; the one of all Goodness, the other of all evil.
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And they that doe evill are borne of the Devill, and are first evill by that birth, before they doe evill.
And they that do evil Are born of the devil, and Are First evil by that birth, before they do evil.
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And on the other side, they that doe good, are first borne of God, and receive of his nature and seed,
And on the other side, they that do good, Are First born of God, and receive of his nature and seed,
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and by the reason of that nature and seed, are first good, before they doe good by the same rule.
and by the reason of that nature and seed, Are First good, before they do good by the same Rule.
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And Christ who is contrary to the Devill, came to destroy the works of the Devill in us,
And christ who is contrary to the devil, Come to destroy the works of the devil in us,
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and to give us a new birth, a new nature, and to sow new seed in us, that we should by reason of that birth sinne no more.
and to give us a new birth, a new nature, and to sow new seed in us, that we should by reason of that birth sin no more.
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And he hath a paralell place to this in the same exposition of this Epistle.
And he hath a parallel place to this in the same exposition of this Epistle.
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As there is no sin (saith he) in Christ the stock, so can there be none in the quicke members that live and grow in him by faith. As there is no since (Says he) in christ the stock, so can there be none in the quick members that live and grow in him by faith.
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Calvin in his instruction against the Libertines, bringing in this place of John as an argument of theirs, to prove that they doe never sin, doth answer them by this exposition of the words. calvin in his instruction against the Libertines, bringing in this place of John as an argument of theirs, to prove that they do never sin, does answer them by this exposition of the words.
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Johns words doe signifie nothing else but this; That a man as farre as he is regenerated of God, cannot sin.Johns words do signify nothing Else but this; That a man as Far as he is regenerated of God, cannot sin.
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(Johannis verba nihil aliud significant, quam hominem, quatenus regeneratus est a Deo, non peccare.) I might multiply Authors, speaking sometimes to this purpose:(joannis verba nihil Aliud significant, quam hominem, quatenus regeneratus est a God, non Peccare.) I might multiply Authors, speaking sometime to this purpose:
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but for my part I doe not approve this way of Preaching, or frequent quoting of Authors in Sermons (yet sometimes I am necessitated unto it:
but for my part I do not approve this Way of Preaching, or frequent quoting of Authors in Sermons (yet sometime I am necessitated unto it:
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and for the hardnesse of hearts of hearers, doe thinke that something may be done in this way for the gaining of them in unto truth.
and for the hardness of hearts of hearers, do think that something may be done in this Way for the gaining of them in unto truth.
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As Amesius doth deliver his judgment in his cases of conscience.
As Ames does deliver his judgement in his cases of conscience.
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But secondly, I must professe ingenuously, that most men whom I might bring in, to speake to this truth, doe seeme to contradict in other places of their writings, what they have delivered concerning this truth.
But secondly, I must profess ingenuously, that most men whom I might bring in, to speak to this truth, do seem to contradict in other places of their writings, what they have Delivered Concerning this truth.
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And therefore I shall only bring Scripture to prove what I doe desire to desend for the truth of God, knowing that Scripture is sufficient of it self for the confirmation of truth.
And Therefore I shall only bring Scripture to prove what I do desire to descend for the truth of God, knowing that Scripture is sufficient of it self for the confirmation of truth.
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And that the judgements and opinions of all the learned men that ever were, or shall be, are nothing at all without it.
And that the Judgments and opinions of all the learned men that ever were, or shall be, Are nothing At all without it.
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As David said of the sword of Goliah, 1 Sam. 21.9. There is none like that.
As David said of the sword of Goliath, 1 Sam. 21.9. There is none like that.
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So no sword or bow of men is like unto the Scripture, by which errour is hewen down, and truth exalted.
So no sword or bow of men is like unto the Scripture, by which error is hewn down, and truth exalted.
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Wherfore I shall give you more fully my plaine and naked meaning in this point,
Wherefore I shall give you more Fully my plain and naked meaning in this point,
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and then shall shew you what Scripture will come in, to beare witnesse to the truth which I have received from the Lord.
and then shall show you what Scripture will come in, to bear witness to the truth which I have received from the Lord.
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First, We are to take notice, that man in Scripture is considered physically, as he hath a rationall spirit joyned to an humane body.
First, We Are to take notice, that man in Scripture is considered physically, as he hath a rational Spirit joined to an humane body.
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And when we thus speake of man, wee doe acknowledge that every man sinneth, Lot, David, Peter, Paul, and the like;
And when we thus speak of man, we do acknowledge that every man Sinneth, Lot, David, Peter, Paul, and the like;
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according to that of James, Jam. 3.2. In many things we offend all. Secondly, We may looke upon man theologically.
according to that of James, Jam. 3.2. In many things we offend all. Secondly, We may look upon man theologically.
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And if we thus consider him, wee shall finde that in a spirituall sense;
And if we thus Consider him, we shall find that in a spiritual sense;
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every Christian man hath two men in him, a new man, and and an olde man:
every Christian man hath two men in him, a new man, and and an old man:
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and these two of contrary natures and operations. And as sometimes we speake of a man as having two physicall beings in him,
and these two of contrary nature's and operations. And as sometime we speak of a man as having two physical beings in him,
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and doe attribute unto him what is proper to his corporall and spirituall part, as when we say a man heareth, seeth, walketh, understandeth,
and do attribute unto him what is proper to his corporal and spiritual part, as when we say a man hears, sees, walks, understands,
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and the like, And then again, doe distinguish these two, attributing to the body what is proper to the body,
and the like, And then again, do distinguish these two, attributing to the body what is proper to the body,
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and to the soule what is proper to the soule.
and to the soul what is proper to the soul.
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So somtimes the Scripture doth speak of man as having two contrary natures, and then doth againe attribute that to the new or divine nature, which is proper unto that,
So sometimes the Scripture does speak of man as having two contrary nature's, and then does again attribute that to the new or divine nature, which is proper unto that,
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and that unto the sinfull and fleshly nature which is proper unto it.
and that unto the sinful and fleshly nature which is proper unto it.
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In the olde and unregenerated nature there is nothing but sin, and the seed and spawn of all filthinesse and uncleannesse.
In the old and unregenerated nature there is nothing but since, and the seed and spawn of all filthiness and uncleanness.
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And in the regenerated part or new man, there is nothing but purity and holinesse.
And in the regenerated part or new man, there is nothing but purity and holiness.
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In this nature he doth no sin, nor cannot sin, as he cannot doe good it the other nature.
In this nature he does not since, nor cannot sin, as he cannot do good it the other nature.
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So that I apprehend that the man borne of God is not sinfull in his nature,
So that I apprehend that the man born of God is not sinful in his nature,
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or in any of his actings, workings, or operations.
or in any of his actings, workings, or operations.
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Hee is light in his understanding holy in his will, pure in his thoughts, sanctified in his affections.
He is Light in his understanding holy in his will, pure in his thoughts, sanctified in his affections.
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It is well observed by Bullinger, That God doth allude to the nature of seede; the nature of which is retained by those things which spring out of it.
It is well observed by Bullinger, That God does allude to the nature of seed; the nature of which is retained by those things which spring out of it.
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(Alludit ad seminis naturam, quamea referunt, quae ex eo nascuntur.) The seed being holy, that which ariseth from it is likewise holy, as our Saviour doth informe us, John 3.6. That which is borne of the flesh, is flesh, and that which is borne of the spirit i• spirit. (alludit ad seminis naturam, quamea referunt, Quae ex eo nascuntur.) The seed being holy, that which arises from it is likewise holy, as our Saviour does inform us, John 3.6. That which is born of the Flesh, is Flesh, and that which is born of the Spirit i• Spirit.
(n1 fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la.) dt n1 vbg j, cst r-crq vvz p-acp pn31 vbz av j, p-acp po12 n1 vdz vvi pno12, np1 crd. cst r-crq vbz vvn pp-f dt n1, vbz n1, cc cst r-crq vbz vvn pp-f dt n1 n1 n1.
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Not that the new-born man is wholly turned into the eternall spirit, and is nothing else but the spirit,
Not that the newborn man is wholly turned into the Eternal Spirit, and is nothing Else but the Spirit,
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as some deluded, and deluding spirits have affirmed:
as Some deluded, and deluding spirits have affirmed:
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but the abstract is taken for the concrete, which manner of speech is very frequent in Scripture.
but the abstract is taken for the concrete, which manner of speech is very frequent in Scripture.
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That which is borne of the Spirit, is said to be spirit, because it is made spirituall by the presence of the holy Spirit in it.
That which is born of the Spirit, is said to be Spirit, Because it is made spiritual by the presence of the holy Spirit in it.
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Having acquainted you with my meaning, and given you the spirituall interpretation of the words.
Having acquainted you with my meaning, and given you the spiritual Interpretation of the words.
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I shall draw the marrow and substance of the particulars which I named, into one Conclusion, which I shall endeavour to make good by spirituall arguments which I shall draw from Scripture and spirituall reason. The conclusion is this.
I shall draw the marrow and substance of the particulars which I nam, into one Conclusion, which I shall endeavour to make good by spiritual Arguments which I shall draw from Scripture and spiritual reason. The conclusion is this.
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The spiritual man, or the man born of God, in his spirituall and godly nature, motions,
The spiritual man, or the man born of God, in his spiritual and godly nature, motions,
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& actings towards God in Christ, doth not, nor cannot sin. Arg. 1. His seed is holy in him, therefore his fruit is holy;
& actings towards God in christ, does not, nor cannot sin. Argument 1. His seed is holy in him, Therefore his fruit is holy;
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this is the argument of the Apostle. His seed abideth in him, and therefore he cannot sin.
this is the argument of the Apostle. His seed Abideth in him, and Therefore he cannot sin.
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Christ is the seed in us, 1 Pet. 1.23. Every true Christian can say with Paul, Gal. 2.20. That Christ liveth in him;
christ is the seed in us, 1 Pet. 1.23. Every true Christian can say with Paul, Gal. 2.20. That christ lives in him;
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and Christ in us doth not suffer us to live sinfully, but maketh us to live holily, he becomming the principle of an holy life and sanctification in us.
and christ in us does not suffer us to live sinfully, but makes us to live holily, he becoming the principle of an holy life and sanctification in us.
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A Christian is powerfully acted by an holy principle, and therefore his actings are holy.
A Christian is powerfully acted by an holy principle, and Therefore his actings Are holy.
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Christ is a pure fountaine of holinesse in us, as well to fill our souls with the streames of holinesse by the Spirit,
christ is a pure fountain of holiness in us, as well to fill our Souls with the streams of holiness by the Spirit,
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as to wash away the uncleaness of our souls in our Justification.
as to wash away the uncleanness of our Souls in our Justification.
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And this sountaine cannot send forth at the same place sweet water and bitter, Jam. 3.11. The streames doe retaine the pure nature of the fountain from whence they flow.And this sountaine cannot send forth At the same place sweet water and bitter, Jam. 3.11. The streams do retain the pure nature of the fountain from whence they flow.
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( Reader, I must inform thee, that since I Preached this Sermon, I received objections from my learned friend Mr. R. L. against my arguments, which I thought good to print with my Arguments. )
(Reader, I must inform thee, that since I Preached this Sermon, I received objections from my learned friend Mr. R. L. against my Arguments, which I Thought good to print with my Arguments.)
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Ob. Against this argument this is objected.Ob. Against this argument this is objected.
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The argument from the seed to the fruit wil not follow, unlesse the soyl be also answerable, otherwise sorry fruit may come from good seed.
The argument from the seed to the fruit will not follow, unless the soil be also answerable, otherwise sorry fruit may come from good seed.
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Answ. As there is good seed, so there is a good soile, the spirituall heart, and therefore the argument will follow.Answer As there is good seed, so there is a good soil, the spiritual heart, and Therefore the argument will follow.
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This I prove, Ezek. 36.26, A new heart will I give you, and a new spirit will I put within you;
This I prove, Ezekiel 36.26, A new heart will I give you, and a new Spirit will I put within you;
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and I will take away the stony heart out of your flesh, and will give you an heart of flesh.
and I will take away the stony heart out of your Flesh, and will give you an heart of Flesh.
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And I will put my Spirit within you;
And I will put my Spirit within you;
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and cause you to walke in my Statutes, and ye shall keepe my judgements, and doe them. and cause you to walk in my Statutes, and you shall keep my Judgments, and do them.
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The new heart of flesh is a good soile.
The new heart of Flesh is a good soil.
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And because God doth promise his Spirit, and a new heart, therefore see what shall follow? the good fruit spoken of:
And Because God does promise his Spirit, and a new heart, Therefore see what shall follow? the good fruit spoken of:
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We shall keep his judgements, and doe them. Arg. 2. God cannot be the Author & worker of that which is sin:We shall keep his Judgments, and do them. Argument 2. God cannot be the Author & worker of that which is since:
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but God doth professe himselfe to bee the Author of good workes wrought in the Saints,
but God does profess himself to be the Author of good works wrought in the Saints,
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and therefore these workes are not sin, Isa. 26.12. The Saints doe profes that God hath wrought all their works in them.
and Therefore these works Are not since, Isaiah 26.12. The Saints do profess that God hath wrought all their works in them.
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And this likewise is the argument of the Apostle, who doth prove that doing of evill is sinne,
And this likewise is the argument of the Apostle, who does prove that doing of evil is sin,
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because it is of the Devill; and that working of righteousnesse is good, because it is of God. Because it is of the devil; and that working of righteousness is good, Because it is of God.
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Object. These things are not sinne in their whole morall nature: but (per accidens) by accident through the defect of some circumstance.Object. These things Are not sin in their Whole moral nature: but (per Accidents) by accident through the defect of Some circumstance.
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Answ. Every morall action commanded or forbidden of God, is either good or evill; If these are good, and no sinne, then I have what I contend for;Answer Every moral actium commanded or forbidden of God, is either good or evil; If these Are good, and no sin, then I have what I contend for;
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If evill, acquit God from being the author of evill, who doth professe himselfe to be the Author of these things, in opposition to Satan, and his workes.
If evil, acquit God from being the author of evil, who does profess himself to be the Author of these things, in opposition to Satan, and his works.
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If you say that they are neither good nor evill, or both good and evill, and prove it by Scipture, I shall hearken unto you:
If you say that they Are neither good nor evil, or both good and evil, and prove it by Scripture, I shall harken unto you:
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But you say they are sin by accident;
But you say they Are since by accident;
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and if they are so by accident, they are sin, and still you make God the Author of sin;
and if they Are so by accident, they Are since, and still you make God the Author of since;
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but I affirme that they are neither sin in their nature, nor by accident, but good,
but I affirm that they Are neither since in their nature, nor by accident, but good,
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and therefore untill you prove what you say, I doe not see but that my argument is unshaken by this objection.
and Therefore until you prove what you say, I do not see but that my argument is unshaken by this objection.
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Object. 2. Faith and love in their whole morall abstract nature are not sin, but considered in the Concrete, and acted by us.Object. 2. Faith and love in their Whole moral abstract nature Are not since, but considered in the Concrete, and acted by us.
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Answ. The Apostle doth speake of them in the Concrete as acted by us, and doth bid us try our selves by our faith, love,Answer The Apostle does speak of them in the Concrete as acted by us, and does bid us try our selves by our faith, love,
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and working of righteousnesse, and saith, vers. 19. That hereby we assure our selves before God,
and working of righteousness, and Says, vers. 19. That hereby we assure our selves before God,
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therefore this distinction is of no validity in this place, though some thinke that it will answer all our arguments.
Therefore this distinction is of no validity in this place, though Some think that it will answer all our Arguments.
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Argu. 3. The olde man, and the new man are distinguished by their contrary natures and operations.Argue 3. The old man, and the new man Are distinguished by their contrary nature's and operations.
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But if the new man were sinfull, and his operations sinfull.
But if the new man were sinful, and his operations sinful.
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The new man would be confounded with the old man, who is sinfull in himselfe and his operations:
The new man would be confounded with the old man, who is sinful in himself and his operations:
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but this is contrary to Scripture. The old man is corrupt according to deceitfull lusts: but the new man after God is created in righteousnesse and true holinesse, Eph. 4.22.24.
but this is contrary to Scripture. The old man is corrupt according to deceitful Lustiest: but the new man After God is created in righteousness and true holiness, Ephesians 4.22.24.
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And speaking of these in the Concrete, as in us, Eph. 5.8, 9. he saith to them;
And speaking of these in the Concrete, as in us, Ephesians 5.8, 9. he Says to them;
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Ye were sometimes darknesse: but now are ye light in the Lord, walke as children of the light. You were sometime darkness: but now Are you Light in the Lord, walk as children of the Light.
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For the fruit of the Spirit is in all goodnesse, and righteousnesse, and truth. For the fruit of the Spirit is in all Goodness, and righteousness, and truth.
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Argu. 4. Those works which are commended by Jesus Christ for good works, are good works:Argue 4. Those works which Are commended by jesus christ for good works, Are good works:
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but the workes of the Saints are commended for good works, therefore they are good, Revel. 2.2. Our Saviour saith, that he knoweth the workes of the Angel of the Church of Ephesus, and his labour and patience;
but the works of the Saints Are commended for good works, Therefore they Are good, Revel. 2.2. Our Saviour Says, that he Knoweth the works of the Angel of the Church of Ephesus, and his labour and patience;
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that is, he approveth or commendeth his workes, and so Rev. 3.8.
that is, he approveth or commends his works, and so Rev. 3.8.
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It would be a disparagement to the judgment of Christ to commend sin or sinfull works, for good workes:
It would be a disparagement to the judgement of christ to commend since or sinful works, for good works:
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And therefore I conclude, that they were good works.
And Therefore I conclude, that they were good works.
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And by consequence that the works wch are wrought by a man borne of God, are good works.
And by consequence that the works which Are wrought by a man born of God, Are good works.
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Obj. They were washed from their pollution in the blood of the Lamb. Object They were washed from their pollution in the blood of the Lamb.
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Answ. When we speak of the new man and his works, we look not upon him or his works, but in Jesus Christ.Answer When we speak of the new man and his works, we look not upon him or his works, but in jesus christ.
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And thus he is washed from all the sins of the flesh, and the works of God in us are well pleasing unto God the worker, through Jesus Christ, through whom hee did work them in us.
And thus he is washed from all the Sins of the Flesh, and the works of God in us Are well pleasing unto God the worker, through jesus christ, through whom he did work them in us.
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Arg. 5. Christ doth not present that which is sinne or sinfull to the Father to be accepted:Argument 5. christ does not present that which is sin or sinful to the Father to be accepted:
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but he presentech our workes, 1 Pet. 2.5. Wee offer up spirituall sacrifice acceptable to God by Jesus Christ.
but he presentech our works, 1 Pet. 2.5. we offer up spiritual sacrifice acceptable to God by jesus christ.
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If Christ did present any work that were sinfull, he might present our sinful works.
If christ did present any work that were sinful, he might present our sinful works.
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It is evident therefore, that there is something which is good which is presented, as well as something in us which is sinfull, which is forgiven.
It is evident Therefore, that there is something which is good which is presented, as well as something in us which is sinful, which is forgiven.
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(Malum ex quolibet desectu.) The lesse defect doth make a thing evil;(Malum ex quolibet desectu.) The less defect does make a thing evil;
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and if there be such a defect in the work of the man who is born of God to make it sin and evill;
and if there be such a defect in the work of the man who is born of God to make it since and evil;
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what reason can any man give from Scripture, why every sinne should not be presented and accepted as well as those sins which they call good works.
what reason can any man give from Scripture, why every sin should not be presented and accepted as well as those Sins which they call good works.
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Arg. 6. The Scripture calleth the works of the man born of God neither sinfull or sinne: but works of righteousnesse.Argument 6. The Scripture calls the works of the man born of God neither sinful or sin: but works of righteousness.
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Faith is called righteousnesse, Rom. 4. and Rom. 5. & the last.Faith is called righteousness, Rom. 4. and Rom. 5. & the last.
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Paul calleth the sincerity which was in him, speaking of it in the Concrete, godly sincerity, 2 Cor. 1.12.Paul calls the sincerity which was in him, speaking of it in the Concrete, godly sincerity, 2 Cor. 1.12.
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Paul prayeth that grace may be with all them who love the Lord Jesus in corruption (NONLATINALPHABET)Paul Prayeth that grace may be with all them who love the Lord jesus in corruption ()
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Doth he pray for such, whom hee thought were no where to be found, or for all true Saints whom he did know did love the Lord Jesus in incorruption.
Does he pray for such, whom he Thought were no where to be found, or for all true Saints whom he did know did love the Lord jesus in incorruption.
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Reply. If they be considered as they ought to be done, so they are not evill:Reply. If they be considered as they ought to be done, so they Are not evil:
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but as they be done by us;
but as they be done by us;
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so the holy Ghost is not affraid to call them menstruous rags, even our very righteousnesse, not our old man only, Isa. 64.6. Answ. The Prophet doth not speak here of the righteousness of a man under the Covenant of grace, considered under that Covenant.
so the holy Ghost is not afraid to call them menstruous rags, even our very righteousness, not our old man only, Isaiah 64.6. Answer The Prophet does not speak Here of the righteousness of a man under the Covenant of grace, considered under that Covenant.
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For in the precedent verse, he doth acknowledge that the righteousnesse of such a man is not as a menstruous ragge. Thou meetest him that rejoyeth, and worketh righteousnesse.
For in the precedent verse, he does acknowledge that the righteousness of such a man is not as a menstruous rag. Thou meetest him that rejoy, and works righteousness.
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But he speaketh of men as looked upon under the olde Covenant, and of their works as done under,
But he speaks of men as looked upon under the old Covenant, and of their works as done under,
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and to be judged by that Covenant which appeareth by the following words. Our iniquities like the wind have taken us away.
and to be judged by that Covenant which appears by the following words. Our iniquities like the wind have taken us away.
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And there is none that calleth upon thy Name, that stirreth up himself to take hold of thee.
And there is none that calls upon thy Name, that stirs up himself to take hold of thee.
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For thou hast hid thy face from us, and we are consumed because of our iniquities. For thou hast hid thy face from us, and we Are consumed Because of our iniquities.
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We must not judge of this truth by expressions which holy men have made use of in confessing the sins of the whole nation of the Jews, in the language of the Jewish nationall Covenant:
We must not judge of this truth by expressions which holy men have made use of in confessing the Sins of the Whole Nation of the jews, in the language of the Jewish national Covenant:
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but by those passages of Scripture in which God doth speake of a man as under the Covenant of grace, with his works wrought by the spirit of grace.
but by those passages of Scripture in which God does speak of a man as under the Covenant of grace, with his works wrought by the Spirit of grace.
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7 Arg. God doth remember the workes of his Saints, Heb. 6.10. God is not unrighteous to forget your worke and labour of love, saith the Apostle.
7 Argument God does Remember the works of his Saints, Hebrew 6.10. God is not unrighteous to forget your work and labour of love, Says the Apostle.
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He will remember the good works of men borne of God, at the great day of judgement.
He will Remember the good works of men born of God, At the great day of judgement.
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The good workes of some are manifest before-hand, and they that are otherwise cannot be hid, 1 Tim. 5.15. They cannot for ever be hid, because God will make mention of them at that day.The good works of Some Are manifest beforehand, and they that Are otherwise cannot be hid, 1 Tim. 5.15. They cannot for ever be hid, Because God will make mention of them At that day.
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But hee hath engaged himselfe by oath, to remember our sins and sinfull actions, Hebr. 8. And therefore the works of the spirituall man are not sin or sinfull.But he hath engaged himself by oath, to Remember our Sins and sinful actions, Hebrew 8. And Therefore the works of the spiritual man Are not since or sinful.
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Arg. 8. There is no law against the workes of a spirituall man, or the fruits of the spirit of grace;Argument 8. There is no law against the works of a spiritual man, or the fruits of the Spirit of grace;
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and therefore they are not sin, because where there is no law, there is no transgression.
and Therefore they Are not since, Because where there is no law, there is no Transgression.
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But there is no law against these. This is plain by that passage of the Apostle, Gal. 5.22. The fruit of the spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance;
But there is no law against these. This is plain by that passage of the Apostle, Gal. 5.22. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance;
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against such there is no law. against such there is no law.
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Object. They are here considered as they are precisely the fruits of the spirit, and as they ought to be done by us,Object. They Are Here considered as they Are precisely the fruits of the Spirit, and as they ought to be done by us,
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and so they are no sins:
and so they Are no Sins:
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but consider them as acted by us, even with the spirits assistance, and so they are defective and sinfull.
but Consider them as acted by us, even with the spirits assistance, and so they Are defective and sinful.
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Answ. The Apostle doth not speake of the fruits of the spirit, as Tully of his Oratour, Plato of his Common-wealth,Answer The Apostle does not speak of the fruits of the Spirit, as Tully of his Orator, Plato of his Commonwealth,
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& Moor of his Utopia, as of things no where to be found.
& Moor of his Utopia, as of things no where to be found.
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But be speaks of the spirit as in us, and the fruits of it as in us.
But be speaks of the Spirit as in us, and the fruits of it as in us.
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And doth plainly tell us, that if we are led by the spirit, we are not under the law;
And does plainly tell us, that if we Are led by the Spirit, we Are not under the law;
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and that there is no law against the fruits of the spirit.
and that there is no law against the fruits of the Spirit.
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But I shall have occasion hereafter to speake more fully of some places where the Apostles and servants of God, doe speak plainly of these works as done in us, that so I may break the neck of this distinction, which is made as a Catholicon, or salve for every sore.
But I shall have occasion hereafter to speak more Fully of Some places where the Apostles and Servants of God, do speak plainly of these works as done in us, that so I may break the neck of this distinction, which is made as a Catholicon, or salve for every soar.
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Arg. 9. God doth give a testimony concerning his Saints, that they are righteous and holy, which is spoken in reference to their spirituall nature and actings;Argument 9. God does give a testimony Concerning his Saints, that they Are righteous and holy, which is spoken in Referente to their spiritual nature and actings;
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and therefore they are righteous and holy. The judgment of God is according to truth, hee being the God of truth.
and Therefore they Are righteous and holy. The judgement of God is according to truth, he being the God of truth.
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Doth not God give this testimony of Job, Job 1.1. That he was a perfect man, and upright, one that feared God, and eschewed evill.
Does not God give this testimony of Job, Job 1.1. That he was a perfect man, and upright, one that feared God, and Eschewed evil.
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And though man may oppose this, yet it feemeth by Gods speech to Sathan, that the Devill could not contradict it, Job 2.3.
And though man may oppose this, yet it feemeth by God's speech to Sathan, that the devil could not contradict it, Job 2.3.
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And the Lord said unto Sathan, hast thou considered my servant Job, that there is none like him in the earth, a perfect man, And the Lord said unto Sathan, hast thou considered my servant Job, that there is none like him in the earth, a perfect man,
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& upright, one that feareth God, and escheweth evill. & upright, one that fears God, and escheweth evil.
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Did any thing which was sin or sinful procure this honourable title to David, that he was a man after Gods owne heart, 1 Sam. 13.14? Doth not the Scripture of truth inform us concerning Zacharias, and Elizabeth his wife, that they were both righteous before God, walking in all the Commandements of God blamelesse, Luke 1.6? They did not onely walk in the great Commandement of God concerning faith for Justification:
Did any thing which was since or sinful procure this honourable title to David, that he was a man After God's own heart, 1 Sam. 13.14? Does not the Scripture of truth inform us Concerning Zacharias, and Elizabeth his wife, that they were both righteous before God, walking in all the commandments of God blameless, Lycia 1.6? They did not only walk in the great Commandment of God Concerning faith for Justification:
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but in all the Ordinances and Commandements of God.
but in all the Ordinances and commandments of God.
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Is not Lot called a just and righteous man, who was vexed with the filthy conversation of the wicked, 2 Pet. 2.7? And was his sinfull soule vexed with their evill deeds? or his righteous soul? speak in the language of Gods Word,
Is not Lot called a just and righteous man, who was vexed with the filthy Conversation of the wicked, 2 Pet. 2.7? And was his sinful soul vexed with their evil Deeds? or his righteous soul? speak in the language of God's Word,
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and ye must acknowledge that it was his righteous soule, vers. 8. God is not like unto some indulgent parents, who by their fond indulgency doe account that to be a vertue, which is the fault of their children,
and you must acknowledge that it was his righteous soul, vers. 8. God is not like unto Some indulgent Parents, who by their found indulgency do account that to be a virtue, which is the fault of their children,
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and them to be vertuous who are vile. God calleth nothing righteousnesse, which is sin or sinfull.
and them to be virtuous who Are vile. God calls nothing righteousness, which is since or sinful.
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Nor those to be perfect and upright, which are not so indeed; and therefore seeing God doth call his children righteous, holy, and perfect;
Nor those to be perfect and upright, which Are not so indeed; and Therefore seeing God does call his children righteous, holy, and perfect;
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wee may not be affraid to call them so, unlesse wee will be affraid to follow his judgment.
we may not be afraid to call them so, unless we will be afraid to follow his judgement.
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Object. They were righteous before God by Justification, and before men by holy walking. Ans. We deny not their justification before God by faith:Object. They were righteous before God by Justification, and before men by holy walking. Ans. We deny not their justification before God by faith:
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but with all we affirme that they were righteous before him, by their holy walkings, As these places doe sufficiently prove with others, which we shall hereafter speak of.
but with all we affirm that they were righteous before him, by their holy walkings, As these places do sufficiently prove with Others, which we shall hereafter speak of.
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Let us not delude ous soules to think that righteousnesse & sanctification is to the eye of men only.
Let us not delude ous Souls to think that righteousness & sanctification is to the eye of men only.
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The purest sanctification of a Saint is not so visible to men as unto God.
The Purest sanctification of a Saint is not so visible to men as unto God.
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Pure religion, and undefiled before God and the Father, is this, to visite the fatherlesse and Widowes in their affliction, Pure Religion, and undefiled before God and the Father, is this, to visit the fatherless and Widows in their affliction,
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and to keepe himselfe unspotted from the world; which will be further manifested by our next argument.and to keep himself unspotted from the world; which will be further manifested by our next argument.
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Arg. 10. Almighty God is a God of pure eyes, who cannot behold any iniquity, any sinfull thing,Argument 10. Almighty God is a God of pure eyes, who cannot behold any iniquity, any sinful thing,
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or sin, with an eye of approbation. But this God, who cannot approve what is sin, and sinfull;
or since, with an eye of approbation. But this God, who cannot approve what is since, and sinful;
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this God approveth and professeth that he is well pleased with the performances of his Saints:
this God approveth and Professes that he is well pleased with the performances of his Saints:
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therefore the performance of the Saints cannot be sin, or sinfull. The Apostle in Philip. 4.18.
Therefore the performance of the Saints cannot be since, or sinful. The Apostle in Philip. 4.18.
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Professeth that the worke of the Philippians in sending to relieve his wants, was an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.
Professes that the work of the Philippians in sending to relieve his Wants, was an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.
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God hath pure eyes, and pure nostrils, and therefore if it had been sin, or sinfull, it could not have pleased his eye,
God hath pure eyes, and pure nostrils, and Therefore if it had been since, or sinful, it could not have pleased his eye,
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nor have beene an odour of a sweete smell unto his nostrills. Object. They are so, but not in their owne nature.
nor have been an odour of a sweet smell unto his nostrils. Object. They Are so, but not in their own nature.
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Answ. If they be not so in their own nature, they are filthy and odious in their own nature, and yet accepted by grace.Answer If they be not so in their own nature, they Are filthy and odious in their own nature, and yet accepted by grace.
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If one thing which is filthy and odious in its owne nature be accepted, why should not other things which are filthy and odious in their owne nature be accepted for good workes.
If one thing which is filthy and odious in its own nature be accepted, why should not other things which Are filthy and odious in their own nature be accepted for good works.
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If this can be made good, Whoredome and Adultery will prove good works;
If this can be made good, Whoredom and Adultery will prove good works;
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which hath been asserted by some who have said that the filthinesse of whoredome being done away, the action is well-pleasing to Almighty God as well as any good work.
which hath been asserted by Some who have said that the filthiness of whoredom being done away, the actium is Well-pleasing to Almighty God as well as any good work.
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Arg. 11. One end and intention of God in electing of us, was, that he might make us holy, that he might make us good trees to bring forth good fruit.Argument 11. One end and intention of God in electing of us, was, that he might make us holy, that he might make us good trees to bring forth good fruit.
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Though God doth not elect us because wee doe believe, or because wee doe love; yet hee hath elected us that wee may believe, and that we may love.
Though God does not elect us Because we do believe, or Because we do love; yet he hath elected us that we may believe, and that we may love.
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So that wee frustrate one end that God hath in electing us, if we doe not grant that God gives us a new nature, and new hearts.
So that we frustrate one end that God hath in electing us, if we do not grant that God gives us a new nature, and new hearts.
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According to that of the Apostle, 2 Thes. 2 13. We are chosen unto salvation through sanctification of the Spirit, and belief of the truth. And in Eph 1.4. He hath chosen us in him, that we should be holy, and without blame before him in love.
According to that of the Apostle, 2 Thebes 2 13. We Are chosen unto salvation through sanctification of the Spirit, and belief of the truth. And in Ephesians 1.4. He hath chosen us in him, that we should be holy, and without blame before him in love.
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Object. We doe apprehend our election imperfectly, which is the cause of the sinfulness; of our works.Object. We do apprehend our election imperfectly, which is the cause of the sinfulness; of our works.
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Answ. By reason of that which is in the flesh, we cannot so perfectly see our election, as wee shall doe hereafter:Answer By reason of that which is in the Flesh, we cannot so perfectly see our election, as we shall do hereafter:
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Yet in the spirit for the present we doe so fully apprehend it, that by Gods grace in the apprehension of it, wee are made unblameable,
Yet in the Spirit for the present we do so Fully apprehend it, that by God's grace in the apprehension of it, we Are made unblameable,
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and holy before him in love, which is all that I contend for.
and holy before him in love, which is all that I contend for.
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I may adde this, that if God had chosen us to love, joy, sanctification, and the like, which are sin,
I may add this, that if God had chosen us to love, joy, sanctification, and the like, which Are since,
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and sinfull, that then he had chosen us to sin, or to something sinfull;
and sinful, that then he had chosen us to since, or to something sinful;
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which conceit in my apprehension doth carry such an absurdity in the face of it, that it needeth not a Confutation.
which conceit in my apprehension does carry such an absurdity in the face of it, that it needs not a Confutation.
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Object. They are not sin in their morall nature, as they ought to be done, but they are so as done by us.Object. They Are not since in their moral nature, as they ought to be done, but they Are so as done by us.
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Answ. God hath not chosen us unto them as they are considered onely in his command.Answer God hath not chosen us unto them as they Are considered only in his command.
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But he hath chosen us unto them, as they are to be acted and done by us,
But he hath chosen us unto them, as they Are to be acted and done by us,
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as it is plain by the words of the Text, and therefore this objection hath no strength in it to weaken our argument.
as it is plain by the words of the Text, and Therefore this objection hath no strength in it to weaken our argument.
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Arg. 12. If the new creature were sinfull, & worke his sinful or sin, it would nullifie Gods intention in our Justification, who doth justifie us when we are unholy, that he may make us holy, Ephes. 2.10. Wee are his workmanship created in Christ Jesus unto good workes, which God bath before ordained that we should walke in them. Argument 12. If the new creature were sinful, & work his sinful or since, it would nullify God's intention in our Justification, who does justify us when we Are unholy, that he may make us holy, Ephesians 2.10. we Are his workmanship created in christ jesus unto good works, which God bath before ordained that we should walk in them.
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Wee are not ordained to walke in any thing which is sin or sinfull; but to walke in good workes.
we Are not ordained to walk in any thing which is since or sinful; but to walk in good works.
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We are redeemed from sin, that we might be purified unto himselfe a peculiar people. And grace teacheth us to live soberly, righteously, and godly in this present world; not sinfully, but righteously.We Are redeemed from since, that we might be purified unto himself a peculiar people. And grace Teaches us to live soberly, righteously, and godly in this present world; not sinfully, but righteously.
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God maketh us good trees by justification, and then enables us to bring forth good fruit.
God makes us good trees by justification, and then enables us to bring forth good fruit.
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There must be a root before there can be fruit:
There must be a root before there can be fruit:
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So God gives us a roote, or seed of holinesse, before wee can bring forth holy fruit, and righteous actions.
So God gives us a root, or seed of holiness, before we can bring forth holy fruit, and righteous actions.
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And when the good seed is sown in good ground, it cannot but bring forth good fruit, Mat. 13.23.
And when the good seed is sown in good ground, it cannot but bring forth good fruit, Mathew 13.23.
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which place may give more light for the clearing of that objection, where it was said, that there could not bee good fruit,
which place may give more Light for the clearing of that objection, where it was said, that there could not be good fruit,
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though the seed were good, because the ground is not good.
though the seed were good, Because the ground is not good.
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Arg. 13. God doth free us from the law of works, and doth bring us under the covenant of grace, that we may by grace be enabled to doe those works, which we are not able to doe by vertue of morall commands.Argument 13. God does free us from the law of works, and does bring us under the Covenant of grace, that we may by grace be enabled to do those works, which we Are not able to do by virtue of moral commands.
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The covenant of grace and Gospel-promises should be as ineffectuall for sanctification as the law, if all that were wrought in us under that covenant were sin or sinfull.
The Covenant of grace and Gospel promises should be as ineffectual for sanctification as the law, if all that were wrought in us under that Covenant were since or sinful.
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And therefore it will follow that a man under grace hath a purity of sanctification in him.
And Therefore it will follow that a man under grace hath a purity of sanctification in him.
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God brings us from Moses who was the Law-giver, and delivers us from the Covenant of works in giving us to Jesus Christ who is the giver of grace, that he may make us holy in a gracious life and conversation.
God brings us from Moses who was the Lawgiver, and delivers us from the Covenant of works in giving us to jesus christ who is the giver of grace, that he may make us holy in a gracious life and Conversation.
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The Apostle sets this forth unto us, Rom. 7.6. But now wee are delivered from the law, that being dead wherein we were held:
The Apostle sets this forth unto us, Rom. 7.6. But now we Are Delivered from the law, that being dead wherein we were held:
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that we should serve in newnesse of spirit, and not in the oldnesse of the letter. that we should serve in newness of Spirit, and not in the oldness of the Letter.
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We are freed from the service of God in the law of works (under which wee serve as slaves till wee be brought to Christ,) that wee may serve as sonnes in obedience to all morall commands, under the sweet, gracious,
We Are freed from the service of God in the law of works (under which we serve as slaves till we be brought to christ,) that we may serve as Sons in Obedience to all moral commands, under the sweet, gracious,
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& glorious government of the Lord Jesus Christ, who is as well a Law-giver, Isa. 33.22. to write his lawes of faith and love in our hearts, Hebr. 8. As a Saviour to save us from our sins.
& glorious government of the Lord jesus christ, who is as well a Lawgiver, Isaiah 33.22. to write his laws of faith and love in our hearts, Hebrew 8. As a Saviour to save us from our Sins.
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And to cut off all objections against this argument, wee may take notice, that the fruits of the spirit are not onely called good and holy,
And to Cut off all objections against this argument, we may take notice, that the fruits of the Spirit Are not only called good and holy,
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as they are in the promise or command:
as they Are in the promise or command:
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but they are good and holy, and called fruits of righteousnesse, as they are wrought in us and by us, with the omnipotent help and assistance of the holy Spirit.
but they Are good and holy, and called fruits of righteousness, as they Are wrought in us and by us, with the omnipotent help and assistance of the holy Spirit.
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We are called the trees of righteousnesse, Isa. 61.3.
We Are called the trees of righteousness, Isaiah 61.3.
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and feare and love are fruits of righteousness as wrought in us, Jer. 31. Hebr. 8. The 14th Argument may be drawn from the oath of God.and Fear and love Are fruits of righteousness as wrought in us, Jer. 31. Hebrew 8. The 14th Argument may be drawn from the oath of God.
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If God should not performe this for the Saints, God should be perjured (which is blasphemy to speak.) The oath of God binds him.
If God should not perform this for the Saints, God should be perjured (which is blasphemy to speak.) The oath of God binds him.
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God in his word (which is the character of his mind) hath discovered his hatred of perjury and false swearing:
God in his word (which is the character of his mind) hath discovered his hatred of perjury and false swearing:
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we cannot think that God who hates perjury in others, should forsweare himselfe: but we have not only the promise, but the oath of God for this;
we cannot think that God who hates perjury in Others, should forswear himself: but we have not only the promise, but the oath of God for this;
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so that unlesse we will say that God for-sweares himself, we must subscribe to this truth, to witt, that God gives his Saints his Spirit,
so that unless we will say that God forswears himself, we must subscribe to this truth, to wit, that God gives his Saints his Spirit,
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and in the Spirit, holinesse and righteousnesse.
and in the Spirit, holiness and righteousness.
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I will give you a place for this, Lu. 1.73, 74. The oath which be sware to our Father Abraham.
I will give you a place for this, Lu. 1.73, 74. The oath which be sware to our Father Abraham.
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What hath he sworne? That he would grant unto us, that we being delivered out of the hands of our enemies; here is our Justification;
What hath he sworn? That he would grant unto us, that we being Delivered out of the hands of our enemies; Here is our Justification;
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we are delivered out of the hands of sin, death, and the Devill.
we Are Delivered out of the hands of since, death, and the devil.
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But is this all? No, He hath delivered us out of the hands of our enemies, that we might serve him without fear, that is, without slavish fear, in holinesse and righteousnesse before him all the dayes of our life.
But is this all? No, He hath Delivered us out of the hands of our enemies, that we might serve him without Fear, that is, without slavish Fear, in holiness and righteousness before him all the days of our life.
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Some acknowledge that the people of God shall live holily and righteously, to menward, as they speake:
some acknowledge that the people of God shall live holily and righteously, to menward, as they speak:
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but that the righteousnesse of anctification is not to God-ward. This place overthrowes this distinction;
but that the righteousness of anctification is not to Godward. This place overthrows this distinction;
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he saith not that wee shall walk holily and righteously before men only, as hypocrites may:
he Says not that we shall walk holily and righteously before men only, as Hypocrites may:
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but he •aith that we shall serve in holinesse and righteousnesse before him.
but he •aith that we shall serve in holiness and righteousness before him.
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We shall not do such works which Luther and others have called vices (vitia) affirming that all the works of the regenerated man are vices,
We shall not do such works which Luther and Others have called vices (Vices) affirming that all the works of the regenerated man Are vices,
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nor such works which are sinfnl, (vitiata) as some others speak: bu•uch workes which God who cannot lye, cals righteous works, nay righteousnesse in the abstract;
nor such works which Are sinfnl, (vitiata) as Some Others speak: bu•uch works which God who cannot lie, calls righteous works, nay righteousness in the abstract;
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we shall serve him without feare, in holinesse and righteousnesse: not only in the sight of men:we shall serve him without Fear, in holiness and righteousness: not only in the sighed of men:
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for oft-times they look on good works, as though they were bad, but good in the sight of God;
for ofttimes they look on good works, as though they were bad, but good in the sighed of God;
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they come from a sweet fountain, therefore the water cannot be bitter, or brackish, from the fountaine of his owne Spirit in his Saints.
they come from a sweet fountain, Therefore the water cannot be bitter, or brackish, from the fountain of his own Spirit in his Saints.
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If the works of the Saints were nothing but sin or sinfull, how could the Oath of God be fulfilled that they shall serve him in holinesse and righteousnesse all the dayes of our life?
If the works of the Saints were nothing but since or sinful, how could the Oath of God be fulfilled that they shall serve him in holiness and righteousness all the days of our life?
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Object. Before him in this place, as in other places, doth meane under his protection, Gen. 17.1. Answ. Though it may be granted that sometimes before him, may signifie under his protection;Object. Before him in this place, as in other places, does mean under his protection, Gen. 17.1. Answer Though it may be granted that sometime before him, may signify under his protection;
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yet it doth not appear that it should be the meaning of the holy Ghost in this place.
yet it does not appear that it should be the meaning of the holy Ghost in this place.
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But he doth rather informe us how Saints doe approve themselves before God by sanctification.
But he does rather inform us how Saints do approve themselves before God by sanctification.
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As Paul laboured in godly sincerity, to have his conscience void of offence towards God and towards men.
As Paul laboured in godly sincerity, to have his conscience void of offence towards God and towards men.
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According to that speech of Hezekiah, Isa. 38.3.
According to that speech of Hezekiah, Isaiah 38.3.
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Remember O Lord, how I have walked before thee in truth, and with a perfect heart, remember Oh Lord, how I have walked before thee in truth, and with a perfect heart,
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and have done that which is good in thy sight. and have done that which is good in thy sighed.
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But suppose wee should grant you this, it doth still stand true, that our service is in holinesse and righteousnesse. And can any man be so blinde, to thinke that a man shall serve in righteousnesse under Gods protection,
But suppose we should grant you this, it does still stand true, that our service is in holiness and righteousness. And can any man be so blind, to think that a man shall serve in righteousness under God's protection,
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& that hee should not see the righteousnesse which i• wrought under his protection? and if it be righteousnesse which he seeth,
& that he should not see the righteousness which i• wrought under his protection? and if it be righteousness which he sees,
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then it is righteousnesse before him, or in his sight.
then it is righteousness before him, or in his sighed.
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Arg. 15. To deny the purity of the man born of God, is to deny one end for which Christ dyed;Argument 15. To deny the purity of the man born of God, is to deny one end for which christ died;
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for Christ dyed to bring us to be partakers of a pure & Divine nature; in wch pure nature we are to live, move, and act holily.
for christ died to bring us to be partakers of a pure & Divine nature; in which pure nature we Are to live, move, and act holily.
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The place by which I shall confirme this, is in Heb. 9.14. The blood of Christ, who through the eternall spirit offered himselfe without spot God, shall purge our consciences from dead workes to serve the living God.
The place by which I shall confirm this, is in Hebrew 9.14. The blood of christ, who through the Eternal Spirit offered himself without spot God, shall purge our Consciences from dead works to serve the living God.
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We are therefore washed from sin in our Justification, that we may serve God by Sanctification.
We Are Therefore washed from since in our Justification, that we may serve God by Sanctification.
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And what spirituall man will call that the service of God, which is sin or sinfull? For to doe that which is sin or sinfull, is to doe the Devils service,
And what spiritual man will call that the service of God, which is since or sinful? For to do that which is since or sinful, is to do the Devils service,
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or else I am to learne that which we need not be taught, to wit, what it is to doe the Devils service.
or Else I am to Learn that which we need not be taught, to wit, what it is to do the Devils service.
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Arg. 16. The resurrection of Christ doth teach spirituall men to act purely in their new nature to the glory of their Father, Rom. 6.4. As Christ was raised from the dead by the glory of the Father; Argument 16. The resurrection of christ does teach spiritual men to act purely in their new nature to the glory of their Father, Rom. 6.4. As christ was raised from the dead by the glory of the Father;
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so we should walke in newnesse of life. so we should walk in newness of life.
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To walk in newnesse of life, is it to walk in the oldnesse of that which is sin or sinfull? let any Spirituall man judge.
To walk in newness of life, is it to walk in the oldness of that which is since or sinful? let any Spiritual man judge.
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Arg. 17. We may draw another argument from the Kingly office of Christ. He as a King hath a command over his Subjects:Argument 17. We may draw Another argument from the Kingly office of christ. He as a King hath a command over his Subject's:
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but he hath not the command over us, when we doe that which is sin or sinfull,
but he hath not the command over us, when we do that which is since or sinful,
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and therefore wee doe something good as his Subjects in obedience to his commands (bona bene.) Good things must be done well.
and Therefore we do something good as his Subject's in Obedience to his commands (Bona bene.) Good things must be done well.
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And therefore Christ doth not onely enable us to doe that which is righteous, but hee doth enable us to doe it righteously.
And Therefore christ does not only enable us to do that which is righteous, but he does enable us to do it righteously.
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Why is Christ King, but that we should live under his commands? Why are we his subjects,
Why is christ King, but that we should live under his commands? Why Are we his subject's,
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why are we his servants, but because wee are under his commands, and under his laws? You know;
why Are we his Servants, but Because we Are under his commands, and under his laws? You know;
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the Jewes said they would not have Christ to be their King: but the voyce of every Christian is to cry up Christ, to proclaime him King,
the Jews said they would not have christ to be their King: but the voice of every Christian is to cry up christ, to proclaim him King,
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and to owne him only as their Ruler.
and to own him only as their Ruler.
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And Christ being King, rules and reigns in the hearts of his people by lawes and commandements,
And christ being King, rules and reigns in the hearts of his people by laws and Commandments,
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and precious statutes, worthy of such a King.
and precious statutes, worthy of such a King.
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Now Christ gives us not a law, as Moses gave a law, that was grievous to those that heard it:
Now christ gives us not a law, as Moses gave a law, that was grievous to those that herd it:
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but Christ gives a law of love, a law• of sweetnesse, by which hee rules in the midst of his enemies in our hearts;
but christ gives a law of love, a law• of sweetness, by which he rules in the midst of his enemies in our hearts;
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what is in the flesh in us, is an enemie to Jesus Christ:
what is in the Flesh in us, is an enemy to jesus christ:
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but Christ Jesus sitting upon his Throne as King, in our renewed, regenerated, and enlightned spirit, rules in the midst of our sins his enemies which oppose him.
but christ jesus sitting upon his Throne as King, in our renewed, regenerated, and enlightened Spirit, rules in the midst of our Sins his enemies which oppose him.
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Christ is not such a King as other Kings; other Kings make lawes, and adde penalties to their laws for those that break them:
christ is not such a King as other Kings; other Kings make laws, and add penalties to their laws for those that break them:
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but they have no power to enable their Subjects to keep them. But here is the priviledge and prerogative of our King;
but they have no power to enable their Subject's to keep them. But Here is the privilege and prerogative of our King;
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when Christ makes lawes, he doth not only give us lawes, and bid us keepe them:
when christ makes laws, he does not only give us laws, and bid us keep them:
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but he hath power in himselfe by which he enableth us to do that which he commands us to doe.
but he hath power in himself by which he enableth us to do that which he commands us to do.
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If Christ should command us to love, & should not enable us to doe that which he commands, he should be such a Law-giver as Moses, that gave a Law,
If christ should command us to love, & should not enable us to do that which he commands, he should be such a Lawgiver as Moses, that gave a Law,
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but gave no power to doe it:
but gave no power to do it:
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But Christ is not such a Law-giver as Moses. As he is not a rigid Law-giver, to bid Saints doe it upon penalty of damnation,
But christ is not such a Lawgiver as Moses. As he is not a rigid Lawgiver, to bid Saints do it upon penalty of damnation,
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or to worke for life, and salvation; so neither is he like Moses, who could give them no power:
or to work for life, and salvation; so neither is he like Moses, who could give them no power:
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but there is a power and strength goes with Christs commands, to enable us to doe what Christ the King commands.
but there is a power and strength Goes with Christ commands, to enable us to do what christ the King commands.
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Therefore if any of you give Christ the glory of his grace by believing that he hath abolished all your sins by his death, be not dismayed at the sight of your corruptions.
Therefore if any of you give christ the glory of his grace by believing that he hath abolished all your Sins by his death, be not dismayed At the sighed of your corruptions.
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Fight the good fight of faith. Greater is he that is in you, than he that is in the world. Fight the good fight of faith. Greater is he that is in you, than he that is in the world.
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Christ that commands you to obey his Father, will enable you to obey his Father.
christ that commands you to obey his Father, will enable you to obey his Father.
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Christ reignes in the hearts of his people, not only by making known to them the covenant of his owne grace,
christ reigns in the hearts of his people, not only by making known to them the Covenant of his own grace,
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but by supplying them with strength to doe his will. Lord give what thou commandest said one, and command what thou wilt.
but by supplying them with strength to do his will. Lord give what thou Commandest said one, and command what thou wilt.
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Christ commands us what to doe, and gives us power to doe that which he commands.
christ commands us what to do, and gives us power to do that which he commands.
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Such a King is Christ, that frees his people not onely from the condemnation of sin,
Such a King is christ, that frees his people not only from the condemnation of since,
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but from the power and dominion of sin in their spirits, lives, and conversations. Blessed be God (saith the Apostle) that ye were the servants of sin.
but from the power and dominion of since in their spirits, lives, and conversations. Blessed be God (Says the Apostle) that you were the Servants of since.
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Are they so still, now they are under grace? No, but being made free from sin, ye are the servants of righteousnesse? sinne shall not have dominion over you;
are they so still, now they Are under grace? No, but being made free from since, you Are the Servants of righteousness? sin shall not have dominion over you;
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why? ye have a new King; ye are under grace, ye are under King Jesus.
why? you have a new King; you Are under grace, you Are under King jesus.
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If a Tyrant should tyrannize over Subjects, and depose their lawfull King;
If a Tyrant should tyrannise over Subject's, and depose their lawful King;
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if this King afterwards should overthrow this Tyrant, and deliver his Subjects from tyranny and bondage, by overcomming the Tyrant, would hee suffer this Tyrant to tyrannize over them,
if this King afterwards should overthrow this Tyrant, and deliver his Subject's from tyranny and bondage, by overcoming the Tyrant, would he suffer this Tyrant to tyrannise over them,
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or his people to be under the lawes of the Tyrant? We were under Satan the Tyrant, under his lawes and commands, under the law of sinne and concupiscence:
or his people to be under the laws of the Tyrant? We were under Satan the Tyrant, under his laws and commands, under the law of sin and concupiscence:
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but Christ comes, and overcomes the Tyrant that ruled tyrannically in our hearts;
but christ comes, and overcomes the Tyrant that ruled tyrannically in our hearts;
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and will hee suffer that Tyrant still to rule us by those commands, which he gave us when wee were in bondage to him? No, we shall not be under the bondage of the flesh,
and will he suffer that Tyrant still to Rule us by those commands, which he gave us when we were in bondage to him? No, we shall not be under the bondage of the Flesh,
cc vmb pns31 vvi d n1 av pc-acp vvi pno12 p-acp d n2, r-crq pns31 vvd pno12 c-crq pns12 vbdr p-acp n1 p-acp pno31? uh-dx, pns12 vmb xx vbi p-acp dt n1 pp-f dt n1,
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if we understand the liberty of grace, and of the Spirit.
if we understand the liberty of grace, and of the Spirit.
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The Apostle saith, that we doe not live, nor eate, nor drinke, nor doe any shing to our selves,
The Apostle Says, that we do not live, nor eat, nor drink, nor doe any shing to our selves,
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because Christ dyed, and rose and revived, that he might be Lord of quicke and dead, Rom. 14.8, 9. Christ dyed,
Because christ died, and rose and revived, that he might be Lord of quick and dead, Rom. 14.8, 9. christ died,
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and rose, that he might be Lord and King, and reigne, and set up his Scepter of holinesse in the hearts of his people.
and rose, that he might be Lord and King, and Reign, and Set up his Sceptre of holiness in the hearts of his people.
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This was prophesied in Psal. 110.3. Thy people shall be willing in the day of thy power.
This was prophesied in Psalm 110.3. Thy people shall be willing in the day of thy power.
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When Christ as King comes with power, his people shall be willing. Christ bids them believe, and they believe, he bids them love, and they doe love;
When christ as King comes with power, his people shall be willing. christ bids them believe, and they believe, he bids them love, and they do love;
c-crq np1 p-acp n1 vvz p-acp n1, po31 n1 vmb vbi j. np1 vvz pno32 vvi, cc pns32 vvb, pns31 vvz pno32 vvi, cc pns32 vdb vvi;
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they run through fire and water, they lay downe their honours and riches at his feet,
they run through fire and water, they lay down their honours and riches At his feet,
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and love not their lives unto the death.
and love not their lives unto the death.
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Object. The enabling of Christ in working is not of the same extent with his command.Object. The enabling of christ in working is not of the same extent with his command.
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Answ. In the spirituall and regenerate part, the power of Christ is as large as his command.Answer In the spiritual and regenerate part, the power of christ is as large as his command.
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The fayling is not from the new, but the olde man. The whole man or person is under the command:
The failing is not from the new, but the old man. The Whole man or person is under the command:
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so that a man, yea, every man doth sin, because he doth not doe in his person as he is a man, what is commanded.
so that a man, yea, every man does sin, Because he does not do in his person as he is a man, what is commanded.
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Charge the fault where it is to be charged upon the flesh, which is the cause of a mans sin,
Charge the fault where it is to be charged upon the Flesh, which is the cause of a men since,
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and then look upon grace which hath abolished sin, and you shall finde the new man conformable to the will of God, and the man good and holy in part, to wit, in his regenerated part.
and then look upon grace which hath abolished since, and you shall find the new man conformable to the will of God, and the man good and holy in part, to wit, in his regenerated part.
cc av vvb p-acp n1 r-crq vhz vvn n1, cc pn22 vmb vvi dt j n1 j p-acp dt n1 pp-f np1, cc dt n1 j cc j p-acp n1, pc-acp vvi, p-acp po31 j-vvn n1.
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It is further objected, that Christ biddeth us to cleanse our selves from all filthinesse of flesh and spirit, which no man doth.
It is further objected, that christ bids us to cleanse our selves from all filthiness of Flesh and Spirit, which no man does.
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It is granted, and therefore we deny not, but that every man sinneth, if we take him physically.
It is granted, and Therefore we deny not, but that every man Sinneth, if we take him physically.
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But as farre as we are in the Spirit, Wee are cleansed from all filthinesse of flesh and spirit;
But as Far as we Are in the Spirit, we Are cleansed from all filthiness of Flesh and Spirit;
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so that the new man doth fulfill it, and Christ doth reign in him, though the flesh prove a Traytor, and rebellious against his commands.
so that the new man does fulfil it, and christ does Reign in him, though the Flesh prove a Traitor, and rebellious against his commands.
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Arg. 18. Another argument may be brought from the consideration of the Image of Christ.Argument 18. another argument may be brought from the consideration of the Image of christ.
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If this were true, that all the works of the Saints were in their formalitie sinne;
If this were true, that all the works of the Saints were in their formality sin;
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this would follow, that the Image of Jesus Christ were an Image of unholinesse, and sin.
this would follow, that the Image of jesus christ were an Image of unholiness, and since.
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I ground my argument upon that place of the Apostle, 2 Cor. 3.18.
I ground my argument upon that place of the Apostle, 2 Cor. 3.18.
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Wee all with open face beholding as in a glasse the glory of the Lord, are changed into the same Image, from glory to glory, we all with open face beholding as in a glass the glory of the Lord, Are changed into the same Image, from glory to glory,
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even as by the Spirit of the Lord. Here the Apostle shewes that the Saints are changed into the Image of Christ.even as by the Spirit of the Lord. Here the Apostle shows that the Saints Are changed into the Image of christ.
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Now if there were nothing but sin and unholinesse & sinfulnesse in those who are looked upon as spirituall (as some conceive) it wil follow that the Image of Christ into which they are changed, must be an image of unholinesse.
Now if there were nothing but since and unholiness & sinfulness in those who Are looked upon as spiritual (as Some conceive) it will follow that the Image of christ into which they Are changed, must be an image of unholiness.
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If my love be unholinesse, I am changed to that image of love which is in Christ,
If my love be unholiness, I am changed to that image of love which is in christ,
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and so it would follow, that the Image of Christ doth consist in unholinesse.
and so it would follow, that the Image of christ does consist in unholiness.
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Object. If there be perfect sanctification in the new man, then wee may bee justified by it.Object. If there be perfect sanctification in the new man, then we may be justified by it.
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Answ. I deny that, it doth not follow. We shall have perfect sanctification at the resurrection;Answer I deny that, it does not follow. We shall have perfect sanctification At the resurrection;
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and yet you will not say, that we shall be acquitted from our sinnes by it, which wee have committed upon earth:
and yet you will not say, that we shall be acquitted from our Sins by it, which we have committed upon earth:
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but by the grace of God in the blood of Christ
but by the grace of God in the blood of christ
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2. We are justified before sancification, and therefore it will not follow that we are justified by it.
