crosses and pressures Faith perswades the soule of Gods love that it is as much to hâ—â— in their afflicted estate as in a prosperous Faith saith to the soule in the want of food and rayment be content God will provide He that lives by faith is content sincere and fruitfull The Saints enjoy Christ by faith and not by feeling When faith is greatest there is the least feeling to satisfie sense and reason The life of faith is a hidden life but unbeliefe is too open To those God gives faith he gives trialls to exercise it Humane wisdome hinders saith A way to strengthen faith is to live by it The more we live by faith the more we may and so on the contrary The more faith the lesse feare Even good men live more by sense then by faith As our faith is great or small so accordingly we are incouraged to obey God Faith beleeves impossible things to sense and reason By faith we look through death and see our felicitie He that lives by faith lives a sweet and comfortable life on Christ alone Faith in God and the use of meanes doe well agree The lesse a man apprehends the grounds of his saith to be solid the lesser shall his comfort be and the more he applieth the promise to himselfe and apprehends the unchangeablenesse of God in his oath and promise the more strong shall his consolation be Of falls Even good men stumble and fall If we have occasion and temptation and Gods permission then we fall If God withhold his strength lust soone drawes us aside and downe we fall Such as reproach others for their falls either have or are like to fall as much or worse themselves Freedome Christs freedome the Saints most prise none so blessed none so much to be desired Christ in his time freeth his from all feares and terrors death hell and judgement and from the commanding power of sin and free to noble imployments Friendship When friendship is between good and bad they quickly part or become alike for like will to like A friend must shew himselfe friendly He that will accept of all that his friend offers may weary him in time To affect familiarity with the wicked is to lead our selves into Satans temptations Flattery Flattery gaineth friends plaine dealing makes men foes Many can beare flattery but not reprooâ—e A fault It 's best sometimes not to seeme to take notice of some faults Sometimes it is a fault to finde fault and sometimes it 's a fault not to finde fault knowledge and wisdome must determine it It 's easier to see a fault in another then in our selves and to reforme one in another tâ—en in our selves Good We oft doe the least good to them we owe most A man may doe good in the strength of a lust There be many good things will decay if let alone but evill if let alone will inâ—rease Parents thinke they doe their children great good when they make them rich and great in the world which is to make them great sinners for then they have little else to doe but to wast the creatures and live in excesse and idlenesse lust pride and oppression God No voice signe or forme can sufficiently expresse God either to sense or reason no finite understanding can comprehend that which is infinite our understandings are finite therefore cannot conceive the forme or patterne of an infinite being God is the cause of all good there can be no good at all in any thing which God from all eternitie hath not decreed to effect or bring to passe What God is no man can perfectly define we rather know what God is not then what he is God doth sometimes worke by contraries Gods wayes are sometimes secret and unsearchable God is neere his when he seems furthest off When God seemes to leave a man then helpe is neerest God is the center of the Saints lives In God is satisfaction and no changes They that live upon God alone live most comfortable they are satisfied and feare no changes We oft enjoy most of God when we enjoy least of the creature The more wise powerfull glorious and eternall God is the more happy are we in being in his love Eyes faile flesh failes heart failes all failes but God he never failes It 's a great comfort to a Saint that God is present in every place Such as know God will trust him with their soules and bodies Nothing can free a soule from sin and misery but God alone The selfe sweetnesse we finde in God the lesse we love him and the lesse paines we take to obey him The sight of God to a Saint is glorious and the knowledge and meditation of him will raise and inlarge the soule So much as we desire God so much we enjoy him and so much as we enjoy God so much we seriously minde him All perfections are in God therefore we may well be content with him Gifts Gifts blind the eyes of the wise Great gifts and great corruptions too oft goe together The greater gifts spirituall or temporall the prouder the flesh is and the readier Satan is to assault Such as act from their gifts without looking to Christ are like to fall as Peter did Glory What a man trusts in he glories in and what a man glories in he trusts in and is confident off When we thinke we most seek the glory of God we too often most seek our own Vaine-glorious and simple men love to shew their authority in needlesse commands Griefe It 's a great griefe to a childe of God to speake of any good thing he finds a want of in himselfe We cannot heartily be grieved for the sin of another if we make no conscience of it in our selves If we grieve much for any earthly thing it is a signe we seek not that comfort from God we might and should If we did not immoderately love outward things we would not keep such a doe to get them nor so grieve at the losse of them as we doe It 's poornesse of spirit to joy or grieve at any thing worse then our selves yet this poornesse is in all men Honour Honours change manners The honour of men is a vanity a very shadow Honour ease and riches are great things in the eyes of the world The more meâ— deâ—ire honour the lesse they deserve and the lesse they often have Such as stand most upon termes of honour have the least true worth in them The more a mans worth is lessened in his own eyes the more he is honoured in others A mans honour is his honesty c. He is free gentile and noble that is a Christian Happinesse Happinesse is not found in honour riches nor health There is no happinesse but onely in God alone He is happy that God loves although he know it not but he that knows it knows he is happie A childe of God cannot be content to be happie alone That cannot make a man happie that is
desires affections they see no danger in eating ashes they think it a happinesse to have them and they expect satisfaction from them Obs 4. Eaters of ashes are in a sad condition they eate ashes and thinke they eate bread they are deceived Isa 29. 2. they follow vanity Hab. 2. 3. the East winde Hos 12. 1. And lay out their money for that which is not bread Isa 55. 2. Therefore consider what doest thou live upon When thou art empty what is it that you eye whether doest thou goe goest thou to Christ can you say First My hope is onely in Christ 1 Cor. 15. 19. Secondly I finde no peace comfort contentment satisfaction in nothing but in Christ Phil. 3. 8. Thirdly Is Christ thy life and strength and nothing but Christ Joh. 15. 5. Col. 3. 11. Fourthly Can no peace comfort praise of men duties ordinances joys ravishments satisfie me nothing but Christ Col. 3. 11. If Christ be so all and all to thee then thou doest live upon bread and not on ashes Obs 5. There is nothing in man or can be done by man that can deliver his soule man in himselfe is irrecoverably lost if he follow his own heart he is mis-led his heart is deceived it turnes him aside and leads him to death if he follow his light his understanding he follows darknesse for his light is darknesse as Mat. 6. 33. He that walkes in darknesse knoweth not whether he goeth Joh. 12. 35. Wee were sometimes darknesse Eph. 5. 8. Obs 6. Mans heart is not to be hearkened unto because it turnes the soule aside from Christ What doest thou hearken unto and live upon Consider 1. Many in stead of living upon God live upon a deceived heart Pro. 3. 5 6 7. 2. Many live upon sense 3. Many live upon corrupt reason 4. Some build their hopes of salvation upon other mens judgements 5. Many live upon the report of others it appeares by this if men speake not well of them they are greatly troubled and not able to beare it by which it appeares their life is in it the reason Laban made such a stirre for his images was because they were his gods 6. Many live upon their reformation they thanke God they are not so bad as they have been therefore they hope now all is well it 's well when men grow better yet abstinence from evill is no evidence of grace for men may forbeare the act of sin for feare of hell or men 7. Many live upon duties and as they increase their hope and confidence increaseth but when their duties faile them their hope and confidence is at an end by which it appeares they live upon what they doe and not upon God these count their duties which is their righteousnesse gaine but if they belong to God they must count againe as Paul did this their gaine to be losse for Christ Phil. 3. 8. 