2. We Are justified before sancification, and Therefore it will not follow that we Are justified by it.
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Because that is done before the other is wrought in us. 3. That a man may be justified by his sanctification.
Because that is done before the other is wrought in us. 3. That a man may be justified by his sanctification.
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It is necessary that a man should be so wholy sanctified, that there should be no sin in the man.
It is necessary that a man should be so wholly sanctified, that there should be no since in the man.
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Our good works will not make satisfaction for our bad works.
Our good works will not make satisfaction for our bad works.
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A Traytor for an act of treason might be condemned by his Prince, though he hath done him much good service.
A Traitor for an act of treason might be condemned by his Prince, though he hath done him much good service.
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If a man would seeke justification by the law, who is sanctified in part, the law would condemn him for his sin, in his unregenerated part, taking no notice of any sufficiency in his sanctification, to free him from condemnation for his sinne in the unregenerated part.
If a man would seek justification by the law, who is sanctified in part, the law would condemn him for his since, in his unregenerated part, taking no notice of any sufficiency in his sanctification, to free him from condemnation for his sin in the unregenerated part.
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Arg. 19. This opinion that the good works of the justified man are sin, or sinfull, do make divers places of Scripture irreconcileable.Argument 19. This opinion that the good works of the justified man Are since, or sinful, do make diverse places of Scripture Irreconcilable.
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Men shall never be well able to reconcile many places of Scripture who swallow this as a trueth;
Men shall never be well able to reconcile many places of Scripture who swallow this as a truth;
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that whatsoever workes are now done in the Saints, are nothing but sinne, or sinfull.
that whatsoever works Are now done in the Saints, Are nothing but sin, or sinful.
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For instance in one place, we are bound to disclaime our works, and to account all our righteousnesses as filthy ragges, to believe in him that justifieth the ungodly;
For instance in one place, we Are bound to disclaim our works, and to account all our Righteousness as filthy rags, to believe in him that Justifieth the ungodly;
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And in another place we are said to be redeemed from all iniquity, that we might be zealous of good workes, Tit. 2. And we are the work manship of God created in Christ Jesus to good workes, Eph. 2. By what I have delivered, they are easily reconcileable.
And in Another place we Are said to be redeemed from all iniquity, that we might be zealous of good works, Tit. 2. And we Are the work manship of God created in christ jesus to good works, Ephesians 2. By what I have Delivered, they Are Easily reconcilable.
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To wit, by distinguishing, as the Scripture doth concerning good works thus. That all the works of man under the Law, are but splendid and shining sins:
To wit, by distinguishing, as the Scripture does Concerning good works thus. That all the works of man under the Law, Are but splendid and shining Sins:
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and that the spirituall workes of a spirituall man, are good, and not sin or sinfull in their nature.
and that the spiritual works of a spiritual man, Are good, and not since or sinful in their nature.
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Not that the Scripture makes these good workes that flow from the spirituall man, the cause,
Not that the Scripture makes these good works that flow from the spiritual man, the cause,
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or the matter of our justification:
or the matter of our justification:
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but the fruits of the Spirit, and the consequents of our justification• It is a speech of Luthers, worthy to be writte• in letters of gold, that the whole world, with all the riches of it, are of no worth in comparison of good works flowing from faith,
but the fruits of the Spirit, and the consequents of our justification• It is a speech of Luthers, worthy to be writte• in letters of gold, that the Whole world, with all the riches of it, Are of no worth in comparison of good works flowing from faith,
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and wrought by the Spirit of God in the hearts of his people.
and wrought by the Spirit of God in the hearts of his people.
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Which how it can be made good, I know not, if that be true, which he and some other Protestant Writers affirme, that (Omn• bonum secundum judicium dei est mortale peccatum) every good worke of a regenerate man according to the judgment of God is a mortall sin.
Which how it can be made good, I know not, if that be true, which he and Some other Protestant Writers affirm, that (Omn• bonum secundum judicium dei est mortale peccatum) every good work of a regenerate man according to the judgement of God is a Mortal since.
r-crq c-crq pn31 vmb vbi vvn j, pns11 vvb xx, cs d vbb j, r-crq pns31 cc d j-jn n1 n2 vvb, cst (np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la) d j n1 pp-f dt j-vvn n1 vvg p-acp dt n1 pp-f np1 vbz dt j-jn n1.
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That which is morally evill, is not so good as any thing which is not morally evill.
That which is morally evil, is not so good as any thing which is not morally evil.
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That being the greatest evill which is morally evill.
That being the greatest evil which is morally evil.
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I have known some professors of the Gospel who have fallen to Familisme and Atheisticall opinions:
I have known Some professors of the Gospel who have fallen to Familism and Atheistical opinions:
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and being asked why they did leave the Gospel? they have answered, that they could never reconcile the Scriptures concerning works, to other places,
and being asked why they did leave the Gospel? they have answered, that they could never reconcile the Scriptures Concerning works, to other places,
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while they were professors of the Gospel.
while they were professors of the Gospel.
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Their meaning is, while they were professors upon these principles, by which they were taught to look upon the works of the spirit in them as sin, and sinfull.
Their meaning is, while they were professors upon these principles, by which they were taught to look upon the works of the Spirit in them as since, and sinful.
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That which is frequently asserted by some (Mr. Eatoon Honycomb and others) that they are good to men-ward, will not make up the breach.
That which is frequently asserted by Some (Mr. Eatoon Honeycomb and Others) that they Are good to menward, will not make up the breach.
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The Apostle Peter speaking of a meeke & quiet spirit, which is the ornament of the hidden man of the heart, saith, that it is of great price in the sight of God, 1 Pet. 3.4. The Apostle speaking of his sincerity in preaching the Gospel, is not affraid to bring it into the sight of God, 2 Cor. 2.17.
The Apostle Peter speaking of a meek & quiet Spirit, which is the ornament of the hidden man of the heart, Says, that it is of great price in the sighed of God, 1 Pet. 3.4. The Apostle speaking of his sincerity in preaching the Gospel, is not afraid to bring it into the sighed of God, 2 Cor. 2.17.
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And John saith, 1 Joh. 3.22. That whatsoever we aske we receive of him, because wee keepe his Commandements, and doe those things which are pleasing in his sight.
And John Says, 1 John 3.22. That whatsoever we ask we receive of him, Because we keep his commandments, and do those things which Are pleasing in his sighed.
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And that he doth not meane believing only, is plain by the next verse, where he saith, That this is his Commandement, that wee believe on the name of his Sonne Jesus Christ, and love one another.
And that he does not mean believing only, is plain by the next verse, where he Says, That this is his Commandment, that we believe on the name of his Son jesus christ, and love one Another.
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And to stop the mouth of the objection which is usually brought against this truth, to wit, that he speaketh of doing as in Gods precept,
And to stop the Mouth of the objection which is usually brought against this truth, to wit, that he speaks of doing as in God's precept,
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(18) sermon (DIV2)
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or command, and not as done by us.
or command, and not as done by us.
cc vvi, cc xx c-acp vdn p-acp pno12.
(18) sermon (DIV2)
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He saith, that we receive what we aske, because wee doe what is pleasing in his sight.
He Says, that we receive what we ask, Because we do what is pleasing in his sighed.
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I must professe to the glory of God, that this distinction hath given me a great light in the understanding of the Scripture.
I must profess to the glory of God, that this distinction hath given me a great Light in the understanding of the Scripture.
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(18) sermon (DIV2)
405
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And by this I am informed, that I am justified without holiness or sanctification, and yet that without holiness no man shall see the Lord, Heb. 12.14.
And by this I am informed, that I am justified without holiness or sanctification, and yet that without holiness no man shall see the Lord, Hebrew 12.14.
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(18) sermon (DIV2)
405
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Arg. 20. This opinion that the good worke of a man born of God are sin,Argument 20. This opinion that the good work of a man born of God Are since,
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(18) sermon (DIV2)
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or sinfull, doth overthrow the distinction which is warranted by many thousand places of Scripture between good works and bad works,
or sinful, does overthrow the distinction which is warranted by many thousand places of Scripture between good works and bad works,
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(18) sermon (DIV2)
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and doth draw a curse upon the doer of it. Can evill be good, or good evill? Woe unto them that call evil good, and good evill;
and does draw a curse upon the doer of it. Can evil be good, or good evil? Woe unto them that call evil good, and good evil;
cc vdz vvi dt n1 p-acp dt n1 pp-f pn31. vmb j-jn vbb j, cc j n-jn? n1 p-acp pno32 cst vvb n-jn j, cc j n-jn;
(18) sermon (DIV2)
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that put darknesse for light, and light for darkenesse; that put bitter for sweet, and sweet for bitter, Isa. 5.20.that put darkness for Light, and Light for darkness; that put bitter for sweet, and sweet for bitter, Isaiah 5.20.
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(18) sermon (DIV2)
406
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What else doe they doe, who plainley averre that every good work is evill?
What Else do they do, who plainley aver that every good work is evil?
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(18) sermon (DIV2)
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Object. Doe we deny the difference betweene white and blacke, because we say that in most white bodies, there is a mixture of some blacknesse with the whitenesse, &c.Object. Do we deny the difference between white and black, Because we say that in most white bodies, there is a mixture of Some blackness with the whiteness, etc.
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Answ. If it could be proved that there were a mixture of that which is of the spirit,Answer If it could be proved that there were a mixture of that which is of the Spirit,
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(18) sermon (DIV2)
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and that which is of the flesh, that that which is spirituall should be made fleshly by it:
and that which is of the Flesh, that that which is spiritual should be made fleshly by it:
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(18) sermon (DIV2)
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there would seeme to be some strength in this objection.
there would seem to be Some strength in this objection.
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(18) sermon (DIV2)
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But untill that such a mixture bee proved by plaine Scriptures, we shall think it sufficient to affirme that such similitudes which have not their foundation upon a principle of truth, do prove nothing.
But until that such a mixture be proved by plain Scriptures, we shall think it sufficient to affirm that such Similitudes which have not their Foundation upon a principle of truth, do prove nothing.
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(18) sermon (DIV2)
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Arg. 21. It taketh away the difference between a sanctified and unsanctified man, which is a distinction which doth stand firme upon the basis of the Scripture of truth.Argument 21. It Takes away the difference between a sanctified and unsanctified man, which is a distinction which does stand firm upon the basis of the Scripture of truth.
np1 crd pn31 vvz av dt n1 p-acp dt j-vvn cc j n1, r-crq vbz dt n1 r-crq vdz vvi j p-acp dt n1 pp-f dt n1 pp-f n1.
(18) sermon (DIV2)
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The Apostle doth plainly lay downe this distinction, 1 Cor. 6.11.
The Apostle does plainly lay down this distinction, 1 Cor. 6.11.
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Where hee informeth us of the condition of the Corinthians, before conversion, to wit, that they were thieves, adulteresses,
Where he Informeth us of the condition of the Corinthians, before conversion, to wit, that they were thieves, Adulteresses,
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(18) sermon (DIV2)
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and the like, such were some of you; and then setteth forth their blessed condition after conversion.
and the like, such were Some of you; and then sets forth their blessed condition After conversion.
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But ye are washed, but ye are sanctified. But you Are washed, but you Are sanctified.
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(18) sermon (DIV2)
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And doth second this truth with his owne experience, acknowledging that there was a real change wrought in himself after conversion by sanctification, 2 Tim. 1. I was (saith he) a persecuter, a blasphemer, injurious:
And does second this truth with his own experience, acknowledging that there was a real change wrought in himself After conversion by sanctification, 2 Tim. 1. I was (Says he) a Persecutor, a blasphemer, injurious:
cc vdz vvi d n1 p-acp po31 d n1, vvg cst pc-acp vbds dt j n1 vvn p-acp px31 p-acp n1 p-acp n1, crd np1 crd pns11 vbds (vvz pns31) dt n1, dt n1, j:
(18) sermon (DIV2)
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but the grace of our Lord was exceeding abundant with faith & love, which is in Christ Jesus, not with faith only, but love also.but the grace of our Lord was exceeding abundant with faith & love, which is in christ jesus, not with faith only, but love also.
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(18) sermon (DIV2)
409
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If God hath pulled you out of the fire of sinne, and drawne you as fire-brands out of Hell,
If God hath pulled you out of the fire of sin, and drawn you as firebrands out of Hell,
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(18) sermon (DIV2)
410
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and brought you into the glorious kingdome of his Son, ye are able to professe the same sanctified change in your selves.
and brought you into the glorious Kingdom of his Son, you Are able to profess the same sanctified change in your selves.
cc vvd pn22 p-acp dt j n1 pp-f po31 n1, pn22 vbr j pc-acp vvi dt d j-vvn n1 p-acp po22 n2.
(18) sermon (DIV2)
410
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It is a dead faith which is not accompanied with sanctification and good works. As soon may a dead horse carrie a man, as a dead faith save him.
It is a dead faith which is not accompanied with sanctification and good works. As soon may a dead horse carry a man, as a dead faith save him.
pn31 vbz dt j n1 r-crq vbz xx vvn p-acp n1 cc j n2. p-acp av vmb dt j n1 vvi dt n1, c-acp dt j n1 p-acp pno31.
(18) sermon (DIV2)
410
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Object. This is a slander, wee doe not deny sanctification. Answ. If yee acknowledge sanctification, and a sanctified change, yee contradict your selves.Object. This is a slander, we do not deny sanctification. Answer If ye acknowledge sanctification, and a sanctified change, ye contradict your selves.
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(18) sermon (DIV2)
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For how can that make a sanctified change in us, which is nothing else but sin or sinfull.
For how can that make a sanctified change in us, which is nothing Else but since or sinful.
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(18) sermon (DIV2)
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I shall be glad if you will stand to an inward change by love and sanctification.
I shall be glad if you will stand to an inward change by love and sanctification.
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(18) sermon (DIV2)
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But some there are, who have affirmed that the distinction, between a regenerated an and unregenerated man, is but a legall distinction.
But Some there Are, who have affirmed that the distinction, between a regenerated nias and unregenerated man, is but a Legal distinction.
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(18) sermon (DIV2)
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Arg. 22. The holy Spirit which is promised to us, and dwelleth in us, doth plainly demonstrate this point.Argument 22. The holy Spirit which is promised to us, and dwells in us, does plainly demonstrate this point.
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For as the Spirit is holy formally in it selfe, in its owne nature, essence, and being:
For as the Spirit is holy formally in it self, in its own nature, essence, and being:
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(18) sermon (DIV2)
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so it is effectively holy, because it makes that man holy, who was formerly sinfull.
so it is effectively holy, Because it makes that man holy, who was formerly sinful.
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(18) sermon (DIV2)
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If thou be nothing but darknesse, if God convert thee, thou wilt have a glorious light in thine understanding:
If thou be nothing but darkness, if God convert thee, thou wilt have a glorious Light in thine understanding:
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(18) sermon (DIV2)
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if thou have nothing but unholinesse in thy will, if the Spirit of God live in thee, it will be a Spirit of holinesse a Spirit that will shew thee what is of the flesh,
if thou have nothing but unholiness in thy will, if the Spirit of God live in thee, it will be a Spirit of holiness a Spirit that will show thee what is of the Flesh,
cs pns21 vhb pix cc-acp n1 p-acp po21 n1, cs dt n1 pp-f np1 vvi p-acp pno21, pn31 vmb vbi dt n1 pp-f n1 dt n1 cst vmb vvi pno21 q-crq vbz pp-f dt n1,
(18) sermon (DIV2)
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and what is of the spirit:
and what is of the Spirit:
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(18) sermon (DIV2)
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a spirit checking thee, if thou step aside into the way of the flesh, and a spirit leading thee into the paths of holiness. As the Psalmist saith.
a Spirit checking thee, if thou step aside into the Way of the Flesh, and a Spirit leading thee into the paths of holiness. As the Psalmist Says.
dt n1 vvg pno21, cs pns21 vvb av p-acp dt n1 pp-f dt n1, cc dt n1 vvg pno21 p-acp dt n2 pp-f n1. p-acp dt n1 vvz.
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Thy Spirit is good, lead me into the land of holinesse and uprightnesse. Thy Spirit is good, led me into the land of holiness and uprightness.
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(18) sermon (DIV2)
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Therefore those that doe not find that Spirit leading them into the paths and wayes of holinesse, those men have received a counterfeit spirit to delude them,
Therefore those that do not find that Spirit leading them into the paths and ways of holiness, those men have received a counterfeit Spirit to delude them,
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(18) sermon (DIV2)
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and not the true Spirit of the Lord Jesus.
and not the true Spirit of the Lord jesus.
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(18) sermon (DIV2)
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Object. The spirit is good, but our actions are evill by the adherence of sinne in us.Object. The Spirit is good, but our actions Are evil by the adherence of sin in us.
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(18) sermon (DIV2)
414
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That holy things may be defiled, is plaine by Exod. 28.36.38. Aaron having his plate upon his forehead, was to beare the iniquity of the holy things.
That holy things may be defiled, is plain by Exod 28.36.38. Aaron having his plate upon his forehead, was to bear the iniquity of the holy things.
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Answ. 1. Though sin and holinesse be in the same man, yet I deny that sinne by any adhering to holinesse in us, doth change holinesse into the nature of it.Answer 1. Though since and holiness be in the same man, yet I deny that sin by any adhering to holiness in us, does change holiness into the nature of it.
np1 crd cs n1 cc n1 vbb p-acp dt d n1, av pns11 vvb d n1 p-acp d vvg p-acp n1 p-acp pno12, vdz vvi n1 p-acp dt n1 pp-f pn31.
(18) sermon (DIV2)
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But what is of the Spirit in us, doth retaine its spirituall nature, and what is of the flesh, doth retaine its fleshly nature.
But what is of the Spirit in us, does retain its spiritual nature, and what is of the Flesh, does retain its fleshly nature.
p-acp r-crq vbz pp-f dt n1 p-acp pno12, vdz vvi po31 j n1, cc r-crq vbz pp-f dt n1, vdz vvi po31 j n1.
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2. The Scripture produced, doth prove, that in doing of holy duties, we sin, and that Jesus Christ doth beare those sins, which wee have granted unto you before.
2. The Scripture produced, does prove, that in doing of holy duties, we sin, and that jesus christ does bear those Sins, which we have granted unto you before.
crd dt n1 vvn, vdz vvi, cst p-acp vdg pp-f j n2, pns12 vvb, cc cst np1 np1 vdz vvi d n2, r-crq pns12 vhb vvn p-acp pn22 a-acp.
(18) sermon (DIV2)
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But that the fruits of the Spirit in us, are those sinnes cannot be proved from this place of Scripture,
But that the fruits of the Spirit in us, Are those Sins cannot be proved from this place of Scripture,
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nor from anyother Scripture which I know this still doth remaine to be proved.
nor from anyother Scripture which I know this still does remain to be proved.
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(18) sermon (DIV2)
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Arg. 23. There may bee another argument drawne from that place of the Apostle, when hee saith, The Spirit beareth witnesse with our spirits, that we are the children of God, Rom. 8.16. The Spirit cannot beare witnesse to our old, darke, prophane spirits:Argument 23. There may be Another argument drawn from that place of the Apostle, when he Says, The Spirit bears witness with our spirits, that we Are the children of God, Rom. 8.16. The Spirit cannot bear witness to our old, dark, profane spirits:
np1 crd pc-acp vmb vbi j-jn n1 vvn p-acp d n1 pp-f dt n1, c-crq pns31 vvz, dt n1 vvz n1 p-acp po12 n2, cst pns12 vbr dt n2 pp-f np1, np1 crd. dt n1 vmbx vvi n1 p-acp po12 j, j, j n2:
(18) sermon (DIV2)
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for the naturall man receives not the things of the Spirit, for they are foolishnesse to him;
for the natural man receives not the things of the Spirit, for they Are foolishness to him;
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(18) sermon (DIV2)
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therefore it must be to our spirit enlightned, renewed, and filled with the Spirit of God.
Therefore it must be to our Spirit enlightened, renewed, and filled with the Spirit of God.
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(18) sermon (DIV2)
417
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And therefore there is somthing in a Saint besides that which is sinne and sinfull.
And Therefore there is something in a Saint beside that which is sin and sinful.
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(18) sermon (DIV2)
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Object. This is true, but we are not renewed perfectly, which is the thing to be proved.Object. This is true, but we Are not renewed perfectly, which is the thing to be proved.
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Answ. Perfection in Scripture is opposed to that, which is more perfect.Answer Perfection in Scripture is opposed to that, which is more perfect.
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(18) sermon (DIV2)
419
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And in this sence wee doe not affirme that a man is so perfectly renewed as he shall be, 1 Cor. 13. 2. Perfection is opposed to that which is sinfull, Luke 1. And in this sence we say, that he is perfectly renewed;
And in this sense we do not affirm that a man is so perfectly renewed as he shall be, 1 Cor. 13. 2. Perfection is opposed to that which is sinful, Lycia 1. And in this sense we say, that he is perfectly renewed;
cc p-acp d n1 pns12 vdb xx vvi cst dt n1 vbz av av-j vvn c-acp pns31 vmb vbi, crd np1 crd crd n1 vbz vvn p-acp d r-crq vbz j, av crd cc p-acp d n1 pns12 vvb, cst pns31 vbz av-j vvn;
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that is, he is holily, & not sinfully renewed.
that is, he is holily, & not sinfully renewed.
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Arg. 24. I doe ground my next argument upon the words of the Apostle, Rom. 14. last.Argument 24. I do ground my next argument upon the words of the Apostle, Rom. 14. last.
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Whatsoever is not of faith, is sinne. And therefore that which is done in faith, is not sin.Whatsoever is not of faith, is sin. And Therefore that which is done in faith, is not since.
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If we deny this we shall take away the difference between doing good works in faith,
If we deny this we shall take away the difference between doing good works in faith,
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and doing good works without faith, if both of them be alike sinfull or sinne.
and doing good works without faith, if both of them be alike sinful or sin.
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And therefore I conclude that the work of the Spirit which is done in faith, is not sin.
And Therefore I conclude that the work of the Spirit which is done in faith, is not since.
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Without faith it is impossible to please God; and therefore by faith it is possible to please him by doing good works.Without faith it is impossible to please God; and Therefore by faith it is possible to please him by doing good works.
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Arg. 25. Another argument may be drawn from that place, 2 Cor. 13. where the Apostle makes the comparison betweene faith, hope, and love, and prefers love before faith & hope for this reason;Argument 25. another argument may be drawn from that place, 2 Cor. 13. where the Apostle makes the comparison between faith, hope, and love, and prefers love before faith & hope for this reason;
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because love is more permanent, and of longer continuance than faith, and hope; when a man comes to heaven, hee ceaseth to live the life of faith;
Because love is more permanent, and of longer Continuance than faith, and hope; when a man comes to heaven, he ceases to live the life of faith;
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for then he shall live the life of sight, and vision: he ceaseth to hope, for he enjoyeth that, which he hoped for: but love shall continue.
for then he shall live the life of sighed, and vision: he ceases to hope, for he Enjoyeth that, which he hoped for: but love shall continue.
c-acp cs pns31 vmb vvi dt n1 pp-f n1, cc n1: pns31 vvz pc-acp vvi, c-acp pns31 vvz cst, r-crq pns31 vvd p-acp: cc-acp n1 vmb vvi.
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Therefore he saith, that love, (that is the fruit of faith) is greater than faith in respect of its continuance.
Therefore he Says, that love, (that is the fruit of faith) is greater than faith in respect of its Continuance.
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That which remaines and endures after this life in the Saints in glory, is not sin:
That which remains and endures After this life in the Saints in glory, is not since:
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but love shall remaine, and endure after this life, therefore it is not sin.
but love shall remain, and endure After this life, Therefore it is not since.
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Object. But some say, if you looke on this place and take notice of this character and description of love, you will scarce find any man in the world that hath such a love;Object. But Some say, if you look on this place and take notice of this character and description of love, you will scarce find any man in the world that hath such a love;
n1. p-acp d vvb, cs pn22 vvb p-acp d n1 cc vvi n1 pp-f d n1 cc n1 pp-f n1, pn22 vmb av-j vvi d n1 p-acp dt n1 cst vhz d dt n1;
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and by your argument no true faith.
and by your argument no true faith.
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For hee saith that love suffereth long, it envieth not, it vaunteth not it selfe, it is not puffed up, behaveth not it selfe unseemely, seeketh not her owne, is not easily provoked, thinketh no evill, rejoyceth not in iniquity, but rejoyceth in the truth:
For he Says that love suffers long, it Envieth not, it vaunteth not it self, it is not puffed up, behaveth not it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, Rejoiceth not in iniquity, but Rejoiceth in the truth:
p-acp pns31 vvz cst n1 vvz av-j, pn31 vvz xx, pn31 vvz xx pn31 n1, pn31 vbz xx vvn a-acp, vvz xx pn31 n1 j, vvz xx po31 d, vbz xx av-j vvn, vvz dx j-jn, vvz xx p-acp n1, cc-acp vvz p-acp dt n1:
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beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth.bears all things, Believeth all things, Hopes all things, Endureth all things. Love never Faileth.
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Answ. Every man that is borne of God hath such a love as farre as he is born of God.Answer Every man that is born of God hath such a love as Far as he is born of God.
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I say not that he hath it in the flesh, in the old man, but in the new man.
I say not that he hath it in the Flesh, in the old man, but in the new man.
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Wee have a new man, as we have an old man;
we have a new man, as we have an old man;
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and as wee are sometimes acted by the new man, so sometimes by the old man.
and as we Are sometime acted by the new man, so sometime by the old man.
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As wee are acted by the olde man, we doe nothing but that which is contrary to this love:
As we Are acted by the old man, we do nothing but that which is contrary to this love:
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but as far as we are acted in the Spirit by the new man, by the power of God, and the grace of Christ;
but as Far as we Are acted in the Spirit by the new man, by the power of God, and the grace of christ;
cc-acp c-acp av-j c-acp pns12 vbr vvn p-acp dt n1 p-acp dt j n1, p-acp dt n1 pp-f np1, cc dt n1 pp-f np1;
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so far we have such a love as is here set downe.
so Far we have such a love as is Here Set down.
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Therefore if any man hath not such a love, and hath beene perswaded that hee hath true faith, I dare preach it in the name of Christ, that that man never had true faith:
Therefore if any man hath not such a love, and hath been persuaded that he hath true faith, I Dare preach it in the name of christ, that that man never had true faith:
av cs d n1 vhz xx d dt n1, cc vhz vbn vvn cst pns31 vhz j n1, pns11 vvb vvi pn31 p-acp dt n1 pp-f np1, cst d n1 av-x vhd j n1:
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for true faith works by such love as the Apostle describes here.
for true faith works by such love as the Apostle describes Here.
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And he positively saith, that if a man have other gifts, and such a faith by which hee can remove mountaines,
And he positively Says, that if a man have other Gifts, and such a faith by which he can remove Mountains,
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and hath not this love, that he is nothing. and hath not this love, that he is nothing.
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I would not trouble weak Christians by this, I speak not of them in the flesh, but in the spirit;
I would not trouble weak Christians by this, I speak not of them in the Flesh, but in the Spirit;
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as farre as thou art spirituall, and livest, and walkest in the Spirit, thou hast such a love.
as Far as thou art spiritual, and Livest, and walkest in the Spirit, thou hast such a love.
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And if upon examination thou shalt finde that thou hast not such a love, I say thou art a stranger to God:
And if upon examination thou shalt find that thou hast not such a love, I say thou art a stranger to God:
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For hee that knoweth God walks in love. He that saith he knoweth God, and walkes not in love, he knoweth not God. For he that Knoweth God walks in love. He that Says he Knoweth God, and walks not in love, he Knoweth not God.
c-acp pns31 cst vvz np1 vvz p-acp n1. pns31 cst vvz pns31 vvz np1, cc vvz xx p-acp n1, pns31 vvz xx np1.
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God is love, and he that dwelleth in God, dwelleth in love, 1 Ep. John.God is love, and he that dwells in God, dwells in love, 1 Epistle John.
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If I should preach the Doctrine of Justification, and write volumes of it, yet if I find after all this, that I am without this love, I am nothing.
If I should preach the Doctrine of Justification, and write volumes of it, yet if I find After all this, that I am without this love, I am nothing.
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If I speake with the tongue of men and Angels; If I speak with the tongue of men and Angels;
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If I could prophesie, and had all faith to remove mountaines, yet if I have not love, I am but as sounding brasse, and a tinckling Cymball. If I could prophesy, and had all faith to remove Mountains, yet if I have not love, I am but as sounding brass, and a tinkling Cymbal.
cs pns11 vmd vvi, cc vhd d n1 pc-acp vvi n2, av cs pns11 vhb xx n1, pns11 vbm p-acp c-acp vvg n1, cc dt j-vvg np1-n.
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Hee that loves God, by apprehending Gods love, he cannot but love God again, and his neighbour, yea enemy, for Gods sake.
He that loves God, by apprehending God's love, he cannot but love God again, and his neighbour, yea enemy, for God's sake.
pns31 cst vvz np1, p-acp vvg npg1 n1, pns31 vmbx p-acp vvi np1 av, cc po31 n1, uh n1, p-acp ng1 n1.
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Therefore if a man say, I have been a professor of the Gospel, but finde not love to God & Christ,
Therefore if a man say, I have been a professor of the Gospel, but find not love to God & christ,
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and my enemies for Christs sake.
and my enemies for Christ sake.
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It is as if hee should say, Sir I have been a professor of grace many yeares,
It is as if he should say, Sir I have been a professor of grace many Years,
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and have been looked on as one that knowes Christ: but I know him not, for I have not true love that accompanies true faith.
and have been looked on as one that knows christ: but I know him not, for I have not true love that Accompanies true faith.
cc vhb vbn vvn a-acp p-acp pi cst vvz np1: cc-acp pns11 vvb pno31 xx, c-acp pns11 vhb xx j n1 cst vvz j n1.
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Arg. 26. God speaking of faith, love, fear, zeal, & the like, as in us, doth promise to be the worker of them in us;Argument 26. God speaking of faith, love, Fear, zeal, & the like, as in us, does promise to be the worker of them in us;
np1 crd np1 vvg pp-f n1, n1, vvb, n1, cc dt j, c-acp p-acp pno12, vdz vvi pc-acp vbi dt n1 pp-f pno32 p-acp pno12;
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and therefore if these should be sin, the fault would be chargable upon him.
and Therefore if these should be since, the fault would be chargeable upon him.
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I would have this argument to be wel weighed, because it answereth the ordinary objection, to wit, that these fruits are good,
I would have this argument to be well weighed, Because it Answers the ordinary objection, to wit, that these fruits Are good,
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and no way faulty as in the precept of God, but not as wrought in us.
and no Way faulty as in the precept of God, but not as wrought in us.
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God is the Author of them by promise, as they are wrought in us, which will make him the Author of sinne,
God is the Author of them by promise, as they Are wrought in us, which will make him the Author of sin,
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if they be sin or sinfull. If faith and love is sinne, then he hath Covenanted to work sin in thee:
if they be since or sinful. If faith and love is sin, then he hath Covenanted to work since in thee:
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for hee hath covenanted to worke feare and love in thee. But farre be it from us to have such a thought of our holy God.
for he hath covenanted to work Fear and love in thee. But Far be it from us to have such a Thought of our holy God.
c-acp pns31 vhz vvn pc-acp vvi n1 cc vvi p-acp pno21. p-acp av-j vbi pn31 p-acp pno12 pc-acp vhi d dt n1 pp-f po12 j np1.
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If God work feare in our hearts, that feare shall not be sin, or sinfull. We know the excellency of the Artificer, or work-man, by the aedifice or building;
If God work Fear in our hearts, that Fear shall not be since, or sinful. We know the excellency of the Artificer, or workman, by the Edifice or building;
cs np1 vvb n1 p-acp po12 n2, cst n1 vmb xx vbi n1, cc j. pns12 vvb dt n1 pp-f dt n1, cc n1, p-acp dt n1 cc n1;
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and doe judge what worke-man God is by his glorious work in the spirits of the Saints:
and do judge what workman God is by his glorious work in the spirits of the Saints:
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and if God worke onely sinfull things in us, what worke-man would we conclude him to be? Paul saith, by the grace of God, I am what I am, 2 Cor. 15. It is by grace that I love, it is by grace that I feare with a filiall feare;
and if God work only sinful things in us, what workman would we conclude him to be? Paul Says, by the grace of God, I am what I am, 2 Cor. 15. It is by grace that I love, it is by grace that I Fear with a filial Fear;
cc cs np1 vvb av-j j n2 p-acp pno12, q-crq n1 vmd pns12 vvi pno31 pc-acp vbi? np1 vvz, p-acp dt n1 pp-f np1, pns11 vbm q-crq pns11 vbm, crd np1 crd pn31 vbz p-acp n1 cst pns11 vvb, pn31 vbz p-acp n1 cst pns11 vvb p-acp dt j n1;
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it is by grace that I am zealous for God:
it is by grace that I am zealous for God:
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If this love were sin, if this feare were sin, if this zeale were sinne, wee might lay the fault upon the worke-man;
If this love were since, if this Fear were since, if this zeal were sin, we might lay the fault upon the workman;
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It is Gods work, not ours, but his.
It is God's work, not ours, but his.
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(Non mea, sed tua sunt.) Aug. speaking of good workes, saith, They are not mine, but thine; (Non mea, sed tua sunt.) Aug. speaking of good works, Says, They Are not mine, but thine;
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Unlesse we will disparage and undervalue the grace of God, wee may not looke on these things as sinne,
Unless we will disparage and undervalue the grace of God, we may not look on these things as sin,
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or sinfull, but ought to looke on them with a spirituall eye, and to see them,
or sinful, but ought to look on them with a spiritual eye, and to see them,
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as God doth, to be spirituall and good. Object. Our workes as they are from God, are good:
as God does, to be spiritual and good. Object. Our works as they Are from God, Are good:
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but as they are from us, so are they sinfull and defiled. As walking, as it comes from the soule, it is upright and free from lamenesse:
but as they Are from us, so Are they sinful and defiled. As walking, as it comes from the soul, it is upright and free from lameness:
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but as it is acted by a lame leg, so it is lame and halting.
but as it is acted by a lame leg, so it is lame and halting.
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Answ. This objection will appeare to be a lame objection, if it be made evident unto us, that the holy foote given unto us by God, is not a lame foot.Answer This objection will appear to be a lame objection, if it be made evident unto us, that the holy foot given unto us by God, is not a lame foot.
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Was it with a lame foot that David will runne the wayes of Gods Commandements? Is it with a lame legge that God hath promised, we shall runne, and not be weary,
Was it with a lame foot that David will run the ways of God's commandments? Is it with a lame leg that God hath promised, we shall run, and not be weary,
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and walke, and not faint, Isa. 40. last.and walk, and not faint, Isaiah 40. last.
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Ʋse 1. This may be sufficient for the confutation of those, who doe not distinguish betweene the regenerated,Ʋse 1. This may be sufficient for the confutation of those, who do not distinguish between the regenerated,
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and unregenerated part in man (as the Scripture doth distinguish) laying the bastardly brats of the flesh at the doore of the Spirit;
and unregenerated part in man (as the Scripture does distinguish) laying the bastardly brats of the Flesh At the door of the Spirit;
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confounding the workes of the flesh, with the good and perfect gifts of the spirit, Jam. 1.17.
confounding the works of the Flesh, with the good and perfect Gifts of the Spirit, Jam. 1.17.
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and not considering, that though, there is the flesh, and the spirit in the same man, that yet they are distinguished in their natures, workings, and operations.
and not considering, that though, there is the Flesh, and the Spirit in the same man, that yet they Are distinguished in their nature's, workings, and operations.
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The spirit, and the things of the spirit like oyle swimming upon the surface of the waters, doth not change it selfe into the nature of the flesh.
The Spirit, and the things of the Spirit like oil swimming upon the surface of the waters, does not change it self into the nature of the Flesh.
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Their usuall similitude doth not prove what they would maintaine;
Their usual similitude does not prove what they would maintain;
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to wit, that the worke of the spirit is like cleare water poured into a dung-hill, which though it be clear and pure in the bason,
to wit, that the work of the Spirit is like clear water poured into a dunghill, which though it be clear and pure in the basin,
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yet running through the dung-hill, doth become as impure and filthy as the dung-hill it selfe.
yet running through the dunghill, does become as impure and filthy as the dunghill it self.
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For though these two are in the same man, yet they doe not mingle themselves the one with the other, that any of them should lose their own beings.
For though these two Are in the same man, yet they do not mingle themselves the one with the other, that any of them should loose their own beings.
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But because these men are furnished as well with arguments, by which they desire to prove what they contend for,
But Because these men Are furnished as well with Arguments, by which they desire to prove what they contend for,
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as with objections by which they endeavour to weaken the strength of the arguments, which have been laid downe for the confirmation of the truth.
as with objections by which they endeavour to weaken the strength of the Arguments, which have been laid down for the confirmation of the truth.
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Give mee leave to give an answer to their arguments, as I have already presented unto you answers to their objections.
Give me leave to give an answer to their Arguments, as I have already presented unto you answers to their objections.
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Arg. 1. Paul was a regenerated man, yet he confesseth that he was not able to performe that which is good, Rom. 7.18.Argument 1. Paul was a regenerated man, yet he Confesses that he was not able to perform that which is good, Rom. 7.18.
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Therefore no regenerate man is able to performe that which is good.
Therefore not regenerate man is able to perform that which is good.
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Answ. Paul doth give a sufficient answer to this objection in the preceding words of the same verse, where he saith, in me (that is in my flesh) dwelleth no good thing, by which it is evident that he speaketh of himselfe in reference to his flesh.Answer Paul does give a sufficient answer to this objection in the preceding words of the same verse, where he Says, in me (that is in my Flesh) dwells no good thing, by which it is evident that he speaks of himself in Referente to his Flesh.
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And this is a truth, which with all the faithfull I willingly subscribe unto.
And this is a truth, which with all the faithful I willingly subscribe unto.
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But when he plainely speaketh of a man in the spirit, freed from the clouds of temptations,
But when he plainly speaks of a man in the Spirit, freed from the Clouds of temptations,
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and power of the flesh, in the last verse of the same Chapter, he saith, With the minde I my self serve the law of God:
and power of the Flesh, in the last verse of the same Chapter, he Says, With the mind I my self serve the law of God:
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but with the flesh the law of sin. It is good to serve the law of God:but with the Flesh the law of since. It is good to serve the law of God:
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but Paul in the Spirit had attained unto this, and therefore Paul was enabled to performe that which is good.
but Paul in the Spirit had attained unto this, and Therefore Paul was enabled to perform that which is good.
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According to that of the Apostle, Phil. 2.13. It is God, who worketh in us to will and to doe of his owne good pleasure.
According to that of the Apostle, Philip 2.13. It is God, who works in us to will and to do of his own good pleasure.
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Arg. 2. There is none that doth good, no not one, Rom. 3.9, 10, 11. which is meant aswell of the regenerate,
Argument 2. There is none that does good, no not one, Rom. 3.9, 10, 11. which is meant aswell of the regenerate,
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as unregenerate, as is evident by vers. 23, 24. because it is meant of all who are justified freely by his grace,
as unregenerate, as is evident by vers. 23, 24. Because it is meant of all who Are justified freely by his grace,
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as appears further by the instances of Abraham and David, which were regenerated, Ch. 4.2.6. Therefore no workes of the regenerate are without sinne.
as appears further by the instances of Abraham and David, which were regenerated, Christ 4.2.6. Therefore no works of the regenerate Are without sin.
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Answ. It is plain that the Apostle speaketh here of a man under the law, and of an unregenerate man, by the things which are spoken of him.Answer It is plain that the Apostle speaks Here of a man under the law, and of an unregenerate man, by the things which Are spoken of him.
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Hee saith, that none seeketh after God;
He Says, that none seeks After God;
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can you affirme this of a regenerated man? when the same Prophet, who in the 14. Psame doth give us a character of a wicked man:
can you affirm this of a regenerated man? when the same Prophet, who in the 14. Psalm does give us a character of a wicked man:
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out of which this is taken in the 24. Psalme, doth give us this character of a man truly godly, that hee is one of the generation of those who seeke God.
out of which this is taken in the 24. Psalm, does give us this character of a man truly godly, that he is one of the generation of those who seek God.
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2. The Apostle saith, that there is none that understandeth.
2. The Apostle Says, that there is none that understands.
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But blessed be God, the sonne of God is come, and hath given us an understanding that we may know him, 1 John 5.20. 3. They are all gone out of the way. But blessed be God, the son of God is come, and hath given us an understanding that we may know him, 1 John 5.20. 3. They Are all gone out of the Way.
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But we can blesse God, who through Jesus Christ hath brought us into the way of salvation.
But we can bless God, who through jesus christ hath brought us into the Way of salvation.
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4. There is none that doth good, no not one; and there is none that is righteous.
4. There is none that does good, no not one; and there is none that is righteous.
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But hearken unto the speech of John, 1 John 3.7. Let no man deceive you: hee that doth righteousness, is righteous even as he is righteous.
But harken unto the speech of John, 1 John 3.7. Let no man deceive you: he that does righteousness, is righteous even as he is righteous.
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I might runne over all the other particulars there laid downe: but I shall content my selfe with what is spoken in the 17.18. its said, that the way of peace have they not known;
I might run over all the other particulars there laid down: but I shall content my self with what is spoken in the 17.18. its said, that the Way of peace have they not known;
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and there is no feare of God before their eyes. and there is no Fear of God before their eyes.
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Is a regenerate man an enemie to the way of peace? and doe not they feare God, to whom God hath sworne, Jer. 32.40. That he will put his feare in their hearts, that they shall not depart from him.
Is a regenerate man an enemy to the Way of peace? and do not they Fear God, to whom God hath sworn, Jer. 32.40. That he will put his Fear in their hearts, that they shall not depart from him.
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Again secondly, you would prove it by this argument, because hee speaketh of all those who are justified.
Again secondly, you would prove it by this argument, Because he speaks of all those who Are justified.
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But let me tell you, that we must distinguish of a man before and after his Justification.
But let me tell you, that we must distinguish of a man before and After his Justification.
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Every man is such a man before Justification, and in this respect he speaketh of all men:
Every man is such a man before Justification, and in this respect he speaks of all men:
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but after justification there is a charge wrought in a man, as I have formerly proved at large;
but After justification there is a charge wrought in a man, as I have formerly proved At large;
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unto which I refer the Reader. But thirdly you instance in David and Abraham, who were regenerated men.
unto which I refer the Reader. But Thirdly you instance in David and Abraham, who were regenerated men.
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Answ. Wee are not to forget that the Scriprure dosh acquaint us, that there is a two-fold righteousnesse of a regenerate man.Answer we Are not to forget that the Scripture dosh acquaint us, that there is a twofold righteousness of a regenerate man.
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The righteousnesse of Justification, and the righteousnesse of sanctification.
The righteousness of Justification, and the righteousness of sanctification.
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Of the first of these the Prophet speaking, saith, that a man is blessed to whom sin is not imputed, of the latter where hee saith of the same verse.
Of the First of these the Prophet speaking, Says, that a man is blessed to whom since is not imputed, of the latter where he Says of the same verse.
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And in whose spirit there is no guile; And in whose Spirit there is no guile;
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which the learned Zanchius doth apprehend to be spoken in reference to that sanctification which is in the unregenerated part, understand the distinction rightly,
which the learned Zanchius does apprehend to be spoken in Referente to that sanctification which is in the unregenerated part, understand the distinction rightly,
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and you cannot want an answer to this Objection.
and you cannot want an answer to this Objection.
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Arg. 3. Wee believe not so stedfastly, nor love so perfectly as we ought, therefore is our faith & love imperfect, and sinfull.Argument 3. we believe not so steadfastly, nor love so perfectly as we ought, Therefore is our faith & love imperfect, and sinful.
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Ans. 1. If we should grant the antecedent, we may deny the consequence.Ans. 1. If we should grant the antecedent, we may deny the consequence.
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It is true, that if a man doth not believe so stedfastly, and love so perfectly as he ought, that then the man doth sin, consider him physically.
It is true, that if a man does not believe so steadfastly, and love so perfectly as he ought, that then the man does sin, Consider him physically.
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And this wee have alwayes granted:
And this we have always granted:
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but it doth not follow, that his faith and love is sin, but that which is in the flesh is sin, which is the cause that he doth not believe so stedfastly,
but it does not follow, that his faith and love is since, but that which is in the Flesh is since, which is the cause that he does not believe so steadfastly,
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and love so perfectly as he ought.
and love so perfectly as he ought.
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Amesius doth give a sufficient answer to this in answering an argument which Bellarmine doth bring against the Protestants, to wit, that sins doe not please God in Christ.Ames does give a sufficient answer to this in answering an argument which Bellarmine does bring against the Protestants, to wit, that Sins do not please God in christ.
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It is true, saith he, that sin doth not please God:
It is true, Says he, that since does not please God:
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but the stain of sin being done away, the good which remaineth is pleasing unto God. ( Sane quidem certe, sedpeccati maculâ in Christo deletâ, bonum substratum placet.
but the stain of since being done away, the good which remains is pleasing unto God. (Sane quidem certain, sedpeccati maculâ in Christ deletâ, bonum substratum placet.
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Tom. 4. l. 6. c. 8.) 2ly. We say that a regenerate man looked upon in the new Covenant, doth believe stedfastly, and love perfectly.
Tom. 4. l. 6. c. 8.) 2ly. We say that a regenerate man looked upon in the new Covenant, does believe steadfastly, and love perfectly.
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His unbeliefe and hatred of God which is in the flesh, being covered with the rich mantle of Gods grace and mercy:
His unbelief and hatred of God which is in the Flesh, being covered with the rich mantle of God's grace and mercy:
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as far as he doth believe truly, he doth believe stedfastly; and as far as he doth love, he doth love perfectly.
as Far as he does believe truly, he does believe steadfastly; and as Far as he does love, he does love perfectly.
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Let not this offend any man that I say he doth love perfectly.
Let not this offend any man that I say he does love perfectly.
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It is granted by most Protestant writers, that a regenerate man hath a perfection of parts, though not of degrees.
It is granted by most Protestant writers, that a regenerate man hath a perfection of parts, though not of Degrees.
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A childe may have an humane nature, and the parts of a man, as well as a man of forty yeares old.
A child may have an humane nature, and the parts of a man, as well as a man of forty Years old.
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A sparke of fire hath the true nature of fire, a drop of water hath the nature of water in it,
A spark of fire hath the true nature of fire, a drop of water hath the nature of water in it,
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as wel as all the water in the Sea. So a sparke or drop of love, hath the divine nature of love in it,
as well as all the water in the Sea. So a spark or drop of love, hath the divine nature of love in it,
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as well as that which burnes in the breasts of a Seraphim, and therefore is not sin or sinfull.
as well as that which burns in the breasts of a Seraphim, and Therefore is not since or sinful.
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And for this reason it is said that Abraham was not weak in faith, though it is unquestionable that hee had his weaknesse in the flesh,
And for this reason it is said that Abraham was not weak in faith, though it is unquestionable that he had his weakness in the Flesh,
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as well as other men, and that hee staggered not at the promise of God, through unbelief:
as well as other men, and that he staggered not At the promise of God, through unbelief:
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but was strong in faith, giving glory to God, Rom. 4. And this is the meaning likewise of Amesius in the place formerly cited, where hee saith, That the good works of the faithfull are not only good by the object of them,but was strong in faith, giving glory to God, Rom. 4. And this is the meaning likewise of Ames in the place formerly cited, where he Says, That the good works of the faithful Are not only good by the Object of them,
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but in reference to all the causes of them, the efficient, materiall, formall, and finall cause.
but in Referente to all the Causes of them, the efficient, material, formal, and final cause.
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(Opera fidelium, non tantum sunt bona ex objecto, sed etiam quoad omnes causas efficientem, materiam, formam et finem.) (Opera Fidelium, non Tantum sunt Bona ex objecto, sed etiam quoad omnes causas efficientem, Materiam, formam et finem.)
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Arg. 4. Sanctification in the feare of God is alwayes perfecting whilest we live here in this life, 2 Cor. 7.1. and therefore it is not perfected untill the life to come.Argument 4. Sanctification in the Fear of God is always perfecting whilst we live Here in this life, 2 Cor. 7.1. and Therefore it is not perfected until the life to come.
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Answ. Sanctification is said to be perfecting here, in reference to that which is in the flesh, which is to be put off, that sanctificaiion may come in the place of it, not in reference unto that which is already wrought,Answer Sanctification is said to be perfecting Here, in Referente to that which is in the Flesh, which is to be put off, that sanctificaiion may come in the place of it, not in Referente unto that which is already wrought,
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as though that sanctification were not already perfect, if we take perfection as it is opposed to that which is sinfull. 2. It is said, that our Saviour encreased in wisdome, Luk. 2.52.
as though that sanctification were not already perfect, if we take perfection as it is opposed to that which is sinful. 2. It is said, that our Saviour increased in Wisdom, Luk. 2.52.
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will you say that his wisedome was sinfull at first, because he did encrease and grow in it? You may as well say so,
will you say that his Wisdom was sinful At First, Because he did increase and grow in it? You may as well say so,
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as conclude that our sanctification is sinne or sinfull, because it doth grow or increase to a greater perfection.
as conclude that our sanctification is sin or sinful, Because it does grow or increase to a greater perfection.
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Arg. 5. If our workes be in themselves perfect, then might Paul have desired to have been found in them before God. Answ. I deny the consequence.Argument 5. If our works be in themselves perfect, then might Paul have desired to have been found in them before God. Answer I deny the consequence.
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For these good workes are not wrought in us, that they may be the cause or matter of our Justification,
For these good works Are not wrought in us, that they may be the cause or matter of our Justification,
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and therefore Paul will not appeare before God in them for Justification.
and Therefore Paul will not appear before God in them for Justification.
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But Paul and every true Saint being justified by faith without them, doth dare to bring them in the presence of God as secondary evidences of Gods love to him.
But Paul and every true Saint being justified by faith without them, does Dare to bring them in the presence of God as secondary evidences of God's love to him.
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According to that of John, 1 John 3.14. We know that we have passed from death to life, because we love the Brethren:
According to that of John, 1 John 3.14. We know that we have passed from death to life, Because we love the Brothers:
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hee that loveth not his brother abideth in death, ver. 19. And hereby wet know that we are of the truth,
he that loves not his brother Abideth in death, ver. 19. And hereby wet know that we Are of the truth,
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and shall perswade our hearts before him. Which you, maintaining them to be sin and sinful, doe not doe.and shall persuade our hearts before him. Which you, maintaining them to be since and sinful, do not do.
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Arg. 6. If the new man doth not sinne, then he is not the man who is pronounced to bee a blessed man, Psal. 32. Rom. 4. Answ. This is a plaine fallacy.Argument 6. If the new man does not sin, then he is not the man who is pronounced to be a blessed man, Psalm 32. Rom. 4. Answer This is a plain fallacy.
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You take the new man here physically, whom wee take according to Scripture, Spiritually and Theologically.
You take the new man Here physically, whom we take according to Scripture, Spiritually and Theologically.
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Justification, to speak properly, is neither of the new man, nor old man, but of the person in whom there is an old man and a new man.
Justification, to speak properly, is neither of the new man, nor old man, but of the person in whom there is an old man and a new man.
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And this man is justified from the sinnes of the old man, by the work of the spirit in the new man, which doth carry him to the grace of God in Jesus Christ.
And this man is justified from the Sins of the old man, by the work of the Spirit in the new man, which does carry him to the grace of God in jesus christ.
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Arg. 7. Pauls best workes were accounted by him but as drosse & dung, therfore they were not perfect, Phil. 3. Answ. 1. This may be very well understood of his workes done under the Law.Argument 7. Paul's best works were accounted by him but as dross & dung, Therefore they were not perfect, Philip 3. Answer 1. This may be very well understood of his works done under the Law.
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As the preceding words do seeme to hold it forth, where he speaketh of his Jewish priviledges and Pharisaicall righteousnesse.
As the preceding words do seem to hold it forth, where he speaks of his Jewish privileges and Pharisaical righteousness.
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And secondly the words following will seem to carry it this way, because hee saith, that hee accounteth all things dung for the excellent knoweldg of Christ, by which is evident, that he speaketh of all things,
And secondly the words following will seem to carry it this Way, Because he Says, that he accounteth all things dung for the excellent knoweldg of christ, by which is evident, that he speaks of all things,
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as they stand in opposition to the knowledge of Christ. 3. This argument maketh nothing for you because you account this knowledge sinfull.
as they stand in opposition to the knowledge of christ. 3. This argument makes nothing for you Because you account this knowledge sinful.
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But let us take it, as you do:
But let us take it, as you do:
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and an answer is presently at hand, to wit, that the Apostle doth not speake these words absolutely, but comparatively.
and an answer is presently At hand, to wit, that the Apostle does not speak these words absolutely, but comparatively.
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They are all dung in comparison of Christ, and in reference to their uselesnesse to justification;They Are all dung in comparison of christ, and in Referente to their uselessness to justification;
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Dung will as soone justifie a man from sin, as that love which floweth from faith.
Dung will as soon justify a man from since, as that love which flows from faith.
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Arg. 8. This, that the new man sinneth not, doth in a very high measure,Argument 8. This, that the new man Sinneth not, does in a very high measure,
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if not altogether overthrow all the offices of Christ. 1. His Kingly office, as having none to rule, not the old man, for hee savoureth not thet hings of God;
if not altogether overthrow all the Offices of christ. 1. His Kingly office, as having none to Rule, not the old man, for he savoureth not thet hings of God;
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he is not subject to the Law of God, neither indeed can be; he is not Subject to the Law of God, neither indeed can be;
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not the new man, for he needs not the government of Christ, hee is already perfect,
not the new man, for he needs not the government of christ, he is already perfect,
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and cannot sin. 2. His Priestly office, which is to make propitiation for the sins of those which shall be saved;
and cannot sin. 2. His Priestly office, which is to make propitiation for the Sins of those which shall be saved;
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now the new man who only shal be saved, never did, nor could not commit any sinne. 3. His Propheticall office;
now the new man who only shall be saved, never did, nor could not commit any sin. 3. His Prophetical office;
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For whom should he teach? the new man needs not his teaching, seeing he with all his works is already perfect, and can be no otherwise.For whom should he teach? the new man needs not his teaching, seeing he with all his works is already perfect, and can be no otherwise.
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The olde man is not capable of his teaching.
The old man is not capable of his teaching.
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Answ. I have already detected the fallaciousnesse of this argument, in answering to the 6th Argument.Answer I have already detected the fallaciousness of this argument, in answering to the 6th Argument.
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Yet give mee leave to prove in few words, that this doctrine doth magnifie Christ in the glory of his spirituall offices.
Yet give me leave to prove in few words, that this Doctrine does magnify christ in the glory of his spiritual Offices.
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First, in his Kingly office, the glory of a king doth lye in subduing his enemies.
First, in his Kingly office, the glory of a King does lie in subduing his enemies.
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And in this the glory of Christ considered as a King, doth appeare that hee doth vanquish the enemies of us his Subjects, by ruling in our hearts with his Scepter of righteousnesse.
And in this the glory of christ considered as a King, does appear that he does vanquish the enemies of us his Subject's, by ruling in our hearts with his Sceptre of righteousness.
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According to that of the Psalmist, that hee shall rule in the midst of his enemies.
According to that of the Psalmist, that he shall Rule in the midst of his enemies.
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By this wee see his regall power over the old man.
By this we see his regal power over the old man.
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Again, the glory of a King is wrapt up in the willing obedience of his Subjects,
Again, the glory of a King is wrapped up in the willing Obedience of his Subject's,
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and this is made good in the new man. His people being made willing in the day of his power.
and this is made good in the new man. His people being made willing in the day of his power.
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For what is here objected, that the new man needs not the government of Christ? It is as if one should say, that a man doth make void and overthrow royall government,
For what is Here objected, that the new man needs not the government of christ? It is as if one should say, that a man does make void and overthrow royal government,
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because he maintaineth, that the Kings Subjects are willingly obedient unto him. But you say that they are perfect, and therefore his government is needlesse.
Because he maintaineth, that the Kings Subject's Are willingly obedient unto him. But you say that they Are perfect, and Therefore his government is needless.
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The spirits of just men are made perfect, Heb. 12. And will you therefore conclude, that the government of Christ over them is needlesse? But to passe this by. 2. It will appeare that the Priestly office of Christ, is not overthrown,The spirits of just men Are made perfect, Hebrew 12. And will you Therefore conclude, that the government of christ over them is needless? But to pass this by. 2. It will appear that the Priestly office of christ, is not overthrown,
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but established rather by this doctrine;
but established rather by this Doctrine;
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for first, we hold that no man liveth as a new man, who doth live under the guilt of sin,
for First, we hold that no man lives as a new man, who does live under the guilt of since,
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and therefore by the eye of the new man wee are daily to looke upon Christ as a Priest, in whom is no finne;
and Therefore by the eye of the new man we Are daily to look upon christ as a Priest, in whom is no fin;
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who by one offering hath perfected for ever them that are sanctified, Heb. 10.14. Again, the Priest was to offer up the sacrifices of the people for them, and by this doctrine we establish Christ in his Priestly office, which we could not do if we should say, that there were nothing in us but what is sinne and sinfull in us.who by one offering hath perfected for ever them that Are sanctified, Hebrew 10.14. Again, the Priest was to offer up the Sacrifices of the people for them, and by this Doctrine we establish christ in his Priestly office, which we could not do if we should say, that there were nothing in us but what is sin and sinful in us.
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The people were to bring something which was good to be offered up by the Priest to God.
The people were to bring something which was good to be offered up by the Priest to God.
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The blinde, lame, and sicke were not to be offered unto God, Mal. 1.8.The blind, lame, and sick were not to be offered unto God, Malachi 1.8.
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Neither is that which we doe, that is sin or sinfull, offered up by Jesus Christ to the Father, but that which is good.
Neither is that which we do, that is since or sinful, offered up by jesus christ to the Father, but that which is good.
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And thus wee establish Christ in his Priestly office, by affirming that there is something good in the new man, which is the matter of acceptance. 3. Wee doe not overthrow his Propheticall office by this truth.
And thus we establish christ in his Priestly office, by affirming that there is something good in the new man, which is the matter of acceptance. 3. we do not overthrow his Prophetical office by this truth.
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For he doth daily teach us in the new man. Whereas you say that he needs not his teaching;
For he does daily teach us in the new man. Whereas you say that he needs not his teaching;
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wee say that the new man hath his dependance upon Christ, for wisedome, knowledg, and understanding.
we say that the new man hath his dependence upon christ, for Wisdom, knowledge, and understanding.
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And as a burning Lampe doth daily stand in need of oyle to be powred into it for the maintaining of the light thereof;
And as a burning Lamp does daily stand in need of oil to be poured into it for the maintaining of the Light thereof;
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so we say that a Christian doth daily stand in need of spiritual oyle to be powred into his soule by Jesus Christ, that he may shine forth in the light of truth.
so we say that a Christian does daily stand in need of spiritual oil to be poured into his soul by jesus christ, that he may shine forth in the Light of truth.
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Will you dare to say that the soules of the Just, made perfect, have no need of the teaching of Christ,
Will you Dare to say that the Souls of the Just, made perfect, have no need of the teaching of christ,
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and that they have no dependance upon him, because they are perfect? Againe, it is necessary in respect of the old man, who is filled with hellish darknesse & ignorance, that Christ be looked upon as the great Prophet, that wee may put off the ignorance which is in him,
and that they have no dependence upon him, Because they Are perfect? Again, it is necessary in respect of the old man, who is filled with hellish darkness & ignorance, that christ be looked upon as the great Prophet, that we may put off the ignorance which is in him,
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& may be more in the Spirit of Christ, which will lead us into all truth.