8. Some live upon their peace they are quiet free from terrors and feare of hell in them therefore they conclude they are in a good estate this is a subtill delusion 9. Many live upon groundlesse hopes because their sinnes are few or small as they thinke they have hope 10. Many live upon their inward comfort and joy that while that lasts they have much assurance of salvation but as soone as their comfort and joy which they sensibly felt leaves them their confidence went with their comfort and leaves them in a sad condition 11. Some live upon ravishments and extasies of glory 12. Many live upon the ordinances of men are ready to be of any Religion the authority will impose and so rest satisfied 13. Many live upon the ordinances of God without God they rest satisfied that they frequent the ordinances 14. Some live upon their confidence of salvation 15. Many live upon creature comforts and conclude God loves them because they possesse them 16. Many live upon the Devill and his word which is when Satans suggestions are hearkened unto liked beleeved imbraced and obeyed if he say their sinnes shall never be pardoned and subdued they beleeve him and are ruled by him this is so to live upon the Devill as to hearken unto God as Isa 53. 3. to beleeve in him 1 Joh. 3. 23. and to submit to God James 4. 7. is to live upon God A false foundation and a false life goe together and all those who live on any thing besides Jesus Christ their foundation is unsound and it will certainly deceive them whatsoever their sparkes be they shall lie downe in sorrow as Isa 50. 10. These are lying vanities and they that hearken unto them forsake their own mercy Jona 2. 8. Obs 7. A man is prone to follow the advice of his own heart The reason is First Because he thinkes his heart knows and Secondly That his heart will not deceive him but who so trusteth in his heart is a fool◠Pro. 28. 26. Isa 10. 7. Jer. 23. 26. Thirdly Because he is ignorant of the desperate wickednesse of his heart Jer. 17. 9. Happy is he that so knows his heart so as not to trust to it nor hearken unto it The heart is the cause of all the errors and miscarriages of men Out of the abundance of the heart the mouth speaketh Luk 6. 45. Mat. 15. 19. What men thinke speake or doe 〈◊〉 from the heart Obs 8. Men seeke deliverance for themselves from themselves Men endeavour to deliver their soules The Reason is First He judgeth it reasonable that his soule be delivered Secondly He knowes no other way of deliverance save that of his own in whole or in part Thirdly He thinks it concernes him most and that it is his duty to doe it Fourthly He is perswaded he may deliver his soule or at least that without him it cannot be delivered this he will not be driven from till God manifest to the soule the perfection of Christs righteousnesse then shall he see the insufficiency of his own Rom. 10. 3. He cannot deliver his soule Obs 9. It is impossible for man to save himselfe in whole or in part it 's beyond his power he cannot doe it see Lam. 5. 21. Jer. 31. 18. Job 12. 38 39. Obs 10. Untill a soule be convinced that he cannot deliver himselfe he rests in himselfe God hath not left it to the will and power of man to deliver himselfe because First That no man might boast Eph. 2. 9. and that the pride in man may be dashed in pieces Secondly That man might not live in and upon himselfe nor joy in himselfe but in the Lord Jesus and have no confidence in the flesh Phil. 3. 13. Thirdly That the love and power of God might be manifested that we might know the exceeding greatnesse of his power to us ward who beleeve his mighty power Eph. 1. 19. Fourthly That God might have all the glory Eph. 1. 6. that no flesh might glory 1 Cor. 1. 29. Gal. 6. 14. In the Lord shall all the children of Israel glory Isa
heaven by faith we know our selves to be happy when to a carnall eye wee seeme most miserable by faith wee can part with the sweetest outward comforts and welcome death because we know we leave the worst place and things and goe to better they that live by faith live upon God and are feasted in Christs banquetting house where there are all desireable dainties and enough Eate O friends and drinke abundantly because it is the pleasure of our Lord that we doe so it 's thy portion duty and priviledge to digest and refresh and make thy soule merry with his dainties to injoy himselfe in them that so thy joy may be full The life of faith is the communion the soule hath with God in Christ in his promises spirituall and temporall Faith in effectuall calling It 's the soules cleaving to God in Christ for life upon such places as these Mat. 11. 28. 2 Cor. 5. 20 21. Mat. 5. 1 Joh. 3. 23. The life of faith in justification The Lord having spoken peace to the soule that Christ hath paid all and his sin shall be remembred no more Isa 53. Jer. 31. 34. Now the soule knows it's happy and injoys the comfort of it is filled with joy and peace in beleeving his life is a life of comfort beholding and injoying Christs righteousnesse as his own lives upon it what ever befalls him he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times living upon such places as these Rom. 8. 38 39. Job 13. 15. Isa 54. 7 8. Rev. 1. 5. Eph. 1. 6 7. Rom. 5. 9 10. Gal. 3. 13. Heb. 10. 10 11 12 13 14 c. 2 Tim. 2. 13. Concerning justification see the third part The life of faâ—th in sanctification 1. It 's the soules cleaving to Christ our sanctification 1 Cor. 1. 30. 2ly it 's the soules cleaving to God in his promise to clense and renew my heart and life and be a quickning Spirit in me upon Psal 103. 8. Hos 14. 5. Isa 57. 18 19. Micah 7. 19. Joh. 17. 17. 19. Oh how little doe we obey him injoy him and honour him The life of faith in infirmities It 's the soules beleeving that God will be to us according to his promise for ever a God of love notwithstanding all our omissions and commissions excesses and defects Psal 103. 3. Joh. 13. 1. Mal. 3. 6. Heb. 13 8. Psal 89. 30. Nehe. 9. 16. c. Isa 43. 25. Psal 130. 7 8 9 10 13 14. 17. Isa 42. 2. Psal 86. 5. He that lives by faith in infirmities he will heare Christ 1 Sam. 3. 10. He is not offended at what Christ requires Mat. 11. 6. Joh. 1. 5. 3. The Scripture is his rule he will trust God and relie upon his Word he eyeth the promise saying as Psal 46. 6. Isa 45. 24. He will contend for the truth Jude 3. and doe others good Acts 20. 31. His sinne doth not sinke him into despaire the soule despaireth not for any sinne or trouble the weakest beleever may say in the midst of all imperfections I have as much of the love of God acceptation and perfect righteousnesse in Christ as the best Saint ever had Jer. 23. 6. my state is as happy as any of theirs Job 35. 7. and I shall have as much glory in heaven as the best Such as live by faith in infirmities live upon Christ in his promise for strength against all infirmities upon such places as these In deadnesse of heart Isa 35. 36. Ps 37. 30. In forgetfulnesse Joh. 14. 16. In feare of want Psal 34. 9. 37. 3. Mat. 6. 25. to the end Rom. 8. 32. Luk. 12. 15. In cares Phil. 4. 6. 1 Pet. 5. 7. Heb. 13. 5. In ignorance Heb. 5. 2. James 1. 5. If fallen by passion not to sinke under it James 5. 17. Acts 14. 15. In all infirmities Psal 103. 8. For a supply of all wants Phil. 4. 6. 19. To live by faith for the fruits of the Spirit c. To beleeve 1 Joh. 3. 23. Zeph. 3. 12. To increase in saith Rom. 1. 17. To continue in the faith Luk. 22. 32. 1 Pet. 1. 5. In the exercise of faith Isa 26. 3. Psal 18. 30. 32. 10. To know God Jer. 31. 33 34. Pro. 1. 23. To love God Mat. 27. 17. Joh. 17. 26. In loving God Deut. 30. 6. To seek God seek ye the Lord Acts 17. 27. In seeking God Psal 119. 2. 9. 10. 69. 32. 22. 26. To feare God Jer. 32. 39 40. Hos 3. 5. In fearing God Psal 147. 11. 25. 12. 34. 9. To hope in God Psal 147. 11. 146. 5. 31. 24. To waite on God 1 Cor. 2. 9. Isa 49. 23. 30. 18. To delight in God Psal 41. 16. 89. 16. 33. 21. To praise God Isa 38. 19. Ps 72. 15. 63 3. To injoy peace Isa 27. 5. To love the Saints 1 Joh. 3. 14. 23. 4. 7. 1 Pet. 2. 22. Joh. 13. 35. To love enemies Mat. 5. 43 44. Luk. 6. 35. To judge our selves 2 Cor. 11. 31. Eze. 36. 31. To mourn for sinning against God Zach. 12. 6. Joh. 16. 20. Mat. 5. 4. In poverty of spirit Mat. 5. 3. Isa 66. 2. In deâ—ires after Christ Isa 51. 1. Job 7. 33. 37. Rev. 21. 6. Mat. 21. 6. Isa 42. 3. 2 Cor. 8. 10 11 12. Gen. 16. 17. Heb. 11. 27. Luk. 21. 3. Psal 37. 4. Pro. 10. 24. To be meeke Psal 25. 9 76. 9. 149. 4. To be sincere Psal 51. 6. Mat. 5. 8. To confesse sin 1 Joh. 5. 9. Job 23. 27 28. To forgive others Luk 17. 4. Mark 11. 25 26. 6. 37. Mat. 6. 14. Eph. 4. 23. To be a peace-maker Mat. 5. 9. To devise good Pro. 14. 22. Isa 32. 8. To selfe-deniall Mat. 16. 15. To watch Mat. 13. 17. 1 Thes 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 22. 47. To be patient Jam. 1. 5. 8. Luk. 21. 9. Heb. 6. 15 To be content in our condition Heb. 13. 5. To resist sin Rom. 6. 14. Not to feare the world Joh. 6. 33. 1 Joh. 4. 4. To mortifie the flesh Rom. 8. 13. To give to the poore He that hath two coaâ—s impart to him that hath none and he that hath meatâ— let him doe so likewise Luk. 3. 10 11. The life of faith in the use of meanes It 's the soules cleaving to God in Christ for a blessing upon the meanes he hath appointed Pro. 9. 29. Isa 48. 19. Isa 48. 17. To pray 1 Thes 5. 17. Zâ—ch 12. 10 Mat. 7. 7 8 9 11. Luk. 11. 13. Mat. 21. 22. Mark 11. 24. Mat. 16. 23. Isa 65. 24. To reade 1 Tim. 4. 13. Rev. 1. 3. Pâ—o. 1. 23. To meditate Jos 1. 8. 1 Tim. 4. 15. Psal 1. 1 2. Psal 104. 34. 49 3. For conference Prov. 15. 17. 18. 21. Mal. 3. 16. Psal 37. 30. 71. 24. Isa 59 21. To heare Christs Ministers Pro. 8. 34.
spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the law of God Rom. 7. 18 19. with 21. 15. By which it appeares the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. To hope in him Psal 147. 11. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it Mat. 16. 16 17. 7. Such are borne of God Whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
many sad and miserable instances as also of Gods making them visible examples by his terrible judgements on some of them to be a warning unto others 3. God is never an enemy to his though they greatly sinne against him Psal 51. Wee are not beloved for our own sakes nor for any thing in our selves but in Christ who hath made us acceptable in the beloved Eph. 1. 5. Therefore nothing wee doe can cause God to love us more or lesse his love is as himselfe ever the same Heb. 13. 8. Therefore a beleevers hope joy and confidence is to be ever the same in Christ hence it is they are alwayes to rejoyce Rejoyce alwayes Psal 5. 11. 32. 11. Rejoyce evermore againe I say rejoyce 1 Thes 5. 16. Phil. 4. 4. Let them exceedingly rejoyce Psal 40. 16. The joy of the Lord is our strength Nehe. 8. 16. Oh there is enough in the Lord to satisfie thee at all times he is an unchangeable object of true joy in him is all our hope and happinesse Therefore let not thy fall cause thee to question the love of God to thee thy salvation depends not on thy repentance and holinesse see Rom. 9. 15 16. Isa 43. 24 25. 57. 17. Ezek. 16. 1. to 9. My little children these things I write unto you that yee sinne not 1 Joh. 2. 1. But for those that turne the grace of God into wantonnes the mercies of God incourage them in their sinnes such are led by the Spirit of the Devill he is their father and his workes they doâ— Joh. 8. 44. If yee regard iniquity Psal 66. 18. Here is no consolation for you you are not to be numbred with those who through temptation and weaknesse are overtaken and fall into the sinne they hate If fallen be not out of hope Paul persecuted the truth and them that professed it yet after he preached the faith Acts 9. 1 2. Gal. 1. 23. If not converted God may convert thee if the Lords have fallen into sinne they are to rise by faith Shall a man fall and not rise Jer. 8. 4. When I fall I shall arise Mica 7. 7. Who is a God like unto thee that pardoneth the transgression of the remnant of his people Mica 7. 18 19 20. I will be mercifull to their unrighteousnesse and their sinnes and iniquities I will remember no more Heb. 8. 12. God hath nothing against those who are in Christ 1 Cor. 1. 30. Gal. 3. 13. therefore goe boldly to God in full assurance of faith Heb. 4. 16. 10. 22. 20. Dis But my heart is hardened 1. There is much hardnesse of heart in a childe of God they feele it and mourne under it and complaine of it this is the frame of a new heart 2. To feele hardnesse is from softnesse and the condition of an experienced childe of God O Lord why hast thou made us to erre from thy wayes and hardened our hearts from thy feare doubtlesse thou art our Father thou O Lord art our Father Their hearts were hardened yet they were the children of God Isa 63. 16 17. Let not the Eunuch say Behold I am a dry tree Isa 56. 3. I consider my selfe as I am in Christ and one with him what is his is mine Christs fruitfulnesse is ours I have sinne my glory and rejoycing is that it s forgiven and shall be remembred no more and so I rest satisfied in what Christ hath done my best workes cannot save me nor my worst caÌ„not destroy me thanks be to God who hath given us victory by Jesus Christ Rom. 7. and fetch we our comfort from him not from what we finde and feele in our selves About twelve yeares agoe in the viewing of my defects in prayer in considering with what faith sensiblenesse earnestnesse c. I had prayed I concluded that if I had had the Spirit of God I should not have so prayed as I did then I concluded that I had been fourteene yeares or more mis-taken then I concluded that if God had intended me good he would have manifested it to â—e before this time then was I as fully satisfied as ever I was satisfied of any thing in the world that I should never be saved I thought my condition was very miserable but in this extremity I apprehended no remedy in this condition till an interpreter one of a thousand did by the truth convince me that I did beleeve and should be saved and I was forced to confesse that he that did desire to beleeve did beleeve yet I was not fully setled till I did see that my salvation was effected by Christ on the Crosse c. But that which is to be considered herein is into what a condition of despaire we are like to be led in if we judge of our eternall conditions and of Gods love to us by the hardnesse of our hearts by what we see and feele in our selves Although many yeares before I had the assurance of the love of God and was filled with joy and peace in beleeving yet see what it is to give way to unbeliefe in us Let this experience be a warning to you that yee doe not as I did but alwayes remember that we are to beleeve that which is contrary to that which we see and feele its sense and not faith to beleeve that which we see and feele if one may be in this condition one day then two dayes and then two seven yeares it is as God pleases sooner or later He heales the broken in heart and bindeth up their wounds Psal 147. 3. Mark 5. 36. Be not afraid onely beleeve WEE are commanded to beleeve and the Spirit inlighteneth our understandings without the Spirit of Christ wee can doe nothing Joh. 15. 5. Eph. 1. 19. yet men are to use the meanes for in the preaching the Word we expect the holy Spirit to put power in the words spoken to make it effectuall and to inable the creature to obey he said unto me Sonne of man stand upon thy feete and the Spirit entred into mee When he had spoken unto me and set me upon my feete Ezek. 2. 1 2. And the dead shall heare the voice of the Sonne of God and they that heare shall live Joh. 5. 25. else it were in vaine to speake to dead men to beleeve 1 Pet. 4. 6. And all men by nature are spiritually dead Eph. 2. 1. 5. 14. onely they beleeve whose hearts God opens as Acts 16. 14. None can beleeve but they to whom it is given There are many incouragements to beleeve 1. Because the Gospel is to be preached to every creature and none are forbidden to beleeve nor is there any precept or command for any to doubt see Acts 16. 30 31. 1 Joh. 3. 23. But men are commanded the contrary to follow after faith and to lay hold on eternall life 1 Tim. 6. 11. 2. By beleeving we come to know our interest in Christ and salvation by him He that beleeves in the Sonne hath everlasting life John
of meditations objects Wee meditate to know God and contemplate to love him To contemplate on the things above is pleasant to those who have tasted of the sweetnesse of it The contemplation of Gods free love and the soules interest in it doth much revive raise and enlarge the soule Divine contemplation makes us high in thoughts and rich in expectation Conversation A disordered conversation doth hinder spirituallnesse in holy duties and causeth trouble and sadnesse Commands The command of God is the most powerfullest thing in the world to a Saint There is not any of the commands of God needlesse If men did know the Majesty and Authority and infinitenesse of God no man neither would nor could doe what he forbids or neglect his command Many when convinced of a duty consult with flesh and bloud whether they had best to obey God or no. Deadnesse Deadnesse of heart argueth disaffection Deadnesse of heart is the grave of many good gifts Deadnesse of heart is an enemy to action One cause of our deadnesse and dulnesse in the things of God is unbeliefe and consulting with flesh and bloud Spirituall deadnesse is a great griefe to a childe of God When we are dead and dull the meditation of the love of God will revive us Delayes in good things Delayes be dangerous by delayes many a good motion dyeth and comes to nothing Delayes arise from sloath Delayes coole us and cause the affections to fall downe The more we delay the more we may When we are to doe good Satan cryeth hereafter and that is never to morrow to morrow cosens many a man By delaying we presume upon that we have not and neglect that we have Declining It is easie to decline in good things A declining heart will catcâ— at that which may plead for declining Even Gods own people are subject to decline from him Difficulties Difficulties are discouragements and handsome excuses are welcome to a sloathfull heart Love will carry on through all difficulties and all manner of torments Distractions Multitude of businesse causeth distraction especially when there wants a wise ordering and dispatch of them Distraction of minde in duties is either from a minding other things or resting upon our own strength or in not seriously setting our minds on the things propounded by us for on that the heart is throughly set upon it 's so attentive to it that on that instant it can be present at no other thing especially to hinder the thing in hand Of doubts and discouragemâ—nts It 's the nature of sin to raise doubts in the soule There is no good got but discouragements Ignorance is the cause of doubts and discouragements So much discouragements we admit of so much sight and comfort we loose in our life and happinesse Discontents A small matter occasioneth discontent All our discontents arise from disappointment frustration of expectation is the ground of vexation There is no man that is without discontents It 's folly and madnesse to be discontent at trifles There is the most difference between them that are one and most alike Disposition It 's the disposition of a wretch to be cruell A milde and loving disposition is amiable and desireable Duties A dead man lives upon duties It 's no wonder the Papists doe as they doe because they expect heaven for it The more a Saint doth for God the more he enjoyes God A Saints desire is to doe all for God A meanes not to sin is not to omit duties A man may do duties from convincement of understanding and not from a principle of life and love Such duties as flow not from faith and love are slavish Many will own and confesse their dutie in generall and wholy deny it in particular especially when it concernes them When a childe of God hath performed duties best immediately he is tempted by the Devill and his own heart To be streightned in a duty may doe us more good then if we had been much enlarged in it Of selfe-deniall So farre as we are spirituall or live by faith so much we deny our selves Selfe is content to be a little denied in one kinde to be pleased much in another Unlesse a man can deny himselfe in his will honour credit state relations wife life he cannot follow the profession of Christ There are but few that deny themselves but many deny Christ and his truth Such as cannot deny themselves cannot endure the troubles and indignities of an angry world They live the sweetest lives that most deny themselves If we could deny our selves every thing that befalls us would be easie and sweet unto us for all things are so farre under us as we are above our selves Of dreames God speaketh in a dreame in a deep sleep in slumber and man perceiveth it not By dreames we may know what sin we are in danger to fall into which we are not aware of An evill dreame doth shew some evill that prevailes in the heart Delight Such as delight not in God delight in finâ— The more we delight in worldly things thâ— more they sting and vex us when they part Fleshly delights are earnestly desired anâ— acted with great willingnesse Despaire Despaire can doe no good Ignorance is a cause of despaire Despaire is not commanded nor commended but condemned Distempers To be disquieted or cast downe arguerh a distemper of heart Distempers hinder us in our trust and delight in God Distempers hinder us in our spirituall and temporall callings Death We choose life with sorrowes rather then death without them I have heard that a porter being spent with his burden was forced to throw it downe oh death saith he come death welcome death death comes in a visible apparition what wouldst thou have with mee saith death oh nothing nothing but helpe me up with my burden By life we have a being but a better being is by death The day of death is the first day of life He whose hopes are in heaven is not much afraid of death Death is to him no misery whose hopes are in eternitie When death seemes to dispossesse a Saint of all it possesseth him of all The Saints have cause to welcome death Wise men desire death yet are content to live As loath as we are to dye God by death delivers his from all sorrowes at once and makes them happy for ever Death fully freeth the Saints from all crosses burdens and infirmities why should I feare that I would not escape what hurt is it to enter into glory I cannot have my happinesse unlesse I goe unto it Many good men at their death have feares and paines Death hath something to say to every man and would be heard but men are not at leisure If it were not for the miseries that attend this life many would lesse welcome death Concerning our ends The end is the ground and rule of our actions A man fully seeks to attaine his end nothing contents a man till he finde that which he apprehends he needs