& may be more in the Spirit of christ, which will led us into all truth.
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It being the way of Gods working to shine into our dark hearts, to enlighten them with the knowledge of his grace in Jesus Christ.
It being the Way of God's working to shine into our dark hearts, to enlighten them with the knowledge of his grace in jesus christ.
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3179
You may begin to see by what hath been delivered, that this doctrine doth not overthrow the offices of Jesus Christ,
You may begin to see by what hath been Delivered, that this Doctrine does not overthrow the Offices of jesus christ,
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but doth sweetly to the glory of his Father confirm him in them.
but does sweetly to the glory of his Father confirm him in them.
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Arg. 9. If the regenerate man work perfectly, then is the wages reckoned unto him, not of grace, but of debt, Rom. 4.4.Argument 9. If the regenerate man work perfectly, then is the wages reckoned unto him, not of grace, but of debt, Rom. 4.4.
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But this cannot be that the wages either of the blessings of this life, or the life to come, should be of debt unto him,
But this cannot be that the wages either of the blessings of this life, or the life to come, should be of debt unto him,
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and not of free grace, seeing the Apostle testifieth, that God of his free grace gives us his beloved Sonne,
and not of free grace, seeing the Apostle Testifieth, that God of his free grace gives us his Beloved Son,
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and together with him, all things, Rom. 8.32. Answ. This first place which is alleadged doth not reach the point in hand, because the Apostle doth there speak of works done under the law for Justification:and together with him, all things, Rom. 8.32. Answer This First place which is alleged does not reach the point in hand, Because the Apostle does there speak of works done under the law for Justification:
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and doth thence conclude that if a man be justified by those works which he doth under the law, that then the reward is not of debt but grace;
and does thence conclude that if a man be justified by those works which he does under the law, that then the reward is not of debt but grace;
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because the law being not of faith, Gal. 3.12. doth give nothing unto us in a way of grace.
Because the law being not of faith, Gal. 3.12. does give nothing unto us in a Way of grace.
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But we are speaking of workes done and accepted under a Covenant of grace.
But we Are speaking of works done and accepted under a Covenant of grace.
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The principall cause of mens errour and mistake in this controversie, is, because they examine the new man and his workes, by the law of works,
The principal cause of men's error and mistake in this controversy, is, Because they examine the new man and his works, by the law of works,
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and not by the law of sanctification, holinesse and love in the new Covenant of grace.
and not by the law of sanctification, holiness and love in the new Covenant of grace.
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If wee did examine his workes by the law of holinesse which is in the new covenant, we should plainly perceive that it is by the Spirit of grace that his workes are freely wrought in him;
If we did examine his works by the law of holiness which is in the new Covenant, we should plainly perceive that it is by the Spirit of grace that his works Are freely wrought in him;
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and by this means all legall glorying, and carnall boasting is taken away. According to that of the Apostle, 1 Cor. 4.7.
and by this means all Legal glorying, and carnal boasting is taken away. According to that of the Apostle, 1 Cor. 4.7.
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Who maketh thee to differ from another? And, what hast thou, that thou didst not receive? Now if thou didst receive it, Who makes thee to differ from Another? And, what hast thou, that thou didst not receive? Now if thou didst receive it,
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why dost thou glory as if thou hadst not received it. By which you may plainly see, that the argument will not hold good;why dost thou glory as if thou Hadst not received it. By which you may plainly see, that the argument will not hold good;
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to say that if a man work perfectly under a covenant of grace, that his reward is not of grace but of debt.
to say that if a man work perfectly under a Covenant of grace, that his reward is not of grace but of debt.
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I shal therefore give you a short answer to the first part of this argument, by distinguishing of a two-fold working, 1. under a law of works,
I shall Therefore give you a short answer to the First part of this argument, by distinguishing of a twofold working, 1. under a law of works,
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and there it is true, that if a man worke perfectly, his reward is of debt. 2. Under a covenant of grace where a mans sin is freely forgiven him,
and there it is true, that if a man work perfectly, his reward is of debt. 2. Under a Covenant of grace where a men since is freely forgiven him,
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and by free grace he is enabled to worke righteously: and there his reward is not of debt to speak properly, but of grace.
and by free grace he is enabled to work righteously: and there his reward is not of debt to speak properly, but of grace.
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Secondly, Though we deny that God giveth any reward to a spirituall man as a debt due unto him, for his merits and deservings;
Secondly, Though we deny that God gives any reward to a spiritual man as a debt due unto him, for his merits and deservings;
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yet wee affirme that God giveth rewards to a spirituall man who doth good works.
yet we affirm that God gives rewards to a spiritual man who does good works.
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And therefore it is said that Christ commeth with his reward with him, to give every man as his worke shall be, Revel. 22.12. And Mose esteemed the reproach of Christ greater riches than the treasures of Aegypt:
And Therefore it is said that christ comes with his reward with him, to give every man as his work shall be, Revel. 22.12. And Mose esteemed the reproach of christ greater riches than the treasures of Egypt:
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for he had respect unto the recompence of reward, Hebr. 11.26.for he had respect unto the recompense of reward, Hebrew 11.26.
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And this reward may be called a debt, not in reference to mans merrit, but in reference to Gods promise of grace;
And this reward may be called a debt, not in Referente to men merit, but in Referente to God's promise of grace;
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as a man by his promise may make himself a debter to a beggar. And therefore the Apostle speaking unto the Saints, Hebr. 6.10. saith, That God is not unrighteous to forget the worke of the Saints, and labour of love.
as a man by his promise may make himself a debtor to a beggar. And Therefore the Apostle speaking unto the Saints, Hebrew 6.10. Says, That God is not unrighteous to forget the work of the Saints, and labour of love.
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And John exhorteth us, that wee lose not those things which we have wrought, but that we receive a full reward, 2 John. And in this sense something may be given unto us as a reward of that work of grace, which is given unto us before it.
And John exhorteth us, that we loose not those things which we have wrought, but that we receive a full reward, 2 John. And in this sense something may be given unto us as a reward of that work of grace, which is given unto us before it.
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Our confidence in Gods grace may have a great reward in this respect. According to that of the Apostle, Heb. 10.35. Cast not away your confidence which hath great recompence of reward.
Our confidence in God's grace may have a great reward in this respect. According to that of the Apostle, Hebrew 10.35. Cast not away your confidence which hath great recompense of reward.
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And this may be an answer to the second part of this argument.
And this may be an answer to the second part of this argument.
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Arg. 10. If the workes of the regenerate be not evill, because the holy Ghost worketh them.Argument 10. If the works of the regenerate be not evil, Because the holy Ghost works them.
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Then the works of the unregenerate, as his love and obedience to his parents are not evill.
Then the works of the unregenerate, as his love and Obedience to his Parents Are not evil.
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Answ. There is a generall concurrence of God as the prime cause in the doing of some things by wicked men,Answer There is a general concurrence of God as the prime cause in the doing of Some things by wicked men,
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and thus God may concur to the doing of a thing, & yet the thing as done by the wicked man may be evill, because not done in faith.
and thus God may concur to the doing of a thing, & yet the thing as done by the wicked man may be evil, Because not done in faith.
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And it is no solid argument to conclude from hence God did concur in the doing of this thing,
And it is no solid argument to conclude from hence God did concur in the doing of this thing,
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and therefore it is not sin or sinfull. 2ly.
and Therefore it is not since or sinful. 2ly.
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There is a speciall concurrence of Gods grace and Spirit in the doing of a thing,
There is a special concurrence of God's grace and Spirit in the doing of a thing,
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as hee is the principall agent in working good spiritually in the Saints who are under a covenant of grace.
as he is the principal agent in working good spiritually in the Saints who Are under a Covenant of grace.
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And when God doth concur wth the speciall & powerfull assistance of his grace for the effecting of a thing in a Saint, it is safe to draw a conclusion to prove the goodnesse of the thing, from the considering of the principall agent which did concurre in the doing of the thing.
And when God does concur with the special & powerful assistance of his grace for the effecting of a thing in a Saint, it is safe to draw a conclusion to prove the Goodness of the thing, from the considering of the principal agent which did concur in the doing of the thing.
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As John doth in these words, maintaining that a spirituall man considered as a spirituall man,
As John does in these words, maintaining that a spiritual man considered as a spiritual man,
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and acting as a spirituall man, cannot sin, because his seed remaineth in him.
and acting as a spiritual man, cannot sin, Because his seed remains in him.
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By which distinction you may see the weakness of your argument (with which you would prove the unsoundnesse of my arguing from God, considered as the principal agent to the effect.) And the disparity of Gods working in the regenerate and unregenerate.
By which distinction you may see the weakness of your argument (with which you would prove the unsoundness of my arguing from God, considered as the principal agent to the Effect.) And the disparity of God's working in the regenerate and unregenerate.
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When God doth work in a spirituall man that which is spirituall, it is not only good substantially and materially,
When God does work in a spiritual man that which is spiritual, it is not only good substantially and materially,
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but formally and circumstantially by the grace of God, as I have proved at large. And therefore this argument is not strong enough to overthrow what hath beene delivered.
but formally and circumstantially by the grace of God, as I have proved At large. And Therefore this argument is not strong enough to overthrow what hath been Delivered.
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Arg. 11. Either the holy Ghost workes the works of the regenerate man wholly, as the sole cause,Argument 11. Either the holy Ghost works the works of the regenerate man wholly, as the sole cause,
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and then it is not wee but the holy Ghost that believes, that loves, that fears God, that repents, that prayes for the forgivenesse of his sin, &c. which were absurd to imagine,
and then it is not we but the holy Ghost that believes, that loves, that fears God, that repents, that prays for the forgiveness of his since, etc. which were absurd to imagine,
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or else we also work with him in some kind of causality to the producing of those workes, that so the works may be said to be ours, our loving, our fearing, our rejoycing, our praying.
or Else we also work with him in Some kind of causality to the producing of those works, that so the works may be said to be ours, our loving, our fearing, our rejoicing, our praying.
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If so, then are we in this working, either perfect or imperfect Agents.
If so, then Are we in this working, either perfect or imperfect Agents.
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If perfect agents, then is there no ignorance in our understandings, no depravation in our wills, no perversenesse in our affections.
If perfect agents, then is there no ignorance in our understandings, no depravation in our wills, no perverseness in our affections.
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The contrary whereof, all the truly faithfull find by experience, and the Scripture abundantly testifieth.
The contrary whereof, all the truly faithful find by experience, and the Scripture abundantly Testifieth.
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But if we be imperfect agents, then cannot perfection come out of imperfection, no effect can be better than its cause.
But if we be imperfect agents, then cannot perfection come out of imperfection, no Effect can be better than its cause.
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Ans. 1 The efficiency of the first cause, doth not take away the efficiency of the second cause.Ans. 1 The efficiency of the First cause, does not take away the efficiency of the second cause.
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In God we live & move, yet it is not God that moveth;In God we live & move, yet it is not God that moves;
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he, though he moveth all things, cannot be moved himself ( immobilis, movens omnia. Aug.) So it is not God that repenteth, but we repent.
he, though he moves all things, cannot be moved himself (immobilis, movens omnia. Aug.) So it is not God that Repenteth, but we Repent.
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The ignorance of which truth hath been the cause of the wicked mistery of Familisme which my soule abhorreth.
The ignorance of which truth hath been the cause of the wicked mystery of Familism which my soul abhorreth.
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And therefore we shall agree in the truth, which is implicitely laid down in the first part of your Dilemma.
And Therefore we shall agree in the truth, which is implicitly laid down in the First part of your Dilemma.
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2ly Whereas you say that all the faithfull grant, that man is an imperfect agent.
2ly Whereas you say that all the faithful grant, that man is an imperfect agent.
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I answer, that if we take perfect here in this point, as it is opposed to that which is sinfull,
I answer, that if we take perfect Here in this point, as it is opposed to that which is sinful,
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so many Saints doe grant, and all should and will, as more light is beamed into their soules, grant it, that the sanctified and spiritual man, considered as farre forth as he is a spirituall man, doth work as a perfect Agent, not as an unholy, but an holy man.
so many Saints do grant, and all should and will, as more Light is beamed into their Souls, grant it, that the sanctified and spiritual man, considered as Far forth as he is a spiritual man, does work as a perfect Agent, not as an unholy, but an holy man.
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And therefore according to your rule, his action must be spirituall and holy.
And Therefore according to your Rule, his actium must be spiritual and holy.
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And this may give an answer to that argument which is brought from Job, Who can bring a cleane thing out of an uncleane, Job 14.4. 3ly Whereas you say, that no effect can be better than its cause, &c. This is not universally true.
And this may give an answer to that argument which is brought from Job, Who can bring a clean thing out of an unclean, Job 14.4. 3ly Whereas you say, that no Effect can be better than its cause, etc. This is not universally true.
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A man imperfect by the want of his armes or legs may beget a childe which is perfect, and hath its limbs.
A man imperfect by the want of his arms or legs may beget a child which is perfect, and hath its limbs.
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But this not being much to the purpose, I shall not contend about it.
But this not being much to the purpose, I shall not contend about it.
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Arg. 12. If the new man never sin, Christ came not to save the new man, for he came only to save sinners. Argument 12. If the new man never since, christ Come not to save the new man, for he Come only to save Sinners.
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Answ. The new man taken in this spirituall and theologicoll sence is not the object of salvation:Answer The new man taken in this spiritual and theologicoll sense is not the Object of salvation:
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but an elect person guilty and sinfull in himselfe. And the new creation is a blessed consequent of our redemption by Christ:
but an elect person guilty and sinful in himself. And the new creation is a blessed consequent of our redemption by christ:
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but I have sufficiently answered this before.
but I have sufficiently answered this before.
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Arg. 13. That which is not in its owne nature agreeable to the holy law of God, is not perfect, and without sin;Argument 13. That which is not in its own nature agreeable to the holy law of God, is not perfect, and without since;
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for sin is the transgression or disagreement with the law of God, 1 John 3.4.for since is the Transgression or disagreement with the law of God, 1 John 3.4.
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But the best of a regenerate mans actions are not agreeable to the law of God, being not done with all the heart, with all the soule, with all the understanding,
But the best of a regenerate men actions Are not agreeable to the law of God, being not done with all the heart, with all the soul, with all the understanding,
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and with all the strength, Mat. 22.37. Deut. 6.5. Ans. 1. By this argument you would bring the spirituall man to judge himselfe by the law or old covenant:and with all the strength, Mathew 22.37. Deuteronomy 6.5. Ans. 1. By this argument you would bring the spiritual man to judge himself by the law or old Covenant:
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but hee is better taught by the Spirit.
but he is better taught by the Spirit.
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And as hee doth not put his person under the old covenant, so doth he not judge his actions by the old covenant,
And as he does not put his person under the old Covenant, so does he not judge his actions by the old Covenant,
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but by the new covenant of grace. According to that of the Apostle, Gal. 5.18. If ye are led by the Spirit ye are not under the law.
but by the new Covenant of grace. According to that of the Apostle, Gal. 5.18. If you Are led by the Spirit you Are not under the law.
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And thus looking upon what is wrought by the Spirit under the new covenant, he seeth it in its own nature agreeable to the law as it is delivered unto him in the hand of the Lord Jesus.
And thus looking upon what is wrought by the Spirit under the new Covenant, he sees it in its own nature agreeable to the law as it is Delivered unto him in the hand of the Lord jesus.
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Not that Christ doth require lesse holinesse than is required in the old covenant: but because he giveth us more grace, enabling us to keepe his Commandements;
Not that christ does require less holiness than is required in the old Covenant: but Because he gives us more grace, enabling us to keep his commandments;
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by the keeping of which, we known in the light of the Spirit that we truly know him.
by the keeping of which, we known in the Light of the Spirit that we truly know him.
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And the Commandements of Christ are kept by the Saints Evangelically two manner of wayes. 1. By believing for justification. 2. By holy walking for sanctification;
And the commandments of christ Are kept by the Saints Evangelically two manner of ways. 1. By believing for justification. 2. By holy walking for sanctification;
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not that we can keep them by holy walking, but as we walk in the light of our justification.
not that we can keep them by holy walking, but as we walk in the Light of our justification.
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And thus he is as well able to keep the commandement of love, as the commandement of faith.
And thus he is as well able to keep the Commandment of love, as the Commandment of faith.
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Suppose a King should pardon a Traytor, and should give him an assurance of pardon for all future Treason which he might run into,
Suppose a King should pardon a Traitor, and should give him an assurance of pardon for all future Treason which he might run into,
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and had power to enable him in some things, and sometimes to be obedient unto him as a loyall Subject, would you not say that this Subject were a loyall Subject;
and had power to enable him in Some things, and sometime to be obedient unto him as a loyal Subject, would you not say that this Subject were a loyal Subject;
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all his trayterous acts forgiven, and his loyall obedience to the command of his Soveraigne being accepted? Thus it is between God and us:
all his traitorous acts forgiven, and his loyal Obedience to the command of his Sovereign being accepted? Thus it is between God and us:
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He forgiveth all the treasons of the flesh, and accepteth of the obedience of the spirit.
He forgiveth all the treasons of the Flesh, and Accepteth of the Obedience of the Spirit.
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God doth account that all the commands of the Law are fulfilled by us, when that wch is not done is pardoned.
God does account that all the commands of the Law Are fulfilled by us, when that which is not done is pardoned.
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(Omnia tunc facta deputantur, cum id quod non fit ignoscitur.) wch is true in a sense in reference to sanctification as well as to justification.(Omnia tunc facta deputantur, cum id quod non fit ignoscitur.) which is true in a sense in Referente to sanctification as well as to justification.
(fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-fr j fw-la.) r-crq vbz j p-acp dt n1 p-acp n1 p-acp n1 c-acp av c-acp p-acp n1.
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And a spirituall man thus looking upon himselfe in the glasse of the covenant of grace, doth know that he is a keeper of the Commandements of God;
And a spiritual man thus looking upon himself in the glass of the Covenant of grace, does know that he is a keeper of the commandments of God;
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and can say with the Psalmist, Ps. 119.10. With my whole heart I have sought thee:
and can say with the Psalmist, Ps. 119.10. With my Whole heart I have sought thee:
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O let me not wander from thy Commandements. Oh let me not wander from thy commandments.
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All his defects and imperfections with the committing of evil, and omitting good in the flesh are done away,
All his defects and imperfections with the committing of evil, and omitting good in the Flesh Are done away,
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and that which is good is accounted so by the law of God, as it is presented unto him in this Covenant.
and that which is good is accounted so by the law of God, as it is presented unto him in this Covenant.
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So speake ye, and so doe, as they that shall be judged by the law of liberty saith James, Jam. 2.12.So speak you, and so do, as they that shall be judged by the law of liberty Says James, Jam. 2.12.
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As God doth judge our persons by the law of liberty, or the law of the new Covenant,
As God does judge our Persons by the law of liberty, or the law of the new Covenant,
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so he doth judg our actions, and thus they are perfect.
so he does judge our actions, and thus they Are perfect.
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And the law of the new Covenant is not only faith for justification, but love for sanctification.
And the law of the new Covenant is not only faith for justification, but love for sanctification.
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And thus this place is expounded by the learned Paraeus.
And thus this place is expounded by the learned Pareus.
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Arg. 14. Paul did not think himself to have fully apprehended, or to be already perfect, Argument 14. Paul did not think himself to have Fully apprehended, or to be already perfect,
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but strove forward, Phil. 3.12, 13. which cannot be said of the olde man, but only of the new man,but strove forward, Philip 3.12, 13. which cannot be said of the old man, but only of the new man,
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for the old man doth not strive forward for the prize of the high calling.
for the old man does not strive forward for the prize of the high calling.
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Answ. Though Paul had not attained to that perfection, which he looked for at the resurrection:Answer Though Paul had not attained to that perfection, which he looked for At the resurrection:
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Yet hee had attained to a perfection of parts which is opposed to sinfulnesse.
Yet he had attained to a perfection of parts which is opposed to sinfulness.
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Which doth appear by what followeth in the 15. vers. of the same Chap. where he doth acknowledg the Saints in this sence to be perfect, with which verse I shall put a period to my answers to your objections.
Which does appear by what follows in the 15. vers. of the same Chap. where he does acknowledge the Saints in this sense to be perfect, with which verse I shall put a Period to my answers to your objections.
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As many as be perfect be thus minded, & if in any thing ye be otherwise minded, God shall reveale even this unto you. As many as be perfect be thus minded, & if in any thing you be otherwise minded, God shall reveal even this unto you.
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Ʋse 2. The lessons which God hath taught me from these meditations, have beene very powerfull by his grace for the convincing mee of sin in a Gospel-way;Ʋse 2. The Lessons which God hath taught me from these meditations, have been very powerful by his grace for the convincing me of since in a Gospel way;
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and for the humbling of my soule under his mighty hand, by seeing the huge masse of corruption which is in the flesh,
and for the humbling of my soul under his mighty hand, by seeing the huge mass of corruption which is in the Flesh,
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& that little quantity of pure gold which is in the Spirit.
& that little quantity of pure gold which is in the Spirit.
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It was the speech of one of the Ancients, that grace in some Saints is like a spark in the Ocean.
It was the speech of one of the Ancients, that grace in Some Saints is like a spark in the Ocean.
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And thus I have apprehended it in my selfe:
And thus I have apprehended it in my self:
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Yet I see that as it is wrought by grace, so it is accepted by grace, being not under the law as delivered in the first covenant,
Yet I see that as it is wrought by grace, so it is accepted by grace, being not under the law as Delivered in the First Covenant,
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and yet not without the law to God, but under the law to Christ, 1 Cor. 9.21.
and yet not without the law to God, but under the law to christ, 1 Cor. 9.21.
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And this hath been a strong motive unto mee to hunger and thirst after the righteousnesse of sanctification, commanded and promised in the new Covenant, which doth comfort mee with an assurance and confidence, that that which is perfected here in part inchoatively, shall be perfected in degrees consummatively.
And this hath been a strong motive unto me to hunger and thirst After the righteousness of sanctification, commanded and promised in the new Covenant, which does Comfort me with an assurance and confidence, that that which is perfected Here in part inchoatively, shall be perfected in Degrees consummatively.
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I can say with David, Psal. 138.8. The Lord will perfect that which concerneth me, he will not forsake the works of his owne hand.
I can say with David, Psalm 138.8. The Lord will perfect that which concerns me, he will not forsake the works of his own hand.
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And seeing the strength and power of the flesh in mee, I am carried up in spirit, to admire and wonder at Gods omnipotent grace, by which, through faith, which worketh by love, I am preserved together with all Saints unto the day of salvation in Christ Jesus, who is over all (Rom. 9.5.) God blessed for ever, Amen. FINIS.
And seeing the strength and power of the Flesh in me, I am carried up in Spirit, to admire and wonder At God's omnipotent grace, by which, through faith, which works by love, I am preserved together with all Saints unto the day of salvation in christ jesus, who is over all (Rom. 9.5.) God blessed for ever, Amen. FINIS.
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SERMON I. ESAY 26.19. Thy dead men shall live, (together with) my dead body shall they arise, awake and sing yee that dwell in the dust:
SERMON I. ISAIAH 26.19. Thy dead men shall live, (together with) my dead body shall they arise, awake and sing ye that dwell in the dust:
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for thy dew is as the dew of herbs, and the earth shall cast forth her dead.
for thy due is as the due of herbs, and the earth shall cast forth her dead.
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THE beliefe of the resurrection is a present comfort in the midst of misery.
THE belief of the resurrection is a present Comfort in the midst of misery.
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Resurrectio mortuorum, fiducia Christianorun, Tertul. The resurrection of the dead is the joy, confidence, and boasting of Christians.Resurrection Mortuorum, Fiducia Christians, Tertulian The resurrection of the dead is the joy, confidence, and boasting of Christians.
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And therefore when the people of God had made a sad complaint of their low condition, in the words preceding my Text:
And Therefore when the people of God had made a sad complaint of their low condition, in the words preceding my Text:
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our Evangelicall Prophet, for their comfort, and consolation, doth from the mouth of God present them with this sweet and precious promise of a glorious resurrection of their bodies.
our Evangelical Prophet, for their Comfort, and consolation, does from the Mouth of God present them with this sweet and precious promise of a glorious resurrection of their bodies.
po12 np1 n1, p-acp po32 n1, cc n1, vdz p-acp dt n1 pp-f np1 vvi pno32 p-acp d j cc j n1 pp-f dt j n1 pp-f po32 n2.
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Let poore Saints bee full of complaints, let the billowes of misery, and trouble be ready to overwhelme their soules;
Let poor Saints be full of complaints, let the billows of misery, and trouble be ready to overwhelm their Souls;
vvb j n2 vbb j pp-f n2, vvb dt n2 pp-f n1, cc n1 vbb j pc-acp vvb po32 n2;
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and let God but breake in upon their spirits, and give them assurance of a blessed resurrection by his grace;
and let God but break in upon their spirits, and give them assurance of a blessed resurrection by his grace;
cc vvb np1 cc-acp vvi p-acp p-acp po32 n2, cc vvi pno32 n1 pp-f dt j-vvn n1 p-acp po31 n1;
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and all their trouble, all their discomforts, all their miseries, by the light of this Sunne, will presently vanish away.
and all their trouble, all their discomforts, all their misery's, by the Light of this Sun, will presently vanish away.
cc d po32 n1, d po32 n2, d po32 n2, p-acp dt n1 pp-f d n1, vmb av-j vvi av.
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You may read the complaint in the precedent verse, where the Church complaines that she had been like a woman with child, in great paine, verse 17. Like as a woman with Child that draweth neere the time of her delivery, is in paine,
You may read the complaint in the precedent verse, where the Church complains that she had been like a woman with child, in great pain, verse 17. Like as a woman with Child that draws near the time of her delivery, is in pain,
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and crieth out in her pangs; so have we been in thy sight, O Lord; We know the paines of a woman in travell, are the greatest paines;and cries out in her pangs; so have we been in thy sighed, Oh Lord; We know the pains of a woman in travel, Are the greatest pains;
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and the Church to set forth her trouble, compares it to the paines and pangs of a woman in travell.
and the Church to Set forth her trouble, compares it to the pains and pangs of a woman in travel.
cc dt n1 pc-acp vvi av po31 n1, vvz pn31 p-acp dt n2 cc n2 pp-f dt n1 p-acp n1.
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But that which doth heighten the trouble and misery of the Church is this, that though she were thus like a woman in travell, and paine;
But that which does heighten the trouble and misery of the Church is this, that though she were thus like a woman in travel, and pain;
p-acp cst r-crq vdz vvi dt n1 cc n1 pp-f dt n1 vbz d, cst cs pns31 vbdr av av-j dt n1 p-acp n1, cc n1;
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and expected to bring forth some great thing, and to doe something in the world which might be left as a lasting monument to the praise of God:
and expected to bring forth Some great thing, and to do something in the world which might be left as a lasting monument to the praise of God:
cc vvd pc-acp vvi av d j n1, cc pc-acp vdi pi p-acp dt n1 r-crq vmd vbi vvn p-acp dt j-vvg n1 p-acp dt n1 pp-f np1:
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and be a refreshment to her selfe after her throwes and languishment. She finds that all was a false conception;
and be a refreshment to her self After her throws and languishment. She finds that all was a false conception;
cc vbb dt n1 p-acp po31 n1 p-acp po31 n2 cc n1. pns31 vvz cst d vbds dt j n1;
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therefore she saith in the next verse, ( vers. 18.) We have been with child, we have been in paine, we have as it were brought forth the wind.
Therefore she Says in the next verse, (vers. 18.) We have been with child, we have been in pain, we have as it were brought forth the wind.
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She swelled big with expectation, and thought she should have brought forth some glorious birth into the world:
She swelled big with expectation, and Thought she should have brought forth Some glorious birth into the world:
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but alas all that she hath brought forth, hath been but as it were wind;
but alas all that she hath brought forth, hath been but as it were wind;
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we see nothing but a false conception, We have not wrought any deliverance in the Earth,
we see nothing but a false conception, We have not wrought any deliverance in the Earth,
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neither have the Inhabitants of the world fallen, ver. 18. Here wee see the sad complaint of the Church.neither have the Inhabitants of the world fallen, ver. 18. Here we see the sad complaint of the Church.
dx vhb dt n2 pp-f dt n1 vvn, fw-la. crd av pns12 vvb dt j n1 pp-f dt n1.
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And in the words I have read to you, you may likewise read the Prophet laying downe that which might comfort,
And in the words I have read to you, you may likewise read the Prophet laying down that which might Comfort,
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and cheare the sad and drouping spirits of the people of God, in this sad, and lamentable complaint of theirs;
and cheer the sad and drooping spirits of the people of God, in this sad, and lamentable complaint of theirs;
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And that is drawne from a sweet promise, that God makes to them of a resurrection:
And that is drawn from a sweet promise, that God makes to them of a resurrection:
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as if the Prophet had said, let it never trouble you, though you be the poorest, vilest,
as if the Prophet had said, let it never trouble you, though you be the Poorest, Vilest,
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and miserablest creatures here upon the Earth: looke beyond the Earth, looke for the accomplishment of Gods promise beyond this present life;
and miserablest creatures Here upon the Earth: look beyond the Earth, look for the accomplishment of God's promise beyond this present life;
cc js n2 av p-acp dt n1: vvb p-acp dt n1, vvb p-acp dt n1 pp-f npg1 n1 p-acp d j n1;
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and then you shall see as much cause to rejoyce, as you apprehended cause of mourning before;
and then you shall see as much cause to rejoice, as you apprehended cause of mourning before;
cc cs pn22 vmb vvi p-acp d n1 pc-acp vvi, c-acp pn22 vvd n1 pp-f vvg a-acp;
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What though you doe no great thing for the present on Earth; what though your Enemies prevaile over you;
What though you do not great thing for the present on Earth; what though your Enemies prevail over you;
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what though their cursed devices, Counsells, and Machinations doe take effect against you:
what though their cursed devices, Counsels, and Machinations do take Effect against you:
r-crq cs po32 j-vvn n2, n2, cc n2 vdb vvi n1 p-acp pn22:
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what though you fall by their hands, and can doe no great things to set up Trophees of glory below? remember this, Thy dead men shall live, together with my dead body shall they arise, &c. Thus you see what coherence these words have with the context.
what though you fallen by their hands, and can do no great things to Set up Trophies of glory below? Remember this, Thy dead men shall live, together with my dead body shall they arise, etc. Thus you see what coherence these words have with the context.
r-crq cs pn22 vvb p-acp po32 n2, cc vmb vdi dx j n2 pc-acp vvi a-acp n2 pp-f n1 a-acp? vvb d, po21 j n2 vmb vvi, av p-acp po11 j n1 vmb pns32 vvi, av av pn22 vvb r-crq n1 d n2 vhb p-acp dt n1.
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In the words be pleased to take notice of these parts. First, here is a promise made to the people of God, of a blessed resurrection. Thy dead men shall live.
In the words be pleased to take notice of these parts. First, Here is a promise made to the people of God, of a blessed resurrection. Thy dead men shall live.
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Secondly, the confirmation of this, that is, (as some interpret it) from the resurrection of the Lord Jesus.
Secondly, the confirmation of this, that is, (as Some interpret it) from the resurrection of the Lord jesus.
ord, dt n1 pp-f d, cst vbz, (c-acp d vvb pn31) p-acp dt n1 pp-f dt n1 np1.
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My dead body shall rise, therefore they shall not lye long in the dust:My dead body shall rise, Therefore they shall not lie long in the dust:
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together with my dead body shall they arise, or else thus, if wee leave out [ together, and with, ] which are not in the Originall, then this is the meaning.together with my dead body shall they arise, or Else thus, if we leave out [ together, and with, ] which Are not in the Original, then this is the meaning.
av p-acp po11 j n1 vmb pns32 vvi, cc av av, cs pns12 vvb av [ av, cc p-acp, ] r-crq vbr xx p-acp dt j-jn, cs d vbz dt n1.
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Thy dead men shall live, my dead body shall they arise; at the resurrection, they shall rise as my very dead body.Thy dead men shall live, my dead body shall they arise; At the resurrection, they shall rise as my very dead body.
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I have consulted with the Hebrew text, and I find no more but that, I see no reason wee should put in together with, seeing it is not found in the first copy.
I have consulted with the Hebrew text, and I find no more but that, I see no reason we should put in together with, seeing it is not found in the First copy.
pns11 vhb vvn p-acp dt njp n1, cc pns11 vvb av-dx dc cc-acp cst, pns11 vvb dx n1 pns12 vmd vvi p-acp av p-acp, vvg pn31 vbz xx vvn p-acp dt ord n1.
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Thirdly, the nature of the resurrection is expressed to us, Awake. The Saints doe (as it were) awake out of their sleep:
Thirdly, the nature of the resurrection is expressed to us, Awake. The Saints do (as it were) awake out of their sleep:
ord, dt n1 pp-f dt n1 vbz vvn p-acp pno12, vvb. dt n2 vdb (c-acp pn31 vbdr) vvi av pp-f po32 n1:
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Death is nothing but sleep to the people of God.
Death is nothing but sleep to the people of God.
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The Prophet here to take away the sharpnesse and bitternesse of death, compares it to a bed, wherein a man sweetly reposeth himselfe,
The Prophet Here to take away the sharpness and bitterness of death, compares it to a Bed, wherein a man sweetly reposes himself,
dt n1 av pc-acp vvi av dt n1 cc n1 pp-f n1, vvz pn31 p-acp dt n1, c-crq dt n1 av-j vvz px31,
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and after he is refreshed riseth out againe:
and After he is refreshed Riseth out again:
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so after the Saints have layne a while in their beds, in their graves, they awake,
so After the Saints have lain a while in their Beds, in their graves, they awake,
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as the Psalmist saith, As for mee, I will behold thy face in righteousnesse, I shall be satisfied when I awake with thy likenesse, Psal. 17. ult. that is, at the resurrection;
as the Psalmist Says, As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness, Psalm 17. ult. that is, At the resurrection;
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when I awake, then I shall be satisfied with thy likenesse; I doe not enjoy so much of thee here as I desire to doe:
when I awake, then I shall be satisfied with thy likeness; I do not enjoy so much of thee Here as I desire to do:
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but then when I awake, I shall be satisfied with thy likenesse.
but then when I awake, I shall be satisfied with thy likeness.
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Fourthly, here is the great joy set forth that shall be when the Saints doe arise,
Fourthly, Here is the great joy Set forth that shall be when the Saints do arise,
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and that is expressed in that they are bid to Awake and sing: When the Saints are raised, they are to have a song in their mouthes, of joy,
and that is expressed in that they Are bid to Awake and sing: When the Saints Are raised, they Are to have a song in their mouths, of joy,
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and the glory of God in their hearts; awake, and sing. But it is otherwise with wicked, and ungodly ones; they must awake, and houle;
and the glory of God in their hearts; awake, and sing. But it is otherwise with wicked, and ungodly ones; they must awake, and houle;
cc dt n1 pp-f np1 p-acp po32 n2; vvb, cc vvi. p-acp pn31 vbz av p-acp j, cc j pi2; pns32 vmb vvi, cc vvi;
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they must awake, when they had rather sleepe an everlasting sleep, and wish it might be a continuall,
they must awake, when they had rather sleep an everlasting sleep, and wish it might be a continual,
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and an ever induring midnight to their poore soules: but for the Saints, they are to awake and sing.
and an ever enduring midnight to their poor Souls: but for the Saints, they Are to awake and sing.
cc dt av j-vvg n1 p-acp po32 j n2: cc-acp p-acp dt n2, pns32 vbr p-acp j cc vvi.
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Fiftly, we have the Saints set forth to us in their low condition, before this resurrection;
Fifty, we have the Saints Set forth to us in their low condition, before this resurrection;
ord, pns12 vhb dt n2 vvd av p-acp pno12 p-acp po32 j n1, p-acp d n1;
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so they are called the Inhabitants of the dust, Awake and sing ye that dwell in the dust.
so they Are called the Inhabitants of the dust, Awake and sing you that dwell in the dust.
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Sixtly, we have a further proofe, that there shall be such a glorious resurrection, and that there shall be such great joy in the hearts of these Inhabitants of the dust,
Sixty, we have a further proof, that there shall be such a glorious resurrection, and that there shall be such great joy in the hearts of these Inhabitants of the dust,
ord, pns12 vhb dt jc n1, cst a-acp vmb vbi d dt j n1, cc cst a-acp vmb vbi d j n1 p-acp dt n2 pp-f d n2 pp-f dt n1,
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when they are raised by the power of Heaven from death to immortall life;
when they Are raised by the power of Heaven from death to immortal life;
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and that is, from the heavenly dew, the Lord Jesus Christ, which shall be as dew from the Father upon them, to quicken them to life after death:
and that is, from the heavenly due, the Lord jesus christ, which shall be as due from the Father upon them, to quicken them to life After death:
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For as we see the dew of Heaven falling upon the herbs after they are withered,
For as we see the due of Heaven falling upon the herbs After they Are withered,
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and almost dead by the parching heat of the Sunne, they againe waxe green, and flourish:
and almost dead by the parching heat of the Sun, they again wax green, and flourish:
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so when we have laine withering in the grave, the Lord Jesus Christ shall be as the dew of Heaven upon us;
so when we have lain withering in the grave, the Lord jesus christ shall be as the due of Heaven upon us;
av c-crq pns12 vhb vvn vvg p-acp dt n1, dt n1 np1 np1 vmb vbi p-acp dt n1 pp-f n1 p-acp pno12;
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be shall come downe in his power, and put a new life into us, and after death we shall be raised to a life of glory:
be shall come down in his power, and put a new life into us, and After death we shall be raised to a life of glory:
vbb vmb vvi a-acp p-acp po31 n1, cc vvd dt j n1 p-acp pno12, cc p-acp n1 pns12 vmb vbi vvn p-acp dt n1 pp-f n1:
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for thy dew is as the dew of herbs. for thy due is as the due of herbs.
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Then in the next place he proves it from the willingnesse of the Earth, to be disburthened of her charge when God calls for it, the Earth shall presently give up the carkasses that she hath received in.
Then in the next place he Proves it from the willingness of the Earth, to be disburdened of her charge when God calls for it, the Earth shall presently give up the carcases that she hath received in.
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The earth is Gods Chest, in which he locks up the dust of his Saints for a short time:
The earth is God's Chest, in which he locks up the dust of his Saints for a short time:
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but when God calls for this treasure againe, the earth shall presently be willing to yeild what was intrusted to her bowells.
but when God calls for this treasure again, the earth shall presently be willing to yield what was Entrusted to her bowels.
cc-acp c-crq np1 vvz p-acp d n1 av, dt n1 vmb av-j vbi j pc-acp vvi r-crq vbds vvn p-acp po31 n2.
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And the Earth shall cast up her dead. These are the parts of this text:And the Earth shall cast up her dead. These Are the parts of this text:
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which is as cleare a promise concerning the resurrection of the dead, as we find in all the Old-Testament,
which is as clear a promise Concerning the resurrection of the dead, as we find in all the Old-Testament,
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though others doe otherwise expound it concerning the Jewes deliverance, with whom I have not time now to contend.
though Others do otherwise expound it Concerning the Jews deliverance, with whom I have not time now to contend.
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I did make choice of this text for these Reasons. First, because I did consider, that though there be many that make profession of Christ, and of a resurrection;
I did make choice of this text for these Reasons. First, Because I did Consider, that though there be many that make profession of christ, and of a resurrection;
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yet there are few that believe in Christ, or that believe the truth of the resurrection:
yet there Are few that believe in christ, or that believe the truth of the resurrection:
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Durst men live in all wickednesse, ungodlinesse, and impiety? durst they venture to carry the load of their sins with them to the grave when they come to lie on their death-beds? and never be troubled for their sinnes, never be troubled for their goods unjustly gotten? were it possible that men could livethus,
Durst men live in all wickedness, ungodliness, and impiety? durst they venture to carry the load of their Sins with them to the grave when they come to lie on their deathbeds? and never be troubled for their Sins, never be troubled for their goods unjustly got? were it possible that men could livethus,
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and die in this sottish and senslesse condition, did they indeed, and in truth believe there were a resurrection?
and die in this sottish and senseless condition, did they indeed, and in truth believe there were a resurrection?
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Secondly, because I have met with perverse people in the Citie, who doe with boldnesse oppose the truth of the Doctrine of the resurrection.
Secondly, Because I have met with perverse people in the city, who do with boldness oppose the truth of the Doctrine of the resurrection.
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Truly we need not goe to Jerusalem, we need not travel to the holy Land to find out a generation of Sadduces: the Lord knowes my heart hath bled within me,
Truly we need not go to Jerusalem, we need not travel to the holy Land to find out a generation of Sadducees: the Lord knows my heart hath bled within me,
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when I have considered the multitude of Sadduces that are here in London; Sadduces of all sorts:
when I have considered the multitude of Sadducees that Are Here in London; Sadducees of all sorts:
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Episcopall Sadduces, Presbyterian Sadduces; separated Sadduces, dipt Sadduces, seeking Sadduces; yet all agree in this notion, that it is a meere fancy of man, a notion of some idle braine, that there shall be a resurrection of bodies at the great day of the Lord Jesus.
Episcopal Sadducees, Presbyterian Sadducees; separated Sadducees, dipped Sadducees, seeking Sadducees; yet all agree in this notion, that it is a mere fancy of man, a notion of Some idle brain, that there shall be a resurrection of bodies At the great day of the Lord jesus.
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I believe that the truth of this is so generally knowne, that there is not one thinks that I speak an untruth in this place at this present.
I believe that the truth of this is so generally known, that there is not one thinks that I speak an untruth in this place At this present.
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For impiety hath gotten such a brazen face, that it comes forth in the light,
For impiety hath got such a brazen face, that it comes forth in the Light,
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and though men have professed Christ, and Religion, and the Doctrine of the resurrection so long:
and though men have professed christ, and Religion, and the Doctrine of the resurrection so long:
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yet how many are there now that denie that ever Christ came in the flesh? or that there shall be a resurrection of bodies at the great day? Therefore I thought I was bound in Conscience, (if I would deale uprightly in imploying that small talent God hath given me) to manifest my dislike of these men,
yet how many Are there now that deny that ever christ Come in the Flesh? or that there shall be a resurrection of bodies At the great day? Therefore I Thought I was bound in Conscience, (if I would deal uprightly in employing that small talon God hath given me) to manifest my dislike of these men,
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and to witnesse against them in the behalfe of the Lord Jesus.
and to witness against them in the behalf of the Lord jesus.
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Thirdly, considering the subtle practises, and indefatigable labours of these people who under a vizard of Religion, deceive poore, weake Christians;
Thirdly, considering the subtle practises, and indefatigable labours of these people who under a vizard of Religion, deceive poor, weak Christians;
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for their sakes and for the satisfying of the weak, I did resolve with my selfe to speake something, concerning the Doctrine of the resurrection:
for their sakes and for the satisfying of the weak, I did resolve with my self to speak something, Concerning the Doctrine of the resurrection:
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And seeing God hath pressed me to the handling of this point; knowing it may be for the good of diverse poore weak Christians;
And seeing God hath pressed me to the handling of this point; knowing it may be for the good of diverse poor weak Christians;
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I hope it will not be displeasing to any who are truly spirituall, and know the Lord Jesus Christ in a true and spirituall way,
I hope it will not be displeasing to any who Are truly spiritual, and know the Lord jesus christ in a true and spiritual Way,
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and waite upon him for the resurrection of their bodies.
and wait upon him for the resurrection of their bodies.
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I shall therefore without any further Preface addresse my selfe to the words of the Text. Thy dead men shall live.
I shall Therefore without any further Preface address my self to the words of the Text. Thy dead men shall live.
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Where we are to take notice, that though in this place here is nothing spoken concerning the resurrection of wicked men,
Where we Are to take notice, that though in this place Here is nothing spoken Concerning the resurrection of wicked men,
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but onely of the dead men of the Lord Jesus, yet in other places it is sufficiently held forth.
but only of the dead men of the Lord jesus, yet in other places it is sufficiently held forth.
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Those that dye in the faith, are in a speciall manner called the dead men of God and of Christ, Blessed are the dead that die in the Lord:
Those that die in the faith, Are in a special manner called the dead men of God and of christ, Blessed Are the dead that die in the Lord:
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and these are called in this respect NONLATINALPHABET, Luc. 20.36. the sons of the Resurrection: for these are they only, who are heirs of glory, and the resurrection.
and these Are called in this respect, Luke 20.36. the Sons of the Resurrection: for these Are they only, who Are Heirs of glory, and the resurrection.
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It were better for others that there never were any resurrection:
It were better for Others that there never were any resurrection:
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it were better for them that the mountaines might cover them, and that they might sleep in verlasting oblivion,
it were better for them that the Mountains might cover them, and that they might sleep in verlasting oblivion,
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then to be brought forth before [ NONLATINALPHABET Chrys. ] the dreadfull Tribunall of the Lord Jesus Christ, to give account for all their thoughts, words, and actions;
then to be brought forth before [ Chrys. ] the dreadful Tribunal of the Lord jesus christ, to give account for all their thoughts, words, and actions;
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yet you shall see other places clearly holding forth the resurrection of the ungodly and wicked,
yet you shall see other places clearly holding forth the resurrection of the ungodly and wicked,
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as well as of the Saints, though here the Prophet speaks onely of the resurrection of those that die in the Lord Jesus.
as well as of the Saints, though Here the Prophet speaks only of the resurrection of those that die in the Lord jesus.
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I will give you but one place, and that is in Joh. 5.28, 29. It is the speech of our Saviour, Marvell not at this (saith he) for the houre is comming, in the which all that are in the graves shall heare my voyce, and shall come forth;
I will give you but one place, and that is in John 5.28, 29. It is the speech of our Saviour, Marvel not At this (Says he) for the hour is coming, in the which all that Are in the graves shall hear my voice, and shall come forth;
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those that have done good NONLATINALPHABET, unto the resurrection of life, and they that have done evill unto the resurrection of damnation, Jo. 5.29.those that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation, John 5.29.
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So that there is a twofold resurrection, of life, and of damnation, though the Prophet speak onely of the former in this place.
So that there is a twofold resurrection, of life, and of damnation, though the Prophet speak only of the former in this place.
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Secondly, Thy dead men shall live, that is, all those Saints who die, and whose bodies are laid in the dust, all those shall rise;
Secondly, Thy dead men shall live, that is, all those Saints who die, and whose bodies Are laid in the dust, all those shall rise;
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God hath not appointed, that all the Saints shall die:
God hath not appointed, that all the Saints shall die:
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this the Apostle shewes, We shall not all die, but we shall all be changed, 2 Cor. 15.51.
this the Apostle shows, We shall not all die, but we shall all be changed, 2 Cor. 15.51.
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And speaking of those that shall live when the Lord Jesus Christ shall appeare from Heaven, he saith, then we which are alive and remaine, shall be caught up together with them in the clouds to meet the Lord in the ayre,
And speaking of those that shall live when the Lord jesus christ shall appear from Heaven, he Says, then we which Are alive and remain, shall be caught up together with them in the Clouds to meet the Lord in the air,
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and so we shall ever be with the Lord, 2 Thess. 4.17.and so we shall ever be with the Lord, 2 Thess 4.17.
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So that when he saith, Thy dead men shall live, that is, all those Saints that shall die, shall live againe by the power of Christ, who shall be their life.
So that when he Says, Thy dead men shall live, that is, all those Saints that shall die, shall live again by the power of christ, who shall be their life.
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Thirdly, Thy dead men shall live. The Prophet doth not speak here of a resurrection of soules:
Thirdly, Thy dead men shall live. The Prophet does not speak Here of a resurrection of Souls:
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but when he saith Thy dead men, he meanes onely the bodies of the Saints.
but when he Says Thy dead men, he means only the bodies of the Saints.
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As our age hath been fertile to bring forth all monstrous tenents and opinions that other ages have exploded;
As our age hath been fertile to bring forth all monstrous tenants and opinions that other ages have exploded;
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so it hath brought forth this abominable errour which many Heathens by the dimme light of nature have opposed, that the soule is mortall.
so it hath brought forth this abominable error which many heathens by the dim Light of nature have opposed, that the soul is Mortal.
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They that are acquainted with people here in this City, will meet with some that will affirme, that the soule as well as the body is mortall;
They that Are acquainted with people Here in this city, will meet with Some that will affirm, that the soul as well as the body is Mortal;
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and this is one of the places that they make use of, Thy dead men. Now they say man is a compositum of soule, and body:
and this is one of the places that they make use of, Thy dead men. Now they say man is a compositum of soul, and body:
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therefore seeing dead men must live, it followes that the soule, or humane spirit as well as the body must die.
Therefore seeing dead men must live, it follows that the soul, or humane Spirit as well as the body must die.
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But consider, this is against other places of Scripture;
But Consider, this is against other places of Scripture;
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doth not the wise man tell us of the body returning to the dust, and the spirit returning to God that gave it? Eccles. 12.7. Doth not Paul desire to be dissolved, and to be with Christ? Phil. 1 23. It is evident therefore that he had a perswasion, that as soon as his spirit did take leave of his body, his Spirit should be happy in the enjoyment of the Lord Jesus.
does not the wise man tell us of the body returning to the dust, and the Spirit returning to God that gave it? Eccles. 12.7. Does not Paul desire to be dissolved, and to be with christ? Philip 1 23. It is evident Therefore that he had a persuasion, that as soon as his Spirit did take leave of his body, his Spirit should be happy in the enjoyment of the Lord jesus.
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Doth not our Saviour tell us that as soone as Lazarus died, the Angels carried him into Abrahams bosome, he came presently to the enjoyment of some happinesse in the enjoyment of God.
Does not our Saviour tell us that as soon as Lazarus died, the Angels carried him into Abrahams bosom, he Come presently to the enjoyment of Some happiness in the enjoyment of God.
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Therefore we are to know here in this place, that God speaketh unto us NONLATINALPHABET after the manner of men, God speaking to men, speaketh unto them in the language of men.
Therefore we Are to know Here in this place, that God speaks unto us After the manner of men, God speaking to men, speaks unto them in the language of men.
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And as we ordinarily call the carkasse of the dead, a dead man:
And as we ordinarily call the carcase of the dead, a dead man:
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so God when he saith, thy dead men shall live, his meaning is not, that there shall be a resurrection of spirits,
so God when he Says, thy dead men shall live, his meaning is not, that there shall be a resurrection of spirits,
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as though the soule of man were mortall like the soule of a beast, and did die with the body,
as though the soul of man were Mortal like the soul of a beast, and did die with the body,
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but the meaning is, that the dead bodies of the Saints shall arise. Thy dead men shall live.
but the meaning is, that the dead bodies of the Saints shall arise. Thy dead men shall live.
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For the proofe of this I will present you with places taken out of the Scripture of truth, Hosea 13.14. there the Spirit by the Prophet speakes most plainly of the resurrection, I will ransome them from the power of the grave, I will redeeme them from death;
For the proof of this I will present you with places taken out of the Scripture of truth, Hosea 13.14. there the Spirit by the Prophet speaks most plainly of the resurrection, I will ransom them from the power of the grave, I will Redeem them from death;
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O death, I will be thy plagues; O grave, I will be thy destruction, &c. which the Apostle 2 Cor. 15. cites,O death, I will be thy plagues; Oh grave, I will be thy destruction, etc. which the Apostle 2 Cor. 15. cites,
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and proves that this Promise shall be fully accomplished to the people of God at the generall resurrrection.
and Proves that this Promise shall be Fully accomplished to the people of God At the general resurrection.
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So likewise God teacheth his holy servant Ezekiel this lesson in a holy vision, Ezek. 37. The hand of the Lord was upon mee,
So likewise God Teaches his holy servant Ezekielem this Lesson in a holy vision, Ezekiel 37. The hand of the Lord was upon me,
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and carryed me out in the Spirit of the Lord, and set me downe in the middest of the valley which was full of bones,
and carried me out in the Spirit of the Lord, and Set me down in the midst of the valley which was full of bones,
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and caused me to passe by them round about, and behold there were very many in the open valley,
and caused me to pass by them round about, and behold there were very many in the open valley,
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and loe they were very dry.
and lo they were very dry.
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And he said unto me, Son of man can these bones live? And I answered, O Lord God thou knowest.
And he said unto me, Son of man can these bones live? And I answered, Oh Lord God thou Knowest.
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Againe he said unto me, Prophecie upon these bones, and say unto them, O yee drie bones heare the word of the Lord.
Again he said unto me, Prophecy upon these bones, and say unto them, Oh ye dry bones hear the word of the Lord.
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Thus saith the Lord God unto these bones, Behold, I will cause breath to enter into you, and ye shall live.
Thus Says the Lord God unto these bones, Behold, I will cause breath to enter into you, and you shall live.
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And I will lay sinewes upon you, and bring up flesh upon you, and cover you with skin,
And I will lay sinews upon you, and bring up Flesh upon you, and cover you with skin,
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and put breath in you, and ye shall live, and ye shall know that I am the Lord. Ezek. 37.1.and put breath in you, and you shall live, and you shall know that I am the Lord. Ezekiel 37.1.
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Here the Prophet doth speak of the resurrection, and shewes that a Spirit of life,
Here the Prophet does speak of the resurrection, and shows that a Spirit of life,
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and power shall come upon the drie bones and dust of the Saints, and that they shall live againe in the presence of God.
and power shall come upon the dry bones and dust of the Saints, and that they shall live again in the presence of God.
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What was Jobs Faith and confidence in the middest of his sufferings, but in the resurrection? Job. 19.25, 26. I know that my Redeemer liveth,
What was Jobs Faith and confidence in the midst of his sufferings, but in the resurrection? Job. 19.25, 26. I know that my Redeemer lives,
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and that he shall stand at the latter day upon the Earth;
and that he shall stand At the latter day upon the Earth;
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and though after my skin wormes shall destroy this body, yet in my flesh I shall see God. and though After my skin worms shall destroy this body, yet in my Flesh I shall see God.
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Here is a plaine place, in which the Doctrine of the resurrection is held forth to us.
Here is a plain place, in which the Doctrine of the resurrection is held forth to us.
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He professeth that he believed the resurrection of the dead, and speaking by the Spirit of Christ, who is eternall life, the wisdome of the Father made flesh, he saith I shall see him;
He Professes that he believed the resurrection of the dead, and speaking by the Spirit of christ, who is Eternal life, the Wisdom of the Father made Flesh, he Says I shall see him;
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with what eyes? with these eyes and no other; with these very eyes. I urged this place to two men, and I had two severall Answers from them.
with what eyes? with these eyes and no other; with these very eyes. I urged this place to two men, and I had two several Answers from them.
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One that denyed the resurrection gave this Answer, (I might tremble to speake it) Job spake as a crazie old man, he knew not what;
One that denied the resurrection gave this Answer, (I might tremble to speak it) Job spoke as a crazy old man, he knew not what;
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and therefore this was no solid place to prove the resurrection. The second said, he did not speak of the resurrection;
and Therefore this was no solid place to prove the resurrection. The second said, he did not speak of the resurrection;
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because he saith in my flesh I shall see God, now God is not seene with fleshly eyes.
Because he Says in my Flesh I shall see God, now God is not seen with fleshly eyes.
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But the Answer to this is easie: he speaks of Christ, as God-man:
But the Answer to this is easy: he speaks of christ, as God-man:
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so we are said to see God when we see God in Jesus Christ, as it is Rev. 1.7. Behold he commeth with clouds, and every eye shall see him, and they also which pierced him:
so we Are said to see God when we see God in jesus christ, as it is Rev. 1.7. Behold he comes with Clouds, and every eye shall see him, and they also which pierced him:
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And all kindreds of the earth shall waile because of him. And all kindreds of the earth shall wail Because of him.
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With bodily eyes we may see the Lord Jesus Christ in his body, and with that spirituall eye,
With bodily eyes we may see the Lord jesus christ in his body, and with that spiritual eye,
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and in that spirituall body which we shal have given unto us at the resurrection;
and in that spiritual body which we shall have given unto us At the resurrection;
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with that spirituall eye, and in that spiritual body, we shall be able to see that spirituall body, that the Lord Jesus Christ hath;
with that spiritual eye, and in that spiritual body, we shall be able to see that spiritual body, that the Lord jesus christ hath;
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so seeing Christ, we see God:
so seeing christ, we see God:
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because Christ is God manifested in the flesh as the Apostle calls him, 1 Tim. 3.16. The places are infinite almost in the New-Testament, nothing being so much preached by the Apostles as the Doctrine of the resurrection;
Because christ is God manifested in the Flesh as the Apostle calls him, 1 Tim. 3.16. The places Are infinite almost in the New testament, nothing being so much preached by the Apostles as the Doctrine of the resurrection;
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Paul comes to Athens among the Epicures and Stoicks, great Schollers, that were fooles and ignorant in Religion, he preacheth the resurrection, that God would judge the world by the man Christ Jesus:Paul comes to Athens among the Epicureans and Stoics, great Scholars, that were Fools and ignorant in Religion, he Preacheth the resurrection, that God would judge the world by the man christ jesus:
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so they were to be witnesses of the resurrection, and to preach Christ risen from the dead;
so they were to be Witnesses of the resurrection, and to preach christ risen from the dead;
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to give evidence and assurance to men that they should rise likewise as well as the Lord Jesus.
to give evidence and assurance to men that they should rise likewise as well as the Lord jesus.
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In the 1 Cor. 15. there were men crept into that Congregation, that denyed the resurrection;
In the 1 Cor. 15. there were men crept into that Congregation, that denied the resurrection;
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therefore what strong Arguments doth Paul lay downe to prove the resurrection? He shewes that Christ dyed in vaine,
Therefore what strong Arguments does Paul lay down to prove the resurrection? He shows that christ died in vain,
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and that all Religion is in vaine;
and that all Religion is in vain;
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that the Apostles were impostors and liers, who preached that Christ was risen, and that the Saints by the power of Christ should rise, if there were no resurrection. So in 1 Thess. 4.17.
that the Apostles were impostors and liers, who preached that christ was risen, and that the Saints by the power of christ should rise, if there were no resurrection. So in 1 Thess 4.17.
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The Apostle speaks of the same subject, and shewes the manner of the resurrection, and how Christ shall come from Heaven, The Lord himselfe shall descend from Heaven with a shout, with the voyce of the Arch-angel,
The Apostle speaks of the same Subject, and shows the manner of the resurrection, and how christ shall come from Heaven, The Lord himself shall descend from Heaven with a shout, with the voice of the Archangel,
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and the Trump of God, and the dead in Christ shall rise first, ( verse 16.) Here you see he holdeth forth this, that Christ who is that mediator between God and man,and the Trump of God, and the dead in christ shall rise First, (verse 16.) Here you see he holds forth this, that christ who is that Mediator between God and man,
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and true man now in Heaven;
and true man now in Heaven;
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this Jesus Christ shall descend from Heaven, and that the Saints shall rise from the Earth to meet him in the aire.
this jesus christ shall descend from Heaven, and that the Saints shall rise from the Earth to meet him in the air.
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So the Angels told the Apostles, Act. 1.11.
So the Angels told the Apostles, Act. 1.11.
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when they looked up to Christ, when he ascended, this same Jesus shal so come from Heaven,
when they looked up to christ, when he ascended, this same jesus shall so come from Heaven,
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as you now see him ascend into Heaven:
as you now see him ascend into Heaven:
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the same Christ shall descend from Heaven, and the Apostles shall see him in the same manner with the very same eves, with which they saw him ascend into Heaven, with the same eyes they shall see him descend from Heaven.
the same christ shall descend from Heaven, and the Apostles shall see him in the same manner with the very same eves, with which they saw him ascend into Heaven, with the same eyes they shall see him descend from Heaven.