mutable and subject to change Heaven The Saints enjoy heaven out of heaven Heaven and glory are ready for the Saints if they were ready for them No man can set his affections on things above untill he see a vanity and emptinesse in all things below Such as count heaven their home reckon the world a strange Countrey Humility The more we see our selves the more we loath our selves and stinke in our own nostrils worse then carrion Nothing huumbleth us more then the knowledge of our selves According as our humility is so is our knowledge of our selves One may be humbled but not humble Such as are content to be sharply reproved of their faults have humility Our ignorance coldnesse dulnesse deadnesse c. might humble us Heart The heart thoughts words deeds are of one and the same nature What the heart likes best the minde studieth most A man knows not what is in his own heart â—ill tryalls and temptations come Great joy in worldly things and little joy â—n things spirituall shew plainly what kinde of hearts we have for God We daily finde our hearts are worse then we took them to be The heart of man is ready to be glued to every poore contentment Many mens braines deceive their hearts Unlesse the Lord fix the heart on himselfe it will bâ—â—xed and fastened on things below and wander after vanities to fill it selfe withall O the vanity of the minde Watch. If we cease to watch our hearts they quickly become vaine A carelesse watching our own hearts will cost deare Hatred Hatred is irreconsilable That sinne that a childe of God most loved before conversion he hates most when converted Healing God sometimes healeth corruption by not healing it Hope The Saints hope is in heaven in God The naturall mans hope is to get riches honour costly apparrell good cheare ease and pleasure Habits In acquired habits the act goeth before the habit and prepares for it but in infused habits it 's contrary for as we have first the faculty of seeing before we see so we have first the infused habit before we exercise the operation of it Of infirmities No childe of God is free from infirmities errors falls and defects If we did live more by faith our infirmities would be lesse An infirmity is some weaknesse which hindreth us that we cannot doe the good we would but doe the evill we would not An infirmity is an impediment that one would faine remove but cannot A sin of infirmity is alwayes attended with griefe and sorrow if it be an infirmitie those in whom it is do desire to be informed of the evill of it and are willing to be reproved for it and would know how to leave it they plead not for it but complaine to God against it they are ashamed of it and are grieved and abased for it and use all the meanes they can against it Interest Interest blinds mens eyes Inclination Our inclinations declare what we love Idlenesse An idle person is fit for nothing but sinne and temptatation An idle life is much loved and entertained of most men Ignorance Ignorance is the cause of all evill Devotion with ignorance breeds superstition idolatry and persecution Hope with ignorance causeth presumption Feare with ignorance causeth desperation Ignorance causeth men to lay a plaister on a sound place Judgement True judgement stands not upon number nor multitude Impossible things It 's impossible to be conformable to Christ and the world to obey God and the world Joy Every heart seekes joy such as it is There is no sound joy in outward things they reach not the heart but the fancy Worldly joy and sorrow last but a night Outward joyes make a great noise but never truly heale and comfort the heart While we live here we have joy and griefe mixed not this life nor our bodies will admit of perfect joy Spirituall joy opposeth carnall and carnall spirituall the more we relish heavenly the lesse we relish earthly and the more we relish earthly the lesse we relish heavenly In temporall things our joy is greater then the cause in spirituall the cause is greater then the joy Spirituall joy eats out carnall mirth and carnall mirth hinders spirituall mirth None can joy in God but such as injoy him The strength of our joy depends upon the infallibility of our hope Noâ— joy is in the Saints when they are in heaven they shall be in joy Knowledge Knowledge is better then gold and wisdome is better then understanding Knowledge is not given to keep but to impart Knowledge is good but the means of getting it is not alwayes good Knowledge onely in the braine will not subdue finne nor Satan He knows not himselfe that knows not that he is in himselfe as base as the Devill We know but in part It 's easier to informe the understanding then to subdue the will and affections Knowledge is to be reckoned by practice Such as know good things cannot but love and affect them That knowledge that is from God subjects the soule to God By neglect a childe of God may exceedingly decay in his knowledge in the truth In the use of the Scriptures knowledge is gotten Light Light causeth them that see it to follow it Many goe beyond their light The light of truth is knowne but to a few Life The most men seek life where it is not We live in that we minde and love Where our life is our hearts are Such as our life is such is the nourishment of it naturall or spirituall Every life is sed with that which is sutable to it the body cannot be satisfied with that which is spirituall nor the soule with that which is naturall It 's a poore life to live naturally and be dâ—â—d spiritually This life is a dying being we are borne crying and we live laughing and dye sighing The life of man is like a shadow something next to nothing This life keeps us in slavery at the best it 's but a variety of vanities Mans life is vaine and subject to many discommodities and miseries without number Mans life is folly and his death rottennesse Many have comforts few crosses frequent pleasures short and paines lasting God mixeth the life of man with prosperity adversity to shew they are both empty This life is beset with death tends to death and ends in death Love Love begets and kindles love Love disputes least and doth most Nothing is more active and stronger then love Love will venture upon great difficulties Love is strong and powerfull to carry on through all Love and labour goe together What will not one doe for that he loves Love may be perswaded but it cannot be compelled Love not begun upon good termes will end in hatred Love is the greatest Commander in the world Love will have i'ts way at the last Love built on beauty and wealth will not hold because the foundation is sandy Love is active when it is not knowne and cannot be requited Love
respect 5. Look with what affection yee doe what yee doe serve the Lord with the best and serve him fully for measure and degree he that doth these things his conversation shall be beautifull and savoury Concerning affections c. 1. Ever suspect your judgement and affection when the cause concernes your selves 2. Often call your affections to account 3. When your affections exceed their bounds aske your soule the reason of it 4. Let not your judgement be taken captive by your affections let your judgement command your will and your will your affections and your affections your actions 5. Make not your affection knowne in company unlesse the cause be extraordinary Concerning afflictions 1. Slight not any affliction nor let it over-presse thee consider it 's appointed Rom. 8. 29. There is a blessing in every crosse eye that more then the sharpnesse of the affliction know the longer it continues the more thou maist get by it 2. Consider that nothing can befall thee but what is appointed by God 1 Thes 3. 3. 3. Search to know the cause why he sends his affliction that so thou maist be reformed by it 4. If thou art the Lords stay thy selfe in the love of God and attend upon him for the time manner and measure of thy deliverance Concerning Books Study the Scripture set a high price upon it keep close to it next the Scripture prize those books which keep closest to the language of the Scripture and doe clearest prove from them what they affirme Beleeve not any man upon his bare word if the substance of it be not expressed in the word of God reject it Make much of Christs speaking unto you in his Word Heb. 12. 25. Conscience Hearken to the voyce of conscience Prize and preserve a tender conscience Take heed yee wound not your conscience to please your affections Creatures Expect not much content and satisfaction from the creatures So use the creatures so as to be fitted by them to serve God and man God gave not the creatures to hurt us Concerning Company Avoyde familiarity with such from whom you receive meanes of cooling In the choice of a companion consider What soundnesse of judgement is in them What knowledge and sensiblenesse of their own inward corruptions Whether they speake of the infirmities of the Saints with griefe and compassion Whether they doe plainly reprove them for any sinne they see in them What are his companions Countenance and incourage those who hazard themselves in Gods service and good causes be companions of such Heb. 10. 33. Crosses Be not afraid nor offended at crosses they may doe thee much good and let out sinfull selfe Desires of the world Wee had need to moderate our desires to things below We should rather endeavour to equall our desires to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Errors If you would be kept from errors pray to God search the Scripture labour to be well grounded in the principles of truth and shun false Teachers and their writings Luk. 21. 8. Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe to watch and pray to God to keepe thee from falling A friend Esteeme him thy friend that would hinder thee in sinne Faith Live by thy faith let not other mens beliefe be the rule of thine Griefe Discover not thy griefes to many Discover them to such as are able and willing to helpe thee the Lord is loving and pittifull able and willing to helpe it 's best to complaine to him Of good Thinke not much of doing a little good though it be with great trouble for to doe good we live Esteeme not that thy chiefest good which may be taken from thee God Be serious and zealous for God Gaine Be not greedy of gaine Glory Esteeme Christ his truth a good conscience the sufferings and reproaches of the Gospel to be your greatest glory Honour Honour the Lord with thy substance Infirmities Beare with the Saints infirmities and cover them with tendernesse Indure Indure that which thou canst not escape nor â—ure Judge Judge not thy estate by thy knowledge affections and actions but by thy principle Knowledge Prize knowledge above gold and wisdome above understanding Of lust of uncleannesse 1. Beware of fleshly lusts the sin is great and the consequence greater 2. Be temperate in all things dyet sleep apparrell recreation c. feare thy selfe watch thy senses avoyd the occasions of evill as persons places c. 3. Be frequent in fasting and prayer and look up to God for strength against it Losses What yee loose for Christs cause loose chearfully and count it your gaine Esteeme sufferings for Christ the most glorious passages of your life Heb. 11. 26. Liberty Study how to part with thy outward liberty Esteeme that bondage that causeth thee to sin and keeps thee from God Live In the use of creatures live above them Men. Be sure yee try men well and have good experience of their faithfullnesse before yee trust them with much Beware of men Minde If thou hast a sorrowfull minde a wearied and distressed conscience and wouldst have rest and knowest not what to doe have recourse to such as feare God and have a sound judgement wise and good experience and have meeke and loving spirits Opportunities Prize and improve opportunities of doing and receiving good Pilgrim Remember you are a pilgrim and have a pilgrims minde Heb. 11. Promises Provide severall promises sutable to thy severall necessities uses times and condition Promise Beleeve the promises of God meditate on them apply them let them satisfie thee Concerning the poore Part with your superfluities for their conveniencies yea part with your conveniencies to supply your poor brethrens necessities yea part with some of your necessaries to supply their extremities Religion Take heed of such a way of Religion and serving God as naturall men like and love Reproofe Receive reproofe willingly and profitably if it be causlesse revile not nor be angry Race Run the race set before you as becometh the Gospel Heb. 12. 1. Reproachâ—s Slight not reproaches if thou beest not so guilty thou art guilty in part or art guilty in another kinde and so it 's but a mistake or thou maist be guilty it may be it is sent to humble thee and give thee warning of the same sinne Sinne. Observe how sin enters thy heart and how it gathers strength and how it sutes with thy corrupt nature and how the Spirit of God helps thee to resist it and what meanes doth helpe thee most against it Judge not of sin by the matter or act of it but by the rule and authority of the Commander that forbids it and consider all the circumstances and aggravations of it Take heed least the unmortified roots of sin in you break out into scandall Be afraid to sin and use meanes to prevent 〈◊〉