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the Scripture is so full, that I need not take more paines to give you more places for the opening of it:
the Scripture is so full, that I need not take more pains to give you more places for the opening of it:
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unlesse you will please to take one place more out of the Old Testament, (that you may know that they had a cleare knowledge of this in the dayes of the Law,
unless you will please to take one place more out of the Old Testament, (that you may know that they had a clear knowledge of this in the days of the Law,
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as well as wee have now in the dayes of the Gospel) Dan. 12.12.
as well as we have now in the days of the Gospel) Dan. 12.12.
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And at that time shall Michael stand up, the great Prince which standeth for the Children of thy people, that is, the Lord Jesus Christ, who always stands for his people and there shall be a time of trouble, such as never was since there was a Nation, even to the same time: And At that time shall Michael stand up, the great Prince which Stands for the Children of thy people, that is, the Lord jesus christ, who always Stands for his people and there shall be a time of trouble, such as never was since there was a nation, even to the same time:
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and at that time thy people shall be delivered, every one that shall be found written in the booke.
and At that time thy people shall be Delivered, every one that shall be found written in the book.
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And many of them that sleep in the dust of the Earth shall awake, some to everlasting life,
And many of them that sleep in the dust of the Earth shall awake, Some to everlasting life,
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and some to shame, and everlasting contempt.
and Some to shame, and everlasting contempt.
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And they that be wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnes as the Stars for ever and ever. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the Stars for ever and ever.
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Here you see the same thing held forth.
Here you see the same thing held forth.
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Though I will not trouble you with many reasons to confirme this doctrine of the resurrection:
Though I will not trouble you with many Reasons to confirm this Doctrine of the resurrection:
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for the truth is, it is a Doctrine above Reason.
for the truth is, it is a Doctrine above Reason.
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I call here, not so much for reason, as for Faith, to believe what is above Reason,
I call Here, not so much for reason, as for Faith, to believe what is above Reason,
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and what seemes contrary to carnall reason:
and what seems contrary to carnal reason:
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yet give me leave to give you a reason or two drawne from the sacred truth of Gods word.
yet give me leave to give you a reason or two drawn from the sacred truth of God's word.
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The first is drawne from the truth of God, God is true, therefore there will be a resurrection, he should deceive,
The First is drawn from the truth of God, God is true, Therefore there will be a resurrection, he should deceive,
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and delude his people, were there not a resurrection of bodies.
and delude his people, were there not a resurrection of bodies.
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Doth he not often tell us of a resurrection? And doth not our Saviour tell us that hee will raise those at the last day who are drawn unto him by the Father? ( Joh. 6.44.) And therefore unlesse we will make the great God (which is blasphemy to think) a lyer;
Does he not often tell us of a resurrection? And does not our Saviour tell us that he will raise those At the last day who Are drawn unto him by the Father? (John 6.44.) And Therefore unless we will make the great God (which is blasphemy to think) a liar;
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and Christ his Sonne a Preacher of the resurrection, the greatest impostor in the world;
and christ his Son a Preacher of the resurrection, the greatest impostor in the world;
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and all his Ministers, Servants, and Messengers, cheaters, juglers, and deceivers of the people, we cannot but acknowledge a resurrection:
and all his Ministers, Servants, and Messengers, cheaters, jugglers, and deceivers of the people, we cannot but acknowledge a resurrection:
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for God hath spoken of it, and hath revealed this to them that there shall be such a resurrection,
for God hath spoken of it, and hath revealed this to them that there shall be such a resurrection,
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and they preach it in his name:
and they preach it in his name:
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therefore the God of truth should be found a lyer, if there should not be a resurrection of bodies according to his word.
Therefore the God of truth should be found a liar, if there should not be a resurrection of bodies according to his word.
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Secondly, the justice, and mercy of God seeme to call for a resurrection.
Secondly, the Justice, and mercy of God seem to call for a resurrection.
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If wee looke upon wicked, and ungodly men, so God in Justice must send his Son Jesus Christ to raise the dead,
If we look upon wicked, and ungodly men, so God in justice must send his Son jesus christ to raise the dead,
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and to judge the world, or else how should the justice of God shine cleare and bright before the eyes,
and to judge the world, or Else how should the Justice of God shine clear and bright before the eyes,
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and saces of men? This is the Argument that the Apostle laies downe, 2 Thess. 1.5, 6. where he speakes of the sufferings of the Saints,
and saces of men? This is the Argument that the Apostle lays down, 2 Thess 1.5, 6. where he speaks of the sufferings of the Saints,
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and of the wickednesse of their persecutors, who wrong them for making profession of the truth of the Lord Christ;
and of the wickedness of their persecutors, who wrong them for making profession of the truth of the Lord christ;
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which is (saith he) a manifest token of the righteous judgement of God, it is a demonstration, NONLATINALPHABET,
which is (Says he) a manifest token of the righteous judgement of God, it is a demonstration,,
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an evident, infallible signe, that there will be a judgement day, and a resurrection;
an evident, infallible Signen, that there will be a judgement day, and a resurrection;
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because else God should not be just, it is a righteous thing with God to recompence tribulation to them that trouble you.
Because Else God should not be just, it is a righteous thing with God to recompense tribulation to them that trouble you.
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It is just with the God of justice to punish the vessells of wrath, disobedient and wicked men, who never did flee to his grace for life, and salvation:
It is just with the God of Justice to Punish the vessels of wrath, disobedient and wicked men, who never did flee to his grace for life, and salvation:
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it is just with him to pay the persecutors of his people their wages after they have done their worke.
it is just with him to pay the persecutors of his people their wages After they have done their work.
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Now if there were not a judgement day, if there were not a resurrection, where should God give them their wages for persecuting,
Now if there were not a judgement day, if there were not a resurrection, where should God give them their wages for persecuting,
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and troubling them that make profession of his name? How should God that is the Judge of the world appeare to be just? Here is the first Argument that God is just to wicked, and ungodly men;
and troubling them that make profession of his name? How should God that is the Judge of the world appear to be just? Here is the First Argument that God is just to wicked, and ungodly men;
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and God could not appeare to be just, if there were no judgement day, no resnrrection,
and God could not appear to be just, if there were no judgement day, no Resurrection,
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therefore there shall be a resurrection. Now the same things fall alike to the just and unjust;
Therefore there shall be a resurrection. Now the same things fallen alike to the just and unjust;
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we see wicked, and ungodly men thrive, and prosper in the world;
we see wicked, and ungodly men thrive, and prosper in the world;
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they live in pleasure, there are no bands in their death, as the Psalmist speakes, they spend their dayes in mirth, and die upon their beds without sorrow.
they live in pleasure, there Are no bans in their death, as the Psalmist speaks, they spend their days in mirth, and die upon their Beds without sorrow.
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How should God appeare to be just, unlesse there be another day, when God will call these men to a reckning for all the sinnes,
How should God appear to be just, unless there be Another day, when God will call these men to a reckoning for all the Sins,
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and iniquities which they did commit against him when they lived upon the Earth?
and iniquities which they did commit against him when they lived upon the Earth?
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Secondly, if we looke to the mercy of God And this is the Argument that our blessed Saviour makes use of, Matth. 22.31.
Secondly, if we look to the mercy of God And this is the Argument that our blessed Saviour makes use of, Matthew 22.31.
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When the Sadduces came to him, who said there was no resurrection, nor spirit, nor Devill, (as our Sadduces doe) who say there is no Devill but our owne evill thoughts,
When the Sadducees Come to him, who said there was no resurrection, nor Spirit, nor devil, (as our Sadducees do) who say there is no devil but our own evil thoughts,
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nor good Angels, but the good motions of our owne spirits, nor any resurrection of the body.
nor good Angels, but the good motions of our own spirits, nor any resurrection of the body.
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See what Argument he useth to prove the resurrection, as touching the resurrection, have yee not read that which was spoken to you by God saying, I am the God of Abraham, the God of Isaac,
See what Argument he uses to prove the resurrection, as touching the resurrection, have ye not read that which was spoken to you by God saying, I am the God of Abraham, the God of Isaac,
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and the God of Jacob, God is not the God of the dead, but of the living: and the God of Jacob, God is not the God of the dead, but of the living:
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God professeth himselfe the God of dead Saints in a speciall manner;
God Professes himself the God of dead Saints in a special manner;
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therefore these must live againe and be made happy by this God, that professeth himselfe to be their God,
Therefore these must live again and be made happy by this God, that Professes himself to be their God,
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while their bodies lye rotting and putrifying in the earth;
while their bodies lie rotting and Putrifying in the earth;
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God in his never failing faithfulnesse ownes them in the dust, keepes their ashes in safety, by which Christ doth ascertaine us that there will be a resurrection of bodies at the last day.
God in his never failing faithfulness owns them in the dust, keeps their Ashes in safety, by which christ does ascertain us that there will be a resurrection of bodies At the last day.
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So that you see if this truth be denyed it will overthrow the Scriptures, which acquaints us that some are vessels of honour, some of dishonour, that some are vessels of grace,
So that you see if this truth be denied it will overthrow the Scriptures, which acquaints us that Some Are vessels of honour, Some of dishonour, that Some Are vessels of grace,
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and some are vessels of Gods furie, and indignation; if there be no judgement, day no resurrection;
and Some Are vessels of God's fury, and Indignation; if there be no judgement, day no resurrection;
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there cannot be vessels of wrath, and vessels of mercy:
there cannot be vessels of wrath, and vessels of mercy:
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If there be no resurrection, we are of all men most miserable, &c. 1 Cor. 15. therefore a resurrection must be granted, that Saints may appeare the vessels of Gods mercy. 1. Ʋse. Confut.If there be no resurrection, we Are of all men most miserable, etc. 1 Cor. 15. Therefore a resurrection must be granted, that Saints may appear the vessels of God's mercy. 1. Ʋse. Confute
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That which hath been spoken consutes the blasphemous and Diabolicall opinion of those that doe oppose this Doctrine of the resurrection.
That which hath been spoken confutes the blasphemous and Diabolical opinion of those that do oppose this Doctrine of the resurrection.
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There are two sorts of these, First, such who doe plainly deny the resurrection, as Porphyrius and others whom we read of.
There Are two sorts of these, First, such who do plainly deny the resurrection, as Porphyrius and Others whom we read of.
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And secondly, such who will not seeme to deny a resurrection, but will pretend that they are risen already, spiritually risen.
And secondly, such who will not seem to deny a resurrection, but will pretend that they Are risen already, spiritually risen.
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And they know no other resurrection.
And they know no other resurrection.
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The first of these are like those that are mentioned in the 2 Cor. 15. that say there is no resurrection.
The First of these Are like those that Are mentioned in the 2 Cor. 15. that say there is no resurrection.
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The latter are like those 2 Tim. 2.18. Hymeneus and Philetus that said the resurrection was already past.
The latter Are like those 2 Tim. 2.18. Hymenaeus and Philetus that said the resurrection was already past.
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The latter of these are the more dangerous.
The latter of these Are the more dangerous.
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Come, and ask them, is there a resurrection? Yes, we are risen, it is past, you understand the Scripture carnally, and not spiritually;
Come, and ask them, is there a resurrection? Yes, we Are risen, it is past, you understand the Scripture carnally, and not spiritually;
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you looke on the history of the word; whereas all the Scripture is mysticall, and allegoricall.
you look on the history of the word; whereas all the Scripture is mystical, and allegorical.
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Thus these in a more plausible way deny the truth of God, and overthrow the Doctrine of the resurrection.
Thus these in a more plausible Way deny the truth of God, and overthrow the Doctrine of the resurrection.
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But these places of Scripture, and sanctified reasons drawne from the word of truth, sufficiently confute,
But these places of Scripture, and sanctified Reasons drawn from the word of truth, sufficiently confute,
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and overthrow this damnable cursed opinion of theirs, that strikes at the very roote, and raseth the foundation of all Religion.
and overthrow this damnable cursed opinion of theirs, that strikes At the very root, and raseth the Foundation of all Religion.
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This point of the resurrection is so cleerly held forth in Scripture, that those that denie it, either deny the Scripture to be the word of the Lord Jesus,
This point of the resurrection is so clearly held forth in Scripture, that those that deny it, either deny the Scripture to be the word of the Lord jesus,
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or else by their allegories, and diabolicall interpretation of the word, they pervert the truth of it.
or Else by their allegories, and diabolical Interpretation of the word, they pervert the truth of it.
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Now the latter of these are the most dangerous: for they seeme to carrie a great deale of glory, spirituality and truth with them,
Now the latter of these Are the most dangerous: for they seem to carry a great deal of glory, spirituality and truth with them,
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and make those that are not acquainted with their solecismes believe that they are very spirituall, that they have some light,
and make those that Are not acquainted with their solecisms believe that they Are very spiritual, that they have Some Light,
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and knowledge, that men have not ordinarily attained to:
and knowledge, that men have not ordinarily attained to:
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Whereas, when you have studied well the depth of their notions, you shall find this to be all,
Whereas, when you have studied well the depth of their notions, you shall find this to be all,
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if they acknowledge a God: (for I know that there are some of these that absolutely deny that there is a God:) that God was from all eternity,
if they acknowledge a God: (for I know that there Are Some of these that absolutely deny that there is a God:) that God was from all eternity,
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and God shall indure to all eternitie;
and God shall endure to all eternity;
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and that being that they had in God from all eternitie, that being they shall have in God to all eternitie;
and that being that they had in God from all eternity, that being they shall have in God to all eternity;
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but the body, and the humane spirit shall die, and be lost, and come to nothing.
but the body, and the humane Spirit shall die, and be lost, and come to nothing.
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So all the happinesse they have, is that eternall, and everlasting being, concludunt spiritum ad essentiam Dei redire, ei { que } jungi ita ut unicus spiritus maneat.
So all the happiness they have, is that Eternal, and everlasting being, concludunt spiritum ad essentiam Dei Redire, ei { que } jungi ita ut Unicus spiritus Maneat.
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As Calvin reporteth of those Libertines which denyed the resurrection in his time.
As calvin Reporteth of those Libertines which denied the resurrection in his time.
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They conclude (saith he) that the Spirit shall returne to the essence of God,
They conclude (Says he) that the Spirit shall return to the essence of God,
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and shall be joyned to him, so that one spirit shall onely remaine:
and shall be joined to him, so that one Spirit shall only remain:
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as if they should say, there is a God that was for ever, and shall indure for ever,
as if they should say, there is a God that was for ever, and shall endure for ever,
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but all the creatures shall come to nothing:
but all the creatures shall come to nothing:
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when the body dies it shall returne to its dust never to be raysed, and the spirit shall vanish away,
when the body die it shall return to its dust never to be raised, and the Spirit shall vanish away,
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as the soft ayre, as those miscreants in the booke of Wisdome speaks, ( Wisd. 2.3.) which if it were a truth there should be no happinesse for the humane spirit of man,
as the soft air, as those miscreants in the book of Wisdom speaks, (Wisdom 2.3.) which if it were a truth there should be no happiness for the humane Spirit of man,
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or for the body after this life.
or for the body After this life.
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And I am confident that this is all their new Light affordeth to us and glorious spirituality,
And I am confident that this is all their new Light affords to us and glorious spirituality,
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or rather infernall spirituality (as Calvin calleth it, Infernalem spiritualitatem, ) they boast of. And this I gather by their owne discourses, and words;
or rather infernal spirituality (as calvin calls it, Infernalem spiritualitatem,) they boast of. And this I gather by their own discourses, and words;
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and likewise by searching their writings, and reading their bookes, that have formerly been written, and that lately are brought into the world.
and likewise by searching their writings, and reading their books, that have formerly been written, and that lately Are brought into the world.
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But me thinks there is one objection for the present comes to my mind, which doth call for an answer before I proceede.
But me thinks there is one objection for the present comes to my mind, which does call for an answer before I proceed.
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Object. If there be such a generation of men as you speak of, that denie the Doctrine of the resurrection,Object. If there be such a generation of men as you speak of, that deny the Doctrine of the resurrection,
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and pervert the truth of God, then we may see by this what inconvenience would follow,
and pervert the truth of God, then we may see by this what inconvenience would follow,
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if liberty should be granted to men to practise according to their owne judgements, which are contrary to the judgements of the civill Magistrate in the worship of God.
if liberty should be granted to men to practise according to their own Judgments, which Are contrary to the Judgments of the civil Magistrate in the worship of God.
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506
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Therefore it seemes there is a necessity laid upon Civill powers, that men may be kept from these errours,
Therefore it seems there is a necessity laid upon Civil Powers, that men may be kept from these errors,
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(20) sermon (DIV2)
506
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and damnable opinions, to make strict Lawes, and impose them upon all people.
and damnable opinions, to make strict Laws, and impose them upon all people.
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506
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And all sorts of professors to inforce them to come in, and professe Christ in their way,
And all sorts of professors to enforce them to come in, and profess christ in their Way,
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(20) sermon (DIV2)
506
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or else to confiscate their goods, to banish them out of the Countrey, or (if need be) to take away their lives.
or Else to confiscate their goods, to banish them out of the Country, or (if need be) to take away their lives.
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(20) sermon (DIV2)
506
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Answ. I answer, this doth not follow, there were such in the time of the Lord Jesus, we find him oft disputing with the Sadduces: yet we see the Lord Jesus Christ did not intend to overthrow the Sadduces (that denyed the resurrection) by such meanes,Answer I answer, this does not follow, there were such in the time of the Lord jesus, we find him oft disputing with the Sadducees: yet we see the Lord jesus christ did not intend to overthrow the Sadducees (that denied the resurrection) by such means,
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(20) sermon (DIV2)
507
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but dealt with them onely by Scripture, and reason, as we see Matth. 22. And when James and John producing the example of Elias desired Christ to command fire to come from Heaven to destroy the discourteous Samaritans that refused to entertaine them;
but dealt with them only by Scripture, and reason, as we see Matthew 22. And when James and John producing the Exampl of Elias desired christ to command fire to come from Heaven to destroy the discourteous Samaritans that refused to entertain them;
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(20) sermon (DIV2)
507
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He denyeth their request with a reproofe, Luk. 9.55. He rebuked them and said, Yee know not what manner of spirit ye are of:
He denyeth their request with a reproof, Luk. 9.55. He rebuked them and said, Ye know not what manner of Spirit you Are of:
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507
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and I thinke it is safe for us to imitate the Lord Jesus Christ.
and I think it is safe for us to imitate the Lord jesus christ.
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(20) sermon (DIV2)
507
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But in the next place, let me tell you that no Lawes, Statutes, constitutions or formes imposed by men,
But in the next place, let me tell you that no Laws, Statutes, constitutions or forms imposed by men,
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(20) sermon (DIV2)
508
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or Directories, or any thing you can think of, Discipline, or Government; can extirpate this out of the hearts of these men.
or Directories, or any thing you can think of, Discipline, or Government; can extirpate this out of the hearts of these men.
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(20) sermon (DIV2)
508
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For I assure you, that few that are of this judgement, will lose any thing for their Conscience.
For I assure you, that few that Are of this judgement, will loose any thing for their Conscience.
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(20) sermon (DIV2)
508
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Some of them if you bring in Popery, before they will lose a haire of their head for that which they maintaine, they will be professed Papists.
some of them if you bring in Popery, before they will loose a hair of their head for that which they maintain, they will be professed Papists.
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(20) sermon (DIV2)
508
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We may see the picture of these men in Quintinus, who was the divells Embassadour in Calvins time, to divulge Familisticall tenents, of whom he thus speakes, si hodiè Quintinus vinctus teneretur, sive à Christianis, sive à Papistis,
We may see the picture of these men in Quintinus, who was the Devils Ambassador in Calvins time, to divulge Familistical tenants, of whom he thus speaks, si hodiè Quintinus vinctus teneretur, sive à Christianis, sive à Papists,
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(20) sermon (DIV2)
508
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& staretur ipsius confessioni, non multum esset anxius. Certus enim esset de suâ liberatione quod tum horum, tum illorum voluntati assentiretur. & staretur Himself confessioni, non multum esset Anxious. Certus enim esset de suâ liberation quod tum horum, tum Illorum Voluntati assentiretur.
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(20) sermon (DIV2)
508
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If Quintin were now imprisoned by Protestants, or Papists, and should be freed or condemned by his owne confession, it would not much trouble him:
If Quintin were now imprisoned by Protestants, or Papists, and should be freed or condemned by his own Confessi, it would not much trouble him:
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(20) sermon (DIV2)
508
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for he would be confident of his freedome. Because he would assent to the will of either of them.
for he would be confident of his freedom. Because he would assent to the will of either of them.
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(20) sermon (DIV2)
508
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Calv. in his Instruc: Adver: Liber: c. Calvin in his Instruct: Adversary: Liber: c.
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(20) sermon (DIV2)
509
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8. If you threaten them that they shall suffer any thing, they will presently tell you that they were overtaken with a fault,
8. If you threaten them that they shall suffer any thing, they will presently tell you that they were overtaken with a fault,
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(20) sermon (DIV2)
509
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and they will be of your mind, if you have any power to punish them for what they professe. Like him in the Comedian;
and they will be of your mind, if you have any power to Punish them for what they profess. Like him in the Comedian;
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(20) sermon (DIV2)
509
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Ais? aio; negas? nego. Doe you assert it? I assert it too; doe you denie it? I deny it too.Ais? aio; negas? nego. Do you assert it? I assert it too; do you deny it? I deny it too.
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(20) sermon (DIV2)
509
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And why should a man be so foolish as to lose any thing for that which he professeth in his Conscience,
And why should a man be so foolish as to loose any thing for that which he Professes in his Conscience,
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(20) sermon (DIV2)
510
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when he thinkes there shall be no resurrection? He hath no reason;
when he thinks there shall be no resurrection? He hath no reason;
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510
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he were mad that would part with Earth, and earthly things, that is not sure of Heaven;
he were mad that would part with Earth, and earthly things, that is not sure of Heaven;
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510
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3566
he is a mad-man that will lay downe his life, that is not perswaded there will be a life after death.
he is a madman that will lay down his life, that is not persuaded there will be a life After death.
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510
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Therefore I assure the Presbyterian Party if liberty of Conscience be not granted to Saints, most or all these will fall in to them:
Therefore I assure the Presbyterian Party if liberty of Conscience be not granted to Saints, most or all these will fallen in to them:
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(20) sermon (DIV2)
510
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And before Liberty was thought of, there were a great many of these in the City,
And before Liberty was Thought of, there were a great many of these in the city,
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510
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and they conformed to that which was then practised, and they will conforme to any Government which shall be set up by the power of man.
and they conformed to that which was then practised, and they will conform to any Government which shall be Set up by the power of man.
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510
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It is not any Discipline, or Government that can extirpate these cursed opinions out of the hearts of these men.
It is not any Discipline, or Government that can extirpate these cursed opinions out of the hearts of these men.
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(20) sermon (DIV2)
510
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And though there be Discipline, Government, and strict Lawes, yet in secret wayes they know how to insinuate poyson into the hearts and spirits of men, to corrupt them from the truth and simplicity of the Lord Jesus Christ.
And though there be Discipline, Government, and strict Laws, yet in secret ways they know how to insinuate poison into the hearts and spirits of men, to corrupt them from the truth and simplicity of the Lord jesus christ.
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(20) sermon (DIV2)
510
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I know some of these that doe and have preached publickly undiscovered, and some have now places,
I know Some of these that doe and have preached publicly undiscovered, and Some have now places,
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and are turned Presbyterians, who professed these tenents in the Citie of London, that are now gone from the Citie,
and Are turned Presbyterians, who professed these tenants in the city of London, that Are now gone from the city,
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510
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and have Parochiall Congregations, and are looked on as Presbyterians, and Orthodox men, and none speake against them, they know how to cover their opinions well enough.
and have Parochial Congregations, and Are looked on as Presbyterians, and Orthodox men, and none speak against them, they know how to cover their opinions well enough.
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(20) sermon (DIV2)
510
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This mystery of iniquitie is not easily discovered: so that this objection makes nothing against Liberty of Conscience.
This mystery of iniquity is not Easily discovered: so that this objection makes nothing against Liberty of Conscience.
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510
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I thinke it were better if it were the Lords will, that these men of this wicked, ungodly spirit might be knowne, that so they may not draw many people into their sinne,
I think it were better if it were the lords will, that these men of this wicked, ungodly Spirit might be known, that so they may not draw many people into their sin,
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510
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but that the truth of God may be held forth against them to overthrow their errours:
but that the truth of God may be held forth against them to overthrow their errors:
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(20) sermon (DIV2)
510
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for nothing will overthrow errour but truth.
for nothing will overthrow error but truth.
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510
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It is not a prison, it is not the Sword, it is not the power of man that can overthrow errour,
It is not a prison, it is not the Sword, it is not the power of man that can overthrow error,
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(20) sermon (DIV2)
510
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and root up false opinions out of the hearts of men: it is only the power of the truth of the Lord Jesus.
and root up false opinions out of the hearts of men: it is only the power of the truth of the Lord jesus.
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(20) sermon (DIV2)
510
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As Dagon fell before the Arke, so these cursed opinions must fall before the Arke of truth, by the power of the Lord Jesus.
As Dagon fell before the Ark, so these cursed opinions must fallen before the Ark of truth, by the power of the Lord jesus.
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(20) sermon (DIV2)
510
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For if you threaten them that they shall suffer any thing, they will presently tell you that they were overtaken with a fault,
For if you threaten them that they shall suffer any thing, they will presently tell you that they were overtaken with a fault,
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(20) sermon (DIV2)
510
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and they will be of your mind: If you have power to punish them for what they professe.
and they will be of your mind: If you have power to Punish them for what they profess.
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(20) sermon (DIV2)
510
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But lastly, this should not be brought as an Argument to prejudice those in the enjoyment of their Libertie, who are truly conscientious.
But lastly, this should not be brought as an Argument to prejudice those in the enjoyment of their Liberty, who Are truly conscientious.
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(20) sermon (DIV2)
510
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For it will have no more force then this.
For it will have no more force then this.
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510
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Thieves and rogues swarme and abound in the Common-wealth, while Liberty, Priviledges and immunities are granted to honest men, and they are countenanced.
Thieves and rogues swarm and abound in the Commonwealth, while Liberty, Privileges and immunities Are granted to honest men, and they Are countenanced.
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(20) sermon (DIV2)
510
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Therefore suffer not honest men to live in the Common-wealth.
Therefore suffer not honest men to live in the Commonwealth.
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(20) sermon (DIV2)
510
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Thus having removed an objection which lay in my way, which I perceived might be drawne from the licentiousnesse of these wicked men, to the wronging of the true Saints and children of the most High, in reference to their Liberties, I shall now come to answer the Objections of these adversaries to the resurrection.
Thus having removed an objection which lay in my Way, which I perceived might be drawn from the licentiousness of these wicked men, to the wronging of the true Saints and children of the most High, in Referente to their Liberties, I shall now come to answer the Objections of these Adversaries to the resurrection.
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(20) sermon (DIV2)
511
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And first, they that absolutely deny the resurrection, doe thus argue, Doe you think that this body after it is resolved into its first elements,
And First, they that absolutely deny the resurrection, do thus argue, Do you think that this body After it is resolved into its First elements,
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(20) sermon (DIV2)
512
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and that part of it is burned in the fire, a part exhaled into the ayre, a part converted into water,
and that part of it is burned in the fire, a part exhaled into the air, a part converted into water,
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512
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and a part of it turned into earth, that the same numericall body shall be raised againe? Let a man, one that you call a Saint, be torne in pieces, let the bird have her prey out of him, let the fish have her share, let the devouring beast likewise have his belly full of his flesh, let the Caniball come,
and a part of it turned into earth, that the same numerical body shall be raised again? Let a man, one that you call a Saint, be torn in Pieces, let the bird have her prey out of him, let the Fish have her share, let the devouring beast likewise have his belly full of his Flesh, let the Cannibal come,
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(20) sermon (DIV2)
512
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and have his dinner out of another limbe;
and have his dinner out of Another limb;
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512
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and shall we believe after all this that this man shall rise againe? What will you bereave us of reason? you professe to be rationall men;
and shall we believe After all this that this man shall rise again? What will you bereave us of reason? you profess to be rational men;
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512
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how can you subscribe to such a thing, that a man should be burned in the fire, his ashes cast into the sea,
how can you subscribe to such a thing, that a man should be burned in the fire, his Ashes cast into the sea,
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(20) sermon (DIV2)
512
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And after these changes, and transmutations, that this man, this same man, the same body of this man should be raised againe? how can any man that hath not put off all reason believe it? Thus they contend by their carnall reason against the truth of the resurrection.
And After these changes, and transmutations, that this man, this same man, the same body of this man should be raised again? how can any man that hath not put off all reason believe it? Thus they contend by their carnal reason against the truth of the resurrection.
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(20) sermon (DIV2)
512
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But let me answer, though I grant all this which they say, that the bodies of the Saints may be resolved into the first Elements, out of which they were made;
But let me answer, though I grant all this which they say, that the bodies of the Saints may be resolved into the First Elements, out of which they were made;
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(20) sermon (DIV2)
513
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yet for all this there shall be a resurrection of the very same numericall body.
yet for all this there shall be a resurrection of the very same numerical body.
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For looke to God, he that hath promised to doe this, he is omniscient, he knowes the dust of his Saints,
For look to God, he that hath promised to do this, he is omniscient, he knows the dust of his Saints,
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(20) sermon (DIV2)
514
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though it be carryed into the Sea;
though it be carried into the Sea;
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514
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if a piece of the body of a Saint be in the belly of a fish he knowes it there,
if a piece of the body of a Saint be in the belly of a Fish he knows it there,
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as well as he knew his servant Jonas in the belly of the Whale. If it be resolved to dust, and burned to ashes;
as well as he knew his servant Jonah in the belly of the Whale. If it be resolved to dust, and burned to Ashes;
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he knowes the dust of his Saints.
he knows the dust of his Saints.
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We know the Alchymist can convert one thing to another, and afterward reduce it to the thing that formerly it was.
We know the Alchemist can convert one thing to Another, and afterwards reduce it to the thing that formerly it was.
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So shall not God (though he suffer the bodies of his Saints to undergoe a hundred mutations,
So shall not God (though he suffer the bodies of his Saints to undergo a hundred mutations,
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and changes, into fire, and water) after reduce us againe to the same bodies in which formerly we were?
and changes, into fire, and water) After reduce us again to the same bodies in which formerly we were?
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God knowes where the dust of his people lies as well as the Citizens of China know where their earth lies that they lay up for some hundreds of yeares, that they may make the purer vessels of it.
God knows where the dust of his people lies as well as the Citizens of China know where their earth lies that they lay up for Some hundreds of Years, that they may make the Purer vessels of it.
np1 vvz c-crq dt n1 pp-f po31 n1 vvz a-acp av c-acp dt n2 pp-f np1 vvb c-crq po32 n1 vvz cst pns32 vvd a-acp p-acp d crd pp-f n2, cst pns32 vmb vvi dt jc n2 pp-f pn31.
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God doth but bury us a while in the earth, that at the resurrection he may bring us forth as vessells of his owne prayse and glory:
God does but bury us a while in the earth, that At the resurrection he may bring us forth as vessels of his own praise and glory:
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and God knowes where he hath hid and laid us.
and God knows where he hath hid and laid us.
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If one limbe be in Affrica, another in Asia, another in Europe, another in America, the Lord knowes how to bring limb to limb, and bone to bone; he is an omniscient God.
If one limb be in Africa, Another in Asia, Another in Europe, Another in America, the Lord knows how to bring limb to limb, and bone to bone; he is an omniscient God.
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And as he is omniscient, and knows every part of his people, and the dust of his Saints,
And as he is omniscient, and knows every part of his people, and the dust of his Saints,
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and treasures up the dust of his Saints, and keeps it in safety: So he is a powerfull God, and able to raise the bodies of his Saints.
and treasures up the dust of his Saints, and keeps it in safety: So he is a powerful God, and able to raise the bodies of his Saints.
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As he knowes what dust and bones belong to a bodie, so he is able to bring it againe to the same body which it was;
As he knows what dust and bones belong to a body, so he is able to bring it again to the same body which it was;
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and to change it into a more glorious body. He is able to change that same numericall mortall body into an immortall body.
and to change it into a more glorious body. He is able to change that same numerical Mortal body into an immortal body.
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And though we can find nothing in nature that can evidently prove this truth: yet we find many sweet sigures, shadowes and resemblances of this in nature.
And though we can find nothing in nature that can evidently prove this truth: yet we find many sweet sigures, shadows and resemblances of this in nature.
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Doth not the day die into night, and afterward night rise againe into the day? doth not Summer die into Autumne,
Does not the day die into night, and afterwards night rise again into the day? does not Summer die into Autumn,
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and Autumne into Winter, and then the Spring brings the Summer in glory to us againe? Are not some creatures which lie dead in Winter, restored to life when Summer appeareth? Doe we not see the seed that is buried in the earth,
and Autumn into Winter, and then the Spring brings the Summer in glory to us again? are not Some creatures which lie dead in Winter, restored to life when Summer appears? Do we not see the seed that is buried in the earth,
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and put into the furrowes againe to spring to a new life, and to come forth with greater glory then when it was sowen in the earth:
and put into the furrows again to spring to a new life, and to come forth with greater glory then when it was sown in the earth:
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If you take notice of the Gold-Smith you shall find that he keeps his fylings, and his dust, and though we looke on it as a heap worth nothing:
If you take notice of the Gold-Smith you shall find that he keeps his Failings, and his dust, and though we look on it as a heap worth nothing:
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yet he knoweth by the Art of the refyner to bring a choyse and precious vessell out of that dust.
yet he Knoweth by the Art of the refyner to bring a choice and precious vessel out of that dust.
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So though the bodies of the Saints have laine as a heape of dust, and wee see no glory in it;
So though the bodies of the Saints have lain as a heap of dust, and we see no glory in it;
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yet God the refyner of Heaven, by the power of his Arme is able to extract the filings and dust of his Saints out of the earth,
yet God the refyner of Heaven, by the power of his Arm is able to extract the filings and dust of his Saints out of the earth,
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and to restore their dust, to an immortall, spirituall, and glorious body; Looke to the power of God, nothing will be impossible.
and to restore their dust, to an immortal, spiritual, and glorious body; Look to the power of God, nothing will be impossible.
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Therefore when the Sadduces cavilled against the Doctrine of the resurrection, our Saviour strikes at the root of their errour, which was this,
Therefore when the Sadducees caviled against the Doctrine of the resurrection, our Saviour strikes At the root of their error, which was this,
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because they questioned the power of God concerning this:
Because they questioned the power of God Concerning this:
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Ye erre, saith he, not knowing the Scriptures nor the power of God, ( Mat. 22.) Qui potest facere potest reficere, &c. saith Tertullian, he that was able to make the bodie out of nothing, is able to remake it;You err, Says he, not knowing the Scriptures nor the power of God, (Mathew 22.) Qui potest facere potest reficere, etc. Says Tertullian, he that was able to make the body out of nothing, is able to remake it;
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he that was able to give a being out of no being, is able to give a being out of that that hath a being:
he that was able to give a being out of no being, is able to give a being out of that that hath a being:
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It is easier to make a thing out of that that hath a being, then out of that that hath no being, God hath done the first,
It is Easier to make a thing out of that that hath a being, then out of that that hath no being, God hath done the First,
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why should we distrust him concerning the second?
why should we distrust him Concerning the second?
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Therefore you shall find the Apostle when he preached this Doctrine, that we shall be raised,
Therefore you shall find the Apostle when he preached this Doctrine, that we shall be raised,
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and in our bodies made like the glorious body of our Lord Jesus Christ;
and in our bodies made like the glorious body of our Lord jesus christ;
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and knowing that there would be carnall objections, arise in the spirits of men against this Doctrine, he presently fits and shapes an answer for it, from the power of God, Phil. 3. ult. we looke for the Saviour, the Lord Jesus Christ who shal change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue even all things to himselfe.
and knowing that there would be carnal objections, arise in the spirits of men against this Doctrine, he presently fits and shapes an answer for it, from the power of God, Philip 3. ult. we look for the Saviour, the Lord jesus christ who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue even all things to himself.
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Here that the mouth of unbeliefe and carnall reason may be stopped, he tells us that he will make our bodies like unto his glorious bodie:
Here that the Mouth of unbelief and carnal reason may be stopped, he tells us that he will make our bodies like unto his glorious body:
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and question not but he will doe it:
and question not but he will do it:
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for he will doe it by his mighty power, by which he is able to subdue all things to himselfe;
for he will do it by his mighty power, by which he is able to subdue all things to himself;
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thus farre in answer to the first sort of Adversaries.
thus Far in answer to the First sort of Adversaries.
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The objections of the spirituall Enemies, or rather diabolicall Enemies (though they pretend to spirituality) are drawn from Scripture.
The objections of the spiritual Enemies, or rather diabolical Enemies (though they pretend to spirituality) Are drawn from Scripture.
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And this is no wonder, for their Father the Devill doth quote Scripture sometimes too. The first place which they alleadge, is in the 1 Cor. 15.50. Flesh and blood cannot inherit the Kingdome of God, neither doth corruption inherit incorruption:
And this is no wonder, for their Father the devil does quote Scripture sometime too. The First place which they allege, is in the 1 Cor. 15.50. Flesh and blood cannot inherit the Kingdom of God, neither does corruption inherit incorruption:
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from whence they conclude that our corruptible and fleshly body shal not be raised: And therefore that there is no such resurrection to be expected which we waite for;
from whence they conclude that our corruptible and fleshly body shall not be raised: And Therefore that there is no such resurrection to be expected which we wait for;
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But that the Apostle in this Chapter and all other places speaking of the resurrection, doth treat of it spiritually & allegorically;
But that the Apostle in this Chapter and all other places speaking of the resurrection, does Treat of it spiritually & allegorically;
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And that he never did hold forth such a carnall and grosse resurrection, as we in our muddie braines doe grossely apprehend he did.
And that he never did hold forth such a carnal and gross resurrection, as we in our muddy brains do grossly apprehend he did.
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In answer to which objection, we shall grant that the Apostle in sundry places, doth speake of a resurrection figuratively.
In answer to which objection, we shall grant that the Apostle in sundry places, does speak of a resurrection figuratively.
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As in the 3. Col. 1. If ye be risen with Christ, seelie those things which are above, where he speaketh of a resurrection to a new life in the spirit by faith.
As in the 3. Col. 1. If you be risen with christ, seely those things which Are above, where he speaks of a resurrection to a new life in the Spirit by faith.
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And in this sense we grant that Saints are already risen.
And in this sense we grant that Saints Are already risen.
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There being no happinesse for such at the second resurrection hereafter, who are not first raised here,
There being no happiness for such At the second resurrection hereafter, who Are not First raised Here,
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and made partakers of the first resurrection. Yet this doth not weaken our assertion, nor overthrow our Faith.
and made partakers of the First resurrection. Yet this does not weaken our assertion, nor overthrow our Faith.
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And therefore give me leave to put in an answer to their objection. First, It is true, flesh and blood shall not inherit the Kingdome of God.
And Therefore give me leave to put in an answer to their objection. First, It is true, Flesh and blood shall not inherit the Kingdom of God.
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What doth he meane? he meanes, sinfull flesh, and bloud shall not inherit; whatsoever is sinne, and flesh, in this respect, shall not inherit the Kingdome of God.
What does he mean? he means, sinful Flesh, and blood shall not inherit; whatsoever is sin, and Flesh, in this respect, shall not inherit the Kingdom of God.
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Secondly, flesh and blood may be taken for the weaknesses, and infirmities that cleave to our bodies for the present,
Secondly, Flesh and blood may be taken for the Weaknesses, and infirmities that cleave to our bodies for the present,
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and flesh and blood, our bodies of flesh and blood if wee looke on them in their frailties, infirmities,
and Flesh and blood, our bodies of Flesh and blood if we look on them in their frailties, infirmities,
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and weaknesses, so they shall not inherit the Kingdome of God.
and Weaknesses, so they shall not inherit the Kingdom of God.
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But otherwise it is certaine, these bodies which are flesh and blood, shall inherit the Kingdome of God.
But otherwise it is certain, these bodies which Are Flesh and blood, shall inherit the Kingdom of God.
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For as our Lord Christ is now in glory, in the same body, though it be a spirituall glorious body in Heaven, in which he suffered on the Crosse,
For as our Lord christ is now in glory, in the same body, though it be a spiritual glorious body in Heaven, in which he suffered on the Cross,
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so we who believe in the Lord Jesus Christ, shall be raised, goe to Heaven,
so we who believe in the Lord jesus christ, shall be raised, go to Heaven,
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and enjoy God in happinesse in these very bodies that we carrie about us, we shall see God with these eyes and no other, we shall have the same feet, hands and members, &c. And though there shall be no sinne, frailty, weaknesse or infirmitie, no imperfection, lamenesse, deafnesse,
and enjoy God in happiness in these very bodies that we carry about us, we shall see God with these eyes and no other, we shall have the same feet, hands and members, etc. And though there shall be no sin, frailty, weakness or infirmity, no imperfection, lameness, deafness,
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or blindnesse, yet the same numericall body shall be raised againe.
or blindness, yet the same numerical body shall be raised again.
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And if God would but open their eyes to read and understand what is spoken, they shall have an answer from the pen of him whom they through their blindnesse doe misunderstand in the 53. verse of the same chapter, This corruptible must put on incorruption,
And if God would but open their eyes to read and understand what is spoken, they shall have an answer from the pen of him whom they through their blindness do misunderstand in the 53. verse of the same chapter, This corruptible must put on incorruption,
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and this mortall must put on immortality. The same mortall body, by him who is immortall must be made immortall and incorruptible.and this Mortal must put on immortality. The same Mortal body, by him who is immortal must be made immortal and incorruptible.
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This was the confession of the African Churches, Credimus resurrectionem carnis hujus: we believe the resurrection of this flesh:
This was the Confessi of the African Churches, Credimus resurrectionem carnis hujus: we believe the resurrection of this Flesh:
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which is consonant to the truth delivered by Paul, 2 Cor. 5.10.
which is consonant to the truth Delivered by Paul, 2 Cor. 5.10.
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We must all appeare before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, We must all appear before the judgement seat of christ, that every one may receive the things done in his body, according to that he hath done,
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whether it be good or bad. whither it be good or bad.
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The same persons must appeare, we that consist of a materiall body and spirituall soule, must appeare in the same body and soule,
The same Persons must appear, we that consist of a material body and spiritual soul, must appear in the same body and soul,
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or else it is not we that shall appeare but some body else which shall appeare, which is contrary to the mind of God,
or Else it is not we that shall appear but Some body Else which shall appear, which is contrary to the mind of God,
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and his Apostle in this place.
and his Apostle in this place.
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The second objection which they bring is this, that we that professe Christ and a resurrection by him, in this way are carnall,
The second objection which they bring is this, that we that profess christ and a resurrection by him, in this Way Are carnal,
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and know Christ after the flesh, whereas the Apostle saith in the 2 Cor. 5.16. That he is to be knowne so no more.
and know christ After the Flesh, whereas the Apostle Says in the 2 Cor. 5.16. That he is to be known so no more.
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To which I answer, that this is one of the NONLATINALPHABET, one of the things hard to be understood in Paul which Peter speaketh of 2 Pet. 3.16. which they being unstable, wrest as they doe other Scriptures, unto their owne destruction.
To which I answer, that this is one of the, one of the things hard to be understood in Paul which Peter speaks of 2 Pet. 3.16. which they being unstable, wrest as they do other Scriptures, unto their own destruction.
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Paul hath no such meaning, which they carnally draw from the letter of the word, which will appeare,Paul hath not such meaning, which they carnally draw from the Letter of the word, which will appear,
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if we consider the Christ which he preached, who was made of the seed of David according to the flesh, Rom. 1.3. crucified in the flesh for our sinnes, 2. Cor. 13.4. risen from the dead for our Justification, Rom. 4.25. 1 Cor. 15.20.
if we Consider the christ which he preached, who was made of the seed of David according to the Flesh, Rom. 1.3. Crucified in the Flesh for our Sins, 2. Cor. 13.4. risen from the dead for our Justification, Rom. 4.25. 1 Cor. 15.20.
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ascended in our humane nature in which he suffered and descended into the lower parts of the earth, 4. Eph. and in that humane nature doth make Intercession for us at his Fathers right hand,
ascended in our humane nature in which he suffered and descended into the lower parts of the earth, 4. Ephesians and in that humane nature does make Intercession for us At his Father's right hand,
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as our Mediatour, 1 Tim. 2.5.
as our Mediator, 1 Tim. 2.5.
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If he meanes that which they draw from his words, he knew Christ after the flesh in all his Sermons,
If he means that which they draw from his words, he knew christ After the Flesh in all his Sermons,
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and his Faith was a knowledge of Christ after the flesh. And therefore that which they wrest from his words is not his meaning.
and his Faith was a knowledge of christ After the Flesh. And Therefore that which they wrest from his words is not his meaning.
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Secondly, Pauls meaning is this, that Christ is not to be knowne after the flesh.
Secondly, Paul's meaning is this, that christ is not to be known After the Flesh.
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As though any men should conceive that they should have any priviledge or prerogative above another in Christ,
As though any men should conceive that they should have any privilege or prerogative above Another in christ,
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because they are his kinsmen or Countrey-men according to the flesh, or of the same stock with Christ, being descended from Abraham or David according to the flesh.
Because they Are his kinsmen or Countrymen according to the Flesh, or of the same stock with christ, being descended from Abraham or David according to the Flesh.
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Thus Christ is not to be knowne after the flesh.
Thus christ is not to be known After the Flesh.
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It will availe men nothing that they are neere to Christ in the flesh by their naturall birth,
It will avail men nothing that they Are near to christ in the Flesh by their natural birth,
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unlesse they be neare to Christ, and one with Christ by their new birth:
unless they be near to christ, and one with christ by their new birth:
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So that the Apostle doth in this place take away the difference which some might apprehend, to be between the Jew and the Gentile. It is parallel to that place Gal. 3.28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:
So that the Apostle does in this place take away the difference which Some might apprehend, to be between the Jew and the Gentile. It is parallel to that place Gal. 3.28. There is neither Jew nor Greek, there is neither bound nor free, there is neither male nor female:
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for yee are all one in Christ Jesus. for ye Are all one in christ jesus.
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And this is evident by the precedent verse, where he saith that Christ died for all,
And this is evident by the precedent verse, where he Says that christ died for all,
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for Gentiles as well as for Jewes, so that a Jew may as soone be saved by Christ as a Gentile, if he rest upon the grace of the Father through the redemption which is in Christ Jesus his Sonne for Justification and Salvation.
for Gentiles as well as for Jews, so that a Jew may as soon be saved by christ as a Gentile, if he rest upon the grace of the Father through the redemption which is in christ jesus his Son for Justification and Salvation.
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It will likewise appeare to be the plain and naked meaning of the Apostle, if we consider the subsequent words, where he doth publish forth the same thing,
It will likewise appear to be the plain and naked meaning of the Apostle, if we Consider the subsequent words, where he does publish forth the same thing,
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and explaineth his meaning, telling us that God was in Christ reconciling the world to himselfe, not imputing their trespasses unto them.
and Explaineth his meaning, telling us that God was in christ reconciling the world to himself, not imputing their Trespasses unto them.
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The sinfull Gentiles who are called the world in opposition to the Jewes, that were Gods peculiar and selected people, gathered out of the world from other Nations.
The sinful Gentiles who Are called the world in opposition to the Jews, that were God's peculiar and selected people, gathered out of the world from other nations.
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God is reconciled to this world, to sinfull Gentiles, as well as to Gods owne people the Jewes. And therefore Christ is not to be knowne among Christians in any carnall or fleshly relations,
God is reconciled to this world, to sinful Gentiles, as well as to God's own people the Jews. And Therefore christ is not to be known among Christians in any carnal or fleshly relations,
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as though he were a Saviour more to the Jewes then to the Gentiles. This were to know Christ after the flesh,
as though he were a Saviour more to the Jews then to the Gentiles. This were to know christ After the Flesh,
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but we that know him spiritually know him so no more, for in the Spirit we see the partition wall which was between Jewes and Gentiles pulled down;
but we that know him spiritually know him so no more, for in the Spirit we see the partition wall which was between Jews and Gentiles pulled down;
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and know Christ the common Saviour both to Jewes and Gentiles, which shall believe in his name.
and know christ the Common Saviour both to Jews and Gentiles, which shall believe in his name.
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And thus I have given you an answer fully satisfactory to their second objection. The third place from which they frame an objection, is in Eccles. 3.19. That which befalleth unto the Sonnes of men, befalleth beasts, even one thing befalleth them:
And thus I have given you an answer Fully satisfactory to their second objection. The third place from which they frame an objection, is in Eccles. 3.19. That which befalls unto the Sons of men, befalls beasts, even one thing befalls them:
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as the one dieth, so dieth the other, yea they have all one breath, so that a man hath no preheminence above a beast. as the one Dieth, so Dieth the other, yea they have all one breath, so that a man hath no pre-eminence above a beast.
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To this I thus answer, that Solomon here doth not propose this as his owne judgement,
To this I thus answer, that Solomon Here does not propose this as his own judgement,
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but rather doth represent unto us the opinion of carnall men, who have no greater light then the dimme eye of reason.
but rather does represent unto us the opinion of carnal men, who have no greater Light then the dim eye of reason.
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And doth acquaint us with their folly and ignorance, by communicating his owne experience unto us.
And does acquaint us with their folly and ignorance, by communicating his own experience unto us.
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I said in my heart, ver. I said in my heart, ver.
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18. He spake this in his heart, when the darknesse of his spirit did as a thick cloud hide the light of the Spirit of God from him.
18. He spoke this in his heart, when the darkness of his Spirit did as a thick cloud hide the Light of the Spirit of God from him.
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He doth not speak this from his heart and spirit inlightned with the truth of God.
He does not speak this from his heart and Spirit enlightened with the truth of God.
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But from his heart under a mist of errour, being surrounded with great temptations.
But from his heart under a missed of error, being surrounded with great temptations.
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And this will appeare by many passages which he uttereth in this booke, which doe wholly contradict that which they would gather from these words,
And this will appear by many passages which he utters in this book, which do wholly contradict that which they would gather from these words,
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as the meaning of Solomon, for the overthrowing of the Doctrine of the resurrection and the day of judgement. For instance Ecc: 11.9.
as the meaning of Solomon, for the overthrowing of the Doctrine of the resurrection and the day of judgement. For instance ecc: 11.9.
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How doth he labour to draw young men from the pursuit of the worlds pleasures and vanities, by putting them in mind that God will bring them unto judgement? And what a plaine place is that against Sadduces, Familists and Libertines, that deny a judgement day and a resurrection, with which he doth put a period to this booke, Ecc: 12. and the last.
How does he labour to draw young men from the pursuit of the world's pleasures and vanities, by putting them in mind that God will bring them unto judgement? And what a plain place is that against Sadducees, Familists and Libertines, that deny a judgement day and a resurrection, with which he does put a Period to this book, ecc: 12. and the last.
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God shall bring every worke into judgement with every secret thing, whether it be good, or whether it be evill. God shall bring every work into judgement with every secret thing, whither it be good, or whither it be evil.
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I shall not trouble you with any more of their Arguments. Because they are of the same nature with those which have been brought already.
I shall not trouble you with any more of their Arguments. Because they Are of the same nature with those which have been brought already.
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And the same Answers which have been given unto these will give sufficient satisfaction to any other objections, which may be brought against this truth. 2. Ʋse from this errour.
And the same Answers which have been given unto these will give sufficient satisfaction to any other objections, which may be brought against this truth. 2. Ʋse from this error.
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Againe, since the truth of God appeares so cleare in Scripture, that there shall be a resurrection of body, and of the same body;
Again, since the truth of God appears so clear in Scripture, that there shall be a resurrection of body, and of the same body;
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let us abhorre, and abandon the grosse fanaticall conceits of all that we meet with, that professe themselves open enemies to the Doctrine of the resurrection.
let us abhor, and abandon the gross fanatical conceits of all that we meet with, that profess themselves open enemies to the Doctrine of the resurrection.
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Brethren, I beseech you, loath, abhorre, and detest this hellish diabolicall Doctrine.
Brothers, I beseech you, loath, abhor, and detest this hellish diabolical Doctrine.
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For as Christians are to imbrace the truth of God with all zeale and affection of spirit:
For as Christians Are to embrace the truth of God with all zeal and affection of Spirit:
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so we are to detest and abhor all errours that oppose the truth of the Lord Jesus Christ, with all zeale, and fervency of spirit:
so we Are to detest and abhor all errors that oppose the truth of the Lord jesus christ, with all zeal, and fervency of Spirit:
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though these are much offended with the zeale and sharpnesse of the Saints:
though these Are much offended with the zeal and sharpness of the Saints:
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supposing that such heat and holy anger is inconsistent with the spirit of meeknesse, and therefore,
supposing that such heat and holy anger is inconsistent with the Spirit of meekness, and Therefore,
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if a man (though in the Spirit) witnesse against these conceits, and atheisticall opinions of theirs, presently they say, that though he pretend to be the servant of Christ,
if a man (though in the Spirit) witness against these conceits, and atheistical opinions of theirs, presently they say, that though he pretend to be the servant of christ,
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and to have the Spirit of Christ;
and to have the Spirit of christ;
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yet he hath not the Spirit of Christ, because he is so sharp in his speech.
yet he hath not the Spirit of christ, Because he is so sharp in his speech.
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But consider, how our blessed Saviour oft in his preaching, and discourses thunders, and lightens in the faces of men that opposed the truth.
But Consider, how our blessed Saviour oft in his preaching, and discourses Thunders, and lightens in the faces of men that opposed the truth.
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Did he not call the Scribes and Pharisees, a Generation of Vipers, and Adulterers to their faces? and hath not Paul, and Peter expressions to this purpose? Peter tells Simon Magus, he was in the very gall of bitternesse? Did not Paul call Elymas the child of the Devill and enemy of all righteousnesse? Act. 13.10. and our Saviour tells the Hypocrites that he preached to, Joh. 8. Ye are of your father the Devill.
Did he not call the Scribes and Pharisees, a Generation of Vipers, and Adulterers to their faces? and hath not Paul, and Peter expressions to this purpose? Peter tells Simon Magus, he was in the very Gall of bitterness? Did not Paul call Elymas the child of the devil and enemy of all righteousness? Act. 13.10. and our Saviour tells the Hypocrites that he preached to, John 8. You Are of your father the devil.
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Therefore know, that as Christ, (though he had the holy Spirit in him, yet) he made use of such sharp and bitter speeches,
Therefore know, that as christ, (though he had the holy Spirit in him, yet) he made use of such sharp and bitter Speeches,
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so a man may have such speeches in his mouth, and yet he may be in the spirit of God,
so a man may have such Speeches in his Mouth, and yet he may be in the Spirit of God,
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and speak to Gods glory when he thus speaks.
and speak to God's glory when he thus speaks.
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The Angel of the Church of Ephesus is commended, that he could not beare with those that were evill.
The Angel of the Church of Ephesus is commended, that he could not bear with those that were evil.
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And that he hated the workes of the Nicolaitans himselfe, and our Saviour doth professe his hatred to the Doctrine of the Nicolaitans. And why should a Christian be afraid to imitate his Saviour,
And that he hated the works of the Nicolaitans himself, and our Saviour does profess his hatred to the Doctrine of the Nicolaitans. And why should a Christian be afraid to imitate his Saviour,
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though these will censure him for it? If this be to be vile and without love, to speak bitterly against such bitter enemies of Christ, should not a zealous Christian say as David said to Michal when she scoffed him for his devotion to his God, 2 Sam. 6.22. I will be yet more vile then thus? Therefore let me desire you, that you will abhorre these tenents and opinions of theirs, which doe overthrow the whole Doctrine of the Lord Jesus Christ.
though these will censure him for it? If this be to be vile and without love, to speak bitterly against such bitter enemies of christ, should not a zealous Christian say as David said to Michal when she scoffed him for his devotion to his God, 2 Sam. 6.22. I will be yet more vile then thus? Therefore let me desire you, that you will abhor these tenants and opinions of theirs, which do overthrow the Whole Doctrine of the Lord jesus christ.
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If this that they hold be a truth, which we denie; there is no truth in this booke that we hold;
If this that they hold be a truth, which we deny; there is no truth in this book that we hold;
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if this be a truth that they professe, there is no truth in Jesus Christ that professeth himselfe the way, the truth and the life.
if this be a truth that they profess, there is no truth in jesus christ that Professes himself the Way, the truth and the life.
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And as the Apostle preacheth 1 Cor. 15. The Apostles shall be found false witnesses of God,
And as the Apostle Preacheth 1 Cor. 15. The Apostles shall be found false Witnesses of God,
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for they preached that Christ, though he suffered on the Crosse, his body was raised,
for they preached that christ, though he suffered on the Cross, his body was raised,
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and in it he ascended into Heaven, and sits at the right hand of the Father,
and in it he ascended into Heaven, and sits At the right hand of the Father,
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and mediates, and intercedes as an Advocate for us. If Christ be not risen, then we are false witnesses of God, 1 Cor. 15.15. because we have testified that he raised up Christ whom he raised not up;
and mediates, and intercedes as an Advocate for us. If christ be not risen, then we Are false Witnesses of God, 1 Cor. 15.15. Because we have testified that he raised up christ whom he raised not up;
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if the dead rise not, and if they shall be found false witnesses, and Imposters, who then are the men that we must looke on as Divine men,
if the dead rise not, and if they shall be found false Witnesses, and Imposters, who then Are the men that we must look on as Divine men,
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as knowing understanding men? We must looke on these as a Generation of liers that have deceived us,
as knowing understanding men? We must look on these as a Generation of liers that have deceived us,
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and made us believe that Christ is risen, and that we shall rise by his power,
and made us believe that christ is risen, and that we shall rise by his power,
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and there is no such matter, who are to be eyed as men of truth? we must looke on Lucian, that in his Dialogues and other bookes jeeres those that expect happinesse after this life, or feare misery;
and there is no such matter, who Are to be eyed as men of truth? we must look on Lucian, that in his Dialogues and other books jeers those that expect happiness After this life, or Fear misery;
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and calls our blessed Jesus NONLATINALPHABET, the Sophister that was hanged upon a Crosse. We must looke on him as an Orthodox man, as a Divine writer.
and calls our blessed jesus, the Sophister that was hanged upon a Cross. We must look on him as an Orthodox man, as a Divine writer.
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Pliny that writes of the soules immortality, and denies that resurrection of the body, we must looke on him as Canonicall. pliny that writes of the Souls immortality, and Denies that resurrection of the body, we must look on him as Canonical.
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Julian the Apostate must be admired for his wisdome.Julian the Apostate must be admired for his Wisdom.
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To throw away our Bibles, or burne them, as those in the 19. Acts 19. did burne their Bookes of curious Arts, will be a point of wisdome and discretion.
To throw away our Bibles, or burn them, as those in the 19. Acts 19. did burn their Books of curious Arts, will be a point of Wisdom and discretion.
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It will be no impiety to deny the truths that Peter, Paul, and other servants of the Lord Jesus Christ have preached and sealed with their bloods.
It will be no impiety to deny the truths that Peter, Paul, and other Servants of the Lord jesus christ have preached and sealed with their bloods.
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O Brethren take heed of this hellish, hellish Doctrine, take heede of these seducers, Beware of these Wolves that come in sheeps clothing.
Oh Brothers take heed of this hellish, hellish Doctrine, take heed of these seducers, Beware of these Wolves that come in Sheep clothing.
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See how this tenent plants its Ordnance to batter downe all goodnesse, all the hope of Christians, and strength of Christianity. 3. Ʋse.
See how this tenent plants its Ordnance to batter down all Goodness, all the hope of Christians, and strength of Christianity. 3. Ʋse.
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The beliefe of this truth may bring in streames of joy to our soules, and spirits in the middest of the greatest troubles,
The belief of this truth may bring in streams of joy to our Souls, and spirits in the midst of the greatest Troubles,
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and miseries that can come upon us. Therefore the Apostle when he had laid down this point, 1 Thess. 4.1. see what use he makes of it in the 18. ver. for their consolation, bidding them to comfort one another with those words.
and misery's that can come upon us. Therefore the Apostle when he had laid down this point, 1 Thess 4.1. see what use he makes of it in the 18. ver. for their consolation, bidding them to Comfort one Another with those words.
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In your weaknesses and sicknesse consider that these bodies that are fraile, mortall, and must after a while moulder into dust, shall at the resurrection be made like unto the glorious body of Christ, Phil. 3. last.
In your Weaknesses and sickness Consider that these bodies that Are frail, Mortal, and must After a while moulder into dust, shall At the resurrection be made like unto the glorious body of christ, Philip 3. last.
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Is death approching, doth the King of feares ( Job 18.14.) knock at the doores of your cottages of clay? Let the feare of death be killed by the meditation of this, that the Lord Jesus by his death and resurrection, hath abolished our death, and brought life and immortality to light through his glorious Gospel. 2 Tim. 1.10. Christ (cujus victoria nostra est) whose victory is ours, hath overcome sinne, the grave, Death, Hell;
Is death approaching, does the King of fears (Job 18.14.) knock At the doors of your cottages of clay? Let the Fear of death be killed by the meditation of this, that the Lord jesus by his death and resurrection, hath abolished our death, and brought life and immortality to Light through his glorious Gospel. 2 Tim. 1.10. christ (cujus victoria nostra est) whose victory is ours, hath overcome sin, the grave, Death, Hell;
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and he arising as a publick person, his glorious resurrection may be a pledge unto us of our future resurrection in glory.
and he arising as a public person, his glorious resurrection may be a pledge unto us of our future resurrection in glory.
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Our bodies are called in Scripture the Temples of God.
Our bodies Are called in Scripture the Temples of God.
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Let me tell you that God will not pull downe his Temples, unlesse he intended to build them up againe:
Let me tell you that God will not pull down his Temples, unless he intended to built them up again:
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He will set up these Temples in glory, which he puls downe and layes in the dust with dishonour.
He will Set up these Temples in glory, which he puls down and lays in the dust with dishonour.
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I remember what a divine Poet saith, speaking of the resurrection:
I Remember what a divine Poet Says, speaking of the resurrection:
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Pellite corde metum mea membra, & credite vosmet, Cum Christo reditura deo — — Atra sepulcra respuite — Prudentius. My limbes, drive away from you the feare of death, ye shall with Christ returne to God.
Pellite cord metum mea membra, & credit vosmet, Cum Christ reditura God — — Atra Tombs respuite — Prudentius. My limbs, drive away from you the Fear of death, you shall with christ return to God.
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sleight the blacknesse and horrour of the grave:
sleight the blackness and horror of the grave:
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which doth sweetly accord with the divine rapture of Paul, 1 Cor. 15.55, 56, 57. O death where is thy sting? O grave where is thy victory? The sting of death is sinne,
which does sweetly accord with the divine rapture of Paul, 1 Cor. 15.55, 56, 57. Oh death where is thy sting? O grave where is thy victory? The sting of death is sin,
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and the strength of sinne is the Law. But thanks be to God which giveth us victory through Jesus Christ our Lord. and the strength of sin is the Law. But thanks be to God which gives us victory through jesus christ our Lord.
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The full perswasion of this, is that which hath filled the spirits of Christians with joy and fortitude in their sufferings.
The full persuasion of this, is that which hath filled the spirits of Christians with joy and fortitude in their sufferings.
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The heavenly company of Martyrs that sacrificed their lives for Christ, doe deserve rather to be registred in the Catalogue of fooles,
The heavenly company of Martyrs that sacrificed their lives for christ, do deserve rather to be registered in the Catalogue of Fools,
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then to be dignified, or innobled as Saints with the Crowne of Martyrdome, had they suffered and questioned the truth of the resurrection.
then to be dignified, or ennobled as Saints with the Crown of Martyrdom, had they suffered and questioned the truth of the resurrection.
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This hath made their sufferings comfortable to them, and glorious to us as our patterne and example for imitation.
This hath made their sufferings comfortable to them, and glorious to us as our pattern and Exampl for imitation.
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This hath made them so willing to hazard their lives for the truth of Christ. It is this that hath made them so prodigall of their blood;
This hath made them so willing to hazard their lives for the truth of christ. It is this that hath made them so prodigal of their blood;
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that I remember it is reported of one of the heathen persecutors, that he said he thought the Christians delighted in torments, they seemed to sleight all punishments and tortures, that the witty malice of their adversaries could invent, or their cruelty inflict.
that I Remember it is reported of one of the heathen persecutors, that he said he Thought the Christians delighted in torments, they seemed to sleight all punishments and tortures, that the witty malice of their Adversaries could invent, or their cruelty inflict.
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This carried them forth in that height of spirit, that they rejoyced in the middest of tortures.
This carried them forth in that height of Spirit, that they rejoiced in the midst of tortures.
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It was this that cheered the heart of a Martyr, that was troubled a little before his suffering, the Comforter coming and assuring him of happinesse at the resurrection.
It was this that cheered the heart of a Martyr, that was troubled a little before his suffering, the Comforter coming and assuring him of happiness At the resurrection.
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Gregorius Nazianzenus in his third Oration tells us of Theclas and some other Martyrs that were observed by the spectators (NONLATINALPHABET) to be very merry in the extremity of torments.Gregorius Nazianzenus in his third Oration tells us of Theclas and Some other Martyrs that were observed by the spectators () to be very merry in the extremity of torments.
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Marcus of Arethusa when the bloody persecutors had exercised his Faith and patience with several sorts of tortures,Marcus of Arethusa when the bloody persecutors had exercised his Faith and patience with several sorts of tortures,
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and did afterwards draw him through draughts, and other noysome places, he accounted it (NONLATINALPHABET) rather his pomp and glory, then his misery and calamity.
and did afterwards draw him through draughts, and other noisome places, he accounted it () rather his pomp and glory, then his misery and calamity.
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Women have discovered masculine, and heroicall spirits when they were called to suffer for the Lord.
Women have discovered masculine, and heroical spirits when they were called to suffer for the Lord.
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(Nostri pueri & mulierculae tortores suos taciti vincunt & exprimere illis gemitum nec ignis potest) Lactantius saith, that the Christian children and women did by their silence over come their tormentors,(Our pueri & mulierculae tortores suos taciti vincunt & exprimere illis gemitum nec ignis potest) Lactantius Says, that the Christian children and women did by their silence over come their tormentors,
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and the flames of firt could not make them weepe.
and the flames of First could not make them weep.
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Austin tells of a poore weak maid that went to suffer for Christ (tanquam ad epulas invitata) a• though she had been invited to a banquet.Austin tells of a poor weak maid that went to suffer for christ (tanquam ad Epulas invitata) a• though she had been invited to a banquet.
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We read of some, when they came to lay downe their lives, they were sorrie that they had no more lives to lose for the Lord Jesus.
We read of Some, when they Come to lay down their lives, they were sorry that they had no more lives to loose for the Lord jesus.
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Tertullian saith, that the Christians were so ready to suffer, that they were as willing to be devoured by the Lions,Tertullian Says, that the Christians were so ready to suffer, that they were as willing to be devoured by the Lions,
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as the people were desirous of their destruction by the Lyons.
as the people were desirous of their destruction by the Lyons.
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Eusebius tells us that when as the Proconsul exhorted Germanicus to relent, admonishing him of his tender yeares, praying him to pitie his owne case, being now in the flower of his youth:Eusebius tells us that when as the Proconsul exhorted Germanicus to relent, admonishing him of his tender Years, praying him to pity his own case, being now in the flower of his youth:
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he without intermission inticed the beast to devoure him.
he without intermission enticed the beast to devour him.
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Eusebius fourth book of the Eccl. Hist. What steeled the spirits of these men, and carried them above carnall reason,Eusebius fourth book of the Ecclesiastes Hist. What steeled the spirits of these men, and carried them above carnal reason,
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and the weak principles of nature, but a strong and powerfull perswasion in their spirits, that they should have a glorious and joyfull resurrection at the appearing of the Lord Jesus Christ?
and the weak principles of nature, but a strong and powerful persuasion in their spirits, that they should have a glorious and joyful resurrection At the appearing of the Lord jesus christ?
cc dt j n2 pp-f n1, cc-acp dt j cc j n1 p-acp po32 n2, cst pns32 vmd vhi dt j cc j n1 p-acp dt vvg pp-f dt n1 np1 np1?
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This is that that the Apostle proves to us, Heb. 11.35. Some were tortured, not accepting deliverance, that they might obtaine a better resurrection.
This is that that the Apostle Proves to us, Hebrew 11.35. some were tortured, not accepting deliverance, that they might obtain a better resurrection.
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He informeth us that when deliverance was offered, they would not accept of it. What was the reason? they expected a resurrection;
He Informeth us that when deliverance was offered, they would not accept of it. What was the reason? they expected a resurrection;
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Threatnings could not terrifie them from the truth, nor promises draw them to errour, because they were without wavering perswaded of a resurrection.
Threatenings could not terrify them from the truth, nor promises draw them to error, Because they were without wavering persuaded of a resurrection.
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This was that that made Polycarpus the Martyr so willing todie for the Lord Jesus Christ, which appeareth by his speech when he was tied at the stake, I thanke thee that thou hast graciously vouchsafed this day, to allot me a portion among the number of Martyrs, among the people of Christ unto the resurrection of the everlasting life, both of body and soule, &c. Euseb: This was that likewise that made the Saints to be so merry, and chearfull upon their death-beds.
This was that that made Polycarp the Martyr so willing todie for the Lord jesus christ, which appears by his speech when he was tied At the stake, I thank thee that thou hast graciously vouchsafed this day, to allot me a portion among the number of Martyrs, among the people of christ unto the resurrection of the everlasting life, both of body and soul, etc. Eusebius: This was that likewise that made the Saints to be so merry, and cheerful upon their deathbeds.
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When Hilarion lay sick, and in his flesh did feele a little feare of death, he presently reproves himselfe,
When Hilarion lay sick, and in his Flesh did feel a little Fear of death, he presently reproves himself,
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and breaketh forth into these words.
and breaks forth into these words.
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Egredere, egredere anima, goe forth, goe forth my soule, hast thou served Christ so many yeares, go forth, Go forth anima, go forth, go forth my soul, hast thou served christ so many Years,
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and now art thou afraid to die?
and now art thou afraid to die?
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What difference could there be between the death of Saints, and of wicked, prophane, unbelieving men,
What difference could there be between the death of Saints, and of wicked, profane, unbelieving men,
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if there were no resurrection of the dead at all? and therefore as you desire to live comfortably,
if there were no resurrection of the dead At all? and Therefore as you desire to live comfortably,
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and to die happily in the bosome of Christ, rejoycing upon your death-beds, live constantly in the assurance of the truth of this Doctrine of the resurrection;
and to die happily in the bosom of christ, rejoicing upon your deathbeds, live constantly in the assurance of the truth of this Doctrine of the resurrection;
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and while others that have seduced ignorant and poore people, into Familisme with a brazen face all their dayes, shall tremble upon their death-beds, being afraid of death,
and while Others that have seduced ignorant and poor people, into Familism with a brazen face all their days, shall tremble upon their deathbeds, being afraid of death,
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and dreading a judgement day which they have denyed, like the Emperour Hadrian. Animula vagula, blandula, — Quae nunc abibis in loca? — Pallidula, rigida, nudula.
and dreading a judgement day which they have denied, like the Emperor Hadriani. Animula Vagula, blandula, — Quae nunc abibis in loca? — Pallidula, rigida, nudula.
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Poore, wandring, pale, quivering soule, whither shalt thou goe? ( Platina in the lives of the Popes.) You shall call for death,
Poor, wandering, pale, quivering soul, whither shalt thou go? (Platina in the lives of the Popes.) You shall call for death,
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and not looke on death, as a way to the infernall prison, but as a passage to immortality in Heaven;
and not look on death, as a Way to the infernal prison, but as a passage to immortality in Heaven;
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ye shall see the Lyon death slaine, and find nothing but honey in the carkasse:
you shall see the lion death slain, and find nothing but honey in the carcase:
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you shall rejoyce in confidence that your bodies shall be raised while they shall tremble for feare of a resurrection.
you shall rejoice in confidence that your bodies shall be raised while they shall tremble for Fear of a resurrection.
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For I would have you to take notice that God seldome suffers men that are growne to this height of unbeliefe,
For I would have you to take notice that God seldom suffers men that Are grown to this height of unbelief,
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and ungodlinesse, to deny the resurrection, and Christs coming in the flesh, to die without galled and troubled consciences.
and ungodliness, to deny the resurrection, and Christ coming in the Flesh, to die without galled and troubled Consciences.
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As it is observed by some, of many that were professed Atheists, who when they came to their death beds,
As it is observed by Some, of many that were professed Atheists, who when they Come to their death Beds,
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though they in their health, and strength, swimming in a world of pleasure and contentments, asserted that there was no god,
though they in their health, and strength, swimming in a world of pleasure and contentment's, asserted that there was no god,
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yet when they came to lie on their death-beds, none seemed to be more afraid of a God,
yet when they Come to lie on their deathbeds, none seemed to be more afraid of a God,
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and to tremble so much at his power as these men:
and to tremble so much At his power as these men:
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so none are more afraid of death, Hell, and a resurrection, then some of these that have denyed that there is any Hell or a resurrection.
so none Are more afraid of death, Hell, and a resurrection, then Some of these that have denied that there is any Hell or a resurrection.
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I remember the speech of Zeno the Philosopher, if I would perswade any man frō Atheisme, said he, I would lead him to the death-bed of an Atheist when he is gasping out his last breath.
I Remember the speech of Zeno the Philosopher, if I would persuade any man from Atheism, said he, I would led him to the deathbed of an Atheist when he is gasping out his last breath.
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So, if I had not sufficiently perswaded you that there shall be a resurrectiō of the body, by what I have brought out of the word of truth,
So, if I had not sufficiently persuaded you that there shall be a resurrection of the body, by what I have brought out of the word of truth,
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if I knew where any of these did lie sick I would carry you to their death-beds,
if I knew where any of these did lie sick I would carry you to their deathbeds,
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and you might see some of them troubled, and galled in their conscience that have blasphemously professed that there is no Christ come in the flesh,
and you might see Some of them troubled, and galled in their conscience that have blasphemously professed that there is no christ come in the Flesh,
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and that there shal be no resurrection of the body hereafter.
and that there shall be no resurrection of the body hereafter.
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I shall not need at the present to adde many more words, for I hope better things of you,
I shall not need At the present to add many more words, for I hope better things of you,
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and such things which accompanie salvation, I hope there are few such spirits as these, in this Congregation,
and such things which accompany salvation, I hope there Are few such spirits as these, in this Congregation,
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yet I know the Devill is so subtle, that where he thinks people are most spirituall,
yet I know the devil is so subtle, that where he thinks people Are most spiritual,
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and know God most, and are acquainted with Christ, he sends his imps, his Sadduces to trouble, and assault them:
and know God most, and Are acquainted with christ, he sends his imps, his Sadducees to trouble, and assault them:
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he doth not set so much upon any people to draw them away, as upon those that make profession of the Gospel of Christ.
he does not Set so much upon any people to draw them away, as upon those that make profession of the Gospel of christ.
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The Devill knowes such whom he hath safe within his owne command, and many of these are not assaulted by these imps,
The devil knows such whom he hath safe within his own command, and many of these Are not assaulted by these imps,
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but when men seeme to be heirs, and boast of the Lord Jesus, and professe themselves to be in the spirit of glory and adoption,
but when men seem to be Heirs, and boast of the Lord jesus, and profess themselves to be in the Spirit of glory and adoption,
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and to have their names written in Heaven, and that none are able to separate them from the love of God;
and to have their names written in Heaven, and that none Are able to separate them from the love of God;
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the Devill sends his evill Angells to such men as these.
the devil sends his evil Angels to such men as these.
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Therefore knowing that you should meet with such spirits, I thought good to speake somewhat before that being forewarned you might be fore-armed, (praemoniti praemuniti) that you may goe on in the power of God,
Therefore knowing that you should meet with such spirits, I Thought good to speak somewhat before that being forewarned you might be Forearmed, (admonish Praemuniti) that you may go on in the power of God,
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and the strength of his might:
and the strength of his might:
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though the Devill may buffet you for a time by these wicked instruments, and cast his fiery darts into your hearts,
though the devil may buffet you for a time by these wicked Instruments, and cast his fiery darts into your hearts,
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and spirits to perswade you that there is no resurrection, and may certainly know that if there be any truth in the history of the Gospel, this is a truth, concerning the resurrection.
and spirits to persuade you that there is no resurrection, and may Certainly know that if there be any truth in the history of the Gospel, this is a truth, Concerning the resurrection.
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And it is the desire of my soule that ye may live continually and constantly in the confidence and assurance of the resurrection of your bodies, which being joyned with a lively Faith in Christs death and resurrection, will sweeten your lives and crowne your deaths with happinesse.
And it is the desire of my soul that you may live continually and constantly in the confidence and assurance of the resurrection of your bodies, which being joined with a lively Faith in Christ death and resurrection, will sweeten your lives and crown your death's with happiness.
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Death which came in upon men as a legall curse, shall be turned into a blessing unto you, it shall not be your feare,
Death which Come in upon men as a Legal curse, shall be turned into a blessing unto you, it shall not be your Fear,
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but desire, with Paul ye shall desire to be dissolved and to be with Christ.
but desire, with Paul you shall desire to be dissolved and to be with christ.
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But this Doctrine being layd aside as of no worth, or value, Christ will appeare unto you but a shadow, fancy,
But this Doctrine being laid aside as of no worth, or valve, christ will appear unto you but a shadow, fancy,
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and forged Chymera of mans braine:
and forged Chymera of men brain:
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As the wicked Pope was perswaded, who did thus glory in his riches, What great riches have we gotten by this fable of Christ!
As the wicked Pope was persuaded, who did thus glory in his riches, What great riches have we got by this fable of christ!
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Wherefore as you desire to breath forth your soules with joy into the bosome of the Lord Jesus, live in the comforts of the resurrection through Christ.
Wherefore as you desire to breath forth your Souls with joy into the bosom of the Lord jesus, live in the comforts of the resurrection through christ.
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That will make you say in the midst of the pangs of death with Simeon, Lord let thy servant now depart,
That will make you say in the midst of the pangs of death with Simeon, Lord let thy servant now depart,
cst vmb vvi pn22 vvb p-acp dt n1 pp-f dt n2 pp-f n1 p-acp np1, n1 vvb po21 n1 av vvi,
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for mine eyes have seene thy salvation. for mine eyes have seen thy salvation.
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Or else such musick will bee in your hearts, as was in Stephens when he prayed, Lord Jesus receive my spirit;
Or Else such music will be in your hearts, as was in Stephen's when he prayed, Lord jesus receive my Spirit;
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yee shall have peace at the last, which shall bee everlasting.
ye shall have peace At the last, which shall be everlasting.
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The life of grace shall be lengthned out with an eternity of glory, which God and the Father grant unto you in the riches of his grace, through his sonne our blessed Jesus and Redeemer, Amen.
The life of grace shall be lengthened out with an eternity of glory, which God and the Father grant unto you in the riches of his grace, through his son our blessed jesus and Redeemer, Amen.
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Christs Title to the dead bodies of Saints maintained. SERMON II. CHrist is a Christians shield and buckler, so that none can strike at a Christian but through the sides and loynes of his Saviour;
Christ Title to the dead bodies of Saints maintained. SERMON II christ is a Christians shield and buckler, so that none can strike At a Christian but through the sides and loins of his Saviour;
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We cannot wrong Saints unlesse we injure the King of Saints, Christ and his people have the same Enemies.
We cannot wrong Saints unless we injure the King of Saints, christ and his people have the same Enemies.
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This is evident in the opposers of the resurrection, who as they are enemies to Christians, so they are to Christ;
This is evident in the opposers of the resurrection, who as they Are enemies to Christians, so they Are to christ;
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and they doe not so much wrong to his people, as they offer violence unto him:
and they do not so much wrong to his people, as they offer violence unto him:
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as they would bereave his members of the happinesse of their resurrection, so they would rob him of his limbs, members and glory.
as they would bereave his members of the happiness of their resurrection, so they would rob him of his limbs, members and glory.
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And therefore as I have pleaded against the living adversaries of dead Saints, so I shall now plead the cause of Christ against those enemies of Christ, who in denying the resurrection, deny the raising of his mysticall body, which doth fight against that truth which doth next present it selfe unto us in the text, in these words, My dead body shall they arise.
And Therefore as I have pleaded against the living Adversaries of dead Saints, so I shall now plead the cause of christ against those enemies of christ, who in denying the resurrection, deny the raising of his mystical body, which does fight against that truth which does next present it self unto us in the text, in these words, My dead body shall they arise.
cc av c-acp pns11 vhb vvn p-acp dt j-vvg n2 pp-f j n2, av pns11 vmb av vvi dt n1 pp-f np1 p-acp d n2 pp-f np1, r-crq p-acp vvg dt n1, vvb dt n-vvg pp-f po31 j n1, r-crq vdz vvi p-acp d n1 r-crq vdz ord vvi pn31 n1 p-acp pno12 p-acp dt n1, p-acp d n2, po11 j n1 vmb pns32 vvi.
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I must speak something for the exposition, something by way of amplification of that which I apprehend to be the truth of God, mainly pointed at in the words, Together with my dead body shall they rise.
I must speak something for the exposition, something by Way of amplification of that which I apprehend to be the truth of God, mainly pointed At in the words, Together with my dead body shall they rise.
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So it is in our translation, and those that carrie it thus, they make this to be the meaning of the words, that the bodies of the Saints shall be raised together with the body of the Lord Jesus.
So it is in our Translation, and those that carry it thus, they make this to be the meaning of the words, that the bodies of the Saints shall be raised together with the body of the Lord jesus.
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And if the Holy Ghost did point at this, then the first thing that should be observed would be this, that
And if the Holy Ghost did point At this, then the First thing that should be observed would be this, that
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Christ Jesus had a body, a naturall body. If it doe not clearely appeare from this place, yet it doth from others:
christ jesus had a body, a natural body. If it do not clearly appear from this place, yet it does from Others:
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for it is said, he was made of the seed of David according to the flesh.
for it is said, he was made of the seed of David according to the Flesh.
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And likewise Joh. 1. The word was made flesh. And, great is the mystery of godlinesse, God manifested in the flesh, 1 Tim. 3.16. which will overthrow that which some Familisticall spirits dare to assert in our times, that the Lord Jesus Christ never had any naturall bodie, allegorizing the whole history of the incarnation, life and death, resurrection and ascension of the Lord Jesus.
And likewise John 1. The word was made Flesh. And, great is the mystery of godliness, God manifested in the Flesh, 1 Tim. 3.16. which will overthrow that which Some Familistical spirits Dare to assert in our times, that the Lord jesus christ never had any natural body, allegorizing the Whole history of the incarnation, life and death, resurrection and Ascension of the Lord jesus.
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But secondly, if it be thus expounded as some learned men doe expound the words, the next observation will be this, that
But secondly, if it be thus expounded as Some learned men do expound the words, the next observation will be this, that
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This bodie of Christ was a dead body. Revel. 1.18. I am he that liveth and was dead.
This body of christ was a dead body. Revel. 1.18. I am he that lives and was dead.
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The true Christ in his body was once dead; his body was a crucified body;
The true christ in his body was once dead; his body was a Crucified body;
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He his own self (saith Peter ) in his owne body bare our sinnes upon the Crosse, 1 Pet. 2.24.He his own self (Says Peter) in his own body bore our Sins upon the Cross, 1 Pet. 2.24.
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He was wounded for our iniquities, his body was bruised for our transgressions, Isa. 53. Thirdly, thatHe was wounded for our iniquities, his body was Bruised for our transgressions, Isaiah 53. Thirdly, that
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The dead body of the Lord Jesus was raised, with my dead body they shall rise, it is supposed, that this dead body spoken of shall arise,
The dead body of the Lord jesus was raised, with my dead body they shall rise, it is supposed, that this dead body spoken of shall arise,
dt j n1 pp-f dt n1 np1 vbds vvn, p-acp po11 j n1 pns32 vmb vvi, pn31 vbz vvn, cst d j n1 vvn pp-f vmb vvi,
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and this is that, that is so frequently preached by the Apostles, who were witnesses appointed by God, to testifie that the Lord Jesus did rise from the dead.
and this is that, that is so frequently preached by the Apostles, who were Witnesses appointed by God, to testify that the Lord jesus did rise from the dead.
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The Devill knew what a truth this was, how much life, glory, sweetnesse, and power there is in it;
The devil knew what a truth this was, how much life, glory, sweetness, and power there is in it;
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therefore he imployed his instruments the Scribes and Pharisees to doe what they could to smother this truth of the resurrection of the Lord Jesus:
Therefore he employed his Instruments the Scribes and Pharisees to do what they could to smother this truth of the resurrection of the Lord jesus:
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What lies did they not make? what stones did they, not turne? what paines did they not take that they might possesse the people with this perswasion, that the Lord Jesus Christ did never rise out of the grave:
What lies did they not make? what stones did they, not turn? what pains did they not take that they might possess the people with this persuasion, that the Lord jesus christ did never rise out of the grave:
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but that his Disciples came and stole him away?
but that his Disciples Come and stole him away?
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But (brethren) Christ is risen, and those that rightly understand this, doe find what sweetnesse,
But (brothers) christ is risen, and those that rightly understand this, do find what sweetness,
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and consolation comes to their hearts, by believing this point.
and consolation comes to their hearts, by believing this point.
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There is so much in it, that Paul professeth, he desired to know nothing but Christ, and him crucified, Phil. 3.10. the power of his resurrection, and the fellowship of his sufferings. And Peter, 1. Pet. 1.3. saith, that God hath begotten us againe to a lively hope through the resurrection of the Lord Jesus.
There is so much in it, that Paul Professes, he desired to know nothing but christ, and him Crucified, Philip 3.10. the power of his resurrection, and the fellowship of his sufferings. And Peter, 1. Pet. 1.3. Says, that God hath begotten us again to a lively hope through the resurrection of the Lord jesus.
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The hope of the Disciples was almost dead, and extinguished, when the Lord Jesus lay in the grave;
The hope of the Disciples was almost dead, and extinguished, when the Lord jesus lay in the grave;
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but now Christ is risen, and hath discovered his power in vanquishing his, and all our enemies,
but now christ is risen, and hath discovered his power in vanquishing his, and all our enemies,
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now we have a lively hope in us that believe the resurrection of Christ:
now we have a lively hope in us that believe the resurrection of christ:
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for in the believing of his resurrection we have a sweet, and comfortable assurance of our owne resurrection from the dead.
for in the believing of his resurrection we have a sweet, and comfortable assurance of our own resurrection from the dead.
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Fourthly, with my dead body shall they rise Christ (as I hinted before) did all things,
Fourthly, with my dead body shall they rise christ (as I hinted before) did all things,
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and suffered all things as a publick person• he died not for his owne but for our sinnes.
and suffered all things as a public person• he died not for his own but for our Sins.
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Q•i non habuit propria, portavit aliena, Ful• He that had no sinnes of his owne, did beare• the sinnes of other men:Q•i non Habuit propria, portavit Aliena, Ful• He that had no Sins of his own, did beare• the Sins of other men:
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he rose not so much for his owne, as for our Justification: He died for our sinnes, Rom. 4. the last, and he rose for our Justification.
he rose not so much for his own, as for our Justification: He died for our Sins, Rom. 4. the last, and he rose for our Justification.
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So that when Christ did rise, we rose.
So that when christ did rise, we rose.
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And he that believes this in the spirit, sees that he himselfe is risen with the Lord.
And he that believes this in the Spirit, sees that he himself is risen with the Lord.
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There is is a two-fold resurrection.
There is is a twofold resurrection.
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A resurrection by Faith, when we doe believe that we are risen in Christ, our King, head, and leader;
A resurrection by Faith, when we do believe that we Are risen in christ, our King, head, and leader;
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and there is a resurrection in our owne persons, when we shall be raised in our owne bodies.
and there is a resurrection in our own Persons, when we shall be raised in our own bodies.
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Christ did rise for the good, and in the behalfe of all his people, and Christ keepes possession of Heaven after his resurrection for us, in whose person we are already risen,
christ did rise for the good, and in the behalf of all his people, and christ keeps possession of Heaven After his resurrection for us, in whose person we Are already risen,
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and in this respect it may be said, that together with his dead body we shall arise.
and in this respect it may be said, that together with his dead body we shall arise.
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Fiftly, with my dead body shall they rise. Some interpret it thus:
Fifty, with my dead body shall they rise. some interpret it thus:
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by the power of the Lord Jesus Christ they shall rise, that is, there shall come at the last day, a power from the Lord Jesus Christ, to raise up the Saints to enjoy glory with the Father.
by the power of the Lord jesus christ they shall rise, that is, there shall come At the last day, a power from the Lord jesus christ, to raise up the Saints to enjoy glory with the Father.
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But because I doe not find these two words in the Hebrew, Together, nor with: therefore be pleased to let me passe by, these observations,
But Because I do not find these two words in the Hebrew, Together, nor with: Therefore be pleased to let me pass by, these observations,
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and to give you what I doe apprehend to be the plaine meaning of the text;
and to give you what I do apprehend to be the plain meaning of the text;
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and to read the words thus. My dead body shall they rise.
and to read the words thus. My dead body shall they rise.
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They are the words of the Lord Jesus, delivered by him for the comfort of his people, assuring them that they shall be raised as his body.
They Are the words of the Lord jesus, Delivered by him for the Comfort of his people, assuring them that they shall be raised as his body.
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And though some doe understand them concerning the restauration of the Jewes, and the bringing in of them unto Christ:
And though Some do understand them Concerning the restauration of the Jews, and the bringing in of them unto christ:
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yet I apprehend that this is the true, spirituall meaning of God in the words which I have opened to you this day.
yet I apprehend that this is the true, spiritual meaning of God in the words which I have opened to you this day.
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The point then will be this, the dead bodies of the Saints which shall be raised, are the dead bodies of Christ himselfe.
The point then will be this, the dead bodies of the Saints which shall be raised, Are the dead bodies of christ himself.
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NONLATINALPHABET cadaver meum resurgent, They shall arise as my carkasse or dead body: which I shall enlarge by some considerations.
cadaver meum resurgent, They shall arise as my carcase or dead body: which I shall enlarge by Some considerations.
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First consideration, Christ and his members are one: therefore the Saints shall be raised as the body of the Lord Jesus Christ.
First consideration, christ and his members Are one: Therefore the Saints shall be raised as the body of the Lord jesus christ.
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The members of the body, are the members of the head: Christ Jesus he is the head of the body;
The members of the body, Are the members of the head: christ jesus he is the head of the body;
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therefore the bodies of the Saints being raised, they are raised as the body of the Lord Christ. Ephes. 5.30. We are members of his body, of his flesh, and of his bones.
Therefore the bodies of the Saints being raised, they Are raised as the body of the Lord christ. Ephesians 5.30. We Are members of his body, of his Flesh, and of his bones.
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The body of a Saint is the body of the Lord Jesus, the flesh of a Saint is the flesh of the Lord Jesus;
The body of a Saint is the body of the Lord jesus, the Flesh of a Saint is the Flesh of the Lord jesus;
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and the spirit of a Saint is one with the spirit of Jesus. Paul persecuted the Saints, and cast their bodies into prison;
and the Spirit of a Saint is one with the Spirit of jesus. Paul persecuted the Saints, and cast their bodies into prison;
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Christ calls to him from heaven, Why persecutest thou me? When the body of a Saint is imprisoned, Christ is then shut up in prison;
christ calls to him from heaven, Why Persecutest thou me? When the body of a Saint is imprisoned, christ is then shut up in prison;
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so when the bodies of the Saints are raised, the body of the Lord Jesus Christ is raised:
so when the bodies of the Saints Are raised, the body of the Lord jesus christ is raised:
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As the Animall spirits lie in the head, by which, motion is conveyed to the members:
As the Animal spirits lie in the head, by which, motion is conveyed to the members:
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so the spirit of power lies in the Lord Jesus Christ, by which we are moved, by which we are raised;
so the Spirit of power lies in the Lord jesus christ, by which we Are moved, by which we Are raised;
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in which spirit we both in body, and spirit are made one with the Lord Christ.
in which Spirit we both in body, and Spirit Are made one with the Lord christ.
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This Doctrine of our union with Christ is likewise set forth by Paul, 1. Cor. 6.15.
This Doctrine of our Union with christ is likewise Set forth by Paul, 1. Cor. 6.15.
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Know you not (saith the Apostle) that your bodies are the members of Christ? shall I then take the members of Christ, Know you not (Says the Apostle) that your bodies Are the members of christ? shall I then take the members of christ,
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and make them the members of a harlot? As the hand or foot of a man, may be said to be part of the man,and make them the members of a harlot? As the hand or foot of a man, may be said to be part of the man,
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so the bodies of the Saints may be said to be part of the Lord Jesus.
so the bodies of the Saints may be said to be part of the Lord jesus.
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For as the head and all the members of the body make one naturall body in that one spirit that is in them all, and acts in them all;
For as the head and all the members of the body make one natural body in that one Spirit that is in them all, and acts in them all;
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so Christ and all believers make one in flesh and spirit, by that one spirit which dwells in the flesh of Christ;
so christ and all believers make one in Flesh and Spirit, by that one Spirit which dwells in the Flesh of christ;
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and in the flesh, and spirit of every true believer. 1. Cor. 12.12. As the body is one, and hath many members, and all the members of that one body being many, are one body: so also is Christ:
and in the Flesh, and Spirit of every true believer. 1. Cor. 12.12. As the body is one, and hath many members, and all the members of that one body being many, Are one body: so also is christ:
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Here you see that the Apostle calls the members of Christ, Christ mysticall, so also is Christ saith he, he gives the Church the name of Christ, by reason of this neare union which is between Christ Jesus, and all his members.
Here you see that the Apostle calls the members of christ, christ mystical, so also is christ Says he, he gives the Church the name of christ, by reason of this near Union which is between christ jesus, and all his members.
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Againe, the Saints they are married to the Lord Jesus, & as the body of the wise may be said to be the husbands:
Again, the Saints they Are married to the Lord jesus, & as the body of the wise may be said to be the Husbands:
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so the bodies of the Saints as wel as their souls belong to the Lord Jesus, and are one with him.
so the bodies of the Saints as well as their Souls belong to the Lord jesus, and Are one with him.
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And as Adam, when Eve was brought to him, said, This is bone of my bone, and flesh of my flesh:
And as Adam, when Eve was brought to him, said, This is bone of my bone, and Flesh of my Flesh:
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so Christ when the dead bodies of the Saints shall be raised, raises his owne body,
so christ when the dead bodies of the Saints shall be raised, raises his own body,
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and will say, This is bone of my bone, and flesh of my flesh, then shall be the great marriage of the Lamb;
and will say, This is bone of my bone, and Flesh of my Flesh, then shall be the great marriage of the Lamb;
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then it shall be solemnized in a most glorious manner; and then Christ shall owne all those who were given to him by the Father;
then it shall be solemnized in a most glorious manner; and then christ shall own all those who were given to him by the Father;
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and there in a solemne manner shall he marrie them to himselfe, he shall owne them all for his own wife,
and there in a solemn manner shall he marry them to himself, he shall own them all for his own wife,
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and they all shall be looked on as one in him.
and they all shall be looked on as one in him.
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Likewise, the bodies of the Saints that are raised, are the body of Christ, as the sprigs of a tree,
Likewise, the bodies of the Saints that Are raised, Are the body of christ, as the sprigs of a tree,
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or the branches of a vine, may be said to be part of the tree, or part of the vine.
or the branches of a vine, may be said to be part of the tree, or part of the vine.
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Our Saviour sets forth this similie to us, Joh. 15. where he compares himself to a vine,
Our Saviour sets forth this Simile to us, John 15. where he compares himself to a vine,
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and all believers to branches in this vine:
and all believers to branches in this vine:
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Christ shall be as the great vine in the resurrection, and all believers shall be branches,
christ shall be as the great vine in the resurrection, and all believers shall be branches,
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and sprigs sprouting out of this vine from that life, power, and spirit that God shall put forth through the body of the Lord Jesus.
and sprigs sprouting out of this vine from that life, power, and Spirit that God shall put forth through the body of the Lord jesus.
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This union is not by the confusion of things which are united, as the ignorant Familists doe fondly conceive,
This Union is not by the confusion of things which Are united, as the ignorant Familists doe fondly conceive,
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but by the union of things which are different in their personall beings, and individuall natures, which will appeare by the similitudes, which God doth make use of for the illustrating of this truth unto us. As of body and members:
but by the Union of things which Are different in their personal beings, and Individu nature's, which will appear by the Similitudes, which God does make use of for the illustrating of this truth unto us. As of body and members:
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though all the members doe make but one body, yet every member doth retaine its proper place, office and being in the body;
though all the members do make but one body, yet every member does retain its proper place, office and being in the body;
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so that the hand is not the foot, nor the foot the arme, or head:
so that the hand is not the foot, nor the foot the arm, or head:
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so it is between Christ and his people, Christ still remaineth in his owne person as head,
so it is between christ and his people, christ still remains in his own person as head,
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and they as severall members belonging to that head.
and they as several members belonging to that head.
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The spirit and body make one man, yet the spirit is not the body, nor the body the spirit.
The Spirit and body make one man, yet the Spirit is not the body, nor the body the Spirit.
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The vine and branches are one, yet the vine is not the branch, nor the branch the vine:
The vine and branches Are one, yet the vine is not the branch, nor the branch the vine:
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The Husband and wife are one, yet the Husband is not the wife, nor the wife the Husband.
The Husband and wife Are one, yet the Husband is not the wife, nor the wife the Husband.
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The second consideration for the amplifying of this point may be this, because that whatsoever he did or suffered, was that he might bring all believers to an onenesse with himselfe,
The second consideration for the amplifying of this point may be this, Because that whatsoever he did or suffered, was that he might bring all believers to an oneness with himself,
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and the Father, and this is that he prayes for, Joh. 17. The glory that thou gavest me, I have given them, that they may be one, as we are one:
and the Father, and this is that he prays for, John 17. The glory that thou Gavest me, I have given them, that they may be one, as we Are one:
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Christ did therefore beare our sinnes, Christ did therefore put himselfe under all the curses due to us for our enormities;
christ did Therefore bear our Sins, christ did Therefore put himself under all the curses due to us for our enormities;
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he did therefore manifest himselfe as a conquerour over all the Enemies that opposed us, that all things that might bee any hindrance to our union,
he did Therefore manifest himself as a conqueror over all the Enemies that opposed us, that all things that might be any hindrance to our Union,
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or hinder our spirituall communion with God, being removed in him, Eph. 12.14. we might be brought to an onenesse, and see our selves as one body, and one spirit with him.
or hinder our spiritual communion with God, being removed in him, Ephesians 12.14. we might be brought to an oneness, and see our selves as one body, and one Spirit with him.
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Our happinesse lyeth in our onenesse with Father, Word and Spirit, which are but one. Man made himselfe miserable by disuniting himselfe from God, who is but one, Mar. 12.29. and Christ doth make him happy by bringing him back again to that onenesse which he had with God.
Our happiness lies in our oneness with Father, Word and Spirit, which Are but one. Man made himself miserable by disuniting himself from God, who is but one, Mar. 12.29. and christ does make him happy by bringing him back again to that oneness which he had with God.
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It was the office and employment of Christ, to bring all things from disunion, to union and onenesse with himselfe,
It was the office and employment of christ, to bring all things from disunion, to Union and oneness with himself,
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and the Father, which he hath effected for us, and therefore they shall be raised, as the body of the Lord Jesus Christ, My dead body shall they rise.
and the Father, which he hath effected for us, and Therefore they shall be raised, as the body of the Lord jesus christ, My dead body shall they rise.
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The third consideration is this, they shall rise as his dead body, because they shall rise as the proper goods, possession,
The third consideration is this, they shall rise as his dead body, Because they shall rise as the proper goods, possession,
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and inheritance of the Lord Jesus.
and inheritance of the Lord jesus.
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Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession; Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession;
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they shall be raised as the body of Christ; because Christ shall have a right, propriety, and Interest in them.
they shall be raised as the body of christ; Because christ shall have a right, propriety, and Interest in them.
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Ye are not your owne, yee are bought with a price, your bodies as well as your spirits are Gods, &c. 1 Cor. 6.20. the Apostle gives this reason, why Christ died, and revived, and rose againe, that he might be Lord, of the quick and dead, Rom. 14.9. that as a servant is more his Masters then his owne:You Are not your own, ye Are bought with a price, your bodies as well as your spirits Are God's, etc. 1 Cor. 6.20. the Apostle gives this reason, why christ died, and revived, and rose again, that he might be Lord, of the quick and dead, Rom. 14.9. that as a servant is more his Masters then his own:
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so Christ being the Lord of the resurrection, we shall be more his then our owne:
so christ being the Lord of the resurrection, we shall be more his then our own:
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we shall be raised as those in whom Christ hath a propriety, and Interest:
we shall be raised as those in whom christ hath a propriety, and Interest:
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we shall be looked on as the inheritance of the Lord Jesus, he shall be King and Lord over us all, and rule over us:
we shall be looked on as the inheritance of the Lord jesus, he shall be King and Lord over us all, and Rule over us:
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His Scepter of glory shall be set up in every heart; and his Throne shall be exalted in every spirit. Thus;
His Sceptre of glory shall be Set up in every heart; and his Throne shall be exalted in every Spirit. Thus;
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My dead body they shall rise. They shall rise as mine: they are my dead men, and they shall be my living men.My dead body they shall rise. They shall rise as mine: they Are my dead men, and they shall be my living men.
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Here you see that Christ will owne them for his when they are in the dust.
Here you see that christ will own them for his when they Are in the dust.
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There are some that shall speak to Christ at the resurrection, as though they were familiarly acquainted with him, whom he will not owne, saving, Depart from me I know you not yee workers of iniquitie.
There Are Some that shall speak to christ At the resurrection, as though they were familiarly acquainted with him, whom he will not own, Saving, Depart from me I know you not ye workers of iniquity.
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But Christ will owne his Saints, Mal. 3.17.
But christ will own his Saints, Malachi 3.17.
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They shall be mine, saith the Lord of Hosts, when I make up my Jewells or speciall treasure, They shall be mine, Says the Lord of Hosts, when I make up my Jewels or special treasure,
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and I will spare them as a man spareth his owne sonne that serveth him. and I will spare them as a man spares his own son that serves him.
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As men will not part with their Jewells, so Christ will not lose the bodies of his Saints, they are part of his speciall treasure. The fourth consideration is this;
As men will not part with their Jewels, so christ will not loose the bodies of his Saints, they Are part of his special treasure. The fourth consideration is this;
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the bodies of the Saints that shall be raised may be called the body of the Lord Jesus, for this reason:
the bodies of the Saints that shall be raised may be called the body of the Lord jesus, for this reason:
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because Christ in the Spirit shall be the life, soule, and forme that shall give life and being to the bodies of the Saints at the resurrection.
Because christ in the Spirit shall be the life, soul, and Form that shall give life and being to the bodies of the Saints At the resurrection.
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As the body is called, the body of the Spirit that dwells in it, so Christ Jesus dwelling in the bodies of his Saints by his Spirit, their bodies may be said to be his body.
As the body is called, the body of the Spirit that dwells in it, so christ jesus Dwelling in the bodies of his Saints by his Spirit, their bodies may be said to be his body.
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And as a man may say, this is my body, it belongs to that humane spirit in me:
And as a man may say, this is my body, it belongs to that humane Spirit in me:
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because his humane spirit moves, lives in it, and doth as a Divine power act in it:
Because his humane Spirit moves, lives in it, and does as a Divine power act in it:
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so our bodies being raised, may be said to be the bodies of Christ, because he shall act as the Spirit, forme, and soule in them.
so our bodies being raised, may be said to be the bodies of christ, Because he shall act as the Spirit, Form, and soul in them.
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Christ shall be the soule which shall give life and being to all Saints which shall be raised by him. The fifth consideration.
christ shall be the soul which shall give life and being to all Saints which shall be raised by him. The fifth consideration.
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Death cannot dissolve the union which is between Christ and a believer.
Death cannot dissolve the Union which is between christ and a believer.
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The love of the Father is the urnein• which the ashes of dead Saints are preserved Rom. 8.38, 39. I am perswaded, saith Paul that neither death, nor life,
The love of the Father is the urnein• which the Ashes of dead Saints Are preserved Rom. 8.38, 39. I am persuaded, Says Paul that neither death, nor life,
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nor Angels, nor Principalities, nor powers, nor things present, nor things to come;
nor Angels, nor Principalities, nor Powers, nor things present, nor things to come;
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nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in christ jesus our Lord.
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Man doth consist of a naturall body and humane spirit.
Man does consist of a natural body and humane Spirit.
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And death cannot make a separation between Gods love and our bodies, no more then it can make a separation between his love and our soules.
And death cannot make a separation between God's love and our bodies, no more then it can make a separation between his love and our Souls.
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Among the things which God hath bestowed upon us in Christ, the Apostle doth reckon up death, 1 Cor. 3.22. which sheweth that it is not a curse, but a blessing to Saints.
Among the things which God hath bestowed upon us in christ, the Apostle does reckon up death, 1 Cor. 3.22. which shows that it is not a curse, but a blessing to Saints.
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It would be a curse unto us, did it bring an irrecoverable ruine and destruction to our bodies. Rev. 14.13. Blessed are the dead which die in the Lord.
It would be a curse unto us, did it bring an irrecoverable ruin and destruction to our bodies. Rev. 14.13. Blessed Are the dead which die in the Lord.
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Deaths disability to cast our bodies out of Gods love and protection is that which doth convert death through Christ into a blessing unto us.
Death's disability to cast our bodies out of God's love and protection is that which does convert death through christ into a blessing unto us.
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Paul calleth Saints in respect of their bodily death, 1 Thess. 4.14. NONLATINALPHABET, Those that sleep in Christ.Paul calls Saints in respect of their bodily death, 1 Thess 4.14., Those that sleep in christ.
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As leep doth not bereave men of life, so death doth not take away from Saints their life which is in Christ.
As leap does not bereave men of life, so death does not take away from Saints their life which is in christ.
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As a Philosopher told a tyrant he might kill him but not hurt him;
As a Philosopher told a tyrant he might kill him but not hurt him;
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so death may kill but cannot hurt a Saint, because the union between God and him is in dissolvible, Rom. 14.8. Whether we live or di• we are the Lords.
so death may kill but cannot hurt a Saint, Because the Union between God and him is in dissolvible, Rom. 14.8. Whither we live or di• we Are the lords.
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And therefore it may be truely said, My dead body shall they arise. Sixt consideration. The bodies of Saint are sanctified by Christ, and therefore he cannot but owne them.
And Therefore it may be truly said, My dead body shall they arise. Sixt consideration. The bodies of Saint Are sanctified by christ, and Therefore he cannot but own them.
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Sanctification is the marke or seale of Christ. As merchants do• set their seales and markes upon their good which they will owne,
Sanctification is the mark or seal of christ. As merchant's do• Set their Seals and marks upon their good which they will own,
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so Christ will for ever owne that upon which he hath set the sea• and marke of his sanctifying Spirit.
so christ will for ever own that upon which he hath Set the sea• and mark of his sanctifying Spirit.
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The spirit of a Saint, and Christ will never cease t• own his own house, and the place which 〈 ◊ 〉 hath chosen for his habitation.
The Spirit of a Saint, and christ will never cease t• own his own house, and the place which 〈 ◊ 〉 hath chosen for his habitation.
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God doth n•• only honour our bodies by calling them h•• 19. Know yee not that your body is the Temple 〈 ◊ 〉 the holy Spirit? It is not a paradoxe then in D•vinity, that Christ at the resurrection should owne them as his owne. Seventh consideration.
God does n•• only honour our bodies by calling them h•• 19. Know ye not that your body is the Temple 〈 ◊ 〉 the holy Spirit? It is not a paradox then in D•vinity, that christ At the resurrection should own them as his own. Seventh consideration.
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Christ should 〈 ◊ 〉 incompleat; A man that wanteth a membe• is incompleat and imperfect;
christ should 〈 ◊ 〉 incomplete; A man that Wants a membe• is incomplete and imperfect;
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so Christ should be imperfect and incompleat, were he defective in any of his members at the resurrection.
so christ should be imperfect and incomplete, were he defective in any of his members At the resurrection.
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And therefore all the bodies of the Saints must be raised as his body.
And Therefore all the bodies of the Saints must be raised as his body.
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It is an Argument that some of the Schoole-men make use of, to prove the necessity of a resurrection of bodies, from the incompleatnesse of the soule,
It is an Argument that Some of the Schoolmen make use of, to prove the necessity of a resurrection of bodies, from the incompleatnesse of the soul,
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when it is separated from its proper body which it did informe;
when it is separated from its proper body which it did inform;
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and with which in union it made one compositum. So the bodies of Saints must be raised, that Christ may be compleat in his mysticall body,
and with which in Union it made one compositum. So the bodies of Saints must be raised, that christ may be complete in his mystical body,
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as he is in his owne person.
as he is in his own person.
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The Church is called NONLATINALPHABET, the fulnesse of Christ, Eph. 1. last, because as a body is not full and compleat in his being that wants a member,
The Church is called, the fullness of christ, Ephesians 1. last, Because as a body is not full and complete in his being that Wants a member,
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so Christ should not be compleat if any part of him were wanting.
so christ should not be complete if any part of him were wanting.
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And therefore the bodies of all Saints must be raised, that Christ may appeare in his glory and compleatnesse at the resurrection.
And Therefore the bodies of all Saints must be raised, that christ may appear in his glory and completeness At the resurrection.
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And thus having opened this Doctrine, and illustrated it by these considerations, I shall draw some usefull conclusions from it. Ʋse 1. Seeing Christians shall be one body at the resurrection, this should teach us to be one here in the bond of love.
And thus having opened this Doctrine, and illustrated it by these considerations, I shall draw Some useful conclusions from it. Ʋse 1. Seeing Christians shall be one body At the resurrection, this should teach us to be one Here in the bound of love.
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That one member should oppose and fight against another member, is against nature.
That one member should oppose and fight against Another member, is against nature.
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And that one Christian should fight against another, or take his fellow-member by the throat, is against the principles of grace, In the 13. of Gen. and the 8. ver. Abram doth thus speake unto his brother Lot, Let there be no strife I pray thee between mee and thee, for we are Brethren.
And that one Christian should fight against Another, or take his Fellow member by the throat, is against the principles of grace, In the 13. of Gen. and the 8. ver. Abram does thus speak unto his brother Lot, Let there be no strife I pray thee between me and thee, for we Are Brothers.
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Christians should not strive, or contend one against another, because they are fellowmembers.
Christians should not strive, or contend one against Another, Because they Are fellowmembers.
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It is reported of John, that in his old age being unable by weaknesse to speake long unto the Congregation, he would stand up,
It is reported of John, that in his old age being unable by weakness to speak long unto the Congregation, he would stand up,
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and in stead of a long Sermon ingeminate this Precept, Diligite filioli, diligite, Litle Children, love, love one another.
and in stead of a long Sermon ingeminate this Precept, Diligite Flioli, Diligite, Little Children, love, love one Another.
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There can be no stronger Argument to love then the consideration of our union, Col. 3.15. Let the peace of God rule in your hearts, to the which also yee are called in one body.
There can be no Stronger Argument to love then the consideration of our Union, Col. 3.15. Let the peace of God Rule in your hearts, to the which also ye Are called in one body.
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Warre among members is unnaturall, that love and peace may reigne and rule in the hearts of Christians, God doth make them all, one body;
War among members is unnatural, that love and peace may Reign and Rule in the hearts of Christians, God does make them all, one body;
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so the Apostle in the third of the Eph. 6. doth teach us that Jewes and Gentiles are NONLATINALPHABET, Parts of the same body.
so the Apostle in the third of the Ephesians 6. does teach us that Jews and Gentiles Are, Parts of the same body.
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One that desired to moderate between the Calvinists and Lutherans, wishing them not to be so bitter the one against the other, made use of this Argument, telling them that Luther and Calvin were reconciled in love together in heaven.
One that desired to moderate between the Calvinists and Lutherans, wishing them not to be so bitter the one against the other, made use of this Argument, telling them that Luther and calvin were reconciled in love together in heaven.
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Let not strife, hatred, malice, and bitternesse prevaile among you Christians, for yee shall sweetly agree together as one body in one Spirit at the resurrection. Ʋse 2. There being such a glorious union between us and Christ, it should engage the spirits of Saints to be much in the contemplation of it.
Let not strife, hatred, malice, and bitterness prevail among you Christians, for ye shall sweetly agree together as one body in one Spirit At the resurrection. Ʋse 2. There being such a glorious Union between us and christ, it should engage the spirits of Saints to be much in the contemplation of it.
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As the bloud and spirits doe runne through the body, so this Doctrine of union doth runne through the whole body of Christian Religion.
As the blood and spirits do run through the body, so this Doctrine of Union does run through the Whole body of Christian Religion.
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Our Justification in the person of Christ, & our own Justification in our owne persons by Christ cannot bee clearely understood,
Our Justification in the person of christ, & our own Justification in our own Persons by christ cannot be clearly understood,
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if we be totally ignorant of union with Christ.
if we be totally ignorant of Union with christ.
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As the Philosopher saith, that all morall vertues are linck'd together in justice, so all the points of Christianity are concatenated and joyned together in this doctrine of union.
As the Philosopher Says, that all moral Virtues Are linked together in Justice, so all the points of Christianity Are concatenated and joined together in this Doctrine of Union.
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As the Starre did lead the wise men to Christ, shining over the place where Christ was,
As the Star did led the wise men to christ, shining over the place where christ was,
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so this Doctrine of our union with Christ, shining among other truths of Christ in the Scripture, doth hold forth unto us a light to direct us through the grace of God, into a perfect,
so this Doctrine of our Union with christ, shining among other truths of christ in the Scripture, does hold forth unto us a Light to Direct us through the grace of God, into a perfect,
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and comfortable knowledge of all other truths.
and comfortable knowledge of all other truths.
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As it doth in an especiall manner beame forth light unto us, to confirme us in the Doctrine of the resurrection.
As it does in an especial manner beam forth Light unto us, to confirm us in the Doctrine of the resurrection.
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For you see that the bodies of the Saints are to bee raised, because they are united to Christ, and one with him.
For you see that the bodies of the Saints Are to be raised, Because they Are united to christ, and one with him.
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Therefore this may strengthen the Faith of every one of us concerning the certainty of the resurrection• What saith the Apostle? No man yet ever hated his owne flesh,
Therefore this may strengthen the Faith of every one of us Concerning the certainty of the resurrection• What Says the Apostle? No man yet ever hated his own Flesh,
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but nourished it, and cherished it, Eph. 5.29.but nourished it, and cherished it, Ephesians 5.29.
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The Lord Jesus Christ cannot hate his owne flesh, nor forget his owne body, the bodies of the Saints,
The Lord jesus christ cannot hate his own Flesh, nor forget his own body, the bodies of the Saints,
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but in love will raise them; even while they lie in the dust they are his body.
but in love will raise them; even while they lie in the dust they Are his body.
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Our propriety in a thing doth draw out our affection to the thing.
Our propriety in a thing does draw out our affection to the thing.
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Our bodies belong to the Lord, and are in his heart and affections, even while they moulder in the dust;
Our bodies belong to the Lord, and Are in his heart and affections, even while they moulder in the dust;
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therefore let this truth pierce your understandings, and sinke deepe into your memories, and be fully perswaded that your bodies shall be raised:
Therefore let this truth pierce your understandings, and sink deep into your memories, and be Fully persuaded that your bodies shall be raised:
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because they are not so much your bodies as the body of the Lord Jesus.
Because they Are not so much your bodies as the body of the Lord jesus.
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The Scripture, as you have heard, speakes so gloriously of that union, which all the Saints have with Jesus Christ in that one Spirit which is in Christ,
The Scripture, as you have herd, speaks so gloriously of that Union, which all the Saints have with jesus christ in that one Spirit which is in christ,
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and in every Saint, that it seemes to hold forth Christ as incompleat, till he have gathered all his members into one body.
and in every Saint, that it seems to hold forth christ as incomplete, till he have gathered all his members into one body.
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And certainly, Christ will not appeare incompleat in his body at the resurrection, which he should doe, should hee not by his power command the bodies of the Saints to come out of the earth.
And Certainly, christ will not appear incomplete in his body At the resurrection, which he should do, should he not by his power command the bodies of the Saints to come out of the earth.
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Therefore he will not suffer any part of himselfe to lie in the dust, he will not appeare at the generall resurrection, without a limb, not without a hand; not without a finger; not without the least member.
Therefore he will not suffer any part of himself to lie in the dust, he will not appear At the general resurrection, without a limb, not without a hand; not without a finger; not without the least member.
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Thou that art the meanest Christian, that apprehendest thy selfe to be but as the toe of Christ, mayst be strongly perswaded of thy resurrection,
Thou that art the Meanest Christian, that apprehendest thy self to be but as the toe of christ, Mayest be strongly persuaded of thy resurrection,
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for I tell thee when Christ shall appeare at the great resurrection, he will not be without a toe;
for I tell thee when christ shall appear At the great resurrection, he will not be without a toe;
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not without the lowest, and most inferiour member of his body.
not without the lowest, and most inferior member of his body.
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He will appeare in his fulnesse, and all the Saints gathered together and made one with him in body and spirit, are his fulnesse and compleatnesse.
He will appear in his fullness, and all the Saints gathered together and made one with him in body and Spirit, Are his fullness and completeness.
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The King when he rides in triumph, or to his great Counsell, he rides in his Royall Robes and in all his glory.
The King when he rides in triumph, or to his great Counsel, he rides in his Royal Robes and in all his glory.
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When Christ shall appeare the second time, he will ride in Triumph as a Conquerour of all Enemies,
When christ shall appear the second time, he will ride in Triumph as a Conqueror of all Enemies,
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and will ride to his great Counsell or Parliament of Saints, who are to judge the Delinquents of the world.
and will ride to his great Counsel or Parliament of Saints, who Are to judge the Delinquents of the world.
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And the Saints are his glory, 2 Cor. 8.23. and therefore they must be raised that hee may be in his full glory.
And the Saints Are his glory, 2 Cor. 8.23. and Therefore they must be raised that he may be in his full glory.
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If thou looke upon thy selfe, and thy body, and consider how thou hast dishonoured God in thy body; (it may bee) thou mayst be startled in thy spirit;
If thou look upon thy self, and thy body, and Consider how thou hast dishonoured God in thy body; (it may be) thou Mayest be startled in thy Spirit;
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and have such sad thoughts as these;
and have such sad thoughts as these;
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Will Christ ever raise this body as his, that I have abused to sinne • shall this body be glorified which I have dishonoured by base and filthy lusts? but when thou hast any such thoughts as these, in which the Devill appeares to thee as an Angel of light, to make thee question the truth of the glorious resurrection of thy body then looke beyond thy selfe, beyond the sinnes that thou hast committed against God in thy body, and spirit.
Will christ ever raise this body as his, that I have abused to sin • shall this body be glorified which I have dishonoured by base and filthy Lustiest? but when thou hast any such thoughts as these, in which the devil appears to thee as an Angel of Light, to make thee question the truth of the glorious resurrection of thy body then look beyond thy self, beyond the Sins that thou hast committed against God in thy body, and Spirit.