Consider God hath forbidden it Rom. 6. Consider sin in the nature of it in the root and fruit of it It 's the price of bloud there is no true sweetnesse in sin no contentment no satisfaction in it why you should desire it it fills the soule with wounds sorrow bitternesse shame let experience speake Rom. 6. 21. Pro. 23. 8. Avoyde the occasions of sin evill company Psal 119. 63. Pro. 13. 20. 6. 9. Places and provocations of sin idlenesse excesse in eating and drinking order your steps by the Word and get others to watch over you receive reproofe willingly and profitably know the more you yeeld to Satan the more you may he useth to double his temptations when resisted but give no place to the Devill if yee yeeld it will be harder to resist the next time consider thy relation art thou a childe of God an heire of heaven it 's unsutable for thee to serve Satan to doe his druggery Eph. 4. 20. Yee have not so learned Christ Eph. 4. 17. I say and testifie in the Lord that yee henceforth walke not as the Gentiles walke in the vanity of their minds Christ gave himselfe for â—is that they might be holy Titus 2. 14. Rom. 6. 10. 1 Joh. 3. 2. 2 Cor. 6. 18. If tempted answer I am chosen to be holy I may not sinne Rom. 8. 29. Consider the eye of God is ever upon you Heb. 4. 14. Pro. 15. 3. 16. 6. Can you consider that and sin in so holy a presence Remember Christs love nourish the motions of the Spirit Walke in the Spirit and yee shall not fulfill the lusts of the flesh Gal. 5. 16. Nourish zeale and hatred against sin every sin Keepe your heart as your life Pro. 4. 23. Reforme the inside and Satan shall not prevaile Job 14. 4. Consider the time yee are to live is but short and the pleasures of sin are but for a season and a short one Heb. 11. 25. Hearken to the voyce of Conscience least it be silent and yee hardened When the pleasure of sin is presented to thee present to thy selfe the sting it will leave behinde it also present to thy selfe a greater and better pleasure and sweetnesse to be injoyed with God minde home and the pleasures there that are for evermore Set your affections on things above where your Crowne and glory is 1 Cor. 9. 24. Watch and pray for strength against â—in at the first approach of sinne change the object and fall to prayer be not discouraged if foiled still resist beleeve against experience God will helpe thee against it Eph. 6. 16. 4. 12 13. Apply sutable promises against sin consider Eph. 5. 5 6 7. Rom. 6. 11. Psal 119. 6. doe as Mat. 17. 21. Reprove sin in others in case none else doe Consider by silence when sin is committed we have â—ellowship with it and breake Gods command defile our soules loose comfort incourage and harden others in sin 1. It 's Gods command that who sin Rebuke before all 1 Tim. 5. 20. Pro. 28. 23. 29. 25. 24. 25. Thou shalt reprove 〈◊〉 Levit. 19. 17. 2. The Saints have done so with great zeale Acts 13. 16. 10. Ezra 9. 2 3 4. Psal 119. 139. Num. 15. 11 12 13. Can we heare false things spoken and Gods truth his way and people condemned and be silent where is our zeale 3. God commends it for a vertue in his people that they could not beare with them that are evill Rev. 2. 2. To see and heare sin committed with silence is to beare it if Ely sinned in doing it coldly 1 Sam. 2. 3. 13. what shall we say to them that doe it not at all that neither love to God his truth his people the good of others soules their own peace will move them to doe it doth a friend love as he ought and heares his friend abused and is silent offer not this to God 4. Reproofe of sin is a meanes to prevent the contagiousnesse of sin 1 Cor. 5. 6. 1 Tim. 5. 20. Spare none if we must take care for the Oxe or Asse of an enemy as appeares Exod. 23. 4 5. then much more for the good of the soule of an enemy 5. It was Jobes comfort that nothing could cause him to keepe silent Job 31. 34 If he might have been silent and not sinned his silence was but a poore comfort 6. God esteems presence and silence a doing of the action 1 Cor. 11. 4 5. with â—4 24 that is by consent for they did not all speak God charged Ahab with murder when Jezabel did it and he onely by consent 1 King 18. 19. with 7 8 9 10. Silence is confirmation as appeares Numb 30. 14. He confirmed them because he held his peace when he heard them So it was not enough that they shâ—d not innocent bloud but that they did not see it Deut. 21. 7. God deales with those that were present and silent at the committing of sin as if they had done it see Lev. 5. 1. 20. 4 5. 7. toâ—ave â—ave fellowship with it Eph. 5. 11. Hag. 2. 13. Rev. 2. 20. Jâ—sh 22. 18 19 20. Hence the Saints are called to come out of Babylon that they might not be partâ—kers of their sinnes Rev. 18. 2. 4. 2 Cor. 6. I was almost in all evill in the midst of tâ—e Congregation Pro. 5. 14. Lastly God saith He shall dwell on high that stoppeth his eares from hearing of bloud and shutteth his eyes from seeing of evill Isa 33. 15 16. Which shews they can by no meanes indure it Of speech 1. When thou speakest of thy selfe speak modestly without vanity and boasting 2. Heare much but speake little 3. Speake not hastily consider before you speake see that in all your words there be truth fitnesse in respect of time place persons profitablenesse choicenesse sobernesse and moderation in them 4. If you teach matters of Religion see that yee prudently understand and faithfully dispense the word of the Lord be short and fruitfull and preach against fleshly lusts doe not affirm or maintain things that are doubtfull if the Scripture speake it not be yee silent 5. If you speak to such as are troubled in minde consider what knowledge they have whether they be strong or weake whether more or lesse wounded and for what whether they be troubled because they are troubled or for feare of punishment or for the evill of their sin observe the persons age state and condition of life whether they be naturally fearfull and melancholy whether they be lost or no and what hinders their beleeving be not too hasty nor stay not too long observe a fit season to comfort Of Suretiship Be not thou one of them that strike hands and of them that are sureties for debts Pro. 22. 26. Give not thy selfe to Suretiship Saints O deare and precious soules feare not death love one another be obedient to God make much of his word rest satisfied in the Scripture That which
you judge not lawfull to be admit not to be thought to be and refuse to be called so Heb. 11. 24. Own that Church that owns the principles and doctrine of Christ unlesse there must be an agreement in the principles of faith wee cannot walke together Col. 2. 5. with Amos 3. 3. Follow not every one Luke 21. 8. Jer. 15. 19. Neglect not Christs discipline rest not in Ordinances slight not meane gifts Of your brethren judge and speake the best Mat. 7. 2. Rejoyce at their wellfare defend their credit expound doubtfull matters in the best part 1 Cor. 13. 7. give no offence Mat. 18. 7. Selfe-deniall Seeke not your selfe out of your selfe in the conceits of other men Admit of that which tends to selfe deniall deny selfe-opinion selfe reasoning selfe-counsell selfe excellency parts priviledges credit and all that is great in thy eyes or that which may make thee seeme so Selfe will selfe-comfort selfe ends deny all for the sake of God his truth and people Also you are like to see divisions and distractions use meanes to prevent them Isa 10. 26 27. see 1 Tim. 4. 1 2 2. 3. 1 2. The Sunne darkened Christ obscured heaven will shake and starres will fall from thence Mat. 13. 25. with Heb. 12. 27 28. When you see it be not you shaken Truth Contend earnestly for the truth and suffer for it Buy the truth and sell it not let not mercy and truth forsake thee betray not the cause of Christ Receive not any thing for truth unlesse iâ— appeare in the Scriptures If it be doubtfull what is truth consider which most opposeth the practice of the world which hath the least outward ingagements attending it which tends most to set forth the wisdome and love of God which are most for Scripture and whether their way be in the Scripture or alledge Scripture to prove their way which requires most selfe-deniall which most abaseâ—h man by these Rules yee may know which is the truth and way of God Temptation Trust neither your selfe nor Satan with any temptation Trouble Joy in trouble and persecution be content with any condition for a while it will not be long ere glory come Time Redeeme the time present to doe good in depend not on the time to come for it 's uncertain and not at thy disposing Of Usury It 's better to give usury then to take it but to doe neither is best avoyde both Word Regard nothing but the word of God in matters of Religion World Set aside the vanity of this world trust not in men Wrong Be more willing to receive wrong then to offer any to any Wisdome Be not wise in your own ' eyes Woman Many wise and strong men have fallen by women Fly young women admit no talke with them alone avoyde such persons places and occasions as may tend to insnare thee You cannot be too wary remember how David and Solomon were snared and fell greatly to the great dishonour of God and his truth and people and to their own great griefe and shame to the joy of their enemies and to the hardening of them in their sin Yeeld In things concerning your selfe be yeelding to others as much as you can but in the truth yeeld not in a little Remember Moses yeelded not a hoofe though it was but a small matter Zeale Take heed yee decay not in your love and zeale for God and so fall from your first love Counsell to the unmarried THinke not of marrying untill yee have 1. Sought God by prayer for strength and contentednesse to live a single life 2. Use such meanes as may best fit and inable thee to live a single life Observe a wary and temperate dyet and drinke Jacobs drink Joh. 4. 12. with 1 Cor. 9. 27. fit company fasting and prayer meditation on God diligence in thy calling c. It may please God to inable thee to live chastly a single life 3. Labour to know the conveniences and inconveniences which attend a married life Consider if yee be able and willing to drinke of the bitter cup of discontents which the married oft drinke off what cares and burdens attend that state 4. If upon the use of means for some space you finde your heart inclined to marry feare nothing cast thy care upon God be as wise as thou canst and venture upon a wife or husband in the way of the Gospel then 1. Pray to God to give thee a wise or husband that may be a meet helpe to thee a vertuous wife is the crown of her husband Crowns are rare and honourable every one hath not such a crowne her prise is far above Rubies Pro. 31. 10. No jewell is to be compared unto her shee is a gift of God worth asking 2. Doe nothing rashly snatch not the first that comes to hand prove she well or ill she may please for a moment and be a thorne in thy side for ever after 3. If thou art one of the Lords marry in the Lord love such as God loveth that which is desireable in a man is his goodnesse Pro. 19. 22. so 't is in a woman men seek wealth and beauty without Religion but these things cannot supply the want of Religion externall things will quickly blast and the most resolved loves vanish when the fuell of love faileth 4. Choose one sutable in Religion how can there be amity and love where divers Religions are no opposition is so strong as that which is for Religion contrariety causeth enmity Consider Deut. 22. 11. Job 1. 8 9. 2 Cor. 6. 15. and apply them Secondly Marry not as some doe one as old againe others as young againe such matches are unsutable and dishonourable Thirdly Choose one of a good disposition least yee smart for it a few odious qualities will in time weare off much doating delight Fourthly Sutable in respect of condition of life and ability of body to labour and fare as thy ability requires such as must fare and weare that which is costly and so weake not able to labour are fit for such as can beare it in respect of their states and minds 5. Take heed least yee wrong not any in not performing your promise also have a care of your carriage that yee expresse not your selfe in such a way as shall justly cause it to be interpreted love in that kinde a man may make such a profession of love and yet so expresse himselfe as he shall not be ingaged by promise when by his practice he is and so at pleasure depart to the great wrong and hazard of the other party without giving any sufficient reason of it It were well if the wrongs of this kinde were severely punished by the Magistrate to be an example to others 6. Marry with your Parents consent Deut. 7. 3. 1 Cor. 6. 36. unlesse they extend their authoritie to the hurt of soule and body in some cases the want of it is not sufficient to hinder as in case the party hath