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And think thus with thy selfe; This body, though I have abused it by lust and intemperance:
And think thus with thy self; This body, though I have abused it by lust and intemperance:
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though I have dishonoured God by the sinnes which I have committed, and acted as it were upon a stage in this body, and flesh of mine;
though I have dishonoured God by the Sins which I have committed, and acted as it were upon a stage in this body, and Flesh of mine;
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yet now the property is altered;
yet now the property is altered;
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I am not now to looke on it as my body, I am to look on it as the body of the Lord Jesus:
I am not now to look on it as my body, I am to look on it as the body of the Lord jesus:
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it is that body, that he hath washed from all sinne in his owne bloud;
it is that body, that he hath washed from all sin in his own blood;
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it is that body, that he died for, that he might cleanse it from filthinesse, and uncleannesse;
it is that body, that he died for, that he might cleanse it from filthiness, and uncleanness;
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it is his body, he hath right to it, and a propriety in it: it is his, and none of mine.
it is his body, he hath right to it, and a propriety in it: it is his, and none of mine.
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Christ will not lose that which belongs to himselfe and therefore it shall be raised in glory.
christ will not loose that which belongs to himself and Therefore it shall be raised in glory.
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We see how unwilling men are to part with that which is their possession, and inheritance.
We see how unwilling men Are to part with that which is their possession, and inheritance.
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We know how Naboth answered Ahab, who would have had his Vineyard, 1 King. 21.3. Should I give the inheritance of my Fathers unto thee? we are the inheritance, the possession of the Lord Jesus;
We know how Naboth answered Ahab, who would have had his Vineyard, 1 King. 21.3. Should I give the inheritance of my Father's unto thee? we Are the inheritance, the possession of the Lord jesus;
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and he will not lose any part of his inheritance.
and he will not loose any part of his inheritance.
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This Argument is of sufficient strength to silence carnall reason, if it were throughly weighed by us in the ballance of the Sanctuary.
This Argument is of sufficient strength to silence carnal reason, if it were thoroughly weighed by us in the balance of the Sanctuary.
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For if a man look on himselfe as out, of himselfe, and the being which he hath in the first Adam, and behold himselfe as one with the Lord Jesus, in a spirituall onenesse, seeing himselfe as such a part of Christ,
For if a man look on himself as out, of himself, and the being which he hath in the First Adam, and behold himself as one with the Lord jesus, in a spiritual oneness, seeing himself as such a part of christ,
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as a hand, or a foote may be said to be a part of the bodie;
as a hand, or a foot may be said to be a part of the body;
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and knowing Christ hath undertaken to provide for his body, and to owne it for his owne:
and knowing christ hath undertaken to provide for his body, and to own it for his own:
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this will establish him in an unshaken confidence, that the Lord Jesus Christ intends to raise his body,
this will establish him in an unshaken confidence, that the Lord jesus christ intends to raise his body,
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and to assure and ascertaine us that he will raise us, he himselfe is risen in his own person:
and to assure and ascertain us that he will raise us, he himself is risen in his own person:
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If the head be above the water, the whole body may be drawne out of the water without drowning;
If the head be above the water, the Whole body may be drawn out of the water without drowning;
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Christ our head is above water, above the billowes that overwhelmed him; is above sinne that was charged on him;
christ our head is above water, above the billows that overwhelmed him; is above sin that was charged on him;
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is above the curses of the Law that came upon him, when he was made a sacrifice for sinne; above the temptations of Satan;
is above the curses of the Law that Come upon him, when he was made a sacrifice for sin; above the temptations of Satan;
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above the weaknesse of the flesh. Death could not hold him as her prisoner:
above the weakness of the Flesh. Death could not hold him as her prisoner:
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and this may ascertaine us, that wee his members shall be drawne up out of the water;
and this may ascertain us, that we his members shall be drawn up out of the water;
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wee shall be above all things that we may call sinne in our selves, above the reach of Satans fiery darts, we shall be above Death:
we shall be above all things that we may call sin in our selves, above the reach of Satan fiery darts, we shall be above Death:
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that will be fulfilled which is spoken in the 1 Cor. 15. Death is swallowed up in victory:
that will be fulfilled which is spoken in the 1 Cor. 15. Death is swallowed up in victory:
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Christ hath already fully conquered Death in his owne person, and will conquer it, in the person of all those that are his members, enabling them to believe in him.
christ hath already Fully conquered Death in his own person, and will conquer it, in the person of all those that Are his members, enabling them to believe in him.
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Christ doth infuse spirit, and fortitude into all his souldiers by enabling them to looke on him their Generall.
christ does infuse Spirit, and fortitude into all his Soldiers by enabling them to look on him their General.
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Respice ad Ducem, Look unto your Captaine, was the old Roman word of Command, to the common souldiers, to stirre them up to imitate the valour and fortitude of their Commanders.Respice ad Ducem, Look unto your Captain, was the old Roman word of Command, to the Common Soldiers, to stir them up to imitate the valour and fortitude of their Commanders.
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And Christian souldiers are made truly valiant, by looking upon the fortitude and conquests of him who is the Captaine of their salvation. Heb. 2.10.
And Christian Soldiers Are made truly valiant, by looking upon the fortitude and conquests of him who is the Captain of their salvation. Hebrew 2.10.
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And knowing their union with him, they see their head & Captaine risen, whose they are, which maketh them Conquerours of death,
And knowing their Union with him, they see their head & Captain risen, whose they Are, which makes them Conquerors of death,
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as his valiant souldiers by a strong perswasion from him, and in him of a future resurrection.
as his valiant Soldiers by a strong persuasion from him, and in him of a future resurrection.
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In the next place you see, that the bodies of Saints shal be raised for heaven as his body.
In the next place you see, that the bodies of Saints shall be raised for heaven as his body.
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Therefore this may teach us to glorifie God in our bodies and spirits while wee are here below:
Therefore this may teach us to Glorify God in our bodies and spirits while we Are Here below:
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If the Lord Jesus Christ will raise our bodies as his owne bodie:
If the Lord jesus christ will raise our bodies as his own body:
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it is consonant to reason, that we should use our bodies as the bodies of Christ.
it is consonant to reason, that we should use our bodies as the bodies of christ.
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This consideration (if God goe along with it) will be marvellous powerfull to teach us to be holy, not only in our spirits,
This consideration (if God go along with it) will be marvellous powerful to teach us to be holy, not only in our spirits,
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but in our bodies, considering that they are the bodies of the Lord Jesus.
but in our bodies, considering that they Are the bodies of the Lord jesus.
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Christ will raise thy body at the last day as his owne, it is his body, and not thine:
christ will raise thy body At the last day as his own, it is his body, and not thine:
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his spirit informes it, he is owner, and possessor of it, thou art not thine owne, thou art bought with a price, 1 Cor. 6.20.
his Spirit informs it, he is owner, and possessor of it, thou art not thine own, thou art bought with a price, 1 Cor. 6.20.
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Thererefore glorifie God in thy body and in thy Spirit, which are Gods. Seeing Christ will raise thy body as his body,Thererefore Glorify God in thy body and in thy Spirit, which Are God's Seeing christ will raise thy body as his body,
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when it is dead, therefore behave thy selfe towards thy body, as the body of Christ while thou art alive.
when it is dead, Therefore behave thy self towards thy body, as the body of christ while thou art alive.
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This is that that the Apostle presseth from this consideration, 1 Cor. 6.15.
This is that that the Apostle Presseth from this consideration, 1 Cor. 6.15.
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Shall I take the members of Christ, and make them the members of a harlot? a Christian would not misdemeane himselfe toward his body,Shall I take the members of christ, and make them the members of a harlot? a Christian would not misdemean himself towards his body,
vmb pns11 vvi dt n2 pp-f np1, cc vvi pno32 dt n2 pp-f dt n1? dt njp vmd xx vvi px31 p-acp po31 n1,
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if he did consider what his body is, it is the house and Palace of the Lord Jesus, the Temple of God.
if he did Consider what his body is, it is the house and Palace of the Lord jesus, the Temple of God.
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It was accounted a great fault for any man to misbehave himselfe in the Temple of Solomon, which was a place then, by Gods appointment more holy then other places. Our bodies are spirituall Temples:
It was accounted a great fault for any man to misbehave himself in the Temple of Solomon, which was a place then, by God's appointment more holy then other places. Our bodies Are spiritual Temples:
pn31 vbds vvn dt j n1 p-acp d n1 pc-acp vvi px31 p-acp dt n1 pp-f np1, r-crq vbds dt n1 av, p-acp ng1 n1 av-dc j cs j-jn n2. po12 n2 vbr j n2:
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therefore defile not the Temple of the Lord. Bring not in, the abomination of desolation into the holy place:
Therefore defile not the Temple of the Lord. Bring not in, the abomination of desolation into the holy place:
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bring not the filth of sinne into it: suffer not lust to lie in thy body:
bring not the filth of sin into it: suffer not lust to lie in thy body:
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suffer not pride in thy flesh: sinne not against thy owne body in any kind: take heed of riot, and drunkennesse;
suffer not pride in thy Flesh: sin not against thy own body in any kind: take heed of riot, and Drunkenness;
vvb xx n1 p-acp po21 n1: vvb xx p-acp po21 d n1 p-acp d n1: vvb n1 pp-f n1, cc n1;
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take heed of those sins that are sinnes against the body:
take heed of those Sins that Are Sins against the body:
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because by them thou sinnest against the Temple, and house of God, thou sinnest against that, that is not thine owne,
Because by them thou Sinnest against the Temple, and house of God, thou Sinnest against that, that is not thine own,
c-acp p-acp pno32 pns21 vv2 p-acp dt n1, cc n1 pp-f np1, pns21 vv2 p-acp d, cst vbz xx po21 d,
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but is the Lord Jesus Christs. Our bodies should not be like the Egyptian Temples, that were stately Edifices and buildings,
but is the Lord jesus Christ. Our bodies should not be like the Egyptian Temples, that were stately edifices and buildings,
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but in them there was nothing, but some noysome, and filthy beasts. Thy body is a stately Edifice:
but in them there was nothing, but Some noisome, and filthy beasts. Thy body is a stately Edifice:
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O set not up thy beastly lusts as Idols to be worshipped there.
Oh Set not up thy beastly Lustiest as Idols to be worshipped there.
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Galen that great Physitian, when he came to anatomize mans body, he stood in admiration of the workmanship;Galen that great physician, when he Come to anatomise men body, he stood in admiration of the workmanship;
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wondring at the skilfull hand, and finger of him that was the maker of it. Thou must not only looke on thy body as it is a naturall Edifice:
wondering At the skilful hand, and finger of him that was the maker of it. Thou must not only look on thy body as it is a natural Edifice:
vvg p-acp dt j n1, cc n1 pp-f pno31 cst vbds dt n1 pp-f pn31. pns21 vmb xx av-j vvi p-acp po21 n1 c-acp pn31 vbz dt j n1:
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but as it is a building for the Lord Jesus, as a Temple that Christ hath made choyse of;
but as it is a building for the Lord jesus, as a Temple that christ hath made choice of;
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a Temple for the Holy Spirit to dwell in. Therefore suffer not Crocodiles, and noysome beasts to sit there: stoup not to lusts:
a Temple for the Holy Spirit to dwell in. Therefore suffer not Crocodiles, and noisome beasts to fit there: stoup not to Lustiest:
dt n1 p-acp dt j n1 pc-acp vvi p-acp. av vvb xx n2, cc j n2 pc-acp vvi a-acp: vvb xx p-acp n2:
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fall not downe on thy knees before thy corruptions; sacrifice not to uncleannesse; Suffer not any sinne to reigne in thy mortall body;
fallen not down on thy knees before thy corruptions; sacrifice not to uncleanness; Suffer not any sin to Reign in thy Mortal body;
vvb xx a-acp p-acp po21 n2 p-acp po21 n2; vvb xx p-acp n1; vvb xx d n1 pc-acp vvi p-acp po21 j-jn n1;
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Rom. 6. thy body is the body of the Lord, it is under the power of Christ;Rom. 6. thy body is the body of the Lord, it is under the power of christ;
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therefore •et Christ onely reigne in it. Sinne shall not have dominion over you; because you are not under the Law, but under grace, Rom. 6.19. As yee have yeelded your members servants unto uncle annesse, and to iniquity unto iniquity:
Therefore •et christ only Reign in it. Sin shall not have dominion over you; Because you Are not under the Law, but under grace, Rom. 6.19. As ye have yielded your members Servants unto uncle annesse, and to iniquity unto iniquity:
av vvb np1 av-j vvi p-acp pn31. n1 vmb xx vhi n1 p-acp pn22; c-acp pn22 vbr xx p-acp dt n1, cc-acp p-acp n1, np1 crd. c-acp pn22 vhb vvn po22 n2 n2 p-acp n1 n1, cc p-acp n1 p-acp n1:
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even so now yeeld your members servants to righteousnesse unto holinesse. If men did but consider the glory of their persons;even so now yield your members Servants to righteousness unto holiness. If men did but Consider the glory of their Persons;
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the glory that God hath put upon their spirits, in making them one spirit with his owne;
the glory that God hath put upon their spirits, in making them one Spirit with his own;
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and the glory that God hath put upon their bodies, in making them his houses, Temples,
and the glory that God hath put upon their bodies, in making them his houses, Temples,
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and places of glory 〈 ◊ 〉 dwell in: through the goodnesse of God i• would restraine them from sinne.
and places of glory 〈 ◊ 〉 dwell in: through the Goodness of God i• would restrain them from sin.
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That th• high and lofty One that inhabiteth eternity should come and dwell in these humble and low cottages of ours.
That th• high and lofty One that Inhabiteth eternity should come and dwell in these humble and low cottages of ours.
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That the God o• glory should come and dwell in houses o• clay, in houses of mud, in houses that presently must be pulled downe, and lye in the dust.
That the God o• glory should come and dwell in houses o• clay, in houses of mud, in houses that presently must be pulled down, and lie in the dust.
cst dt np1 n1 n1 vmd vvi cc vvi p-acp n2 n1 n1, p-acp n2 pp-f n1, p-acp n2 cst av-j vmb vbi vvn a-acp, cc vvi p-acp dt n1.
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O how should the serious and spirituall meditation of this, put bounds and limits, yea, a period to our corruptions.
O how should the serious and spiritual meditation of this, put bounds and Limits, yea, a Period to our corruptions.
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As Luther doth report of one, that being tempted to any sinne by the Devill, would answer, that she was Christian.
As Luther does report of one, that being tempted to any sin by the devil, would answer, that she was Christian.
p-acp np1 vdz vvi pp-f crd, cst vbg vvn p-acp d n1 p-acp dt n1, vmd vvi, cst pns31 vbds np1.
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Thy body is Christs by conquest, he hath dispossessed the Devill of the strong hold which he had in thy body,
Thy body is Christ by conquest, he hath dispossessed the devil of the strong hold which he had in thy body,
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and therefore suffer not the Devill to rule there as he did when he was Lord of thee.
and Therefore suffer not the devil to Rule there as he did when he was Lord of thee.
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If the Devill come, and tempt thee to commit any sinne, which is a sinne that thou mayst act with thy body: answer him thus;
If the devil come, and tempt thee to commit any sin, which is a sin that thou Mayest act with thy body: answer him thus;
cs dt n1 vvb, cc vvb pno21 pc-acp vvi d n1, r-crq vbz dt n1 cst pns21 vm2 vvi p-acp po21 n1: vvb pno31 av;
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Satan away, my eares cannot be open to thy temptations, I cannot listen to thee to commit this sinne, my body is not mine owne,
Satan away, my ears cannot be open to thy temptations, I cannot listen to thee to commit this sin, my body is not mine own,
np1 av, po11 n2 vmbx vbi j p-acp po21 n2, pns11 vmbx vvi p-acp pno21 pc-acp vvi d n1, po11 n1 vbz xx po11 d,
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but the body of the Lord Jesus Christ.
but the body of the Lord jesus christ.
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And when thou findest thy selfe in thy body, at any time unwilling for the service of Christ, consider with thy selfe, my body is not mine owne, it belongs to the Lord Christ, he will have a care of it at the resurrection, he will not lose my earth or ashes, he will preserve my dust,
And when thou Findest thy self in thy body, At any time unwilling for the service of christ, Consider with thy self, my body is not mine own, it belongs to the Lord christ, he will have a care of it At the resurrection, he will not loose my earth or Ashes, he will preserve my dust,
cc c-crq pns21 vv2 po21 n1 p-acp po21 n1, p-acp d n1 j p-acp dt n1 pp-f np1, vvb p-acp po21 n1, po11 n1 vbz xx po11 d, pn31 vvz p-acp dt n1 np1, pns31 vmb vhi dt n1 pp-f pn31 p-acp dt n1, pns31 vmb xx vvi po11 n1 cc n2, pns31 vmb vvi po11 n1,
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and keep it as a precious Diamond in the casket of his owne love. Therefore be willing to serve Christ in thy body;
and keep it as a precious Diamond in the casket of his own love. Therefore be willing to serve christ in thy body;
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he ownes the bodies of Saints here, and will owne them hereafter;
he owns the bodies of Saints Here, and will own them hereafter;
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he hath a speciall care of the bones of his Saints, and though the limbes of their bodies be carried from one end of the world to the other,
he hath a special care of the bones of his Saints, and though the limbs of their bodies be carried from one end of the world to the other,
pns31 vhz dt j n1 pp-f dt n2 pp-f po31 n2, cc cs dt n2 pp-f po32 n2 vbb vvn p-acp crd n1 pp-f dt n1 p-acp dt n-jn,
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and scattered in severall places and climates, yet by his power he will bring one limb to another:
and scattered in several places and climates, yet by his power he will bring one limb to Another:
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therefore glorifie Christ in your bodies, who hath promised to quicken your mortall bodies by his spirit which he hath given unto you, Rom. 8.11.
Therefore Glorify christ in your bodies, who hath promised to quicken your Mortal bodies by his Spirit which he hath given unto you, Rom. 8.11.
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In the next place, another use may be this, to make us willing to sacrifice our bodies,
In the next place, Another use may be this, to make us willing to sacrifice our bodies,
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for the maintaining of the truths of Christ, if Christ be pleased to call us to suffer for him.
for the maintaining of the truths of christ, if christ be pleased to call us to suffer for him.
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We doe not know but this point may be very seasonable; we know not how soone Christ may call for our bodies to lie in prison,
We do not know but this point may be very seasonable; we know not how soon christ may call for our bodies to lie in prison,
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for some truthes he hath discovered to us which he hath not made known to others;
for Some truths he hath discovered to us which he hath not made known to Others;
p-acp d ng1 pns31 vhz vvn p-acp pno12 r-crq pns31 vhz xx vvn vvn p-acp n2-jn;
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why should we be unwilling that Christ should suffer in his owne body? Consider, that the body which shall lie in prison, it is not thy body, thou art not able to raise it, it is the body of Christ.
why should we be unwilling that christ should suffer in his own body? Consider, that the body which shall lie in prison, it is not thy body, thou art not able to raise it, it is the body of christ.
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Therefore if it be the mind of Christ that this body shall lie in prison, say not, My will, but thy will be done;
Therefore if it be the mind of christ that this body shall lie in prison, say not, My will, but thy will be done;
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and if Christ will lead thee further, if he will not onely lead thee to be imprisoned in thy body for the profession of the truth:
and if christ will led thee further, if he will not only led thee to be imprisoned in thy body for the profession of the truth:
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but if he call thee to give up thy life to loose it for him, that thou mayst find it again in him:
but if he call thee to give up thy life to lose it for him, that thou Mayest find it again in him:
cc-acp cs pns31 vvb pno21 pc-acp vvi a-acp po21 n1 pc-acp vvi pn31 p-acp pno31, cst pns21 vm2 vvi pn31 av p-acp pno31:
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let this consideration make thee willing to be a martyr, and sufferer for the Lord Christ;
let this consideration make thee willing to be a martyr, and sufferer for the Lord christ;
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why should not he doe what he will with his owne? If he will lead thee to a pillorie, to an hot Iron to receive a marke in thy body for him, to an halter fire, and faggot, be contented.
why should not he do what he will with his own? If he will led thee to a pillory, to an hight Iron to receive a mark in thy body for him, to an halter fire, and faggot, be contented.
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And b• confident, that if Christ ever call the to suffer, he will give thee power,
And b• confident, that if christ ever call thee to suffer, he will give thee power,
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and strength, for to suffer in thy body; because he cannot forget to be mindfull of his owne body.
and strength, for to suffer in thy body; Because he cannot forget to be mindful of his own body.
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We know how Christ threatneth those that are ashamed of him, and his word, in an adulterous, and sinfull generation, Mark 8.38. Of him saith he, shall the Son of man be ashamed when he shall come in the glory of the Father, with power and great glory.
We know how christ threatens those that Are ashamed of him, and his word, in an adulterous, and sinful generation, Mark 8.38. Of him Says he, shall the Son of man be ashamed when he shall come in the glory of the Father, with power and great glory.
pns12 vvb c-crq np1 vvz d cst vbr j pp-f pno31, cc po31 n1, p-acp dt j, cc j n1, vvb crd. pp-f pno31 vvz pns31, vmb dt n1 pp-f n1 vbb j c-crq pns31 vmb vvi p-acp dt n1 pp-f dt n1, p-acp n1 cc j n1.
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As Christ will no owne but be ashamed of wicked, ungodly and unbelieving men, that make profession of his name in words, without his power in their hearts:
As christ will no own but be ashamed of wicked, ungodly and unbelieving men, that make profession of his name in words, without his power in their hearts:
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so Christ will owne the bodies of his Saints, and such who truly believe in him,
so christ will own the bodies of his Saints, and such who truly believe in him,
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and have laid downe their lives for him, and they shall find their lives againe at the resurrection of the dead.
and have laid down their lives for him, and they shall find their lives again At the resurrection of the dead.
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Therefore let this make us willing to suffer.
Therefore let this make us willing to suffer.
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I am the more willing to presse this point, because I see a spirit of basenesse, and cowardinesse in Christians;
I am the more willing to press this point, Because I see a Spirit of baseness, and cowardinesse in Christians;
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I find not that courage in the hearts and spirits of Christians that should be in them.
I find not that courage in the hearts and spirits of Christians that should be in them.
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The complaint of Jereniah may justly be taken up in our times; he saith, Jer. 9.3. None were valiant for the truth.
The complaint of Jereniah may justly be taken up in our times; he Says, Jer. 9.3. None were valiant for the truth.
dt n1 pp-f np1 vmb av-j vbi vvn a-acp p-acp po12 n2; pns31 vvz, np1 crd. np1 vbdr j p-acp dt n1.
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There is scarce a man that appeares for truth in the height of zeale.
There is scarce a man that appears for truth in the height of zeal.
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Men will rather sinne against Conscience to comply with the world, then oppose themselves against the corruptions of the world:
Men will rather sin against Conscience to comply with the world, then oppose themselves against the corruptions of the world:
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they will rather wimme down with the tyde, and streame •f the world, then oppose the wicked streame •f worldly corruptions.
they will rather wimme down with the tIED, and stream •f the world, then oppose the wicked stream •f worldly corruptions.
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And it is to be feared, that many profes•rs have their eye so much upon the Civill •agistrate, from this corruption and un•undnesse in their hearts, they will be of •e same Religion with the Civill Magistrate,
And it is to be feared, that many profes•rs have their eye so much upon the Civil •agistrate, from this corruption and un•undnesse in their hearts, they will be of •e same Religion with the Civil Magistrate,
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because they will not suffer any thing for •e Lord. They looke on Christ in their apprehensions, as precious:
Because they will not suffer any thing for •e Lord. They look on christ in their apprehensions, as precious:
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but when they are told of a crucified Christ, of a persecuted Christ, of Christ hanging on a tree;
but when they Are told of a Crucified christ, of a persecuted christ, of christ hanging on a tree;
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a Christ to be spit upon, condemned, and persecuted, to suffer in the world: with the young man in the Gospel, they goe away sorrowfull from such a Sermon;
a christ to be spit upon, condemned, and persecuted, to suffer in the world: with the young man in the Gospel, they go away sorrowful from such a Sermon;
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they would have Christ and the world together;
they would have christ and the world together;
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but if they cannot have Christ, but they must leave the world, they had rather part with Christ then with the world.
but if they cannot have christ, but they must leave the world, they had rather part with christ then with the world.
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They are like Joseph of Arimathea, that tooke Christ, and left the Crosse behind him;
They Are like Joseph of Arimathea, that took christ, and left the Cross behind him;
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So, delicate Professors in our time, they will take Christ, but they will be sure to leave the Crosse, they will be wise in their way, they will professe Religion no further then they may hold the world, and Religion together.
So, delicate Professors in our time, they will take christ, but they will be sure to leave the Cross, they will be wise in their Way, they will profess Religion no further then they may hold the world, and Religion together.
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One reason of this cowardise and basenesse of spirit is this, because they doe not consider, that the bodies of Saints are under the care and in the possession of Jesus.
One reason of this cowardice and baseness of Spirit is this, Because they do not Consider, that the bodies of Saints Are under the care and in the possession of jesus.
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And that wee cannot glorifie God more then by lying in prison, in love to Christ; or dying for him;
And that we cannot Glorify God more then by lying in prison, in love to christ; or dying for him;
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if it be his pleasure to call us, to seale his truths with our bloud:
if it be his pleasure to call us, to seal his truths with our blood:
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And if we did consider, what a holy flame, and Heavenly sparke was in the hearts and spirits of primitive Christians, in believing this truth, that they accounted it their greatest honour, to be dishonoured for Christ, their greatest credit to be discredited by the world for him, their Liberty to be imprisoned, their life to die at a stake,
And if we did Consider, what a holy flame, and Heavenly spark was in the hearts and spirits of primitive Christians, in believing this truth, that they accounted it their greatest honour, to be dishonoured for christ, their greatest credit to be discredited by the world for him, their Liberty to be imprisoned, their life to die At a stake,
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for professing this glorious truth of Christ discovered to their soules, Phil. 1.21. it would put fire and spirit into us:
for professing this glorious truth of christ discovered to their Souls, Philip 1.21. it would put fire and Spirit into us:
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and this lethargie that is upon us, would speedily be cured: Indeed we are a luke-warme people;
and this lethargy that is upon us, would speedily be cured: Indeed we Are a lukewarm people;
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the discretion and prudence of politick professors in our times, hath swallowed up zeale; In the times of Popery, there was zeale without knowledge in this Kingdome;
the discretion and prudence of politic professors in our times, hath swallowed up zeal; In the times of Popery, there was zeal without knowledge in this Kingdom;
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and now wee have knowledge without Zeale.
and now we have knowledge without Zeal.
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And the ground of this, is this, because either wee doe not meditate on this truth,
And the ground of this, is this, Because either we do not meditate on this truth,
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or else, because we are rather cold, and formall, then truly spirituall in the meditation of it, which should engage us as we tender the glory of Christ, to be more frequent and serious in our contemplations, concerning it, for the future.
or Else, Because we Are rather cold, and formal, then truly spiritual in the meditation of it, which should engage us as we tender the glory of christ, to be more frequent and serious in our contemplations, Concerning it, for the future.
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I find that Christians made much use of this point in former dayes, (though I doe not wholly justifie their practise) for as it is our custome to salute one another,
I find that Christians made much use of this point in former days, (though I do not wholly justify their practice) for as it is our custom to salute one Another,
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when we meete, so it was the custome of some Christians, when they met one another to ••tter these words, Christus resurrexit, Christ ••risen.
when we meet, so it was the custom of Some Christians, when they met one Another to ••tter these words, Christus resurrexit, christ ••risen.
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They apprehended it sa a point, that came with such power on their spirits, to enable them to be willing to suffer for the Lord, that this was their salutation in the time of persecution, assuring themselves that he which was risen in his owne person as head, would arise in all Saints as his members.
They apprehended it sa a point, that Come with such power on their spirits, to enable them to be willing to suffer for the Lord, that this was their salutation in the time of persecution, assuring themselves that he which was risen in his own person as head, would arise in all Saints as his members.
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And this was that, that made them so willing to jeopard their lives for the name of the Lord Jesus.
And this was that, that made them so willing to jeopard their lives for the name of the Lord jesus.
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We read of Paul, Act. 21.13. that when they exhorted him not to goe to Jerusalem, because the Spirit in Agabus had made it knowne, that he should be persecuted and bound when he came thither, Why doe you weep and break my heart, saith he? I am not onely willing to be bound at Jerusalem;
We read of Paul, Act. 21.13. that when they exhorted him not to go to Jerusalem, Because the Spirit in Agabus had made it known, that he should be persecuted and bound when he Come thither, Why do you weep and break my heart, Says he? I am not only willing to be bound At Jerusalem;
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but to did there for the name of the Lord Jesus: but to did there for the name of the Lord jesus:
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It was a heart-breaking to Paul, to tell him that he should not goe to suffer at Jerusalem, • if it were his greatest suffering, not 〈 ◊ 〉 suffer for the Gospel;
It was a Heartbreaking to Paul, to tell him that he should not go to suffer At Jerusalem, • if it were his greatest suffering, not 〈 ◊ 〉 suffer for the Gospel;
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But we have learned this point by roate, and it is a thing few understand;
But we have learned this point by roate, and it is a thing few understand;
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wee talke of it, in a Parrat-li•• way, and we have mumbled it over in o• Creed (I believe the resurrection of the body;) but few have dived into the bottome it,
we talk of it, in a Parrat-li•• Way, and we have mumbled it over in o• Creed (I believe the resurrection of the body;) but few have dived into the bottom it,
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or suckt the sweetnesse and spirituali•• which lies in it, or else we should not be 〈 ◊ 〉 luke-warme in the cause of Christ, but 〈 ◊ 〉 the future, let us looke up to God;
or sucked the sweetness and spirituali•• which lies in it, or Else we should not be 〈 ◊ 〉 lukewarm in the cause of christ, but 〈 ◊ 〉 the future, let us look up to God;
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that may give us spirituall and Heavenly wisdome, that so we may have a more Divine and spirituall knowledge of it.
that may give us spiritual and Heavenly Wisdom, that so we may have a more Divine and spiritual knowledge of it.
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He that is the resurrection, and the life of Saints, is the onely teacher of the Doctrine of the resurrection.
He that is the resurrection, and the life of Saints, is the only teacher of the Doctrine of the resurrection.
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It is reported of the Pelican, that her young being poysoned by the Serpent, she doth give them life, by her own death and bloud;
It is reported of the Pelican, that her young being poisoned by the Serpent, she does give them life, by her own death and blood;
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so Christ doth quicken us his members to a life of immortality, by his owne death and bloud.
so christ does quicken us his members to a life of immortality, by his own death and blood.
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And doth give us the knowledge of life in the knowledge of his death, bloudshedding and resurrection, which doth inforce the necessity of our resurrection from his who is our head:
And does give us the knowledge of life in the knowledge of his death, bloodshedding and resurrection, which does enforce the necessity of our resurrection from his who is our head:
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And this is the perswasion of true Saints.
And this is the persuasion of true Saints.
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And as it is reported of the Phenix, that when she is to die, she brings spices into her nest, which being set on fire, she her selfe is burned in the fire, and turned to ashes;
And as it is reported of the Phoenix, that when she is to die, she brings spices into her nest, which being Set on fire, she her self is burned in the fire, and turned to Ashes;
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and out of her ashes comes a new Phenix; so a true Christian knoweth, that though he may be burned, and turned into ashes,
and out of her Ashes comes a new Phoenix; so a true Christian Knoweth, that though he may be burned, and turned into Ashes,
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yet out of his owne ashes, his body shall be raised againe to a new life of glory, which doth arme him against the feare of death,
yet out of his own Ashes, his body shall be raised again to a new life of glory, which does arm him against the Fear of death,
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and persecution in the cause of Christ.
and persecution in the cause of christ.
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Again this doth discover what enemies they are to Christ his Spirit, and members, who by their wiles, subtilty and hellish Logick would destroy the Doctrine of the Resurrection:
Again this does discover what enemies they Are to christ his Spirit, and members, who by their wiles, subtlety and hellish Logic would destroy the Doctrine of the Resurrection:
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They would rob Christ of his members, who doth here lay claime to the bodies of dead Saints.
They would rob christ of his members, who does Here lay claim to the bodies of dead Saints.
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They would make the Spirit a lier, who doth seale up Saints unto the day of Redemption, Eph. 5.30.
They would make the Spirit a liar, who does seal up Saints unto the day of Redemption, Ephesians 5.30.
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And in whom they wait for the redemption of their bodies, Rom. 8.23. They would rob Saints of their comfort, which God doth give them, in the beleeving of the resurrection of the same body, which is committed unto the earth.
And in whom they wait for the redemption of their bodies, Rom. 8.23. They would rob Saints of their Comfort, which God does give them, in the believing of the resurrection of the same body, which is committed unto the earth.
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I am the more earnest against these men, because I know these factors for Antichrist, are both active and subtle;
I am the more earnest against these men, Because I know these Factors for Antichrist, Are both active and subtle;
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as the Serpent did indeavour to beguile Eve, 2 Cor. 11.3. so these indeavour to undermine men, and to draw them from the simplicity of the Gospel.
as the Serpent did endeavour to beguile Eve, 2 Cor. 11.3. so these endeavour to undermine men, and to draw them from the simplicity of the Gospel.
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One, and a chiefe part of Christs simple Gospel is the Doctrine of the resurrection of our bodies, by the power of Christ:
One, and a chief part of Christ simple Gospel is the Doctrine of the resurrection of our bodies, by the power of christ:
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when Paul preached this at Athens, the Stoicks and Epicures did look upon him as a babler.
when Paul preached this At Athens, the Stoics and Epicureans did look upon him as a babbler.
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And this piece of the Gospel was alwayes accounted foolishnesse to the learned Greeks.
And this piece of the Gospel was always accounted foolishness to the learned Greeks.
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And as the Apostle was jealous of them, for feare they should be drawne from the simplicity of the Gospel:
And as the Apostle was jealous of them, for Fear they should be drawn from the simplicity of the Gospel:
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so am I jealous over poore Christians, knowing that you shall meet with men, that pretend to be spirituall, men of great light, wisdome, knowledge, and deep understandings;
so am I jealous over poor Christians, knowing that you shall meet with men, that pretend to be spiritual, men of great Light, Wisdom, knowledge, and deep understandings;
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and when you have dived into the bottome of their spirits, this is all you shall find in them, which they will labour to draw you to assent unto, to wit, that there is no resurrection but in the spirit, no corporall resurrection of the body at all.
and when you have dived into the bottom of their spirits, this is all you shall find in them, which they will labour to draw you to assent unto, to wit, that there is no resurrection but in the Spirit, no corporal resurrection of the body At all.
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These are like those, of whom the Apostle speaketh, in his time, that corrupt or deale deceitfully with the word of God.
These Are like those, of whom the Apostle speaks, in his time, that corrupt or deal deceitfully with the word of God.
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The metaphor is borrowed from cheating Vintners, or cousening Merchants that adulterate their commodities to make them vendible, as Beza doth well observe:
The metaphor is borrowed from cheating Vintners, or cosening Merchant's that adulterate their commodities to make them vendible, as Beza does well observe:
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so these, that their horrid opinions and blasphemies may be vendible, they endeavour NONLATINALPHABET, to sophisticate the word,
so these, that their horrid opinions and Blasphemies may be vendible, they endeavour, to sophisticate the word,
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and adulterate it from the plaine and simple meaning of the Holy-Ghost.
and adulterate it from the plain and simple meaning of the Holy ghost.
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Therefore let mee in love to your soules, once more desire you, that you would be watchfull, that none of these draw you away from these truthes, of God,
Therefore let me in love to your Souls, once more desire you, that you would be watchful, that none of these draw you away from these truths, of God,
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and the Lord Jesus, which have been discovered to you, and have been sealed upon your hearts and spirits by his owne blessed Spirit.
and the Lord jesus, which have been discovered to you, and have been sealed upon your hearts and spirits by his own blessed Spirit.
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The Devill doth sow the tares of Familisme in mens hearts while they sleep.
The devil does sow the tares of Familism in men's hearts while they sleep.
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But I am confident, that you shall believe them, though for a time you may be drawn to question them and the resurrection,
But I am confident, that you shall believe them, though for a time you may be drawn to question them and the resurrection,
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as those in the 1 Cor. 15. and may be deluded by Familisticall fancies, and notions,
as those in the 1 Cor. 15. and may be deluded by Familistical fancies, and notions,
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as some good Christians have been, yet if God hath laid hold on you, and drawne you to him in Christ, he will not totally leave you to these damnable opinions:
as Some good Christians have been, yet if God hath laid hold on you, and drawn you to him in christ, he will not totally leave you to these damnable opinions:
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If it were possible, these Serpents would deceive even the Elect: If it were possible, these Serpents would deceive even the Elect:
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but Christ intimates, that it is impossible, that they should ever deceive the Elect. And the Apostle,
but christ intimates, that it is impossible, that they should ever deceive the Elect. And the Apostle,
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when he speakes of such men as these, 2 Tim. 2.19. saith that the foundation of the Lord stands sure, having this seale, of his everlasting election, the Lord knoweth who are his.
when he speaks of such men as these, 2 Tim. 2.19. Says that the Foundation of the Lord Stands sure, having this seal, of his everlasting election, the Lord Knoweth who Are his.
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Therefore let not men deceive you, but live in the light of the Gospel, and in that Spirit that is given forth in the Gospel.
Therefore let not men deceive you, but live in the Light of the Gospel, and in that Spirit that is given forth in the Gospel.
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Take heed of these Impostors, hug not the Devill in Samuels mantle: suffer not the Devill to devoure you in a sheeps skin:
Take heed of these Impostors, hug not the devil in Samuels mantle: suffer not the devil to devour you in a Sheep skin:
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but walke in the plaine simple path of the Gospel of the Lord Christ. And that you may doe this, give me leave to give you some few directions,
but walk in the plain simple path of the Gospel of the Lord christ. And that you may do this, give me leave to give you Some few directions,
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for the preserving you in the truth, and the securing of you from this infection of Familisme.
for the preserving you in the truth, and the securing of you from this infection of Familism.
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First, I wish you to apply your selves to the reading of the Scriptures, which are able to make you wise unto salvation, through Faith which is in Christ, 2 Tim. 5.15.
First, I wish you to apply your selves to the reading of the Scriptures, which Are able to make you wise unto salvation, through Faith which is in christ, 2 Tim. 5.15.
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When these men come unto you, it may be they will present you with bookes written in a strange Language, stuffed with swelling non-sense,
When these men come unto you, it may be they will present you with books written in a strange Language, stuffed with swelling nonsense,
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and affected phrases that none understand, but those that are acquainted with their blasphemous, horrid, and damnable opinions.
and affected phrases that none understand, but those that Are acquainted with their blasphemous, horrid, and damnable opinions.
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And will indeavour to lead you from the Scriptures;
And will endeavour to led you from the Scriptures;
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and if yous oppose the truth of Scripture against their delusion, some of them will affirme, that Peter, and Paul, when they wrote their Epistles, had but a little light, were but children;
and if yous oppose the truth of Scripture against their delusion, Some of them will affirm, that Peter, and Paul, when they wrote their Epistles, had but a little Light, were but children;
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they are enlightned men, growne up unto the stature of perfection, labouring to prove that the bright starre of truth doth shine no where so gloriously as in the old Popish Authors,
they Are enlightened men, grown up unto the stature of perfection, labouring to prove that the bright star of truth does shine no where so gloriously as in the old Popish Authors,
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and new Familisticall scriblers, which they will present unto you. Therefore that you may not be drawne away by these, keep to the Scriptures;
and new Familistical scribblers, which they will present unto you. Therefore that you may not be drawn away by these, keep to the Scriptures;
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and know that there is no booke in which there is more light then in the Scripture;
and know that there is no book in which there is more Light then in the Scripture;
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or from which you may expect more light, if you looke to God for his spirit, to open the mind of God in the reading of it.
or from which you may expect more Light, if you look to God for his Spirit, to open the mind of God in the reading of it.
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Dulcius ex ipso fonte bibuntur aquae. Waters are sweetest at the well-head:
Dulcet ex ipso Fonte bibuntur Water. Waters Are Sweetest At the wellhead:
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And truthes doe present themselves most sweetly unto us, in the Scripture, which is the Well and Fountaine, from which other Writers doe fetch the truthes, which we find in their writings.
And truths doe present themselves most sweetly unto us, in the Scripture, which is the Well and Fountain, from which other Writers do fetch the truths, which we find in their writings.
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He that addicts himselfe more to the reading of mens writings then the Scriptures, is like one, that leaving the Fountaine where the waters are pure, had rather drink in the channell where they are impure and muddy.
He that addicts himself more to the reading of men's writings then the Scriptures, is like one, that leaving the Fountain where the waters Are pure, had rather drink in the channel where they Are impure and muddy.
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Truly, if you grow in grace, you will grow in liking, and approving the holy Scripture,
Truly, if you grow in grace, you will grow in liking, and approving the holy Scripture,
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though it be written in a plaine style, and though there be not that humane Eloquence,
though it be written in a plain style, and though there be not that humane Eloquence,
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and Rhetorick in it, which you shall find in the preaching of some men, who preach themselves rather then the Lord Jesus,
and Rhetoric in it, which you shall find in the preaching of Some men, who preach themselves rather then the Lord jesus,
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and the simplicity of the Gospel.
and the simplicity of the Gospel.
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That man is a good proficient in the Schoole of Christ, that every day growes more,
That man is a good proficient in the School of christ, that every day grows more,
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and more in love with the blessed, and holy Scripture.
and more in love with the blessed, and holy Scripture.
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I remember what an Orator speaking in the commendation of Cicero faith, he is a good proficient in Oratorie, that delights to read the Orations of Cicero; so he is a good proficient in Christianity, that in believing, delights in the holy Scriptures of the Old, and New Testament.
I Remember what an Orator speaking in the commendation of Cicero faith, he is a good proficient in Oratory, that delights to read the Orations of Cicero; so he is a good proficient in Christianity, that in believing, delights in the holy Scriptures of the Old, and New Testament.
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Therefore you shall find, that men that fall off to these opinions, presently they slight the Scripture,
Therefore you shall find, that men that fallen off to these opinions, presently they slight the Scripture,
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and either wholly deny the word of God, or else they overthrow the truth of it by allegorizing those things that have a plain, simple, historicall meaning in them. That is the first Rule.
and either wholly deny the word of God, or Else they overthrow the truth of it by allegorizing those things that have a plain, simple, historical meaning in them. That is the First Rule.
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Search the Scriptures, and there you shall see no such fancies, and fond notions as these men have.
Search the Scriptures, and there you shall see no such fancies, and found notions as these men have.
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The second direction is this, take heed of those that preach not the Gospel in a plaine familiar way, you may know some Familists by their bombastick language:
The second direction is this, take heed of those that preach not the Gospel in a plain familiar Way, you may know Some Familists by their bombastic language:
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they speake not in the language of Canaan, in their Sermons:
they speak not in the language of Canaan, in their Sermons:
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but they have an affected language of their owne, (that few understand, but those that have applyed themselves much to the studie of their writings,
but they have an affected language of their own, (that few understand, but those that have applied themselves much to the study of their writings,
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and are well acquainted with their opinions,) And by their chymical darke expressions, and fond notions, they delude poore soules that thinke they are spirituall men,
and Are well acquainted with their opinions,) And by their chemical dark expressions, and found notions, they delude poor Souls that think they Are spiritual men,
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and that great things are revealed to them which are not discovered to other Saints;
and that great things Are revealed to them which Are not discovered to other Saints;
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when there is nothing but horrid Antichristianisme, or Atheisme, lies at the bottome of their hearts, which shall be evident,
when there is nothing but horrid Antichristianism, or Atheism, lies At the bottom of their hearts, which shall be evident,
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when according to the truth of God, 2 Tim. 3.9. Their folly shall be manifest unt all men.
when according to the truth of God, 2 Tim. 3.9. Their folly shall be manifest unt all men.
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Paul saith, when he came to preach at Corinth, 1 Cor. 2.4.Paul Says, when he Come to preach At Corinth, 1 Cor. 2.4.
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That it was not in the excellency of speech, nor in the enticing words of mans wisdome, That it was not in the excellency of speech, nor in the enticing words of men Wisdom,
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but in plainnesse of speech, in demonstration of the Spirit and power. but in plainness of speech, in demonstration of the Spirit and power.
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And it is the command of God, that if any man speake, he should speake as the Oracles of God, 1 Pet. 4.11. The NONLATINALPHABET, or As doth relate to the manner of speaking, as well as to the matter which is to be delivered.
And it is the command of God, that if any man speak, he should speak as the Oracles of God, 1 Pet. 4.11. The, or As does relate to the manner of speaking, as well as to the matter which is to be Delivered.
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Men are to speake, as the Oracles of God, speaking nothing but truth; and as the Oracles of God for plainnesse of speech.
Men Are to speak, as the Oracles of God, speaking nothing but truth; and as the Oracles of God for plainness of speech.
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St. Paul speaking of true Gospel-Preachers, saith, we use great plainnesse of speech.
Saint Paul speaking of true Gospel preachers, Says, we use great plainness of speech.
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The Scripture is in a plaine, familiar style, the Sermons of our Saviour are plaine, familiar Sermons, adorned with plaine similies.
The Scripture is in a plain, familiar style, the Sermons of our Saviour Are plain, familiar Sermons, adorned with plain similes.
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And the Apostles were not ashamed to imitate their Master:
And the Apostles were not ashamed to imitate their Master:
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so should our discourses be with all plainnes of speech & demonstration of the spirit & power, that the glory may be given not to the Eloquence of our tongues,
so should our discourses be with all plainness of speech & demonstration of the Spirit & power, that the glory may be given not to the Eloquence of our tongues,
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but to the power of Christ in converting of soules.
but to the power of christ in converting of Souls.
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Therefore take heed of those, that lead you from the plainnesse of preaching, hiding their cursed errours in a thicket and cloud of darke workes,
Therefore take heed of those, that led you from the plainness of preaching, hiding their cursed errors in a thicket and cloud of dark works,
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and unscripture-like expressions, not holding fast the forme of sound words according to Gods precept, 2 Tim. 1.13. 2 Cor. 3.12.
and unscripture-like expressions, not holding fast the Form of found words according to God's precept, 2 Tim. 1.13. 2 Cor. 3.12.
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Looke on the Scripture, and see how Paul speakes of Justification, of remission of sinnes, of the resurrection,
Look on the Scripture, and see how Paul speaks of Justification, of remission of Sins, of the resurrection,
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and so let us preach the Lord Jesus Christ, and the truth of Christ.
and so let us preach the Lord jesus christ, and the truth of christ.
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But those that have language not like the language of Scripture suspect them, they make a faire shew, there is great glory,
But those that have language not like the language of Scripture suspect them, they make a fair show, there is great glory,
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and outward pompe in their words: but latet anguis, there is a snake that lies under these fine greene herbes:
and outward pomp in their words: but latet anguis, there is a snake that lies under these fine green herbs:
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take heed of such men, and looke more for the inward power and Spirit of God in the speaking of men,
take heed of such men, and look more for the inward power and Spirit of God in the speaking of men,
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then for fine words, phrases, notions, and similies, that men may make use of, to winne you to the approbation of their errours.
then for fine words, phrases, notions, and similes, that men may make use of, to win you to the approbation of their errors.
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The third direction which I shall present unto you is this, take heed of spirituall pride:
The third direction which I shall present unto you is this, take heed of spiritual pride:
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for one reason why so many fall off from the truth to these horrid opinions, is from a principle of spirituall pride;
for one reason why so many fallen off from the truth to these horrid opinions, is from a principle of spiritual pride;
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some of these thought that they had a great deale of knowledge, wisdome, and understanding,
Some of these Thought that they had a great deal of knowledge, Wisdom, and understanding,
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and that they understood as much of the Doctrine of Christ, and mysteries of the Gospel as was necessary;
and that they understood as much of the Doctrine of christ, and Mysteres of the Gospel as was necessary;
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that they had heard as much of the Doctrine of Justification as any could preach of it,
that they had herd as much of the Doctrine of Justification as any could preach of it,
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and of the resurrection, as any could speake:
and of the resurrection, as any could speak:
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they knew as they supposed what this man spake, and what the other preached, what this mans judgement was, what Authors did write,
they knew as they supposed what this man spoke, and what the other preached, what this men judgement was, what Authors did write,
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and they knew perfectly as they imagined whatsoever lies in the Scripture to be embraced for truth.
and they knew perfectly as they imagined whatsoever lies in the Scripture to be embraced for truth.
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And by their pride did surfeit of their knowledge, supposing that they knew all points of the Gospel,
And by their pride did surfeit of their knowledge, supposing that they knew all points of the Gospel,
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when in deed and in truth, they knew nothing of the Gospel savingly, spiritually, or practically:
when in deed and in truth, they knew nothing of the Gospel savingly, spiritually, or practically:
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so that as the people of Israel came to loath Manna, and lusted after other food:
so that as the people of Israel Come to loath Manna, and lusted After other food:
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so these being puffed up with spirituall pride, begin to loath the Heavenly Manna of the Gospel,
so these being puffed up with spiritual pride, begin to loath the Heavenly Manna of the Gospel,
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and disesteeme it for the plainnesse, and simplicity that is in it. And nothing now will please them but new fancies:
and disesteem it for the plainness, and simplicity that is in it. And nothing now will please them but new fancies:
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therefore they must have Sermons dressed in another fashion, new cooked, new notions;
Therefore they must have Sermons dressed in Another fashion, new cooked, new notions;
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and new conceits, and any thing that is new pleaseth them better then the old and ancient truths of the Lord Jesus.
and new conceits, and any thing that is new Pleases them better then the old and ancient truths of the Lord jesus.
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But when God teacheth a man to understand the Gospel aright, the more he knowes the Gospel, the more he sees his ignorance of the Gospel • that man sees, he never learned the Doctrin• of Justification fully;
But when God Teaches a man to understand the Gospel aright, the more he knows the Gospel, the more he sees his ignorance of the Gospel • that man sees, he never learned the Doctrin• of Justification Fully;
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that man sees that h•• hath not sufficiently learned the Doctrine o• Sanctification:
that man sees that h•• hath not sufficiently learned the Doctrine o• Sanctification:
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this man lookes not on his knowledge meerely as it is speculative, but as it is practicall,
this man looks not on his knowledge merely as it is speculative, but as it is practical,
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when he sees any unbeliefe in his heart, he saith within himselfe, I have not sufficiently learned the Doctrine of Faith in the Lord Jesus Christ:
when he sees any unbelief in his heart, he Says within himself, I have not sufficiently learned the Doctrine of Faith in the Lord jesus christ:
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when he sees any hatred in his spirit, to that which is good, and any inclination to that which is evill, he wisely concludeth, I have not sufficiently learned the Doctrine of Sanctification;
when he sees any hatred in his Spirit, to that which is good, and any inclination to that which is evil, he wisely Concludeth, I have not sufficiently learned the Doctrine of Sanctification;
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when he finds sadnesse in his spirit, O saith he, there is more in the Gospel concerning the spirit of joy,
when he finds sadness in his Spirit, Oh Says he, there is more in the Gospel Concerning the Spirit of joy,
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and consolation, then I have attained to; when he reads sundry enigmaticall, and difficult places, of the Prophets, and in the Revelation,
and consolation, then I have attained to; when he reads sundry enigmatical, and difficult places, of the prophets, and in the Revelation,
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and hath not attained to the spirituall meaning of them, O (saith he) I am not sufficiently acquainted with the truths which lie hidden in the word:
and hath not attained to the spiritual meaning of them, Oh (Says he) I am not sufficiently acquainted with the truths which lie hidden in the word:
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though I may have knowledge enough to carrie me to Heaven, yet I am very ignorant of many truths of Christ.
though I may have knowledge enough to carry me to Heaven, yet I am very ignorant of many truths of christ.
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Thus a man that truely lives the life of Faith, he is not puffed up, as these are, that fall to these hideous, and blasphemous notions, and opinions.
Thus a man that truly lives the life of Faith, he is not puffed up, as these Are, that fallen to these hideous, and blasphemous notions, and opinions.
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Hab. 2. He that is lifted up, his heart is not upright: but the just shall live by his Faith. Hab. 2. He that is lifted up, his heart is not upright: but the just shall live by his Faith.
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You shall find that Familisticall spirits are puffed up with a conceit of their knowledge, notions,
You shall find that Familistical spirits Are puffed up with a conceit of their knowledge, notions,
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and speculations, when indeed they are wholy carnall, and understand not the deepe things of Gods grace in the face of Jesus Christ.
and speculations, when indeed they Are wholly carnal, and understand not the deep things of God's grace in the face of jesus christ.
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But he that truly walks with God faithfully, that man walks humbly with his God.
But he that truly walks with God faithfully, that man walks humbly with his God.
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True Faith as it exalts us, and shewes us our priviledges, and honour by the grace of God in Christ;
True Faith as it exalts us, and shows us our privileges, and honour by the grace of God in christ;
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so it humbles us by the sight of what is in our selves. The light of grace will as well discover, what wee are in our fleshly part,
so it humbles us by the sighed of what is in our selves. The Light of grace will as well discover, what we Are in our fleshly part,
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as what wee are by the grace of God in the spirit of the Lord Jesus Christ.
as what we Are by the grace of God in the Spirit of the Lord jesus christ.
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And these that are thus enlightned shall never fall totally and finally from the pure and simple Gospel of Christ:
And these that Are thus enlightened shall never fallen totally and finally from the pure and simple Gospel of christ:
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the Spirit in them doth assure them that they shall abide in him, John 2.27.
the Spirit in them does assure them that they shall abide in him, John 2.27.
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Therefore beware of pride, the bane of Angels, and the ruine of men, and the mother of Familisme. But grow in humility;
Therefore beware of pride, the bane of Angels, and the ruin of men, and the mother of Familism. But grow in humility;
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conceit not that you are full when you are empty.
conceit not that you Are full when you Are empty.
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As long as the Widow had empty vessels, the oyle did still run, so, as long as there is an empty vessel in thy heart, the oyle of grace shall flow in unto thee. The fourth Direction.
As long as the Widow had empty vessels, the oil did still run, so, as long as there is an empty vessel in thy heart, the oil of grace shall flow in unto thee. The fourth Direction.
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Take heed that thou dost not embrace the Doctrines of free will, and falling away from grace, some of the Familists of the City, have been great sticklers to uphold these points,
Take heed that thou dost not embrace the Doctrines of free will, and falling away from grace, Some of the Familists of the city, have been great sticklers to uphold these points,
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and to revive Arminian Tenets among Professors, before they did arrive to the top and height of Familisme.
and to revive Arminian Tenets among Professors, before they did arrive to the top and height of Familism.
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That man will not stand long, who hath no strength, but his owne legs to uphold him.
That man will not stand long, who hath no strength, but his own legs to uphold him.
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Neither will that man stand long for Christ, who stands more by the strength of his owne will,
Neither will that man stand long for christ, who Stands more by the strength of his own will,
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then by the power of Gods grace. Adam standing in his owne strength, lost his happinesse when he was wise and righteous;
then by the power of God's grace. Adam standing in his own strength, lost his happiness when he was wise and righteous;
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and canst thou maintaine thy selfe in an happy condition by thine owne strength, when thou art unrighteous? True Saints are kept by the power of God through Faith unto salvation, 1 Pet. 1.5. The word is NONLATINALPHABET, which signifieth a keeping of any thing as by a Guard.
and Canst thou maintain thy self in an happy condition by thine own strength, when thou art unrighteous? True Saints Are kept by the power of God through Faith unto salvation, 1 Pet. 1.5. The word is, which signifies a keeping of any thing as by a Guard.
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Gods grace is a guard, by which he doth keepe all his, in the way of salvation,
God's grace is a guard, by which he does keep all his, in the Way of salvation,
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so that it is impossible they should fall away from his grace.
so that it is impossible they should fallen away from his grace.
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It is no wonder then, if they fall way from grace, to Familisme, who doe maintaine that Saints may fall away from grace. The fift Direction.
It is no wonder then, if they fallen Way from grace, to Familism, who do maintain that Saints may fallen away from grace. The fift Direction.
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Be not loose or licentious in life, or neglective of Sanctification under the profession of the Doctrines of Free-grace and Justification.
Be not lose or licentious in life, or neglective of Sanctification under the profession of the Doctrines of Free grace and Justification.
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Many of the professed Familists which we meet with have been loose Professors of the Doctrine of Grace.
Many of the professed Familists which we meet with have been lose Professors of the Doctrine of Grace.
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The Libertine doth live next dore to the Familist, and Libertinisme is the broad road, and high-way, or beaten-path to Familisme.
The Libertine does live next door to the Familist, and Libertinism is the broad road, and highway, or beaten-path to Familism.
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Lastly, take heed of vaine janglings, and disputings in matters of Religion. Religion is more in practise, then Controversies or speculation.
Lastly, take heed of vain janglings, and disputings in matters of Religion. Religion is more in practice, then Controversies or speculation.
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Be more conscientious to practise what thou knowest, then curious in disputing about things that thou knowest not.
Be more conscientious to practise what thou Knowest, then curious in disputing about things that thou Knowest not.
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And let thine eare be rather open to those that will instruct thee, then to those that will dispute with thee.
And let thine ear be rather open to those that will instruct thee, then to those that will dispute with thee.
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The Disputes and Controversies of the times have made many Atheists and Familists, in these times.
The Disputes and Controversies of the times have made many Atheists and Familists, in these times.
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Origen speaking of these words in the 21. Exod. 22. If men strive and hurt a woman with child, Origen speaking of these words in the 21. Exod 22. If men strive and hurt a woman with child,
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so that her fruit depart from her, &c. doth thus allegorize them.so that her fruit depart from her, etc. does thus allegorise them.
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The woman with child saith he, are weake Christians, who are with child and ready to bring forth truth.
The woman with child Says he, Are weak Christians, who Are with child and ready to bring forth truth.
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The men that strive are Professors, that with bitternesse and violence doe contend for their opinions,
The men that strive Are Professors, that with bitterness and violence do contend for their opinions,
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and while they strive in heat and bitternesse for their opinions, the Christian miscarries, and doth not bring forth truth.
and while they strive in heat and bitterness for their opinions, the Christian miscarries, and does not bring forth truth.
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How many who did seeme to have Christ almost formed in them, have miscarried and fallen to Familisme, by the strivings and contentions of Professors;
How many who did seem to have christ almost formed in them, have miscarried and fallen to Familism, by the strivings and contentions of Professors;
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that thou mayst therefore learne wisdome by their folly, and stand more stedfastly by their fall, treasure up the truths which have been delivered,
that thou Mayest Therefore Learn Wisdom by their folly, and stand more steadfastly by their fallen, treasure up the truths which have been Delivered,
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and imprint them upon your memories, and because reasons, precepts, exhortations, and Rules doe little advantage us to preserve us in the Profession of the Truth, without the power of him who is truth, looke unto him to preserve in the Faith of your union, with himselfe,
and imprint them upon your memories, and Because Reasons, Precepts, exhortations, and Rules do little advantage us to preserve us in the Profession of the Truth, without the power of him who is truth, look unto him to preserve in the Faith of your Union, with himself,
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(21) sermon (DIV2)
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and his Father in the Spirit, and to ascertaine you of your resurrections as part of his body;
and his Father in the Spirit, and to ascertain you of your resurrections as part of his body;
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(21) sermon (DIV2)
588
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and to enable you as his members to glorifie him, and his Father, in the Spirit for evermore. Amen.
and to enable you as his members to Glorify him, and his Father, in the Spirit for evermore. Amen.
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(21) sermon (DIV2)
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The great Joy of Saints in the great Day of the Resurrection. SERMON III. Preach'd on a Thanks-giving DAY. ISAIAH 26.19.
The great Joy of Saints in the great Day of the Resurrection. SERMON III. Preached on a Thanksgiving DAY. ISAIAH 26.19.
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(22) sermon (DIV2)
588
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Awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs,
Awake and sing, you that dwell in the dust, for thy due is as the due of herbs,
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(22) sermon (DIV2)
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and the Earth shall cast forth her dead.
and the Earth shall cast forth her dead.
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(22) sermon (DIV2)
589
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I Have shewed unto you, that these words are a present comfort, or cordiall, given by God unto his people,
I Have showed unto you, that these words Are a present Comfort, or cordial, given by God unto his people,
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(22) sermon (DIV2)
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for the refreshment of their languishing spirits, and sad hearts in the midst of their afflictions.
for the refreshment of their languishing spirits, and sad hearts in the midst of their afflictions.
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(22) sermon (DIV2)
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And have proved that the bodies of the Saints shall arise, and that they shall arise as the body of the Lord Jesus. He is their head;
And have proved that the bodies of the Saints shall arise, and that they shall arise as the body of the Lord jesus. He is their head;
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(22) sermon (DIV2)
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they shall rise as his menbers. He dyed to bring his people to a sprituall onenesse, with himselfe, and his Father.
they shall rise as his members. He died to bring his people to a spiritual oneness, with himself, and his Father.
pns32 vmb vvi p-acp po31 n2. pns31 vvd pc-acp vvi po31 n1 p-acp dt j n1, p-acp px31, cc po31 n1.
(22) sermon (DIV2)
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They are his possession, and inheritance.
They Are his possession, and inheritance.
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(22) sermon (DIV2)
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And as a body may properly be called the body of that soule which doth informe it:
And as a body may properly be called the body of that soul which does inform it:
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(22) sermon (DIV2)
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so Christ shall be the spirituall forme, and soule to those that shal be raised at the great day of the generall resurrection.
so christ shall be the spiritual Form, and soul to those that shall be raised At the great day of the general resurrection.
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(22) sermon (DIV2)
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By these and other spirituall considerations, I did evidence this truth, that the bodies of the Saints shall he raised,
By these and other spiritual considerations, I did evidence this truth, that the bodies of the Saints shall he raised,
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(22) sermon (DIV2)
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as the dead bodie of their blessed Siviour. My dead body shall they rise.
as the dead body of their blessed Siviour. My dead body shall they rise.
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(22) sermon (DIV2)
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I shall now by the Assistance of Gods grace, briefly open unto you, the words that follow in the Text,
I shall now by the Assistance of God's grace, briefly open unto you, the words that follow in the Text,
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(22) sermon (DIV2)
591
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and make choyse of one proposition from them, which may heighten your spirituall joy this day, upon which I shall enlarge my selfe,
and make choice of one proposition from them, which may heighten your spiritual joy this day, upon which I shall enlarge my self,
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(22) sermon (DIV2)
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and so shall commend you and what I shall deliver to you, to the blessing of the Almighty.
and so shall commend you and what I shall deliver to you, to the blessing of the Almighty.
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(22) sermon (DIV2)
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The next word which doth present it selfe to us in the Text, is this, Awake, which doth afford us this observation, that Death is but a sleep.
The next word which does present it self to us in the Text, is this, Awake, which does afford us this observation, that Death is but a sleep.
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(22) sermon (DIV2)
592
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It is night for a time with the Saints, while they sleep in their graves, but they shall awake at the morning of the resurrection.
It is night for a time with the Saints, while they sleep in their graves, but they shall awake At the morning of the resurrection.
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(22) sermon (DIV2)
592
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The grave is a bed of rest, perfumed, and made sweet to all Saints by the death of the Lord Jesus Christ, who hath taken away whatsoever is bitter, and unpleasant in it.
The grave is a Bed of rest, perfumed, and made sweet to all Saints by the death of the Lord jesus christ, who hath taken away whatsoever is bitter, and unpleasant in it.
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(22) sermon (DIV2)
593
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It is no longer a curse to the Saints, but rather a part of their happinesse, Blessed are the dead that die in the Lord, Rev. 14.4.13.
It is no longer a curse to the Saints, but rather a part of their happiness, Blessed Are the dead that die in the Lord, Rev. 14.4.13.
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(22) sermon (DIV2)
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As the Psalmist speakes, Psal. 17. When I awake I shall be satisfied with thy likenesse, that is, at the great day of the resurrection;
As the Psalmist speaks, Psalm 17. When I awake I shall be satisfied with thy likeness, that is, At the great day of the resurrection;
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(22) sermon (DIV2)
593
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after I have had a long sleep in the dust, when the night is past,
After I have had a long sleep in the dust, when the night is past,
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(22) sermon (DIV2)
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and the day of the resurrection shall shine, I shall awake, and then I shall be satisfied with thy likenesse, Isa. 57.2. The Prophet hath an expression that runnes this way;
and the day of the resurrection shall shine, I shall awake, and then I shall be satisfied with thy likeness, Isaiah 57.2. The Prophet hath an expression that runs this Way;
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(22) sermon (DIV2)
593
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speaking of righteous and mercifull men, (saith he) they shall enter into peace; they shall rest in their beds.
speaking of righteous and merciful men, (Says he) they shall enter into peace; they shall rest in their Beds.
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(22) sermon (DIV2)
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And when Stephen was stoned to death, the Holy Ghost telleth us that he fell asleep, Act. 7.60.
And when Stephen was stoned to death, the Holy Ghost Telleth us that he fell asleep, Act. 7.60.
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(22) sermon (DIV2)
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And the Primitive Christians called the places where they buried their dead NONLATINALPHABET, sleeping places. The Earth to every Saint is but a sleeping place.
And the Primitive Christians called the places where they buried their dead, sleeping places. The Earth to every Saint is but a sleeping place.
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(22) sermon (DIV2)
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Jesus Christ shall come downe from Heaven with a shout, and with the voyce of the Arch-angel,
jesus christ shall come down from Heaven with a shout, and with the voice of the Archangel,
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(22) sermon (DIV2)
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and with the Trump of God. And this great Trumpet being blown, the dead in Christ shall awake and rise.
and with the Trump of God. And this great Trumpet being blown, the dead in christ shall awake and rise.
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(22) sermon (DIV2)
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He that dyeth in Christ, and is one of his dead men, doth not dye but sleep.
He that Dies in christ, and is one of his dead men, does not die but sleep.
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(22) sermon (DIV2)
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And at the resurrection shal in a moment awake out of his sleep.
And At the resurrection shall in a moment awake out of his sleep.
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(22) sermon (DIV2)
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When the Father, Word, and Spirit did make the Fabrick of the world, all things were speedily, and suddenly made;
When the Father, Word, and Spirit did make the Fabric of the world, all things were speedily, and suddenly made;
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(22) sermon (DIV2)
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for the making of any thing, there was but verbum & factum; the word spoken,
for the making of any thing, there was but verbum & factum; the word spoken,
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(22) sermon (DIV2)
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and presently the thing was made Let there be Light, and there was light, let there be a firmament, and there was a firmament:
and presently the thing was made Let there be Light, and there was Light, let there be a firmament, and there was a firmament:
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(22) sermon (DIV2)
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so when the Lord Jesus Christ shall speake the word, and bid us awake;
so when the Lord jesus christ shall speak the word, and bid us awake;
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(22) sermon (DIV2)
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in a moment, in the twinckling of an eye, those that are dead in the Lord, shall awake out of the sleep of death.
in a moment, in the twinkling of an eye, those that Are dead in the Lord, shall awake out of the sleep of death.
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And here by the way, let me give you another observation.
And Here by the Way, let me give you Another observation.
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You see at the great day that the dead that lye in the dust shall be raised by the command of Christ, who shall bid them come out of the dust.
You see At the great day that the dead that lie in the dust shall be raised by the command of christ, who shall bid them come out of the dust.
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Now, as no rational man would conclude from this place, that the dead (who it may be, have their dust lying in severall places, in every part of the world a portion of their dust,) have any power to raise themselves,
Now, as no rational man would conclude from this place, that the dead (who it may be, have their dust lying in several places, in every part of the world a portion of their dust,) have any power to raise themselves,
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(22) sermon (DIV2)
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though they are bid to awake:
though they Are bid to awake:
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(22) sermon (DIV2)
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even so when God speaking to soule• that heare the word preached, doth command them to believe, repent, live holily,
even so when God speaking to soule• that hear the word preached, does command them to believe, Repent, live holily,
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and rejoyce, we cannot conclude, that there is any power, strength, and ability in the creature to doe what they are commanded to doe;
and rejoice, we cannot conclude, that there is any power, strength, and ability in the creature to do what they Are commanded to do;
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no more then the dead can awake of themselves, though Christ commands them to awake.
no more then the dead can awake of themselves, though christ commands them to awake.
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As when Christ did bid Lazarus come forth of the grave, he did presently come forth;
As when christ did bid Lazarus come forth of the grave, he did presently come forth;
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(22) sermon (DIV2)
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though he had not any power in himselfe to come forth; but that power that bid him come forth, enabled him to come forth;
though he had not any power in himself to come forth; but that power that bid him come forth, enabled him to come forth;
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so, though Christ exhort us in the Gospel to believe, and to doe good duties, we have no power in our selves to doe good duties,
so, though christ exhort us in the Gospel to believe, and to do good duties, we have no power in our selves to do good duties,
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but that power that bids us doe good duties, must inable us to doe them, or else we are never able to doe them:
but that power that bids us do good duties, must inable us to do them, or Else we Are never able to do them:
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which moved Augustine to pray thus;
which moved Augustine to pray thus;
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Da domine quod jubes, & jube quod vis, give Lord what thou commandest, and command what thou wilt.Dam domine quod jubes, & jube quod vis, give Lord what thou Commandest, and command what thou wilt.
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Againe, in the next place take notice, that those who shall be raised are called the inhabitants of the dust, yee that dwell in the dust, the dust for a time is a habitation for the Saints: in Eccles. 12.5. It is said, Man shall goe to his long home.
Again, in the next place take notice, that those who shall be raised Are called the inhabitants of the dust, ye that dwell in the dust, the dust for a time is a habitation for the Saints: in Eccles. 12.5. It is said, Man shall go to his long home.
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The grave is a home, or house for a time, which may assure us of the resurrection of the same bodies which are entrusted to the dust, that which dwelleth in the dust,
The grave is a home, or house for a time, which may assure us of the resurrection of the same bodies which Are Entrusted to the dust, that which dwells in the dust,
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and no other thing in stead of it, must be be raised out of the dust.
and no other thing in stead of it, must be be raised out of the dust.
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Thirdly, here is a reason laid downe in the next verse to assure us of our resurrection.
Thirdly, Here is a reason laid down in the next verse to assure us of our resurrection.
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Thy dew is as the dew of Herbes. Thy due is as the due of Herbs.
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The Lord Jesus, in the power of his Spirit, shall be as a heavenly dew, upon the dead bodies and dust of the Saints, to raise them up,
The Lord jesus, in the power of his Spirit, shall be as a heavenly due, upon the dead bodies and dust of the Saints, to raise them up,
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and quicken them to a new life. Christ in the power of his Spirit may be compared to dew for three reasons;
and quicken them to a new life. christ in the power of his Spirit may be compared to due for three Reasons;
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first, because as the dew comming downe upon the earth, the earth bringeth forth grasse without the help,
First, Because as the due coming down upon the earth, the earth brings forth grass without the help,
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(22) sermon (DIV2)
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and labour of man, Mich. 5.7.
and labour of man, Mich. 5.7.
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so, without the labour, and strength of the creature, the Lord Jesus, the dew of Heaven, coming down upon the dust and ashes of the Saints, shall quicken them to a life,
so, without the labour, and strength of the creature, the Lord jesus, the due of Heaven, coming down upon the dust and Ashes of the Saints, shall quicken them to a life,
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and make them flourish after they have layen rotting, and moldering in the grave.
and make them flourish After they have lain rotting, and moldering in the grave.
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Secondly, as the dew doth come down speedily, and suddenly upon the earth, as you may gather from that expression of Hushai• in that speech of his to Absalom concerning David, 2 Sam. 17.12. We will come upon him in some place where he shall be found, and light or him as the dew falleth upon the ground.
Secondly, as the due does come down speedily, and suddenly upon the earth, as you may gather from that expression of Hushai• in that speech of his to Absalom Concerning David, 2 Sam. 17.12. We will come upon him in Some place where he shall be found, and Light or him as the due falls upon the ground.
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(22) sermon (DIV2)
597
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As the dew falls suddenly, and unexpectedly, so w•• will surprise David. So the Lord Jesus will come in the twinkling of an eye; suddenly upon the bodies of the Saints.
As the due falls suddenly, and unexpectedly, so w•• will surprise David. So the Lord jesus will come in the twinkling of an eye; suddenly upon the bodies of the Saints.
p-acp dt n1 vvz av-j, cc av-j, av n1 vmb vvi np1. av dt n1 np1 vmb vvi p-acp dt vvg pp-f dt n1; av-j p-acp dt n2 pp-f dt n2.
(22) sermon (DIV2)
597
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Therefore h•• compares his comming to the comming of a thiefe in the night;
Therefore h•• compares his coming to the coming of a thief in the night;
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(22) sermon (DIV2)
597
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and to lightning, which we know is darted through the middest of Heaven with great volubilitie, and swiftnesse. In the third place; Christ shall be as dew:
and to lightning, which we know is darted through the midst of Heaven with great volubility, and swiftness. In the third place; christ shall be as due:
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597
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because as dew doth make the herbs on which it falls to be fruitfull, and to waxe green and flourish,
Because as due does make the herbs on which it falls to be fruitful, and to wax green and flourish,
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(22) sermon (DIV2)
597
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after they have seemed to be dead:
After they have seemed to be dead:
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(22) sermon (DIV2)
597
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So the Lord Jesus Christ, shall quicken the dead carkasses of his Saints, and put a life into their dust.
So the Lord jesus christ, shall quicken the dead carcases of his Saints, and put a life into their dust.
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(22) sermon (DIV2)
597
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Thus Moses, the holy servant of God, speaking of his Doctrine in reference to the flourishing of it, Deut. 32.2. (saith) that his Doctrine shall drop as the raine,
Thus Moses, the holy servant of God, speaking of his Doctrine in Referente to the flourishing of it, Deuteronomy 32.2. (Says) that his Doctrine shall drop as the rain,
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(22) sermon (DIV2)
597
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and his speech shall distill as the dew, as the small raine upon the tender herb,
and his speech shall distil as the due, as the small rain upon the tender herb,
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(22) sermon (DIV2)
597
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and as the showers upon the grasse. As the dew of Heaven makes the things upon which it falls, fruitfull, and fertile:and as the showers upon the grass. As the due of Heaven makes the things upon which it falls, fruitful, and fertile:
cc p-acp dt n2 p-acp dt n1. p-acp dt n1 pp-f n1 vvz dt n2 p-acp r-crq pn31 vvz, j, cc j:
(22) sermon (DIV2)
597
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so the Lord Jesus Christ, falling downe upon the dust, and ashes, upon the rotten bones, putrifyed carcasses,
so the Lord jesus christ, falling down upon the dust, and Ashes, upon the rotten bones, Putrified carcases,
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(22) sermon (DIV2)
597
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and skuls of the Saints, shall cause them to flourish, and to spring up, and they shall have a new life put into them by his •omming downe upon them.
and skulls of the Saints, shall cause them to flourish, and to spring up, and they shall have a new life put into them by his •omming down upon them.
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(22) sermon (DIV2)
597
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Fourthly, the Prophet saith, that the •arth shall cast out her dead;
Fourthly, the Prophet Says, that the •arth shall cast out her dead;
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(22) sermon (DIV2)
598
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from whence we may strongly conclude, the resurrection •f the same body which is cast into the earth, That body which was dead and buried i• the earth, shall be raised out of the earth.
from whence we may strongly conclude, the resurrection •f the same body which is cast into the earth, That body which was dead and buried i• the earth, shall be raised out of the earth.
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(22) sermon (DIV2)
598
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But I have sufficiently spoken of these points, i• my former discourses.
But I have sufficiently spoken of these points, i• my former discourses.
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598
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So that if I should speal from all these particulars, I should rather repeat what I have said,
So that if I should speal from all these particulars, I should rather repeat what I have said,
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(22) sermon (DIV2)
598
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then present you with new matter.
then present you with new matter.
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598
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The thing therefore that I shall open unto you to day, for the furtherance of your joy shall be this;
The thing Therefore that I shall open unto you to day, for the furtherance of your joy shall be this;
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(22) sermon (DIV2)
598
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to shew you what great joy there shall be, at the resurrection of the dead, which is held forth in these words. Awake, and sing.
to show you what great joy there shall be, At the resurrection of the dead, which is held forth in these words. Awake, and sing.
pc-acp vvi pn22 r-crq j n1 a-acp vmb vbi, p-acp dt n1 pp-f dt j, r-crq vbz vvn av p-acp d n2. j, cc vvi.
(22) sermon (DIV2)
598
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4379
I doe make bold to finish this subject her among you this day, because I know no• whether I shall have an opportunity to speak to you againe from these words.
I do make bold to finish this Subject her among you this day, Because I know no• whither I shall have an opportunity to speak to you again from these words.
pns11 vdb vvi j pc-acp vvi d vvi pno31 p-acp pn22 d n1, c-acp pns11 vvb n1 cs pns11 vmb vhi dt n1 pc-acp vvi p-acp pn22 av p-acp d n2.
(22) sermon (DIV2)
599
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And seeing I have handled the two former parts in this place, I had a desire to finish my discourse from this Text among you.
And seeing I have handled the two former parts in this place, I had a desire to finish my discourse from this Text among you.
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Another reason was, because I did find some Familisticall spirits here, that were troubled with what I delivered:
another reason was, Because I did find Some Familistical spirits Here, that were troubled with what I Delivered:
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(22) sermon (DIV2)
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being enemies to that Christ, who came in the flesh and dyed on the Crosse,
being enemies to that christ, who Come in the Flesh and died on the Cross,
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& was raised from th• dead, and enemies to the Doctrine of the resurrection, which is to be wrought by his power;
& was raised from th• dead, and enemies to the Doctrine of the resurrection, which is to be wrought by his power;
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and that you may see, how little I regard the speeches of these enemies of Christ, and the glorious resurrection of Saints, I would not seeme for their sakes to desert my discourse:
and that you may see, how little I regard the Speeches of these enemies of christ, and the glorious resurrection of Saints, I would not seem for their sakes to desert my discourse:
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therefore I did resolve to goe on with it this day. Then thirdly, I apprehend it may much further the worke of the day;
Therefore I did resolve to go on with it this day. Then Thirdly, I apprehend it may much further the work of the day;
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for if we have remembred God aright in our prayses;
for if we have remembered God aright in our praises;
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(22) sermon (DIV2)
601
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having made mention of his goodnesse to the Land, and Nation, we have done it spiritually,
having made mention of his Goodness to the Land, and nation, we have done it spiritually,
vhg vvn n1 pp-f po31 n1 p-acp dt n1, cc n1, pns12 vhb vdn pn31 av-j,
(22) sermon (DIV2)
601
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and have more rejoyced in spirituall then temporall mercies.
and have more rejoiced in spiritual then temporal Mercies.
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601
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And if our joy should end in rejoycing only for teporal mercies, we should rejoyce rather carnally then spiritually.
And if our joy should end in rejoicing only for teporal Mercies, we should rejoice rather carnally then spiritually.
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(22) sermon (DIV2)
601
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Therefore having in the beginning of the day rejoyced for the mercies that God hath shewed to the Land, I thinke I shall doe well,
Therefore having in the beginning of the day rejoiced for the Mercies that God hath showed to the Land, I think I shall do well,
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(22) sermon (DIV2)
601
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if I raise you in your spirits by what I shall speake from these words,
if I raise you in your spirits by what I shall speak from these words,
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(22) sermon (DIV2)
601
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and from the sight of Nationall mercies, and temporall deliverances take occasion to draw your eyes to behold by Faith,
and from the sighed of National Mercies, and temporal Deliverances take occasion to draw your eyes to behold by Faith,
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(22) sermon (DIV2)
601
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how you and all Saints shall rejoyce when you are delivered from all enemies at the resurrection:
how you and all Saints shall rejoice when you Are Delivered from all enemies At the resurrection:
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that so I may sublimate your joy, by carrying you higher in •he spirit, to rejoice in the spirituall things spoken of in the text. Awake, and sing.
that so I may sublimate your joy, by carrying you higher in •he Spirit, to rejoice in the spiritual things spoken of in the text. Awake, and sing.
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(22) sermon (DIV2)
601
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Ye know we expresse our joy by singing, as we may gather from that place, Psal. 126.1. when the Lord turned againe the captivitie •• Sion, we were like them that dreame:
You know we express our joy by singing, as we may gather from that place, Psalm 126.1. when the Lord turned again the captivity •• Sion, we were like them that dream:
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(22) sermon (DIV2)
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then was our mouth filled with laughter, and our tongue with singing. then was our Mouth filled with laughter, and our tongue with singing.
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602
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Singing in Scripture, is an expression of great joy, If any be merrie, let him sing, saith James. So, my Evangelicall Prophet, to shew what great joy there shall b• at the resurrection,
Singing in Scripture, is an expression of great joy, If any be merry, let him sing, Says James. So, my Evangelical Prophet, to show what great joy there shall b• At the resurrection,
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602
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when the bodies of th• Saints shal be raised, he bids us awake and sing. So that this is the point, there will be great joy at the resurrection.
when the bodies of th• Saints shall be raised, he bids us awake and sing. So that this is the point, there will be great joy At the resurrection.
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For the amplifying o• which point, I shall shew you what cause o• rejoycing, there will be at the resurrection.
For the amplifying o• which point, I shall show you what cause o• rejoicing, there will be At the resurrection.
p-acp dt j-vvg n1 r-crq n1, pns11 vmb vvi pn22 r-crq n1 n1 vvg, pc-acp vmb vbi p-acp dt n1.
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602
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The spirits, and the bodies of the Saints will then be reunited together again, which were disunited for many yeares.
The spirits, and the bodies of the Saints will then be Reunited together again, which were disunited for many Years.
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(22) sermon (DIV2)
603
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And as the Spirit doth with some regret, griefe, and unwillingnesse leave the bodie, having a natural desire,
And as the Spirit does with Some regret, grief, and unwillingness leave the body, having a natural desire,
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(22) sermon (DIV2)
603
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and appetite (being planted into it, by the hand of the Creator) after union with the bodie,
and appetite (being planted into it, by the hand of the Creator) After Union with the body,
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(22) sermon (DIV2)
603
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so, the spirit cannot but rejoyce when it is united againe to the bodie.
so, the Spirit cannot but rejoice when it is united again to the body.
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603
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Therefore you shall find the spirits of Saints under the Altar, (in the Revelation 6.10.) crying How long? holy and true, intimating their desire to be reunited to their bodies. And i• 2 Cor. 5.4.
Therefore you shall find the spirits of Saints under the Altar, (in the Revelation 6.10.) crying How long? holy and true, intimating their desire to be Reunited to their bodies. And i• 2 Cor. 5.4.
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(22) sermon (DIV2)
603
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The Apostle there shewes us, that though the Saints be willing to live with th• Lord Jesus Christ,
The Apostle there shows us, that though the Saints be willing to live with th• Lord jesus christ,
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603
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yet there is an unwilling nesse in them to leave their bodies:
yet there is an unwilling ness in them to leave their bodies:
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603
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therefore they had rather have •• mortalitie swallowed up of life, then to lay downe their bodies in the grave,
Therefore they had rather have •• mortality swallowed up of life, then to lay down their bodies in the grave,
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(22) sermon (DIV2)
603
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if it were the will of God. We that are in this Tabernacle (saith he) groane, being burthened;
if it were the will of God. We that Are in this Tabernacle (Says he) groan, being burdened;
cs pn31 vbdr dt n1 pp-f np1. pns12 cst vbr p-acp d n1 (vvz pns31) n1, vbg j-vvn;
(22) sermon (DIV2)
603
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4409
not for that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life.
not for that we would be Unclothed, but clothed upon, that mortality might be swallowed up of life.
xx p-acp cst pns12 vmd vbi vvn, p-acp vvn p-acp, cst n1 vmd vbi vvn a-acp pp-f n1.
(22) sermon (DIV2)
603
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There seemes in these words to be held forth an unwillingnes in the Saints, to be uncloathed of their bodies, to put off the cloathing of the flesh.
There seems in these words to be held forth an unwillingness in the Saints, to be Unclothed of their bodies, to put off the clothing of the Flesh.
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(22) sermon (DIV2)
603
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4411
We observe in Philosophie, that there is a naturall appetite in the soule, or forme to be united to that bodie that it once informed:
We observe in Philosophy, that there is a natural appetite in the soul, or Form to be united to that body that it once informed:
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(22) sermon (DIV2)
603
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4412
and as it leaves the bodie with some unwillingnesse, so there is a desire of reunion when they are parted,
and as it leaves the body with Some unwillingness, so there is a desire of reunion when they Are parted,
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(22) sermon (DIV2)
603
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so that re-union will be a cause of joy.
so that reunion will be a cause of joy.
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603
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4414
For as there is joy at the meeting of friends, so the body and soule that were long together in this world, shall rejoyce when they shall meet together againe.
For as there is joy At the meeting of Friends, so the body and soul that were long together in this world, shall rejoice when they shall meet together again.
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603
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This is one ground of joy from their meeting:
This is one ground of joy from their meeting:
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4416
the bodie and the spirit shall meet together, there shall be a reunion after there hath been a disunion between them.
the body and the Spirit shall meet together, there shall be a reunion After there hath been a disunion between them.
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603
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But in the next place, there will be a cause of great joy: because there will be an absolute perfection, both in the body, and in the soule.
But in the next place, there will be a cause of great joy: Because there will be an absolute perfection, both in the body, and in the soul.
cc-acp p-acp dt ord n1, pc-acp vmb vbi dt n1 pp-f j n1: c-acp a-acp vmb vbi dt j n1, av-d p-acp dt n1, cc p-acp dt n1.
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604
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4418
God shall be perfection in the Spirit in every facultie of it, and God in his glory shall dwell likewise in the body.
God shall be perfection in the Spirit in every faculty of it, and God in his glory shall dwell likewise in the body.
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604
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4419
The soule shall be full of God: here we have but an imperfect knowledge of God:
The soul shall be full of God: Here we have but an imperfect knowledge of God:
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(22) sermon (DIV2)
605
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there the soule shall be free from all ignorance, having the full vision of God. Here we see as in a glasse, darkly, NONLATINALPHABET, enigmatically, as the Apostle speaks;
there the soul shall be free from all ignorance, having the full vision of God. Here we see as in a glass, darkly,, enigmatically, as the Apostle speaks;
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605
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4421
there we shall see face to face. there we shall see face to face.
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605
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4422
Here we do but as it were see the back parts of God with Moses. As the Kings of Persia in State used to keep themselves from the sight of the people.
Here we do but as it were see the back parts of God with Moses. As the Kings of Persiam in State used to keep themselves from the sighed of the people.
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God doth as it were hide his face here, in comparison of the full discovery which hee will make of himselfe hereafter.
God does as it were hide his face Here, in comparison of the full discovery which he will make of himself hereafter.
np1 vdz p-acp pn31 vbdr vvi po31 n1 av, p-acp n1 pp-f dt j n1 r-crq pns31 vmb vvi pp-f px31 av.
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We doe but sip of the cup of spirituall joy here; but there wee shall be filled with the rivers of the pleasures of God.
We do but sip of the cup of spiritual joy Here; but there we shall be filled with the Rivers of the pleasures of God.
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Here we have, as Austin saith, guttulas but little drops of joy: but there we shall be filled with joy.
Here we have, as Austin Says, guttulas but little drops of joy: but there we shall be filled with joy.
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Here we have a sight of God which doth not fully satisfie;
Here we have a sighed of God which does not Fully satisfy;
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but still we desire to know more of God, and more of the Lord Jesus Christ;
but still we desire to know more of God, and more of the Lord jesus christ;
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but there wee shall be satisfied with the likenesse of God, as the Apostle saith Col. 3. v. 4. When Christ which is our life shall appeare,
but there we shall be satisfied with the likeness of God, as the Apostle Says Col. 3. v. 4. When christ which is our life shall appear,
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then we also shall appeare with him i• glorie. The Apostle saith, 1 Joh. 3.2. Yet it doth not appeare what we shall be; then we also shall appear with him i• glory. The Apostle Says, 1 John 3.2. Yet it does not appear what we shall be;
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it is not evident to us what glorie there shall be in o•• understandings;
it is not evident to us what glory there shall be in o•• understandings;
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how our affections shall be ravished, and enamoured with the love of God, and the Lord Jesus Christ;
how our affections shall be ravished, and enamoured with the love of God, and the Lord jesus christ;
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it doth not appear what shal be in our spirits: but we know that when he shall appeare, wee shall be like him:
it does not appear what shall be in our spirits: but we know that when he shall appear, we shall be like him:
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for wee shall see him as he is. O, what tongue of Rhetorick can expresse this!for we shall see him as he is. Oh, what tongue of Rhetoric can express this!
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what it is to be like the Lord Jesus Christ, to see him as he is!
what it is to be like the Lord jesus christ, to see him as he is!
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there is more in it then the Eloquence of Angels can set forth unto you.
there is more in it then the Eloquence of Angels can Set forth unto you.
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As they shall have such unspeakable glory in their spirits, so likewise there shall be a glory on their bodies.
As they shall have such unspeakable glory in their spirits, so likewise there shall be a glory on their bodies.
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4437
Alas, our bodies now are but vile bodies; weake bodies:
Alas, our bodies now Are but vile bodies; weak bodies:
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4438
but what saith the Apostle? Phil. 3. ult. God shall change our vile bodies and make them like his glorious body;
but what Says the Apostle? Philip 3. ult. God shall change our vile bodies and make them like his glorious body;
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or to his body of glory: for so it is in the originall.
or to his body of glory: for so it is in the original.
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As the body of the Lord Jesus Christ at his transfiguration was changed, and his face did shine,
As the body of the Lord jesus christ At his transfiguration was changed, and his face did shine,
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4441
and his whole body did shine with heavenly brightnesse, and Celestiall glory; so the bodies of the Saints, shall be bodies of glory:
and his Whole body did shine with heavenly brightness, and Celestial glory; so the bodies of the Saints, shall be bodies of glory:
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there shall be a heavenly brightnesse on them. Therefore Daniel speaking of the Saints at the resurrection, hee saith, Dan. 12.3. that they that are wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnesse as the Stars of Heaven.
there shall be a heavenly brightness on them. Therefore daniel speaking of the Saints At the resurrection, he Says, Dan. 12.3. that they that Are wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the Stars of Heaven.
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As the Starres are glorious creatures, and the brightnesse of the firmament is a great glory to our eyes;
As the Stars Are glorious creatures, and the brightness of the firmament is a great glory to our eyes;
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so there shall be a Celestiall, Star-like glory upon the bodies of the Saints; they shall not be grosse, lumpish, and heavie bodies as they are now:
so there shall be a Celestial, Starlike glory upon the bodies of the Saints; they shall not be gross, lumpish, and heavy bodies as they Are now:
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but spirituall bodies, as swift as a Seraphim.
but spiritual bodies, as swift as a Seraphim.
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4446
The bodie is now a clog and weight to the soule, it is ergastulum animae as the Platonists say, it keepeth the spirit under,
The body is now a clog and weight to the soul, it is ergastulum Spirits as the Platonists say, it Keepeth the Spirit under,
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4447
and presseth it down with the weight of it, but then the bodie shall be a spirituall body:
and Presseth it down with the weight of it, but then the body shall be a spiritual body:
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so that in this body the Saints shall ascend into the aire, as in a Charriot of triumph,
so that in this body the Saints shall ascend into the air, as in a Chariot of triumph,
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and glory, to meet the Lord Jesus. As Elias was carried up to Heaven;
and glory, to meet the Lord jesus. As Elias was carried up to Heaven;
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so shall the Saints in these bodies of theirs rife in glorie, to meet the Lord Jesus Christ in the ayre.
so shall the Saints in these bodies of theirs rife in glory, to meet the Lord jesus christ in the air.
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4451
Now they are subject to diseases: then they shall be freed from all diseases; now they are subject to death;
Now they Are Subject to diseases: then they shall be freed from all diseases; now they Are Subject to death;
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then death shall be swallowed up, and every Saint in his owne person shall appeare as a Conquerour of death, and of the grave;
then death shall be swallowed up, and every Saint in his own person shall appear as a Conqueror of death, and of the grave;
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every Saint shall have this NONLATINALPHABET, this song of triumph in his mouth, O death, where is thy sting? O grave, where is thy victory? The sting of death is sinne,
every Saint shall have this, this song of triumph in his Mouth, Oh death, where is thy sting? O grave, where is thy victory? The sting of death is sin,
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and the strength of sinne is the Law;
and the strength of sin is the Law;
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but thanks he unto God who hath given us the victory, through our Lord Jesus Christ. but thanks he unto God who hath given us the victory, through our Lord jesus christ.
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Our bodies then shall be incorruptible, wholly like the body of Christ;
Our bodies then shall be incorruptible, wholly like the body of christ;
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therefore the Apostle saith, that the bodie it must be NONLATINALPHABET, Phil. 3. last, conformable in likenesse, to the glorious bodie of the Lord Jesus Christ himselfe:
Therefore the Apostle Says, that the body it must be, Philip 3. last, conformable in likeness, to the glorious body of the Lord jesus christ himself:
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you see what perfection there shall be in the bodies of the Saints; though they be vile now, they shall be honourable, and glorious then:
you see what perfection there shall be in the bodies of the Saints; though they be vile now, they shall be honourable, and glorious then:
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though they be now as pieces of earth, they shall be then more bright then the Starres of Heaven,
though they be now as Pieces of earth, they shall be then more bright then the Stars of Heaven,
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or the Sunne in the firmament.
or the Sun in the firmament.
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This glorie God will put upon the bodies of the Saints, and being thus made happy in their bodies and spirits,
This glory God will put upon the bodies of the Saints, and being thus made happy in their bodies and spirits,
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when they shall see themselvs in this happy condition, filled in their bodies, and spirits with the glory of God, it cannot but cause great joy.
when they shall see themselves in this happy condition, filled in their bodies, and spirits with the glory of God, it cannot but cause great joy.
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If a man lye sick a long while, and have a weake, distempered, crazie bodie;
If a man lie sick a long while, and have a weak, distempered, crazy body;
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when he is restored, he rejoyceth that he hath health, and strength, and is freed from the weaknesse that was upon him:
when he is restored, he Rejoiceth that he hath health, and strength, and is freed from the weakness that was upon him:
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shall not there be great joy then, when the Saints shall rise? when they that had weake, crazie,
shall not there be great joy then, when the Saints shall rise? when they that had weak, crazy,
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and vile, mortall bodies here, shall see themselves in bodies of glory, in bodies as glorious as the body of the Lord Jesus?
and vile, Mortal bodies Here, shall see themselves in bodies of glory, in bodies as glorious as the body of the Lord jesus?
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Againe, there will be great cause of joy to these Saints, when they shall be thus united in their bodies,
Again, there will be great cause of joy to these Saints, when they shall be thus united in their bodies,
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and soules, and shall meet the Lord Jesus Christ, because they shall have great dignitie put upon their persons they shall bee raised as no meane persons As wicked, ungodly,
and Souls, and shall meet the Lord jesus christ, Because they shall have great dignity put upon their Persons they shall be raised as no mean Persons As wicked, ungodly,
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and unbelieving men shall be raised as slaves, and vassals, and be brought forth in chaines and fetters,
and unbelieving men shall be raised as slaves, and vassals, and be brought forth in chains and fetters,
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before the dreadfull tribunall of the Lord Jesus Christ: so the Saints shall all come forth a• Kings;
before the dreadful tribunal of the Lord jesus christ: so the Saints shall all come forth a• Kings;
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every one of them shall be dignified with the glorie, and Majestie of a King.
every one of them shall be dignified with the glory, and Majesty of a King.
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This is that, that is spoken of, in the Revelation, where it is said, that Christ hath made 〈 ◊ 〉 Kings and Priests,
This is that, that is spoken of, in the Revelation, where it is said, that christ hath made 〈 ◊ 〉 Kings and Priests,
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and wee shall reigne upon earth. We shall reigne in our bodies.and we shall Reign upon earth. We shall Reign in our bodies.
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As a• Ambassadour said of the Senate of Rome, that he apprehended that there were as many Kings as Senators in the Senate-house, (Quo• Senatores tot Reges:) So, there shall be as many Kings, as Saints at the resurrection;
As a• Ambassador said of the Senate of Rome, that he apprehended that there were as many Kings as Senators in the Senate-house, (Quo• Senatores tot Reges:) So, there shall be as many Kings, as Saints At the resurrection;
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and every one shall have Kingly glory, and Majesty;
and every one shall have Kingly glory, and Majesty;
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every one, together with the Lord Jesus, reigning as a King upon the earth, Rev. 5.10.
every one, together with the Lord jesus, reigning as a King upon the earth, Rev. 5.10.
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Therefore if men rejoyce in the enjoyment of earthly Kingdomes and Crowne• which are lined with cares, that a King professed, that if men knew the troubles, which attended upon a Crowne, no man would stoop to take it up;
Therefore if men rejoice in the enjoyment of earthly Kingdoms and Crowne• which Are lined with Cares, that a King professed, that if men knew the Troubles, which attended upon a Crown, no man would stoop to take it up;
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what joy will there be, when wee shall reigne as spirituall, and heavenly Kings with the Lord Jesus?
what joy will there be, when we shall Reign as spiritual, and heavenly Kings with the Lord jesus?
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Againe, there will be great joy: because all things that may occasion any sorrow or sadnesse shall be quite removed away:
Again, there will be great joy: Because all things that may occasion any sorrow or sadness shall be quite removed away:
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all teares must then be wiped from the eyes of all the Saints, Rev. 7.17. there must be no more sighing; no more griefe; no more sorrow.
all tears must then be wiped from the eyes of all the Saints, Rev. 7.17. there must be no more sighing; no more grief; no more sorrow.
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All earthly infirmities and weaknesses, which are accompanied with griefe and paine, shall be removed:
All earthly infirmities and Weaknesses, which Are accompanied with grief and pain, shall be removed:
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for our bodies shall be Celestiall bodies, (1 Cor. 15.40.) raised up in incorruption, 1 Cor. 15.42.
for our bodies shall be Celestial bodies, (1 Cor. 15.40.) raised up in incorruption, 1 Cor. 15.42.
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And there shall be no more blindnesse or blacknesse upon our spirits. Here so long as wee carrie sinne about us, though we know it is pardoned,
And there shall be no more blindness or blackness upon our spirits. Here so long as we carry sin about us, though we know it is pardoned,
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though we know it shall be remembred no more, Heb. 8.12. though we know in point of Justification, that it may be sought for, and cannot be found, Jer. 50.20.
though we know it shall be remembered no more, Hebrew 8.12. though we know in point of Justification, that it may be sought for, and cannot be found, Jer. 50.20.
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yet so long as wee feele it opposing the Spirit of glory, and holinesse in us by the filthy nature of it,
yet so long as we feel it opposing the Spirit of glory, and holiness in us by the filthy nature of it,
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so long it will occasion sorrow, griefe, and some trouble to the soule:
so long it will occasion sorrow, grief, and Some trouble to the soul:
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but at the generall resurrection, as sinne is now compleatly taken away in our Justification to those that believe in the Lord Jesus (such being those blessed ones spoken of in the 32. Psal. whose iniquities are forgiven, and whose sinnes are covered;
but At the general resurrection, as sin is now completely taken away in our Justification to those that believe in the Lord jesus (such being those blessed ones spoken of in the 32. Psalm whose iniquities Are forgiven, and whose Sins Are covered;
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) So then sinne shall be wholly taken away to our owne sense, feeling, and apprehension, by the Spirit of Sanctification.
) So then sin shall be wholly taken away to our own sense, feeling, and apprehension, by the Spirit of Sanctification.
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There shall be no corner then in the soule, spirit, or body for any lust, or uncleannesse, and consequently no place for sorrow.
There shall be no corner then in the soul, Spirit, or body for any lust, or uncleanness, and consequently no place for sorrow.
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Sinne is like the evill spirit that possessed Saul, that made him melancholy and sad, and afflicted him in his spirit.
Sin is like the evil Spirit that possessed Saul, that made him melancholy and sad, and afflicted him in his Spirit.
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But when the Lord Jesus Christ shall appeare, then all sinne shall be done away to our sense,
But when the Lord jesus christ shall appear, then all sin shall be done away to our sense,
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and feeling, as it is done away now in our Justification.
and feeling, as it is done away now in our Justification.
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Then we shall be as perfectly sanctified throughout, both in bodie and spirit, as wee are now perfectly justified.
Then we shall be as perfectly sanctified throughout, both in body and Spirit, as we Are now perfectly justified.
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Now the life that wee live in the flesh is by Faith in the Sonne of God, by seeing how compleatly we are justified from sinnes, lusts, corruptions, those enemies to the Lord Jesus Christ that wee carrie in our bosomes:
Now the life that we live in the Flesh is by Faith in the Son of God, by seeing how completely we Are justified from Sins, Lustiest, corruptions, those enemies to the Lord jesus christ that we carry in our bosoms:
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but then wee shall be as perfect in respect of the life of sanctification, as wee are now perfect,
but then we shall be as perfect in respect of the life of sanctification, as we Are now perfect,
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and compleat in respect of our Justification. So that the cause of sorrow, and trouble shall quite be taken away.
and complete in respect of our Justification. So that the cause of sorrow, and trouble shall quite be taken away.
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There shall be no place then left for Evangelicall sorrow; the sorrow that now is wrought in the Saints is Evangelicall, not Legall;
There shall be no place then left for Evangelical sorrow; the sorrow that now is wrought in the Saints is Evangelical, not Legal;
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but the joy, and glory which doth remaine for the Saints hereafter shall be so great, that there shall be no place then left for Evangelicall griefe for any sinne, that we have committed.
but the joy, and glory which does remain for the Saints hereafter shall be so great, that there shall be no place then left for Evangelical grief for any sin, that we have committed.
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And as sin shall not then bring any sorrow upon us, so neither shall the Devill, who is the troubler of the Israel of God, be able to afflict us.
And as since shall not then bring any sorrow upon us, so neither shall the devil, who is the troubler of the Israel of God, be able to afflict us.
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Here he is permitted to afflict us, as he did Job, for the tryall of our Faith and patience;
Here he is permitted to afflict us, as he did Job, for the trial of our Faith and patience;
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and though for the present, when we looke on Christ in his person, we see that wee are conquerours over the Devill in him,
and though for the present, when we look on christ in his person, we see that we Are conquerors over the devil in him,
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yet we meet with the Devill, his fierie temptations, darts and arrowes, which he shooteth into our spirits:
yet we meet with the devil, his fiery temptations, darts and arrows, which he shoots into our spirits:
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so that he oft-times causeth us to walke something sadly, occasioning troubles, which Jerome calleth (tempestates mentis) the tempests of the mind.
so that he ofttimes Causes us to walk something sadly, occasioning Troubles, which Jerome calls (tempestates mentis) the tempests of the mind.
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As Paul tells us, that he was buffeted by the messenger of Satan.
As Paul tells us, that he was buffeted by the Messenger of Satan.
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But then this wicked Fiend shall be so chained up, that he shall never be let loose upon us again.
But then this wicked Fiend shall be so chained up, that he shall never be let lose upon us again.
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Then he shall be so under our feet that hee shall never have any liberty given him to tempt us any more.
Then he shall be so under our feet that he shall never have any liberty given him to tempt us any more.
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The accuser of the Brethren is cast out of heaven, Revelation 12.10.
The accuser of the Brothers is cast out of heaven, Revelation 12.10.
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His accusations and complaints against them cannot be heard by the eare of God, to prejudice their Justification,
His accusations and complaints against them cannot be herd by the ear of God, to prejudice their Justification,
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but he doth persecute the woman upon the earth, Rev. 12.13. He afflicts the Church and brings much trouble oft-times to the Saints:
but he does persecute the woman upon the earth, Rev. 12.13. He afflicts the Church and brings much trouble ofttimes to the Saints:
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but at the generall resurrection, we shall be freed wholly from the Devill, from all temptations, from all troubles, all enemies that can be thought upon:
but At the general resurrection, we shall be freed wholly from the devil, from all temptations, from all Troubles, all enemies that can be Thought upon:
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so that then things shall be fully accomplished, and compleated for our good.
so that then things shall be Fully accomplished, and completed for our good.
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The Apostle though he telleth us that Christ for the present hath abolished death and sinne to us, 2 Tim. 1.10. and destroyed him, who hath the power of death, who is the Devill, Heb. 2.14.
The Apostle though he Telleth us that christ for the present hath abolished death and sin to us, 2 Tim. 1.10. and destroyed him, who hath the power of death, who is the devil, Hebrew 2.14.
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yet he informeth us that the promises of God made to us in Christ are not fully accomplished, compleated, and perfected till the resurrection;
yet he Informeth us that the promises of God made to us in christ Are not Fully accomplished, completed, and perfected till the resurrection;
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as wee may see by that place, 1 Cor. 15.54. then shall be fulfilled that saying, speaking of the resurrection day, Death is swallowed up in victory, then if shall be said, O death where is thy sting? O grave where is thy victory? NONLATINALPHABET.
as we may see by that place, 1 Cor. 15.54. then shall be fulfilled that saying, speaking of the resurrection day, Death is swallowed up in victory, then if shall be said, Oh death where is thy sting? O grave where is thy victory?.
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Then shall it be, that is, it shall be, in the full accomplishment; wee have now what is there promised, in the promise of God by Faith;
Then shall it be, that is, it shall be, in the full accomplishment; we have now what is there promised, in the promise of God by Faith;
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then wee shall have what is in the promise, in the actuall fruition of the thing promised.
then we shall have what is in the promise, in the actual fruition of the thing promised.
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So that in this respect, there will be great joy:
So that in this respect, there will be great joy:
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because then every Saint shall ride in a Chariot of triumph, as a Conquerour of all enemies in his own person.
Because then every Saint shall ride in a Chariot of triumph, as a Conqueror of all enemies in his own person.
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And as Christ in his owne body, and Spirit did ride to Heaven, and triumph over the power of Hell, Death, sinne, curse, and condemnation;
And as christ in his own body, and Spirit did ride to Heaven, and triumph over the power of Hell, Death, sin, curse, and condemnation;
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and as the life that we live for the present, is by beholding this victory of the Lord Jesus Christ with the eye of Faith:
and as the life that we live for the present, is by beholding this victory of the Lord jesus christ with the eye of Faith:
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so at the generall resurrection all the Saints shall imitate the Lord Jesus Christ, and in their owne persons shall ride as Conquerours triumphing over all enemies,
so At the general resurrection all the Saints shall imitate the Lord jesus christ, and in their own Persons shall ride as Conquerors triumphing over all enemies,
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and shall live the life of vision, seeing the same thing done in their owne persons, which now by Faith they see done for them in the person of Jesus.
and shall live the life of vision, seeing the same thing done in their own Persons, which now by Faith they see done for them in the person of jesus.
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So that all cause and occasion of trouble, and sorrow being taken away, there must needs be great joy at the resurrection of those, who are raised by the Lord.
So that all cause and occasion of trouble, and sorrow being taken away, there must needs be great joy At the resurrection of those, who Are raised by the Lord.
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In the next place, as the occasions and causes of all sorrow shall be taken away;
In the next place, as the occasions and Causes of all sorrow shall be taken away;
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so likewise all things, all objects that may move spirituall joy shall be presented to the Saints, to raise their spirits to a spirituall joy, who shall be raised and made happy with the Lord Jesus:
so likewise all things, all objects that may move spiritual joy shall be presented to the Saints, to raise their spirits to a spiritual joy, who shall be raised and made happy with the Lord jesus:
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whatsoever it be that can be thought upon that can make any one happy, that the Saints shal enjoy:
whatsoever it be that can be Thought upon that can make any one happy, that the Saints shall enjoy:
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they shal enjoy God in a full measure, and the Lord Jesus.
they shall enjoy God in a full measure, and the Lord jesus.
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Sweet streames of joy will flow into their spirits, because God will make himselfe the Author and worker of their joy.
Sweet streams of joy will flow into their spirits, Because God will make himself the Author and worker of their joy.
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Sing O daughter os Sion, saith the Prophet, Zeph. 3.14. Be glad and rejoyce O daughter of Jerusalem. Sing Oh daughter os Sion, Says the Prophet, Zephaniah 3.14. Be glad and rejoice Oh daughter of Jerusalem.
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But why must Zion sing and shout? behold the reason in the 15. verse, The Lord is in the midst of thee, and in the 17. ver.
But why must Zion sing and shout? behold the reason in the 15. verse, The Lord is in the midst of thee, and in the 17. ver.
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He will rejoyce over thee with singing. There is the chiefe ground of their joy laid downe.He will rejoice over thee with singing. There is the chief ground of their joy laid down.
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So the 12. of Neh. 43. it is said, the people rejoyced, for God made them rejoyce with great joy.
So the 12. of Neh 43. it is said, the people rejoiced, for God made them rejoice with great joy.
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So at the resurrection, God shall make them to rejoyce, they shall be alway then at the Fountaine, at the Well-head, In thy presence is fulnesse of joy, at thy right hand (saith the Psalmist, Psal. 17.11.) there are pleasures for evermore.
So At the resurrection, God shall make them to rejoice, they shall be always then At the Fountain, At the Wellhead, In thy presence is fullness of joy, At thy right hand (Says the Psalmist, Psalm 17.11.) there Are pleasures for evermore.
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All the Saints shall then bee in the presence and at the right hand of God, where there shall be pleasures for evermore:
All the Saints shall then be in the presence and At the right hand of God, where there shall be pleasures for evermore:
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they all shall be in the glory of the Lord Jesus.
they all shall be in the glory of the Lord jesus.
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God shall emptie himselfe, and the rivers, and streames of joy which are in himself, into their hearts and spirits;
God shall empty himself, and the Rivers, and streams of joy which Are in himself, into their hearts and spirits;
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so that they shall be swallowed up, into those streames and rivers of joy, and pleasure which are in the enjoyment of a God.
so that they shall be swallowed up, into those streams and Rivers of joy, and pleasure which Are in the enjoyment of a God.
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Macarius speaketh of (NONLATINALPHABET) the ebriety of the Spirit. They then shall be inebriated with the fulnesse of a spirituall joy.Macarius speaks of () the ebriety of the Spirit. They then shall be inebriated with the fullness of a spiritual joy.
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If there be such rejoycing here in the spirit of a Saint, when he hath a light from God to see something of God in the face of Christ;
If there be such rejoicing Here in the Spirit of a Saint, when he hath a Light from God to see something of God in the face of christ;
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what spirituall joy shall there be when our joy shall be at the full.
what spiritual joy shall there be when our joy shall be At the full.
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If there be such joy in the ebbing of the Spirit here, what joy will there be when we shall enjoy the hightyde of the Spirit in the vision of Gods grace, and glory hereafter;
If there be such joy in the ebbing of the Spirit Here, what joy will there be when we shall enjoy the hightyde of the Spirit in the vision of God's grace, and glory hereafter;
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when wee shall eat of the tree of life;
when we shall eat of the tree of life;
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when wee shall drinke our fill of those rivers of pleasures which runne in the Paradise of God? And if there be so much sweetnesse in spirituall joy here;
when we shall drink our fill of those Rivers of pleasures which run in the Paradise of God? And if there be so much sweetness in spiritual joy Here;
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what tongue can expresse, or heart conceive what there shall be in that joy that shall be hereafter? Great, glorious and high are the expressions by which Saints doe set forth the joyes that they feele here,
what tongue can express, or heart conceive what there shall be in that joy that shall be hereafter? Great, glorious and high Are the expressions by which Saints do Set forth the Joys that they feel Here,
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but no Saint can tell what the joyes shall be hereafter at the resurrection. Psal. 94.19. In the multitude of my thoughts within mee, thy comforts delight my soule;
but no Saint can tell what the Joys shall be hereafter At the resurrection. Psalm 94.19. In the multitude of my thoughts within me, thy comforts delight my soul;
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the delight is such here, that David had rather have the light of Gods countenance, in a Spirit of joy upon him,
the delight is such Here, that David had rather have the Light of God's countenance, in a Spirit of joy upon him,
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then to enjoy all the glory and great things in the world.
then to enjoy all the glory and great things in the world.
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Thou hast put greater joy into my heart, then when the corne and wine of wicked men is increased, Psal. 4. and in Psal. 84. One day in thy house is worth a thousand. Thou hast put greater joy into my heart, then when the corn and wine of wicked men is increased, Psalm 4. and in Psalm 84. One day in thy house is worth a thousand.
pns21 vh2 vvd jc n1 p-acp po11 n1, av c-crq dt n1 cc n1 pp-f j n2 vbz vvn, np1 crd cc p-acp np1 crd crd n1 p-acp po21 n1 vbz j dt crd.
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If there be such joy in the presence of God here, in the beholding of his grace, in the kisses of his mouth, in the imbraces of his Sonne,
If there be such joy in the presence of God Here, in the beholding of his grace, in the Kisses of his Mouth, in the embraces of his Son,
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when he doth now sprinkle us with his grace; O what joy shall there be, when God shall poure out the Spirit of grace,
when he does now sprinkle us with his grace; Oh what joy shall there be, when God shall pour out the Spirit of grace,
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and sweetnesse into our soules? when he shall open all the treasures of his Spirit and love;
and sweetness into our Souls? when he shall open all the treasures of his Spirit and love;
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when hee shall more freely and fully shew us the things, that neither eye hath seene, nor eare hath heard,
when he shall more freely and Fully show us the things, that neither eye hath seen, nor ear hath herd,
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neither hath it entred into the heart of man to conceive what they are? 1 Cor. 2. Wee have seene great things in the world;neither hath it entered into the heart of man to conceive what they Are? 1 Cor. 2. we have seen great things in the world;
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Crownes, Scepters, riches, worldly pomp and glory, but what are all these things? they doe not shadow forth the things that wee see here in the Spirit,
Crowns, Sceptres, riches, worldly pomp and glory, but what Are all these things? they do not shadow forth the things that we see Here in the Spirit,
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and shall more plainely see hereafter. Our fancies, and Imaginations, worke beyond our eye, we fancie greater things, then we behold:
and shall more plainly see hereafter. Our fancies, and Imaginations, work beyond our eye, we fancy greater things, then we behold:
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but what eye hath not seene, nor eare hath heard, nor hath it entred into the heart of man to conceive, what they are, wee darkly see here, and shall fully enjoy hereafter.
but what eye hath not seen, nor ear hath herd, nor hath it entered into the heart of man to conceive, what they Are, we darkly see Here, and shall Fully enjoy hereafter.
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The Poets in their fancies, have fancied golden Mountaines, and great things;
The Poets in their fancies, have fancied golden Mountains, and great things;
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the earth doth not afford such things as they have fancied and minted in their poeticall braines:
the earth does not afford such things as they have fancied and minted in their poetical brains:
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but the things that shall then be discovered to us, goe beyond the cogitation and thought,
but the things that shall then be discovered to us, go beyond the cogitation and Thought,
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and workings of mans heart, and spirit; and these things shall be gloriously revealed to us by the Spirit of God;
and workings of men heart, and Spirit; and these things shall be gloriously revealed to us by the Spirit of God;
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and the Spirit shall shew us that all these things are ours. Wee shall see God ours, and Christ ours, and all the glory of Heaven ours,
and the Spirit shall show us that all these things Are ours. we shall see God ours, and christ ours, and all the glory of Heaven ours,
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and see our selves in the Kingdome of Heaven.
and see our selves in the Kingdom of Heaven.
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So that there shall be the presence of all things that shall make us happy, the confluence of all good things that can bring any blisse, tranquillity,
So that there shall be the presence of all things that shall make us happy, the confluence of all good things that can bring any bliss, tranquillity,
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and joy to the spirit, and soule of man.
and joy to the Spirit, and soul of man.
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So that it is evident there will be great joy, if wee consider that there will be every thing wanting, that may make us sorrowfull,
So that it is evident there will be great joy, if we Consider that there will be every thing wanting, that may make us sorrowful,
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and every thing present that may make us joyfull: there will be the absence of all evill, and the presence of all good:
and every thing present that may make us joyful: there will be the absence of all evil, and the presence of all good:
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there will be God himselfe, who is the summum bonum, the chiefe good;
there will be God himself, who is the summum bonum, the chief good;
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and this God will unvaile himselfe, and shew forth his love, and shine forth in his glorie, beautie,
and this God will unveil himself, and show forth his love, and shine forth in his glory, beauty,
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and excellency on the spirits of his people; and seeing themselves in this happie, and blisfull condition;
and excellency on the spirits of his people; and seeing themselves in this happy, and blissful condition;
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they cannot but sing and rejoyce at the resurrection. Here the Saints in believing doe rejoyce with joy unspeakable and full of glory. 1 Pet. 1.8.
they cannot but sing and rejoice At the resurrection. Here the Saints in believing doe rejoice with joy unspeakable and full of glory. 1 Pet. 1.8.
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How glorious then and unspeakable will be the joy of the resurrection?
How glorious then and unspeakable will be the joy of the resurrection?
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Againe, you may take notice that there will be cause of great joy, if you consider that all the joy which wee have here is but a shadow of that joy which the Saints shall have hereafter.
Again, you may take notice that there will be cause of great joy, if you Consider that all the joy which we have Here is but a shadow of that joy which the Saints shall have hereafter.
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Nay, all the joy in the world here cannot shadow forth that joy that shall be hereafter.
Nay, all the joy in the world Here cannot shadow forth that joy that shall be hereafter.
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Consider for what men doe rejoyce here, and you shall see that they have the same cause to rejoyce for the same things in a full manner hereafter.
Consider for what men do rejoice Here, and you shall see that they have the same cause to rejoice for the same things in a full manner hereafter.
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The resurrection day is the Saints Coronation day and their wedding-day. Rev. 19.7. Let us b• glad and rejoyce and give honour to him:
The resurrection day is the Saints Coronation day and their wedding-day. Rev. 19.7. Let us b• glad and rejoice and give honour to him:
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for the marriage of the Lamb is come, and his wife hath made her selfe ready. for the marriage of the Lamb is come, and his wife hath made her self ready.
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It is Gods and their harvest day. Among men, the time of harvest i• a time of joy.
It is God's and their harvest day. Among men, the time of harvest i• a time of joy.
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They shall rejoyce before thee according to the joy of harvest, Isa. 9.3. The resurrection is Gods harvest for the gathering in of Saints.They shall rejoice before thee according to the joy of harvest, Isaiah 9.3. The resurrection is God's harvest for the gathering in of Saints.
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When a man sowes hi• seed, he sowes it in expectation of a harvest.
When a man sows hi• seed, he sows it in expectation of a harvest.
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So God sowes his seed, he sowes the bodies of the Saints in the earth, he layes them in the furrowes;
So God sows his seed, he sows the bodies of the Saints in the earth, he lays them in the furrows;
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he doth it in expectation of a harvest.
he does it in expectation of a harvest.
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And the people of God were commanded to rejoyce before him, in the time of harvest:
And the people of God were commanded to rejoice before him, in the time of harvest:
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which did typifie the spirituall joy that the Saints shall enjoy at the generall resurrection, which shall be their harvest;
which did typify the spiritual joy that the Saints shall enjoy At the general resurrection, which shall be their harvest;
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when their bodies shall spring and come out of the dust, in their glory and excellency.
when their bodies shall spring and come out of the dust, in their glory and excellency.