55. 25. Obs 11. All wayes besides Jesus Christ are by pathes aside out of the way I am the way Joh. 14. 6. Obs 12. Gods way and mans way are contrary each to other Christs way leads the soule to Christ mans way leads to himselfe to deliver himselfe 13. We should not be led aside from Christ by any thing in the world hearken then onely to Christ Nor say Is there not a lie viz. he cannot aske the question 14. The meanes of deliverance are so hid from him that he cannot use them a lie 15. All that man doth rest upon while he is in the state of nature is nothing but a lie He is miserably deluded 16. The strength and confidence of a deluded man may be so great that it may seeme to him unreasonable once to question it 17. A deluded mans confidence of salvation may be greater and stronger then the faith of some that are the Lords and yet be false a meere delusion of Satan and a deceived heart 18. The greatnesse or strength of any mans confidence cannot assure him that hath it that it is not a delusion but it may be proved true or false by the ground of it the cause and foundation of it for If it be built or caused by any qualifications in us either abstinence from sin or doing good or from inward peace or joy c. it 's all false but if it be founded upon Christ alone in his free grace in the word and promise of God Rom. 15. 4. If we can truly say In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. It is well if thou wert lost and fatherlesse Hos 14. 3. and wert perswaded he had mercy for thee and didst hope in him for it as Psal 33 18. 21 22. it is no delusion 2 Tim. 3. 16 17. All Scripture is given by inspiration of God c. THese words shew the excellency and necessity of the Scriptures and their exceeding majesty and authority over us The Apostle in the 14. verse exhorts Timothy and so the Saints to continue in the knowledge and practise of the things he had learned of the Scriptures and backs his exhortation with two strong arguments one is because all Scripture is given by inspiration of God As if he should say if the Scripture were but the inventions of men in stead of learning and observing them you might slight them but seeing they came from God by inspiration of God wee may not contradict nor slight the inspirations of God but submit unto them The other is from the excellency necessity and usefulnesse of the Scriptures unto us in that they are able to make us wise unto salvation to instruct us in righteousnesse that the man of God may be perfect throughly furnished unto every good worke vers 15 16 17. Whence wee learne 1. That God is the Author of the Scripture that it is originally from him God inspired it into them they received it from him it is the saying of the holy Spirit Heb. 3. 7. 2. That there is a necessity for men to know and beleeve that the Scripture is the inspiration of God for 1. Else they can have no power and authority over the conscience seeing nothing can binde the conscience but the authority of God truly or so apprehended 2. Else men will not observe the commands thereof but slight and jeere at it as those doe who deny the Scriptures to be from God 3. Unlesse we know and beleeve they came from God we have no ground of peace and comfort for if they be not from God how shall I be assured of the truth of them then what hope have I but in this life which tends to make us most miserable 4. If they be not Gods word and will we cannot honour God to observe it 5. To deny the Scriptures to be from God is to open a gap to all evill and prophanesse for how will you prove any action to be evill or unlawfull but by the Scriptures if yee set aside the Scriptures yee will soone judge it lawfull to doe what yee please Use Information seeing the Scriptures are of divine inspiration it must needs be a very great evill and a most horrible sin to contemn or slight the Scriptures for in so doing they slight the inspirations of God Use Exhortation To all that feare God to look upon the Scriptures to be as they are the very inspirations of God that so you may honour it and obey it Alas into what times are we fallen that men need to be exhorted to beleeve this truth which is fully declared in the word of God These are the last times wherein iniquitie doth so abound as men are not afraid nor ashamed to professe they doe not beleeve it one saith they are not from God but mens experiences another denieth the truth of them and saith they concerne him not and so they are nothing to him but I trust all that feare the Lord will prize his truth keep close unto it and contend earnestly for it for if we let this goe then farewell all Religion yea God Christ and Heaven and all for if the Scriptures be not true there are no such things It 's in vaine to alledge Scripture to these men to prove the Scriptures to be from God because they question the truth of the Scriptures It 's necessary to give some Reasons to satisfie the Reason of such as are not unreasonable that the Scriptures called the Bible are from God inspired from him Demonstrations that the Scriptures are of God and from God The Scriptures are either from God or from men they are not from men for these Reasons 1. Because neither the folly nor wisdome of man can effect such a worke to compose the Scriptures for men as men cannot understand the meaning of them if they had originally been from men the same wisdome that invented them could understand them but seeing men cannot understand the meaning of them nor agree upon any meaning of them it appeares they are a mystery above the reach of nature 2. They are not from men because it condemnes that which is most excellent in nature as it condemnes the wisdome of man to be foolishnesse in that it cannot understand it and seing they cannot know it they could not cause it also it is against reason for any thing to condemne it selfe is it not quite contrary to nature to condemne that which is most excellent in nature the wisdome of man is most excellent in nature therefore the wisdome of nature was not the Author of the Scripture also mans wisdome esteemes the wisdome of it to be foolishnesse contraries cannot agree 3. The Scriptures are not from men because the whole scope and drift of the Scriptures tend wholy to destroy that which the nature of man loveth most as the way and will of man yea it requires him to deny himselfe what is more contrary to nature then this
vaine idle and frothy but savoury Psal 17. 3. Eph. 5. 4. Psal 71. 24. and that I wrest not others words or actions nor disgrace nor insult over any but in stead thereof remember my own weaknesses the thought of which should cause us to finde lesse fault with others except necessitie inforce it the consideration of our own weaknesses should lay us low and greatly humble us our pride unbeliefe hypocrisie atheisme thoughts of blasphemy selfe-love selfe seeking selfe-confidence unprofitablenesse hardnesse of heart ignorance blindnesse of minde unruly passion security lukewarmnesse coldnesse abuse of lawfull things unthankfulnesse for mercies want of laying to heart the fins of others want of courage for the truth deadnesse dulnesse heavinesse wearinesse indevotion distractions indisposednesse of heart to doe our duties forgetfulnesse inconstancy walking uncomfortably with our soules cast downe c. â—s it so can we remember these and not abhorre our selves When we consider our hearts lives we may say with griefe and sorrow Lord what is man I am nothing but a very vaâ—â—â—â— 2 Cor. 12. 〈◊〉 with Eccle. 1. 2. 14. Every day to observe the passages of my spirit in my actions and duties with what knowledge faith zeale love wisdome humility c. I doe them how I am sensible of my wants in prayer and thankfull for mercies how I waite for an answer of prayer and observe how he answereth me 15. Every day to desire and endeavour to doe my dutie according to my station and relation Eph. 6. To give good example religious instruction loving admonition and seasonable reproofe endeavouring to doe good to friends and enemies see Acts 10. 24. John 1. 40 41. 1 Tim. 4. 12. 16. Every day to watch to doe and receive good to looke to my wayes Psal 39. 1. Mat. 26. 41. 17. Watch against coldnesse and formality and that I be not taken with the praise of men mirth pomp profit pleasure ease outward contentments that I exceed not nor sinke not under any of them and to see God in others favours and frownes 18. Every day to take notice and sympathize with the sorrows and sufferings of those that are the Lords and be a companion with them as Heb. 10. 23. To be willing to indure any sorrows and suffering with the people of God as Heb. 11. and for their good to part with estate friends libertie life see Psal 137. 6. Lam. 1 2 3 4 5 Chapters 19. Every day to meditate on God and his goodnesse to me and others and what he hath prepared for me in heaven and how I may be preserved from sin selfe c. and order my conversation aright consider Gen. 26. 63. Mat. 6. 6. and doe so Psal 1. 2 32. 4 5 6. Heb. 10. 38. Jos 1. 8. By meditation we winde up our minds from things below Col. 3. 4 5. and so injoy God and our selves and live in heaven while on earth Oh refresh thy selfe with the variety of the invisible comforts in heaven thy interest in them the comfort joy and rest thou shalt have ere long for ever meditate on the shortnesse of the time wee have here to live the miseries that attend this life how we may prevenâ— sin deny our selves beare the crosse live by faith be content in want grow in grace escape temptation keep a good conscience what duties we owe to God and man wherein we come short what mercies we injoy how we profit by afflictions how thankful we are to God for his sweet and large love c. Set your affections on things above Col. 3. 1. By faith and meditation keepe thy heart there view thy everlasting glory fill thy selfe with joy injoying the joyes of heaven which are unutterable unconceivable and infinite boundlesse bottomlesse endlesse Oh the greatnesse and sweetnesse of those joyes pleasures and 〈◊〉 which shall never have an end 20. To deny my selfe selfe-wit wisdome carnall reason applause passion ease liberty and all things for God consider Luk. 14. 20. 33. Mat. 16. 24. Mark 8. 34. Luk. 9. 23. 21. In all actions be humble sincere servent in spirit serving the Lord serious chearfull thankfull Mat. 11. 29. Deut. 18. 13. Eph. 6. 14. Joh. 1. 47. Rom. 12. 11. James 5. 17. 22. Daily to use the means to nourish and increase holy desires and resolutions for God Psal 42. 1 2. O the strong and restlesse desires after God and the unweariednesse there of that soule who hath tasted of the sweetness of his love 23. All the day long to joy and rejoyce in God in our interest in him and union with him our priviledges and happinesse by him his Word Saints the fruits of the Spirit temtations c. as our chiefest joy and great advantage 24. That I scorne not nor slight nor check any with their infirmities and deformities of body or dulnesse or weaknesse of wit or memory meannesse of outward state or birth smallnesse of gifts or parts but consider 1 Cor. 4. 7. Job 10. 10. Psal 39. 13 14. 16. Isa 28. 26. in spirituall things Ezek. 16. Isa 43. 25. Rom. 5. 11. Eph. 2. 20. the love of God makes the difference if God should convert him he may soone become better then we 25. Every day to minde the vanitie and emptinesse of the things below the hurt we receive by them and how we exceed in our affections to them that they are not our own they may soone be taken from us or we from them and how wee are often distracted and unsetled by them that wee may with more ease and content want them and be weaned from them in the injoyment of them and to use the liberties of this life so as to be bettered by them Eccle. 1. 2. 2. â— 1 Cor. 5. 25. Pro. 23. 4. Luke 12. 15. There is no certainty of the things below but above is certainâ—y constancy and eternity of all excellencies perfections and pleasures 26. To watch our selves in our retirednesse and solitary seasons to prevent needlesse feares and thoughts of the pleasure of sin past present or to come such thoughts cause sin upon supposition and pollute their soules and bodies with sin Gen. 38. 9 10. 27. Watch to speake for truth and contend for it Jude 3. and glory in suffering for Christ and his truth 1 Pet. 4. 14. 28. To consider what times we live in what they afford how I may be usefull and finâ—sh smy course with joy 29. To take hâ—ed and beware of covetousnâ—sse it deceives and spoiles all we minde earth as if it were better then heaven against covetousnesse consider Hâ—b 2. 6. Mat. 25. 14. Luk. 6. 2. 25. to end Phil. 4. 6. 1 Tim. 4. 8 9 10. James 5. 1 2 3. Pro. 25. 5. 1 Pet. 5. 9. Luk. 2. 7. 30. Every day to expect troubles and crosses and to beare them patiently troubles will come our life is a life of trouble and suffering more then other men Psal 73. 5. Frâ—t not Psal 39. 9. Wee should be so fixed on
to deny him his own 2. Love is the best thing we have therefore we should give it to God who is the chiefest and best good therfore he hath right to the highest pitch of our love and it 's pittie so sweet an affection as love is should be spent upon any thing but himselfe 3. Love will be fixed upon somewhat and it 's unreasonable to deny it to God and give it to the creature this were to forsake a living fountaine for a broken Cisterne Jer. 2. 4. God is the same he was when yee first loved him then yee looked upon him to deserve the highest measure of love and could not be loved enough God is not changed Heb. 13. 8. Therefore the change is in thy selfe 5. So much as you have left your first love so much you have left God God counts himselfe charged with iniâ—uitie when he is forsaken see Jer. 2. 6. In so doing yee greatly dishonour God as if there were not a fulnesse of perfection in him if there be in him what yee expected why doe you love him lesse thy practise declares thou repentest thee in loving him so much as if he is not worthy of it tell me canst thou mend thy selfe in bestowing thy love elsewhere 7. Lastly God hath done much for thee he hath saved thee from wrath hell and destruction and provided for thee a place of happinesse with himselfe yea given thee himselfe could he give thee more is all this as nothing to thee canst thou doe too much for him that hath done so much for thee why then doest thou not give him thy fiâ—st love and love him dearely and vehemently that hath so loved thee Use Leaving our first love is so great an evill that it should greatly humble us The meanes God prescribes for their recovery are three first to remember from whence thou art fallen secondly repent thirdly to doe their first workes Fallen persons may recover for God useth meanes to recover such this his love should worke upon us one great cause we doe not our dutie is because we doe not minde it our declinings might easily be discerned by us if we did but minde it The consideration and remembrance of what we once were and what we now are is a speciall meanes to convince one that is fallen Consider and see if you cannot remember the time 1. When your soules thirsted more for God and â—anted and brayed more vehemently after him then now short breathing is a signe of spirituall decaying therefore know you are fallen from your first love Psal 42. 1 2. 2. See if you cannot remember that time was when you tooke more sweet joy and delight in drawing neare to him and in communion with him then now then yee are fallen and your affections are divided 3. If you can remember the time was when you had more faith and confidence in God then now you have then you are fallen for a decay in faith and a decay in love ever goe together the lesse faith the lesse love so much unbeliefe so much want of love 4. If there was a time in which you were more willing to doe and suffer for God and to dye to goe home to him then you have left your first love 5. Are you as frequent in duties and as much in them now as ever are not spirituall duties something more wearisome and burdensome to thee then once they were then thou art fallen from thy first love Some may say once I prayed with more faith and fervency but now they are as my selfe more cold 6. Have you as much zeale for God and his truth now as ever the communion of Saints once more desired loved and delighted in then now if it be so then you are fallen from your first love 7. If ever you did love the things of the world lesse then you doe now then you are fallen for love to the world causeth a decay in our love to God love not the world so much as we love the world so much we come short in our love to God 8. Can you not say time was when I was more affected with the love of God and did more minde him and his love then you are fallen for so much as we forget Gods love to us so much we forget to love him the apprehending his love begets love in us to him We love him because he first loved us When Gods love in saving us did appeare to us to be great and wonderfull it set out hearts afire with love to him to live and dye with him and for him and because we minde his love lesse therefore we love him lesse If we should compare our selves with these Ephesians whom God finds fault withall because they left their first love what thoughts can we have of our selves when we consider how far short we come of them God saith of them vers 2 3. That they could not beare with them that are evill they could not marke that their love was so to him and zeale for him was so strong that it over-powred them they could not beare with sinners But alas wee can beare with fin and sinners They laboured in the worke of the Lord which implies carefulnesse and diligence in Gods worke but alas we are sloathfull and dead-hearted they were patient they indured all oppositions within and without they met withall for keeping the Commandements of God and the faith of Jesus they suffered much patiently as appeares Rev. 1. 9. We are impatient even at words Thou hast borne which implies afflictions sufferings pressures we can hardly beare with any thing And hast not fainted here was their courage for God and his truth they bore great trials without fainting we faint under small trials yea at the hearing of them For my Names sake their ends were holy they sought not themselves backs nor bellies but did all for the name and sake of God this holy frame of spirit is a sweet thing oh how farre short doe we come of them Obs Many good actions may proceed from them that are fallen from their first love many good actions cannot excuse for one fault Use Exhortation You who are convinced you are fallen from your first love oh lay it to heart your declinings from God a decay in our outward estate is laid to heart but our inward decayings should trouble us much more And repent the Lord bids thee repent what repentance is see Jer. 31. 18 19. The least declining in our love to God is cause enough of repentance it 's to be laid to heart Repentance is a duty sutable for a Saint that hath assurance of the love of God And doe thy first workes Doe saith God the life of a Saint is a life of action to live to God and for God is no idle life God requires many things to be done Doe thy first workes Repentance without reformation is not sufficient Such as leave their first love leave their first workes as we decay in our love
to God so we decay in our obedience to him As our love is to Christ so according is our fruitfulnesse cold love is attended with barrennesse To doe our first workes is a speciall means to recover our first love Meanes to recover our first love 1. Frequent those duties meditation and prayer c. in which you injoyed communion with God in which God conveyed himselfe to thee God may by those meanes fill thee with himselfe 2. Beleeve God will raise thee up it 's his promise Hos 14. I will heale their backslidings want of depending upon God is a cause of our declining therefore faith is a meanes to raise us when fallen 3. Pray continually to God to raise thee and to hold thee up hold up my going that my footsteps slide not we are to use the means but without the presence and blessing of God all is to no purpose 4. Love not the world nor the things of the world wee cannot minde things above and things below he that minds the things below cannot minde the things above he that is filled with these things below is empty of things above he cannot live above with God he that is buried in the creature he cannot set his affections on things above 5. Meditate often upon Christs love to thee what he hath given thee and done for thee the consideration thereof is enough to â—aise thee Use This reprooves those that doe not their first works and yet thinke to recover their first love yet sit still God hath appointed meanes for his peoples prosperitie and welfare and they are to use them Or else I will come God will not suffer his to continue long in their fallen estate Gods coming to his is to reforme them and doe them good Come quickly 1. Such as are fallen from their first love are willing and prone to continue so 2. The time of our repentance and reformation is not left to us God will not stay our pleasures 3. As soone as we are convinced of a dutie to be done we are presently to practise it after admonition God requires a present reformation he expects we should regard his word and be ruled by it 4. Those that leave their first love God will allow but a little time and space to repent in This should exhort all that are fallen to rise now quickly put it not off to another season there is no reason why we should put it off because 1. Gods command is now quickly To day if yee will heare his voice harden not your hearts To put it off will but more harden your hearts 2. For that which is put off till hereafter is oft-times never done Felix was almost perswaded by Paul but he put him off to another season but when did his season come 3. It 's easier rising now then hereafter rise now whilest it is in your heart to rise now God calls therefore rise now now while your conscience is awake and tell yee yee are fallen the longer yee lay the longer yee may for your heart will be more hardened through the deceit fulnesse of sin then yee will have lesse minde to rise and be lesse able to doe your first workes 4. You have declined enough and laine long enough therefore doe not deserre it no longer seeing Christ calls saying Rise my love my faire one come away Song 2. 10. Oh therfore rise rise and goe quickly to him thirst after him cry to him now inwardly and secretly to raise you and draw out your heart abundantly to him Use Reproofe to such as know they are â—â—en and have left their first love yet rise not nor use not any meanes to get up but put it off till hereafter Oh that you would now consider that in so doing yee disobey the voice of the Lord and if you rise not quickly he will remove the Candlesticke out of it's place Observe he saith not if they doe not so he will damme them but remove the Candlesticke The Candlesticke is his Church which is called a Candlesticke Rev. 1. 