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Againe, that I may bring you back to remember what the worke of the day is,
Again, that I may bring you back to Remember what the work of the day is,
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and enlarge my selfe upon that, at which I pointed even now; we know that we use to have great joy for great deliverances;
and enlarge my self upon that, At which I pointed even now; we know that we use to have great joy for great Deliverances;
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When God hath suffered us, even to come to the brinke of ruine, and destruction, and then doth pull us from it, and save us, there is joy with shouting.
When God hath suffered us, even to come to the brink of ruin, and destruction, and then does pull us from it, and save us, there is joy with shouting.
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We know how neere wee were to ruine, wee had almost been destroyed by the enemies that rose up against us:
We know how near we were to ruin, we had almost been destroyed by the enemies that rose up against us:
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but the Lord hath delivered us: and seriously considering this deliverance wee cannot but be thankfull and joyfull for the mercy.
but the Lord hath Delivered us: and seriously considering this deliverance we cannot but be thankful and joyful for the mercy.
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And our joy for the mercy of this day, may imperfectly shadow forth, and represent unto you the joy which shall be in Saints at the resurrection.
And our joy for the mercy of this day, may imperfectly shadow forth, and represent unto you the joy which shall be in Saints At the resurrection.
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For wee that were compassed about with so many enemies in the world;
For we that were compassed about with so many enemies in the world;
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that had all the Devills in hell against us, and all the wicked men in the world, holding forth their hands, to draw us and lead us into the broad way that leads to destruction:
that had all the Devils in hell against us, and all the wicked men in the world, holding forth their hands, to draw us and led us into the broad Way that leads to destruction:
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and a base malignant party that wee carrie about us, within our selves joyning with the Devill, the world,
and a base malignant party that we carry about us, within our selves joining with the devil, the world,
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& wicked men against our selves;
& wicked men against our selves;
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by the power of God shall we be preserved from all these enemies, and made more then Conquerours over all our enemies through Jesus Christ, that loved us.
by the power of God shall we be preserved from all these enemies, and made more then Conquerors over all our enemies through jesus christ, that loved us.
p-acp dt n1 pp-f np1 vmb pns12 vbi vvn p-acp d d n2, cc vvd av-dc cs n2 p-acp d po12 n2 p-acp np1 np1, cst vvd pno12.
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And so shall have cause to rejoyce in our preservation and deliverance.
And so shall have cause to rejoice in our preservation and deliverance.
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Truely we are not able fully to apprehend our deliverance here, and that is the reason that Saints rejoyce so little in the God of grace and his mercies.
Truly we Are not able Fully to apprehend our deliverance Here, and that is the reason that Saints rejoice so little in the God of grace and his Mercies.
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We cannot apprehend fully what it is to be freed from sinne, that hath layed the foundation of Hell.
We cannot apprehend Fully what it is to be freed from sin, that hath laid the Foundation of Hell.
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Wee apprehend not, what it is to be in the hands, and jawes of the Prince of darknesse,
we apprehend not, what it is to be in the hands, and Jaws of the Prince of darkness,
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and then to be pulled out of his hands, and jawes by Christ; as David recovered his Lamb out of the mouth of the Lyon, 1 Sam. 17.34.
and then to be pulled out of his hands, and Jaws by christ; as David recovered his Lamb out of the Mouth of the lion, 1 Sam. 17.34.
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Wee doe not apprehend what it is to be by nature children of wrath, and yet to be crowned with grace, glory,
we do not apprehend what it is to be by nature children of wrath, and yet to be crowned with grace, glory,
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and immortality, through the goodnesse of God;
and immortality, through the Goodness of God;
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but then we shall fully apprehend our great deliverances by the grace of God, and the power of the Lamb, and shall sing for joy.
but then we shall Fully apprehend our great Deliverances by the grace of God, and the power of the Lamb, and shall sing for joy.
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In the 15. of the Rev. the 3. it is said of Saints that they sing the song of Moses, wee sing it here in the spirit, in part, believing with Zacharias that wee are delivered out of the hand of our enemies;
In the 15. of the Rev. the 3. it is said of Saints that they sing the song of Moses, we sing it Here in the Spirit, in part, believing with Zacharias that we Are Delivered out of the hand of our enemies;
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but then we shall sing it fully, in the fulnesse of spirituall joy.
but then we shall sing it Fully, in the fullness of spiritual joy.
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It is called the song of Moses, because it shall be a song for their deliverance out of the hand of all enemies.
It is called the song of Moses, Because it shall be a song for their deliverance out of the hand of all enemies.
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As Moses, when the Israelites were delivered from Egypt called the people to play upon Musick,
As Moses, when the Israelites were Delivered from Egypt called the people to play upon Music,
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and sing prayse to God, so that the Heavens answered, and ecchoed to their singing, and the joyfull noyse, that they made to God for their deliverance:
and sing praise to God, so that the Heavens answered, and echoed to their singing, and the joyful noise, that they made to God for their deliverance:
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So when wee shall apprehend that the Lord by his mighty power hath delivered us from the Egyptian Pharaoh, the Devill;
So when we shall apprehend that the Lord by his mighty power hath Delivered us from the Egyptian Pharaoh, the devil;
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from the house of bondage, the Iron furnace of Egypt; from the sting of sinne, from the power of darknesse, from all curses, and condemnation;
from the house of bondage, the Iron furnace of Egypt; from the sting of sin, from the power of darkness, from all curses, and condemnation;
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from temporall, spirituall, and eternall death;
from temporal, spiritual, and Eternal death;
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being fully apprehensive of this deliverance, wee cannot but be filled with joy in singing prayses to him who is our deliverer.
being Fully apprehensive of this deliverance, we cannot but be filled with joy in singing praises to him who is our deliverer.
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When by the crueltie of Haman, the people of Israel were appointed for slaughter and destruction;
When by the cruelty of Haman, the people of Israel were appointed for slaughter and destruction;
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and God had given in a glorious deliverance to them; we read how they kept the day with joy, Hester 9.22.
and God had given in a glorious deliverance to them; we read how they kept the day with joy, Esther 9.22.
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The day was called a day wherein the Jewes rested from their enemies, and the moneth which was turned unto them from sorrow to joy,
The day was called a day wherein the Jews rested from their enemies, and the Monn which was turned unto them from sorrow to joy,
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and from mourning into a good day;
and from mourning into a good day;
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that they should make them dayes of feasting, and joy, and of sending portions one to another, and gifts to the poore. that they should make them days of feasting, and joy, and of sending portions one to Another, and Gifts to the poor.
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The Devill like Haman had appointed the Israel of God to slaughter, and destruction;
The devil like Haman had appointed the Israel of God to slaughter, and destruction;
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he thought to have swallowed them up, and to have made them as miserable to all eternitie as he himselfe shall be:
he Thought to have swallowed them up, and to have made them as miserable to all eternity as he himself shall be:
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but by the goodnesse, and power of God they are delivered from this spirituall Haman. The Lord hath raised up a Mordecai, the Lord Jesus, who hath given us a deliverance from him.
but by the Goodness, and power of God they Are Delivered from this spiritual Haman. The Lord hath raised up a Mordecai, the Lord jesus, who hath given us a deliverance from him.
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As Mordecai did speake peace to his people, Hest. 10.3.
As Mordecai did speak peace to his people, Hest. 10.3.
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So Jesus Christ our spirituall Mordecai shall speake peace to us, bring deliverance to his people, discover the plots,
So jesus christ our spiritual Mordecai shall speak peace to us, bring deliverance to his people, discover the plots,
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and machinations of our enemies, by which they would have wrought our ruine, and destruction,
and machinations of our enemies, by which they would have wrought our ruin, and destruction,
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and the Saints that were as sheep appointed for the slaughter, by cruell Haman the enemy of mankind, shall escape out of the hands of this bloudy Lyon, out of the snare of this cruell hunter;
and the Saints that were as sheep appointed for the slaughter, by cruel Haman the enemy of mankind, shall escape out of the hands of this bloody lion, out of the snare of this cruel hunter;
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which will afford plentifully matter of great joy, and singing to the Saints.
which will afford plentifully matter of great joy, and singing to the Saints.
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But in the next place there is cause of great joy, when people are not only delivered from their enemies,
But in the next place there is cause of great joy, when people Are not only Delivered from their enemies,
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but their enemies are likewise put under their feet, (as God by his goodnesse seemes to doe ours this day:
but their enemies Are likewise put under their feet, (as God by his Goodness seems to do ours this day:
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who are brought to a low and helplesse condition, unlesse the Devill help them with a new plot,
who Are brought to a low and helpless condition, unless the devil help them with a new plot,
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and make them as strong as formerly they were) so it will be with Saints at the resurrection;
and make them as strong as formerly they were) so it will be with Saints At the resurrection;
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we apprehend it matter of joy to us, that God hath not onely delivered us from the hands of our enemies;
we apprehend it matter of joy to us, that God hath not only Delivered us from the hands of our enemies;
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but hath given us the necks of our enemies likewise: so that we are Conquerours of them that hoped to conquer us;
but hath given us the necks of our enemies likewise: so that we Are Conquerors of them that hoped to conquer us;
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they are under our command, that thought to have made us slaves, and vassals to the commands of their imperious, and cruell lusts.
they Are under our command, that Thought to have made us slaves, and vassals to the commands of their imperious, and cruel Lustiest.
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So there will be rejoycing at the resurrection, because as Joshua put the enemies of Gods people under their feet,
So there will be rejoicing At the resurrection, Because as joshua put the enemies of God's people under their feet,
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so Christ shall then put all our enemies under our feet;
so christ shall then put all our enemies under our feet;
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Shall we now see cause of rejoycing, because God hath weakned the strength, & enfeebled the forces of our enemies? and shall there not be greater cause of rejoycing at the resurrection,
Shall we now see cause of rejoicing, Because God hath weakened the strength, & enfeebled the forces of our enemies? and shall there not be greater cause of rejoicing At the resurrection,
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when the Saints shall see all powers against them brought to nothing? Hell, sin, the world, men and Devills being trampled under their feet.
when the Saints shall see all Powers against them brought to nothing? Hell, since, the world, men and Devils being trampled under their feet.
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Christ is filled with prayses and joy, because his Father hath given him the necks of his enemies, that he may destroy them that hate him, Psal. 18.40.
christ is filled with praises and joy, Because his Father hath given him the necks of his enemies, that he may destroy them that hate him, Psalm 18.40.
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So the Saints shall be joyfull in glory, because, they shall execute vengeance upon the Heathen, and punishment upon the people.
So the Saints shall be joyful in glory, Because, they shall execute vengeance upon the Heathen, and punishment upon the people.
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Binding their Kings with chaines, and their Nobles with fetters of iron, Psal. 140.7.8.Binding their Kings with chains, and their Nobles with fetters of iron, Psalm 140.7.8.
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For the Saints shall sit together upon the bench with the Lord Jesus to judge then that unjustly judged them upon earth.
For the Saints shall fit together upon the bench with the Lord jesus to judge then that unjustly judged them upon earth.
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Wicked, and ungodly men, that for the profession of truth, have brought Saints before judgement-seats;
Wicked, and ungodly men, that for the profession of truth, have brought Saints before judgement-seats;
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and have jeer'd, and scoffed at them, making them their pastime and merriment, shall be brought before the Saints,
and have jeered, and scoffed At them, making them their pastime and merriment, shall be brought before the Saints,
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and the Saints shall sit upon the Judgement seate with the Lord, and passe a sentence of condemnation upon them.
and the Saints shall fit upon the Judgement seat with the Lord, and pass a sentence of condemnation upon them.
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When the Lord delivered the Israelites, and avenged himselfe upon their enemies in the time of Barak and Deborah, Judg. 5.1, 2. they sung a song o• prayses unto the Lord,
When the Lord Delivered the Israelites, and avenged himself upon their enemies in the time of Barak and Deborah, Judges 5.1, 2. they sung a song o• praises unto the Lord,
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So the Saints shall rejoyce, because God at the resurrection shall avenge himselfe upon the implacable enemies of his glory.
So the Saints shall rejoice, Because God At the resurrection shall avenge himself upon the implacable enemies of his glory.
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Therefore when the Judgement is passed upon Babylon; the Heavens are commanded to rejoyce; Rejoyce over thou Heaven, Rev. 18.20. That is, ye Saints who are Inhabitants and Citizens of Heaven, for God hath avenged you on her;
Therefore when the Judgement is passed upon Babylon; the Heavens Are commanded to rejoice; Rejoice over thou Heaven, Rev. 18.20. That is, you Saints who Are Inhabitants and Citizens of Heaven, for God hath avenged you on her;
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so that we shall have the same causes of joy, and rejoycing at the generall resurrection, which we have here, this joy which wee have here, in these things, being but as it were the shadow and figure of the joy which wee shall have hereafter. Then in the next place;
so that we shall have the same Causes of joy, and rejoicing At the general resurrection, which we have Here, this joy which we have Here, in these things, being but as it were the shadow and figure of the joy which we shall have hereafter. Then in the next place;
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another thing that will heighten the joy of the Saints at the resurrection, will be the eternitie of their joy.
Another thing that will heighten the joy of the Saints At the resurrection, will be the eternity of their joy.
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Eternity, is the hell of hell;
Eternity, is the hell of hell;
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there is no torment that makes hell to be such a place of torment as it is,
there is no torment that makes hell to be such a place of torment as it is,
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as the eternity of the torments of Hell:
as the eternity of the torments of Hell:
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so the eternitie of the joyes of Heaven, is the very Heaven of Heaven, and this eternity of joy is the eternall portion of Saints.
so the eternity of the Joys of Heaven, is the very Heaven of Heaven, and this eternity of joy is the Eternal portion of Saints.
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The joy that the Saints shall have, is not for a moment; as our joyes are here, vanishing, and transitory;
The joy that the Saints shall have, is not for a moment; as our Joys Are Here, vanishing, and transitory;
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Joy appeares to us in the morning, and sorrow comes in the evening, that wee have more cause to weep,
Joy appears to us in the morning, and sorrow comes in the evening, that we have more cause to weep,
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and mourne before night, then wee had to rejoyce in the day.
and mourn before night, then we had to rejoice in the day.
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It shall not be so then, there shall be joy that shall be lengthned out to eternity;
It shall not be so then, there shall be joy that shall be lengthened out to eternity;
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joy that shall have no period, nor end: when wee have rejoyced many hundred thousands of yeares;
joy that shall have no Period, nor end: when we have rejoiced many hundred thousands of Years;
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wee shall rejoyce then, and our joyes shall be so new and pleasing unto us, as though wee had never rejoyced before:
we shall rejoice then, and our Joys shall be so new and pleasing unto us, as though we had never rejoiced before:
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we shall never be weary of our joy.
we shall never be weary of our joy.
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We find we are weary of joy and recreations here, and therefore there must be varietie of joy,
We find we Are weary of joy and recreations Here, and Therefore there must be variety of joy,
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and recreations by the enjoyments of divers things, or else they will not give us content:
and recreations by the enjoyments of diverse things, or Else they will not give us content:
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but here shall alway be the same joy, the same cause of joy, and the same joy alway new;
but Here shall always be the same joy, the same cause of joy, and the same joy always new;
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The song which wee shall sing shall alwayes be a new song. The Kingdome that is promised, is a Kingdome that cannot be moved, Heb. 12.28. The righteousnesse that shall be in it shall be an everlasting righteousnesse, the salvation of it shall be an everlasting salvation, Isa. 45.17. The joy of it shall be everlasting joy, Everlasting joy shall be upon their head, Isa. 51.11. The Crownes that we shall weare shall be Crownes of glory, that shall never fade away, 1 Pet. 5.4. 1 Thess. 4.17. Wee shall be ever with the Lord;
The song which we shall sing shall always be a new song. The Kingdom that is promised, is a Kingdom that cannot be moved, Hebrew 12.28. The righteousness that shall be in it shall be an everlasting righteousness, the salvation of it shall be an everlasting salvation, Isaiah 45.17. The joy of it shall be everlasting joy, Everlasting joy shall be upon their head, Isaiah 51.11. The Crowns that we shall wear shall be Crowns of glory, that shall never fade away, 1 Pet. 5.4. 1 Thess 4.17. we shall be ever with the Lord;
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we shall alwaies enjoy the vision of Gods glory, and so shall alwayes have cause of joy, and rejoycing in him.
we shall always enjoy the vision of God's glory, and so shall always have cause of joy, and rejoicing in him.
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The transitory, and momentanie continuance of earthly joyes, pleasures and contentment is that, that imbitters all the sweetnesse of these earthly joyes, and contentments;
The transitory, and momentary Continuance of earthly Joys, pleasures and contentment is that, that imbitters all the sweetness of these earthly Joys, and contentment's;
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so that, that shall sweeten the joy of the Saints at the resurrection, will be the eternitie of their joy, it shall be joy that shall never have an end:
so that, that shall sweeten the joy of the Saints At the resurrection, will be the eternity of their joy, it shall be joy that shall never have an end:
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so the Psalmist saith, at thy right hand there are pleasures for evermore.
so the Psalmist Says, At thy right hand there Are pleasures for evermore.
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They are lasting joyes, everlasting joyes, they shall be like God himselfe, they shall have no end:
They Are lasting Joys, everlasting Joys, they shall be like God himself, they shall have no end:
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but the Saints that are raised in joy, shall be happy in that joy for evermore.
but the Saints that Are raised in joy, shall be happy in that joy for evermore.
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But why doe I spend so much time to set forth these joyes? Truly I cannot give you a full relation of them.
But why do I spend so much time to Set forth these Joys? Truly I cannot give you a full Relation of them.
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Sheba's Queen, when she had seene the glorie of Solomons Palace, his servants and attendance about him,Sheba's Queen, when she had seen the glory of Solomons Palace, his Servants and attendance about him,
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and the glory, and pompe of his earthly Estate, she confessed that the fame in her owne Countrie, was nothing to that she had seene with her eyes, 1 Kings 10.7. I beleeved not the words untill I came, and mine eyes had seene it, and behold the halfe was not told me:
and the glory, and pomp of his earthly Estate, she confessed that the fame in her own Country, was nothing to that she had seen with her eyes, 1 Kings 10.7. I believed not the words until I Come, and mine eyes had seen it, and behold the half was not told me:
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thy wisdome and prosperity exceedeth the fame which I heard. Fame commonly exceeds the thing which is reported;thy Wisdom and Prosperity exceeds the fame which I herd. Fame commonly exceeds the thing which is reported;
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but Solomons glory exceeded the fame of it. So, we heare of great and glorious things which shall be at the resurrection;
but Solomons glory exceeded the fame of it. So, we hear of great and glorious things which shall be At the resurrection;
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the joy and glorie that the Saints shall have, and we take paines to illustrate it by earthly joyes and spirituall comfort, which is the best thing to shadow it.
the joy and glory that the Saints shall have, and we take pains to illustrate it by earthly Joys and spiritual Comfort, which is the best thing to shadow it.
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But all that can be said is far short of setting forth to the full, the glorie, and joy of it.
But all that can be said is Far short of setting forth to the full, the glory, and joy of it.
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And therefore seeing that the thing farre exceeds the discourse and apprehension of any man; seeing words cannot set forth, what glorie, and joy this is:
And Therefore seeing that the thing Far exceeds the discourse and apprehension of any man; seeing words cannot Set forth, what glory, and joy this is:
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I will not lay downe any more considerations to shadow forth to you this joy, which I professe I want language fully to expresse.
I will not lay down any more considerations to shadow forth to you this joy, which I profess I want language Fully to express.
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Wherefore give me leave to make a little use, and I shall put a period for the present of speaking of this joy which is unspeakable.
Wherefore give me leave to make a little use, and I shall put a Period for the present of speaking of this joy which is unspeakable.
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In the first place, seeing there will be great joy at the resurrection, therefore wee should rejoice in it before-hand:
In the First place, seeing there will be great joy At the resurrection, Therefore we should rejoice in it beforehand:
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God will not faile in giving you of any thing that he hath promised:
God will not fail in giving you of any thing that he hath promised:
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you will find the joy a hundred thousand times greater then any man on earth is able to expresse it to you.
you will find the joy a hundred thousand times greater then any man on earth is able to express it to you.
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As God, when he promised the people of Israel the Land of Canaan, that flowed with milk and honey, he did not faile of any thing he had promised to them, all came to passe,
As God, when he promised the people of Israel the Land of Canaan, that flowed with milk and honey, he did not fail of any thing he had promised to them, all Come to pass,
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as you have the storie, Joh. 21.45. So God hath promised a heavenly Canaan of glorie, an everlasting Kingdome;
as you have the story, John 21.45. So God hath promised a heavenly Canaan of glory, an everlasting Kingdom;
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a City which hath foundations, whose builder and maker is God Heb. 11.10. Palaces that shall stand fast, and firme upon their basis and foundation to the dayes of Eternitie.a city which hath foundations, whose builder and maker is God Hebrew 11.10. Palaces that shall stand fast, and firm upon their basis and Foundation to the days of Eternity.
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He hath promised to put Scepters into our hands, Crowns of glory upon our heads. And he that hath promised these things to his people will not faile it performance;
He hath promised to put Sceptres into our hands, Crowns of glory upon our Heads. And he that hath promised these things to his people will not fail it performance;
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he is just, and faithfull, he i• not like man:
he is just, and faithful, he i• not like man:
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he cannot lie, he cannot repent of the good he intends to doe for his people.
he cannot lie, he cannot Repent of the good he intends to do for his people.
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Therefore you that are his people rejyocein your portion, and inheritance.
Therefore you that Are his people rejyocein your portion, and inheritance.
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A the young Ward in his non-age or minority, when little i• allowed him for the present, doth rejoyce in foreseeing what large possessions he shall be master of for the future,
A the young Ward in his nonage or minority, when little i• allowed him for the present, does rejoice in Foreseeing what large possessions he shall be master of for the future,
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when the time of his Wardship shall be expired.
when the time of his Wardship shall be expired.
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So, let us who are the Heires of Heaven, happinesse and glorie here, though wee shall not have the fruition of it untill hereafter, rejoyce here as though wee were in the full enjoyment, and possession of it.
So, let us who Are the Heirs of Heaven, happiness and glory Here, though we shall not have the fruition of it until hereafter, rejoice Here as though we were in the full enjoyment, and possession of it.
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Suffer not any wicked, unbelieving spirits, to bereave you of your joy and comfort, by leading you into errour, concerning the resurrection.
Suffer not any wicked, unbelieving spirits, to bereave you of your joy and Comfort, by leading you into error, Concerning the resurrection.
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O what enemies are these people to the spirituall joy of Gods people, that goe about to sow this seed of false Doctrine among them, by perswading them that there shall be no resurrection of the bodie,
O what enemies Are these people to the spiritual joy of God's people, that go about to sow this seed of false Doctrine among them, by persuading them that there shall be no resurrection of the body,
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but onely a spirituall resurrection here? How doe these with specious shewes of truth bereave people of that spirituall joy, comfort,
but only a spiritual resurrection Here? How do these with specious shows of truth bereave people of that spiritual joy, Comfort,
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and contentment that they might take in believing the Doctrine of the resurrection? Beloved, you meet with many Arguments against the resurrection that baffle carnall reason:
and contentment that they might take in believing the Doctrine of the resurrection? beloved, you meet with many Arguments against the resurrection that baffle carnal reason:
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I professe that if I should follow carnall reason, I know there are such strong Arguments against the resurrection, that I should easily yeild the bucklers,
I profess that if I should follow carnal reason, I know there Are such strong Arguments against the resurrection, that I should Easily yield the bucklers,
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and contend no more for the point; but conclude that there would be no resurrection of the bodie:
and contend no more for the point; but conclude that there would be no resurrection of the body:
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but when I looke upon the power of him that hath promised; when I consider that God hath said it;
but when I look upon the power of him that hath promised; when I Consider that God hath said it;
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it answers all objections of carnall reason.
it answers all objections of carnal reason.
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Therefore shew your selves children of faithfull Abraham, stagger not at this promise, he believed above hope and against hope.
Therefore show your selves children of faithful Abraham, stagger not At this promise, he believed above hope and against hope.
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It is above hope, and against the hope of naturall reason that this bodie should be raised:
It is above hope, and against the hope of natural reason that this body should be raised:
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yet give God the glory of his power, God hath said that this bodie shall rise,
yet give God the glory of his power, God hath said that this body shall rise,
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and rise as the body of his Sonne; that we shall awake and sing, and the Earth shall cast forth her dead.
and rise as the body of his Son; that we shall awake and sing, and the Earth shall cast forth her dead.
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( Consider a authorem & tolle dubitationem Ter.) Consider the power of the agent, and all doubting will be removed.
(Consider a Authorem & Take dubitationem Ter.) Consider the power of the agent, and all doubting will be removed.
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He that hath promised it, is power, love, and faithfulnesse:
He that hath promised it, is power, love, and faithfulness:
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he will doe what he hath promised for his people, what they expect, and beyond their thoughts desires, and expectations;
he will do what he hath promised for his people, what they expect, and beyond their thoughts Desires, and Expectations;
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therefore 1 Thess 4. ult. Comfort your selves with these words. There is no Doctrine that brings so much spirituall consolation to the soule as this:
Therefore 1 Thess 4. ult. Comfort your selves with these words. There is no Doctrine that brings so much spiritual consolation to the soul as this:
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it is the spring of spirituall joy in the hearts of the Saints. Take away the Doctrine of the resurrection of bodies, and take away all spirituall joy, and comfort.
it is the spring of spiritual joy in the hearts of the Saints. Take away the Doctrine of the resurrection of bodies, and take away all spiritual joy, and Comfort.
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And then look no longer upon the Saints as glorious, and happie creatures but as the most miserable abjects that you behold upon the face of the earth.
And then look no longer upon the Saints as glorious, and happy creatures but as the most miserable abjects that you behold upon the face of the earth.
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If there be no resurrection of the dead, saith the Apostle, We are of al men most miserable.
If there be no resurrection of the dead, Says the Apostle, We Are of all men most miserable.
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Saints professe themselvs the most happie and joyfull people in the world, and rejoyce in their portion,
Saints profess themselves the most happy and joyful people in the world, and rejoice in their portion,
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and blesse themselves in their happinesse, and inheritance.
and bless themselves in their happiness, and inheritance.
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But take this Doctrine away, let it be granted that there shall be no resurrection, let it bee granted that Christ is not risen in his humane bodie,
But take this Doctrine away, let it be granted that there shall be no resurrection, let it be granted that christ is not risen in his humane body,
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and that the Saints shall not rise in their humane bodies as Christ did, and be happie in their humane bodies:
and that the Saints shall not rise in their humane bodies as christ did, and be happy in their humane bodies:
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it will damp all the joy of the Saints presently, it will quench the Spirit of joy in the people of God.
it will damp all the joy of the Saints presently, it will quench the Spirit of joy in the people of God.
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For there can be no cause of rejoycing to the Saints but in this assurance, that their sinnes are pardoned, that they are in Covenant with God, that God having loved them from eternitie, will love them to eternitie,
For there can be no cause of rejoicing to the Saints but in this assurance, that their Sins Are pardoned, that they Are in Covenant with God, that God having loved them from eternity, will love them to eternity,
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and preserve them in happinesse with himselfe.
and preserve them in happiness with himself.
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Therefore you that truly believe this Doctrine rejoyce in it, and suffer not the scoffing enemies of this Doctrine to draw you from it,
Therefore you that truly believe this Doctrine rejoice in it, and suffer not the scoffing enemies of this Doctrine to draw you from it,
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and so from the comfort that will flow into your hearts while you believe it.
and so from the Comfort that will flow into your hearts while you believe it.
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Take heed lest there be in any of you a heart of unbeliefe, to depart from the living God. Take heed lest there be in any of you a heart of unbelief, to depart from the living God.
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And i• there be any poore weak Christians here that have been misled by these miscreants,
And i• there be any poor weak Christians Here that have been misled by these miscreants,
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and ungodly men, let them looke up to God, beholding his power, and faithfulnesse in their Redeemer, that they may see all those objections of carnall reason (by which they have been deluded, and misled) easily answered;
and ungodly men, let them look up to God, beholding his power, and faithfulness in their Redeemer, that they may see all those objections of carnal reason (by which they have been deluded, and misled) Easily answered;
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that so their former joy, and consolation may returne to them, by believing the Doctrine and joy of the resurrection.
that so their former joy, and consolation may return to them, by believing the Doctrine and joy of the resurrection.
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And let me adde this also, that as this is a Doctrine of great joy; so it is a Doctrine that obligeth us to great holinesse.
And let me add this also, that as this is a Doctrine of great joy; so it is a Doctrine that obliges us to great holiness.
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The Doctrine of Christ in every part, and branch of it leads to holinesse.
The Doctrine of christ in every part, and branch of it leads to holiness.
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If thou meet with any tenent or opinion that furthereth not holinesse, looke on that opinion as an errour:
If thou meet with any tenent or opinion that furthereth not holiness, look on that opinion as an error:
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for whatsoever is the truth of the Lord, it is a truth that leads us to holinesse of life, and conversation:
for whatsoever is the truth of the Lord, it is a truth that leads us to holiness of life, and Conversation:
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So doth this Doctrine of the resurrection;
So does this Doctrine of the resurrection;
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for if wee consider seriously that the bodie shall be raised, and we shall be happie at the resurrection in enjoying of God;
for if we Consider seriously that the body shall be raised, and we shall be happy At the resurrection in enjoying of God;
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will not this raise up the spirit of a man to thankfulnesse? and where there is true thankfulnesse, will not that thankfulnesse be legible in obedience?
will not this raise up the Spirit of a man to thankfulness? and where there is true thankfulness, will not that thankfulness be legible in Obedience?
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Therefore seeing God intends to glorifie thee with himselfe in bodie, and in spirit, since thou shalt be ever happie with him, shouldest thou not glorifie this God,
Therefore seeing God intends to Glorify thee with himself in body, and in Spirit, since thou shalt be ever happy with him, Shouldst thou not Glorify this God,
av vvg np1 vvz pc-acp vvi pno21 p-acp px31 p-acp n1, cc p-acp n1, c-acp pns21 vm2 vbi av j p-acp pno31, vmd2 pns21 xx vvi d np1,
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while thou art here, in thy life and conversation? As the Apostle saith, 2 Pet. 3.13, 14. We according to his promise looke for new Heavens,
while thou art Here, in thy life and Conversation? As the Apostle Says, 2 Pet. 3.13, 14. We according to his promise look for new Heavens,
cs pns21 vb2r av, p-acp po21 n1 cc n1? p-acp dt n1 vvz, crd np1 crd, crd pns12 vvg p-acp po31 n1 vvi p-acp j n2,
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and a new earth, wherein dwelleth righteousnesse. and a new earth, wherein dwells righteousness.
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What is the use of this? Wherefore beloved seeing ye looke for such things, be diligent that •e may be found of him in peace, without spot, and blamelesse.
What is the use of this? Wherefore Beloved seeing you look for such things, be diligent that •e may be found of him in peace, without spot, and blameless.
q-crq vbz dt n1 pp-f d? c-crq vvn vvg pn22 vvb p-acp d n2, vbb j cst n1 vmb vbi vvn pp-f pno31 p-acp n1, p-acp n1, cc j.
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A true assurance of salvation given by the Spirit of grace, doth not make us negligent in the performance of good duties;
A true assurance of salvation given by the Spirit of grace, does not make us negligent in the performance of good duties;
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it doth not make us loose and licentious in our lives:
it does not make us lose and licentious in our lives:
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but that assurance that is a right assurance, which is wrought in us by the Spirit of grace, will as well teach us to be holy as assure our hearts that we shall be happy.
but that assurance that is a right assurance, which is wrought in us by the Spirit of grace, will as well teach us to be holy as assure our hearts that we shall be happy.
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Lucian speaking scoffingly of the zeale of Christians and their readinesse to help one another, doth give this as the reason of it, [ NONLATINALPHABET ].Lucian speaking scoffingly of the zeal of Christians and their readiness to help one Another, does give this as the reason of it, [ ].
np1 vvg av-j pp-f dt n1 pp-f np1 cc po32 n1 pc-acp vvi pi j-jn, vdz vvi d p-acp dt n1 pp-f pn31, [ ].
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These miserable men saith he, believe that in bodie and soule they shall be immortall.
These miserable men Says he, believe that in body and soul they shall be immortal.
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The scoffing Atheist did speake truth in this, and found out the true •ause of the zeale which was in primitive Christians.
The scoffing Atheist did speak truth in this, and found out the true •ause of the zeal which was in primitive Christians.
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There can be no holinesse without a perswasion of happinesse for men after this life:
There can be no holiness without a persuasion of happiness for men After this life:
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If there be no resurrection, saith Paul, Let us eat and drinke, 1 Cor. 15. But when a man is perswaded of this, He wil purifie himselfe as Christ is pure, 1 Joh. 3.3. Againe, this shewes the different condition between a Saint, and a sinner; Looke upon Saints, and sinners;
If there be no resurrection, Says Paul, Let us eat and drink, 1 Cor. 15. But when a man is persuaded of this, He will purify himself as christ is pure, 1 John 3.3. Again, this shows the different condition between a Saint, and a sinner; Look upon Saints, and Sinners;
cs pc-acp vbb dx n1, vvz np1, vvb pno12 vvi cc vvi, crd np1 crd p-acp c-crq dt n1 vbz vvn pp-f d, pns31 vmb vvi px31 p-acp np1 vbz j, crd np1 crd. av, d vvz dt j n1 p-acp dt n1, cc dt n1; vvb p-acp n2, cc n2;
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eye them onely with carnall eye in respect of the present condition, and it may be you shall apprehend a sinner in a better condition then a Saint.
eye them only with carnal eye in respect of the present condition, and it may be you shall apprehend a sinner in a better condition then a Saint.
vvb pno32 av-j p-acp j n1 p-acp n1 pp-f dt j n1, cc pn31 vmb vbi pn22 vmb vvi dt n1 p-acp dt jc n1 cs dt n1.
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G•• oft-times gives temporall blessings to them which he denies to his owne people, they a• the worlds happie creatures.
G•• ofttimes gives temporal blessings to them which he Denies to his own people, they a• the world's happy creatures.
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But looke o• Saints in this condition, and then you sha• see a vast difference between the condition of a believer,
But look o• Saints in this condition, and then you sha• see a vast difference between the condition of a believer,
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and of a man that is an enem• to Christ, the one shall awake, and sing. 〈 ◊ 〉 shall awake at the resurrection to be fill• with joy;
and of a man that is an enem• to christ, the one shall awake, and sing. 〈 ◊ 〉 shall awake At the resurrection to be fill• with joy;
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to be crowned as a King, with in mortall glorie. The other shall awake an houle:
to be crowned as a King, with in Mortal glory. The other shall awake an houle:
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As Agag when he thought, and w• perswaded that the bitternesse of death w• past, was hewen in pieces:
As Agag when he Thought, and w• persuaded that the bitterness of death w• past, was hewn in Pieces:
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so Epicures, an• prophane men that sing away sorrow, fea• of Hell, and damnation, spending their dayes mirth, in a moment they goe downe to the grav• Job. 21.13. and are raised from thence 〈 ◊ 〉 suffer torments to eternitie.
so Epicureans, an• profane men that sing away sorrow, fea• of Hell, and damnation, spending their days mirth, in a moment they go down to the grav• Job. 21.13. and Are raised from thence 〈 ◊ 〉 suffer torments to eternity.
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But the Sain• sleeping for a while in the grave are raised felicitie.
But the Sain• sleeping for a while in the grave Are raised felicity.
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This is elegantly set forth in the book of Wisdome, 5. Chap. We fooles thought their lives madnesse,
This is elegantly Set forth in the book of Wisdom, 5. Chap. We Fools Thought their lives madness,
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and their end without honour, and behold they are become the children of God, speaking of the Saints, vers. 6. And in the 8. v. speaking of themselves, they doe thus complaine:
and their end without honour, and behold they Are become the children of God, speaking of the Saints, vers. 6. And in the 8. v. speaking of themselves, they do thus complain:
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What hath our pride profited us? what hath our pomp and riches brought unto us? The time will come that wicked men shall wish that they had never been, else that some mountaine would be so propitious as to fall on them, that they might never come into the presence of God,
What hath our pride profited us? what hath our pomp and riches brought unto us? The time will come that wicked men shall wish that they had never been, Else that Some mountain would be so propitious as to fallen on them, that they might never come into the presence of God,
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and his Sonne Jesus Christ, that shall sit upon the Throne.
and his Son jesus christ, that shall fit upon the Throne.
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O what a dolefull noyse will it make in the eares of wicked and ungodly men,
O what a doleful noise will it make in the ears of wicked and ungodly men,
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when they shall be called forth to the resurrection of Damnation; while the Saints shall be bid to awake to the resurrection of life!
when they shall be called forth to the resurrection of Damnation; while the Saints shall be bid to awake to the resurrection of life!
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Who would bee envious at wicked men, that grow rich, and prosper, and flourish in the world;
Who would be envious At wicked men, that grow rich, and prosper, and flourish in the world;
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that get great estates, and leave their estates and houses to their heires, if they did but consider, that at the resurrection they shall be enforced to take hell as part of their purchase,
that get great estates, and leave their estates and houses to their Heirs, if they did but Consider, that At the resurrection they shall be Enforced to take hell as part of their purchase,
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and shall be drawne and dragged as slaves to eternall torments? I remember what the Heathen said;
and shall be drawn and dragged as slaves to Eternal torments? I Remember what the Heathen said;
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It is a miserable thing for a man to have been happie; Fuisse faelicem miserrimum est, Boeth.
It is a miserable thing for a man to have been happy; Fuisse faelicem miserrimum est, Both.
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It grieves a man when he comes to povertie, to remember that he was once rich;
It grieves a man when he comes to poverty, to Remember that he was once rich;
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when a man is in a disgracefull condition, to thinke with himselfe, I was honourable; this is double misery.
when a man is in a disgraceful condition, to think with himself, I was honourable; this is double misery.
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Remember (saith Abraham ) to the rich man, that thou in thy life time didst enjoy riches, remember (Says Abraham) to the rich man, that thou in thy life time didst enjoy riches,
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and poore Lazarus lying at thy gate was denied the crummes falling from thy Table.
and poor Lazarus lying At thy gate was denied the crumbs falling from thy Table.
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This was the aggravation of the rich mans misery, to be put in minde that he had been happy, and rich upon the earth.
This was the aggravation of the rich men misery, to be put in mind that he had been happy, and rich upon the earth.
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Consider this, and you shall plainly see, that rich and great men, without Christ, though they live happily to the eye of the world,
Consider this, and you shall plainly see, that rich and great men, without christ, though they live happily to the eye of the world,
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yet they are in a miserable condition; and the meanest Sain• is in a farre better condition then they.
yet they Are in a miserable condition; and the Meanest Sain• is in a Far better condition then they.
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Th•• wicked rich men shall awake to howling, and screeching, to misery, and torment eternall the poore Saint to joy, rejoycing, and happ•nesse for evermore.
Th•• wicked rich men shall awake to howling, and screeching, to misery, and torment Eternal the poor Saint to joy, rejoicing, and happ•nesse for evermore.
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Wicked men are like the Persians slave, wh• for a day was feasted, and had all things provided to delight him, that they used to provide for the Emperour,
Wicked men Are like the Persians slave, wh• for a day was feasted, and had all things provided to delight him, that they used to provide for the Emperor,
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and at night he w• put to death.
and At night he w• put to death.
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So wicked men, God fea• them as slaves here, they have furnished tabl• and servants, children, and musicke:
So wicked men, God fea• them as slaves Here, they have furnished tabl• and Servants, children, and music:
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b• poore wretches, night comes upon them, a• death takes off their heads, and they are miserable to eternitie.
b• poor wretches, night comes upon them, a• death Takes off their Heads, and they Are miserable to eternity.
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4774
Therefore James saith, They are nourished as against the day of slaughter. God doth but fat them, as men use to fat beasts for sacrifice, or slaughter;
Therefore James Says, They Are nourished as against the day of slaughter. God does but fat them, as men use to fat beasts for sacrifice, or slaughter;
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so God suffers them to swim in pleasures, to live in vanities, to get riches, to grow fat in the earth:
so God suffers them to swim in pleasures, to live in vanities, to get riches, to grow fat in the earth:
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but it is to destroy them: they are fatted for the day of damnation. In this glasse, or mirrour, see the difference between Saints and sinners.
but it is to destroy them: they Are fatted for the day of damnation. In this glass, or mirror, see the difference between Saints and Sinners.
cc-acp pn31 vbz pc-acp vvi pno32: pns32 vbr vvn p-acp dt n1 pp-f n1. p-acp d n1, cc n1, vvb dt n1 p-acp n2 cc n2.
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Then in the next place, seeing it is thus that the people of God shall be made partakers of such happinesse at the resurrection, let me exhort you to waite in expectation and desire of it.
Then in the next place, seeing it is thus that the people of God shall be made partakers of such happiness At the resurrection, let me exhort you to wait in expectation and desire of it.
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A Ward that knows that when he shall live beyond the dayes of his wardship, he shall have his Lands and possessions in his own hands, he desires that the time may be expired that he may have all in his own hands, that now is in the hands of his Guardian, who (it may be) keepes him to a short allowance,
A Ward that knows that when he shall live beyond the days of his wardship, he shall have his Lands and possessions in his own hands, he Desires that the time may be expired that he may have all in his own hands, that now is in the hands of his Guardian, who (it may be) keeps him to a short allowance,
dt n1 cst vvz d c-crq pns31 vmb vvi p-acp dt n2 pp-f po31 n1, pns31 vmb vhi po31 n2 cc n2 p-acp po31 d n2, pns31 vvz cst dt n1 vmb vbi vvn cst pns31 vmb vhi d p-acp po31 d n2, cst av vbz p-acp dt n2 pp-f po31 n1, r-crq (pn31 vmb vbi) vvz pno31 p-acp dt j n1,
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though he be an heire to great possessions. Wee are Wards, as yee heard even now, and wee are under a guardian;
though he be an heir to great possessions. we Are Wards, as ye herd even now, and we Are under a guardian;
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though wee are rich in reversion, happinesse, and heaven, and all things being •urs, yet God keepes us low here.
though we Are rich in reversion, happiness, and heaven, and all things being •urs, yet God keeps us low Here.
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Let us desire that the time of our wardship may be ex•ired, that wee may come to that happinesse which he hath promised;
Let us desire that the time of our wardship may be ex•ired, that we may come to that happiness which he hath promised;
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that wee may awake, and sing, and be happie in a more full enjoyment of God;
that we may awake, and sing, and be happy in a more full enjoyment of God;
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and this is the desire of those that are truly faithfull. When Christ saith, He will come, and appeare;
and this is the desire of those that Are truly faithful. When christ Says, He will come, and appear;
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What doe the Saints answer? Even so come Lord Jesus, come quickly, Rev. 22.2.
What do the Saints answer? Even so come Lord jesus, come quickly, Rev. 22.2.
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If a naturall, carnall man, should speake forth that which lies at the bottome of his heart,
If a natural, carnal man, should speak forth that which lies At the bottom of his heart,
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when Christ saith, He will come; he would say; O Lord never come, I am not conformed to thine Image;
when christ Says, He will come; he would say; Oh Lord never come, I am not conformed to thine Image;
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I am not made a new creature by hearing of thy Gospel; O let me never see the face of Christ.
I am not made a new creature by hearing of thy Gospel; Oh let me never see the face of christ.
pns11 vbm xx vvn dt j n1 p-acp vvg pp-f po21 n1; uh vvb pno11 av-x vvi dt n1 pp-f np1.
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But the man that knows the love of God, and truly understands the everlasting Gospel,
But the man that knows the love of God, and truly understands the everlasting Gospel,
p-acp dt n1 cst vvz dt n1 pp-f np1, cc av-j vvz dt j n1,
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when he heares Christ say, I come; presently there is this eccho, by which he answereth the Lord Christ in his owne Spirit;
when he hears christ say, I come; presently there is this echo, by which he Answers the Lord christ in his own Spirit;
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4790
Even so come Lord Jesus, come quickly. When the Judges are in their circuits, malefactors tremble and quake;Even so come Lord jesus, come quickly. When the Judges Are in their circuits, malefactors tremble and quake;
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(22) sermon (DIV2)
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but an innocent man that hath a good cause, expects and desires to have it heard,
but an innocent man that hath a good cause, expects and Desires to have it herd,
cc-acp dt j-jn n1 cst vhz dt j n1, vvz cc vvz pc-acp vhi pn31 vvn,
(22) sermon (DIV2)
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and is glad that they are come:
and is glad that they Are come:
cc vbz j cst pns32 vbr vvn:
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so wicked and ungodly men, who are theeves, robbers, murtherers, and malefactors, guiltie of all sinnes,
so wicked and ungodly men, who Are thieves, robbers, murderers, and malefactors, guilty of all Sins,
av j cc j n2, r-crq vbr n2, n2, n2, cc n2, j pp-f d n2,
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and lie in imprisoned & shackled in their own consciences when they heare that the Lord Jesus shall rid his circuit,
and lie in imprisoned & shackled in their own Consciences when they hear that the Lord jesus shall rid his circuit,
cc vvi p-acp j-vvn cc j-vvn p-acp po32 d n2 c-crq pns32 vvb cst dt n1 np1 vmb vvi po31 n1,
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and appeare as a Judge, (unless• they have seared consciences) they cannot but tremble and quake.
and appear as a Judge, (unless• they have seared Consciences) they cannot but tremble and quake.
cc vvi p-acp dt n1, (n1 pns32 vhb vvn n2) pns32 vmbx p-acp vvi cc vvi.
(22) sermon (DIV2)
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But the other, when Christ shall be as a Judge to the wicked, he shall be as a Saviour to them,
But the other, when christ shall be as a Judge to the wicked, he shall be as a Saviour to them,
p-acp dt n-jn, c-crq np1 vmb vbi p-acp dt n1 p-acp dt j, pns31 vmb vbi p-acp dt n1 p-acp pno32,
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therefore they cannot but desire the coming, and appearing of the Lord. Wherefore let us desire the appearing of the Lord Jesus;
Therefore they cannot but desire the coming, and appearing of the Lord. Wherefore let us desire the appearing of the Lord jesus;
av pns32 vmbx p-acp vvi dt n-vvg, cc vvg pp-f dt n1. q-crq vvb pno12 vvi dt vvg pp-f dt n1 np1;
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let us not live as the men of the world, that are afraid, and tremble & quake,
let us not live as the men of the world, that Are afraid, and tremble & quake,
vvb pno12 xx vvi p-acp dt n2 pp-f dt n1, cst vbr j, cc vvi cc vvi,
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when they heare of a Judgement day, & Christ coming to judge every man according to his workes:
when they hear of a Judgement day, & christ coming to judge every man according to his works:
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but let us continue in the assurance of Gods grace, beleeving that our sinnes are pardoned.
but let us continue in the assurance of God's grace, believing that our Sins Are pardoned.
cc-acp vvb pno12 vvi p-acp dt n1 pp-f npg1 n1, vvg cst po12 n2 vbr vvn.
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Let not the coming of Christ be our feare, but our desire; let us desire NONLATINALPHABET, to wait, as one doth upon one that he would speake with,
Let not the coming of christ be our Fear, but our desire; let us desire, to wait, as one does upon one that he would speak with,
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4802
for the Sonne who shall deliver us from the wrath to come, and shall put a Crowne of glory on our heads, which he hath promised to all those that love him.
for the Son who shall deliver us from the wrath to come, and shall put a Crown of glory on our Heads, which he hath promised to all those that love him.
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4803
Againe, that I may draw to a conclusion, let this sweeten all miseries, troubles, and afflictions that we shall meet with here below.
Again, that I may draw to a conclusion, let this sweeten all misery's, Troubles, and afflictions that we shall meet with Here below.
av, cst pns11 vmb vvi p-acp dt n1, vvb d vvi d n2, n2, cc n2 cst pns12 vmb vvi p-acp av a-acp.
(22) sermon (DIV2)
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If wee meet with persecution, with imprisonment, with hatred in the world, with reproaches from men, let this be sufficient to sweeten all.
If we meet with persecution, with imprisonment, with hatred in the world, with Reproaches from men, let this be sufficient to sweeten all.
cs pns12 vvb p-acp n1, p-acp n1, p-acp n1 p-acp dt n1, p-acp n2 p-acp n2, vvb d vbi j pc-acp vvi d.
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4805
Consider the day is coming, it is at hand, Christ is at the dore, Jam. 5.10. and you shall awake and sing, while these that now rejoyce shall howle and lament.
Consider the day is coming, it is At hand, christ is At the door, Jam. 5.10. and you shall awake and sing, while these that now rejoice shall howl and lament.
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4806
Beloved, Thinke it not strange concerning the fiery triall, which is to try you, as though some strange thing happened unto you. beloved, Think it not strange Concerning the fiery trial, which is to try you, as though Some strange thing happened unto you.
vvn, vvb pn31 xx j vvg dt j n1, r-crq vbz pc-acp vvi pn22, c-acp cs d j n1 vvd p-acp pn22.
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4807
But rejoyce in as much as yee are partakers of Christs sufferings, that when his glory shall be revealed, yee may be glad also with exceeding joy, 1 Pet. 4.13, 14. God leads his people to happinesse by straits.But rejoice in as much as ye Are partakers of Christ sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy, 1 Pet. 4.13, 14. God leads his people to happiness by straits.
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Heaven is a Palace of glory, a spacious place;
Heaven is a Palace of glory, a spacious place;
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but the way to it is narrow, the gate is straite, by which wee must enter in unto it.
but the Way to it is narrow, the gate is strait, by which we must enter in unto it.
cc-acp dt n1 p-acp pn31 vbz j, dt n1 vbz j, p-acp r-crq pns12 vmb vvi p-acp p-acp pn31.
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4810
Let the joyes provided for us at the end of our journey, sweeten unto us the troubles and difficulties of the way.
Let the Joys provided for us At the end of our journey, sweeten unto us the Troubles and difficulties of the Way.
vvb dt n2 vvn p-acp pno12 p-acp dt n1 pp-f po12 n1, vvb p-acp pno12 dt n2 cc n2 pp-f dt n1.
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4811
God intended to make Job a great man, but before God brings him to his full height of greatnesse, God first brings him to the dunghill.
God intended to make Job a great man, but before God brings him to his full height of greatness, God First brings him to the dunghill.
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4812
So God will bring us first to the dunghill, he will lay us in the dust,
So God will bring us First to the dunghill, he will lay us in the dust,
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4813
and then make us such glorious creatures, as you have heard the Saints shall be at the resurrection.
and then make us such glorious creatures, as you have herd the Saints shall be At the resurrection.
cc av vvb pno12 d j n2, c-acp pn22 vhb vvn dt n2 vmb vbi p-acp dt n1.
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4814
Joseph was to be ruler in Aegypt; but first he must be laid in prison:Joseph was to be ruler in Egypt; but First he must be laid in prison:
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4815
so God layes his first in prison, he brings them to a low condition, to be nothing in the world;
so God lays his First in prison, he brings them to a low condition, to be nothing in the world;
av np1 vvz po31 ord p-acp n1, pns31 vvz pno32 p-acp dt j n1, pc-acp vbi pix p-acp dt n1;
(22) sermon (DIV2)
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4816
and afterward layes them in the prison of the grave, and then hee raiseth them to be Kings, Priests, Rulers,
and afterwards lays them in the prison of the grave, and then he Raiseth them to be Kings, Priests, Rulers,
cc av vvz pno32 p-acp dt n1 pp-f dt n1, cc av pns31 vvz pno32 pc-acp vbi n2, n2, n2,
(22) sermon (DIV2)
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4817
and Judges with the Lord Jesus Christ. Wherefore let this meditation of the resurrection sweeten trouble, and persume the grave unto us.
and Judges with the Lord jesus christ. Wherefore let this meditation of the resurrection sweeten trouble, and presume the grave unto us.
cc n2 p-acp dt n1 np1 np1. q-crq vvb d n1 pp-f dt n1 vvb n1, cc vvb dt n1 p-acp pno12.
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4818
And let it likewise sweeten all the comforts that wee enjoy here, by looking upon them as pledges of the joy which wee shall have at the resurrection:
And let it likewise sweeten all the comforts that we enjoy Here, by looking upon them as pledges of the joy which we shall have At the resurrection:
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4819
Let it sweeten the mercies of this day, which will have little relish in them without this. Alas;
Let it sweeten the Mercies of this day, which will have little relish in them without this. Alas;
vvb pn31 vvi dt n2 pp-f d n1, r-crq vmb vhi j n1 p-acp pno32 p-acp d. np1;
(22) sermon (DIV2)
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what is it to looke on Nationall deliverances, mercies, victories, and conquests over our enemies;
what is it to look on National Deliverances, Mercies, victories, and conquests over our enemies;
q-crq vbz pn31 pc-acp vvi p-acp j n2, n2, n2, cc n2 p-acp po12 n2;
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unlesse you see your happinesse in the Lord Jesus? What is it if the Land have peace,
unless you see your happiness in the Lord jesus? What is it if the Land have peace,
cs pn22 vvb po22 n1 p-acp dt n1 np1? q-crq vbz pn31 cs dt n1 vhb n1,
(22) sermon (DIV2)
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4822
if thou hast not peace of conscience by beleeving? What is it, if the enemies of thy body, of the State and Kingdome be wholly routed,
if thou hast not peace of conscience by believing? What is it, if the enemies of thy body, of the State and Kingdom be wholly routed,
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4823
and put under the feete of those that desire to stand for the liberties of the Subject;
and put under the feet of those that desire to stand for the Liberties of the Subject;
cc vvd p-acp dt n2 pp-f d cst vvb pc-acp vvi p-acp dt n2 pp-f dt j-jn;
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4824
if in the meane while thou be a vassall, and a slave to the Prince of darknesse? What is it for thee to be free from corporall enemies,
if in the mean while thou be a vassal, and a slave to the Prince of darkness? What is it for thee to be free from corporal enemies,
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4825
and yet to be under the power, and led captive by the enemy of thy soule? What is it,
and yet to be under the power, and led captive by the enemy of thy soul? What is it,
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if thou be a freeman in thy body, and a slave in thy soule, to all lusts, filthinesse,
if thou be a freeman in thy body, and a slave in thy soul, to all Lustiest, filthiness,
cs pns21 vbb dt n1 p-acp po21 n1, cc dt n1 p-acp po21 n1, p-acp d n2, n1,
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4827
and ungodlinesse? What is it, to keepe such a day as this, and to rejoyce in a carnall way for outward mercies,
and ungodliness? What is it, to keep such a day as this, and to rejoice in a carnal Way for outward Mercies,
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when thou doest not spiritually rejoyce in the first place, that God hath freed thee from the enemies of thy eternall salvation? Rejoyce not onely as a Heathen may for nationall blessings,
when thou dost not spiritually rejoice in the First place, that God hath freed thee from the enemies of thy Eternal salvation? Rejoice not only as a Heathen may for national blessings,
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but rejoyce as a Christian, seeing God reconciled to thee in the Sonne of his love;
but rejoice as a Christian, seeing God reconciled to thee in the Son of his love;
cc-acp vvb p-acp dt njp, vvg np1 vvn p-acp pno21 p-acp dt n1 pp-f po31 n1;
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4830
let the joy of the resurrection both sweeten thy troubles, and adde spirituall fewell to the flame of thy joy for temporall mercies.
let the joy of the resurrection both sweeten thy Troubles, and add spiritual fuel to the flame of thy joy for temporal Mercies.
vvb dt n1 pp-f dt n1 av-d vvi po21 n2, cc vvi j n1 p-acp dt n1 pp-f po21 n1 p-acp j n2.
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4831
Truly, wee then rejoyce in temporall things, and in creature-comforts and mercies aright, when we rejoyce in them in a spirituall way,
Truly, we then rejoice in temporal things, and in Creature comforts and Mercies aright, when we rejoice in them in a spiritual Way,
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4832
when wee see all sweetened to us in the Lord Jesus. Therefore improve to the full this doctrine, for the heightening of your joyes this day.
when we see all sweetened to us in the Lord jesus. Therefore improve to the full this Doctrine, for the heightening of your Joys this day.
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4833
Let there not be an evill heart of unbeliefe in any, to keepe him from rejoycing.
Let there not be an evil heart of unbelief in any, to keep him from rejoicing.
vvb a-acp xx vbi dt j-jn n1 pp-f n1 p-acp d, pc-acp vvi pno31 p-acp vvg.
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4834
Though there were great plentie of Corne in Samaria, yet the Lord that would not beleeve what the Prophet said,
Though there were great plenty of Corn in Samaria, yet the Lord that would not believe what the Prophet said,
cs pc-acp vbdr j n1 pp-f n1 p-acp np1, av dt n1 cst vmd xx vvi r-crq dt n1 vvd,
(22) sermon (DIV2)
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4835
though he saw it, he did not taste of it, 2 Kings 7.19. I tell you of great plentie, and happinesse, I have set it before your eyes, as God hath enabled me;
though he saw it, he did not taste of it, 2 Kings 7.19. I tell you of great plenty, and happiness, I have Set it before your eyes, as God hath enabled me;
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(22) sermon (DIV2)
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4836
but unlesse you beleeve, you shall never taste of this heavenly Manna; you shall never drinke of these rivers of pleasure.
but unless you believe, you shall never taste of this heavenly Manna; you shall never drink of these Rivers of pleasure.
cc-acp cs pn22 vvb, pn22 vmb av-x vvi pp-f d j n1; pn22 vmb av-x vvi pp-f d n2 pp-f n1.
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4837
Here is a cup of salvation, you that have the lips of faith drinke, and your soules shall be refreshed and comforted in the enjoyment of it:
Here is a cup of salvation, you that have the lips of faith drink, and your Souls shall be refreshed and comforted in the enjoyment of it:
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(22) sermon (DIV2)
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4838
but if you lie in unbeliefe, you may want the joy, and comfort, that you might have of it here,
but if you lie in unbelief, you may want the joy, and Comfort, that you might have of it Here,
cc-acp cs pn22 vvb p-acp n1, pn22 vmb vvi dt n1, cc n1, cst pn22 vmd vhi pp-f pn31 av,
(22) sermon (DIV2)
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4839
and you may want the enjoyment of it to all eternitie.
and you may want the enjoyment of it to all eternity.
cc pn22 vmb vvi dt n1 pp-f pn31 p-acp d n1.
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4840
Therefore beleeve what hath been spoken, what God hath promised, and rejoyce in it here, being confident that thou shalt enjoy what God hath promised.
Therefore believe what hath been spoken, what God hath promised, and rejoice in it Here, being confident that thou shalt enjoy what God hath promised.
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4841
And what thou hast (in spe,) in hope here, thou shalt hereafter have (in re,) in full fruition;
And what thou hast (in See,) in hope Here, thou shalt hereafter have (in re,) in full fruition;
cc q-crq pns21 vh2 (p-acp fw-la,) p-acp n1 av, pns21 vm2 av vhi (p-acp fw-mi,) p-acp j n1;
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4842
serving God chearfully, joyfully, and comfortably in the assurance of happinesse by Jesus Christ at the resurrection:
serving God cheerfully, joyfully, and comfortably in the assurance of happiness by jesus christ At the resurrection:
vvg np1 av-j, av-j, cc av-j p-acp dt n1 pp-f n1 p-acp np1 np1 p-acp dt n1:
(22) sermon (DIV2)
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4843
thou shalt be happie with God, and with Jesus Christ at the resurrection, in body, and spirit.
thou shalt be happy with God, and with jesus christ At the resurrection, in body, and Spirit.
pns21 vm2 vbi j p-acp np1, cc p-acp np1 np1 p-acp dt n1, p-acp n1, cc n1.
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4844
Which God of his infinite mercy grant unto us all, Amen.
Which God of his infinite mercy grant unto us all, Amen.
r-crq np1 pp-f po31 j n1 vvb p-acp pno12 d, uh-n.
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