20. A Candlestick holds forth the light so doth the Church of Christ the light of truth the light of Christ To remove the Candlesticke is to remove one socket from another to take it a pieces as the Candlestickes in the Temple had many sockets so the Church consists of many members so that to remove the Candlesticke out of it's place is to divide and scatter the Church the members one from another so he hath done to the Churches of Asia where there is not any appearance of any of the 7 Churches to be found Wee learne that a Church of Christ may cease to be so and which is more a Church of Christ may cease to be although not guiltie of any scandalous sin nor error in doctrine God chargeth them not with any such evills but onely for decaying or leaving their first love So that if a Church of Christ decay in their love to him he will quickly un-church them except they repent and doe their first workes God will have his to know it is no small affliction to be un-churched and such as prise the injoyment of the Saints with the ordinances of God count it an affliction to be stripped of them and because God threateneth to un-church then unlesse they repent c. it appeares that although they were fallen from their first love yet they had so much love to Gods ordinances and communion of Saints that before they would be stripped of them they would repent and doe their first workes Except thou repent Repentance is a means to escape affliction If we repent not he will strip us of that which is neere to us that so we may repent and be reformed When love will not reforme us a rod must and it is a mercy to be reformed by any meanes Lam. 3. 33. The life of Faith The just shall live by Faith Hab. 2. 4. THat we might live by faith God hath given his many rich and precious promises for this life and that to come that we may be comforted and satisfied in the injoyment of God in them our lives cannot be sweet without them by reason of the many miseries within and without that attends us I have here set downe many principall promises that you may with ease and speed finde them and live upon them Faith supplieth all wants faith honours God and God honours them most that live by it see Heb. 11. Hos 12. 3 4. Job 13. 15. By faith we live to God a life of joy in him our righteousnesse as if we had never finned by faith we live above sin infirmities temptations disertions sense reason feares doubts faith sweetens the sweetest mercy and the bitterest miseries it makes great afflictions as none it maintains the soules strength and comfort by faith wee obey God it makes Christs yoke easie and sweet faith puts the soule into possession of heaven while the body is on earth by it we view the glory of
To be baptized Acts 8. 12 13. 36 37 38. 2. 38. 41. Mat. 3. 6. 13. 16. Joh. 3. 23. 26. Mark 1. 4 5. Acts 10. 44 47 48. Mat. 28. 19. with Gal. 3. 26. 29. Rom. 9. 8 9. Mark 16. 16. To doe nothing in Religion without a command from God see at what God complaines Jer. 19. 5. 7. 31. 32. 32 35. Levit. 10. 1. Deut. 17. 1. 18. 20. Mat. 28. 20. Mark 7 8 9. 2 Thes 1. 8. For breaking of bread Luk. 22. 19. 1 Cor. 11. 24 21. To be prepared to duties Psal 10. 17. Job 11. 13 14 15. To obey Ezâ—k 36. 27. Psal 19. 11. Pro. 37. 23. Rev. 20. 6. 22. 14. To be fruitfull in season Jer. 17. 8. Psal 1. 2 3. Psal 92. 13 14. Isa 61. 9. 62. 12. Psal 84. 7. For abilitie to obey God Job 17. 9. Psal 84. 7. Isa 45. 24. 40. 29 30 31. Phil. 4. 13. Ps 68. 35. My God shall be my strength Isa 49. 5. That no temptation shall be above that we are able to beare and to have a good issue 1 Cor. 10. 13. James 1. 12. Rom. 6. 20. To know the truth Joh. 7. 17. 16. 13. 25. 9. 12. For direction in all our wayes Isa 43. 13. Psal 32. 8. 48. 14. To reprove others Levit. 16. 17. Pro. 28. 23. 29. 25. 24 25. To correct children Pro. 25. 15. 29. 15. 23. 13 14. For husbands to love their wives Eph. 5. 25 28 33. For wives to obey their husbands Eph. 5. 24. For children to obey their parents Eph. 6. 1 2. Servants to obey their Masters Eph. 6. 5 6 7. To leave false worship 2 Cor. 6. 16 17 18. To dwell in Sion c. Isa 35. 10. Jer. 3. 14. Psal 69. 36. Gods presence Rev. 2. 1. with 1. 10. 6. 2. 8. 13. For his blessing there Psal 132. 15. 37. 8. 84. 4. Deut. 12 5 6 7. Song 5. 1. For Saints to agree in the truth Jer. 32. 31. To have joy and gladnesse there Isa 51. 3. In reproaches for Christ Luk. 6. 22 23. 1 Pet. 1. 24. In persecution for Christ 2 Tim. 3. 12. 2. 12. Mat. 5. 10. Rom. 8. 18. In losses for Christ Marâ— 10. 29 30. Mat. 29. 28 29. In imprisonment for Christ Rev. 2. 10. In death for Christ Mat. 10. 29 Rev. 21. 7. Rev. 2. 10. Destruction of enemies Rev. 17. 16 18 8. 2â— For the calling of the Jewes Isa 60. The life of faith for protection and supply of wants For protection Psal 91. 11. 121. 8. 49. 8. Job 36. 7. Luk. 21. 18. Joh. 17. 15. To be delivered from the wicked 2 Thes 3 2 3. Psal 34. 40. A Harlot Eccle. 7. 26. For deliverance from unreasonable creatures Pro. 5. 23. If in famine and in warre Job 5. 20. If in captivitie Psal 106. 46. If in water Isa 43. 2. If in fire Psal 43. 2. In sicknesse Psal 41. 3. 103. 3. Exo. 25. 25. To be preserved from all evill Job 5. 19. 2 Thes 3. 2. Psal 121. 7. For clothing Mat. 6. 25. 28 30 32. Ps 37. 16. For food Psal 37. 3. Isa 33. 16. 37. 19. For dwelling Isa 33. 17. Psal 34. To be hid in danger Zeph. 3. 16 17. God will remember his Isa 44. 21. For successe in labour Psal 1. 3. 128. 2. Pro. 12 11. 14. Isa 65. 22. If falsly accused Psal 37. 6. For a good name Pro. 10. 17. Zeph. 3. 20. Isa 65 5. Psal 56. 5. For children Psal 121. 3. 6. For sleepe Psal 127. 2. Pro. 3. 24. Job 11. 19. Zeph. 3. 13. For a supply of all we need Phil. 4. 9. 6. If in prosperity Jer. 29. 5 6. till God see good we shall meet with no change it may change but God will never change Heb. 13. 5 6. If in adversitie to be content in a hard or low condition Heb. 13. 5. John 18. 11. Phil. 4. 11 12. it 's appointed 1 Thes 3. 3. Joh. 16. 33. Joh 7 30. We have need of them see 1 Pet. 1. 6. the time cannot be long till they shall be no more For the presence of God in trouble Psal 91. 15. 9. 9. 37. 39. That the trouble shall not be too great Jer. 30. 11. 2 Cor. 10. 13. To profit by them Heb. 12. 11. Joh. 13. 23. For deliverance John 5. 19. Psal 19. 17. 50. 15. For speedy deliverance out of them Isa 46. 13. The life of faith in glorification Which is by faith to behold the rest joy peace happinesse provided for us in heaven beleeving that God will give us after this life all those things with himselfe which he hath promised his Acts 20. 23. 26. 18. 1 Pet. 1. 4. For the resurrection of my body 1 Thes 4. 16. To have a spirituall body 1 Cor. 15. 43 44. To have a glorified body Phil. 3. 21. The Sun in the firmament is not so glorious as the bodies of the Saints shall be because the Sun is but a naturall body To have fulnesse of knowledge Eph. 3. 19. 1 Cor. 13. 12. To have fulnesse of joy and pleasure Psal 16. 11. Joy inward pure spirituall full eternall then no misery no hunger cold nakednesse nor paine griefe wearinesse but rest 2 Thes 1. 7. Without labour in rest tranquilitie in tranquilitie contentment in contentment joy in joy variety in variety security in security eternitie To have life 2 Tim. 2. 11 Col. 3. 3 4. Everlasting life Luk. 18. 30. then shall I never dye nor end being for duration eternall A fuller injoyment of God Saints and Angels John 17. 24. Col. 3 4. To see the Lord as he is 1 Joh. 3. 1 2. 1 Cor. 13. 12. To behold his glory John 17. 24. With him in glory Col. 3. 4. 2 Cor. 3. 18. To have fulnesse of communion with God Eph. 3. 19. Sight is higher then presence union is higher then â—ight communion is higher then union as it flows from it full communion with God is more wee shall have as much as we can desire be filled with it and injoy the quintessence of all sweetnesse fullnesse goodnesse in God raised inflamed and ravished with him in admiration of him without intermission or wearinesse this is our greatest good and blessednesse and the end of our being To be for ever with the Lord 1 Thes 4. 17. eternall communion is more 1 Cor. 2. 9. it transcends the expectation of the most inlarged heart faith beleeves the promises of glory so we live comfortably in the expectation of fruition when faith shall end in vision which will quickly be faith beleeves it hope expects it patience waits for it to make this life tolerable be patient indure all it will not be long ere glory come and be for ever for this cause we faint not 2 Cor. 4. Lastly to dye by Faith Which is to resigne up our soules to God beleeving death shall be a passage to glory the righteous
speaking in the soule and causing the soule to beleeve Rom. 8. 16. 3. Meanes Give no way to any discourageâ—ment at all although it doe seeme never 〈◊〉 just and reasonable this was Davids sinne 〈◊〉 admit of a parley with that which did tenâ— to discourage him saying Will the Lord caâ— off for ever doth his promise faile for ever more I said this is my infirmitie Psal 77. 7 8 9 10. As soone as he did see his infirmitie he had other thoughts of God saying Who so great a God as our God thou art a God that doest wonders and thy footsteps are not knowne vers 14. 19. If God in his greatnesse were knowne and the wonders he doth knowne and the way he goeth knowne we would admire and rejoyce at that for which we now mourne 4 Meanes Learne to know and distinguish between the voice of Christ all other voices that thou maist know and say It is the voice of my beloved that knocketh and hearken unto it Song 5. 2. If you would know Christs voice its peace Luk. 24. 26. Thy sins are forgiven Luk. 7. 48. I will remember them â—o more Heb. 10. 17. Therefore that voice that tends to hinder the Saints peace suits with Satans voice and is not the voice of Christ you must not heare what Satan saith â—ut heare what God saith I will heare what â—he Lord will speake for he will speake peace to his people Psal 85. 8. Satan is ready enough to speake to the soule against what God saith and say it s a delusion and it is not likely to be from God and alledge reason for it and saith Art thou a childe of God and act so and so and because this last voice is sutable to reason the soule is ready to close with it and conclude against God and his own soule that the voice was not from God but a delusion of Satan and so mis-takes Christs voice to be the voice of Satan and Satans voice to be the voice of Christ which is a great mis-take therefore know that voice which is for Satans side and if followed will give Satan the victory thâ—t voice is Satans voice and that voice which is for God against Satan that is the voice 〈…〉 that all discouraging voices are 〈◊〉 from God but from the Devill and therefore see that â—ee so looke upon them therefore learne to know the severall colours sounds and voices which are for God and which for Satan 1 Cor. 14. 8 9 10 11. or else you will misâ—take and come unprepared to the battell 2 Cor. 7. 5. 5. Learne to know and distinguish between the voice of the Gospel and the voice of the Law the Law saith Cursed is every one that continueth not in all things that are wristen in the Law to doe them Gal. 3. 10 11. When there is any worke to be done upon paine of punishment or upon promise of eternall life it s the voice of the Law the Law requires a doing something for life Moses describing the Righteousnesse of the Law saith That the man that doth these things shall live by them Rom. 10. 5. But the voice of the Gospel is otherwise as that Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. and that his mercy is above what we can aske or thinke Eph. 3. 20. So the promises of life are free without condition the Gospel declares what God workes in us and freely gives to us I will love them freely Hos 14. 4. If we did more listen to the promise which is the voice of the Gospel and not to the voice of the Law and the voice of corruption we should injoy more peace and lesse trouble 6. Meddle not with the threatnings in the Word to apply them to thy soule because they belong not unto it they are no part of thy portion they concerne not the state of a beleever however they may be of use to prevent sinne yet are of no use to him after sin is committed it s a weaknesse in a beleever having sinned to apply the threatnings against sinne to himselfe because we are not under the Law but under grace Rom. 6. 14. Christ being made a curse for us Gal. 3. 13. hath made full satisfaction for the sins of the Elect. Reckon your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Rom. 6. 10 11. Rom. 6. 7. It is against reason sight sence and feeling to reckon so but we are to walke by faith and not by fight 2 Cor. 5. 7. 7. See that yee doe not judge your estate by false principles some judge their state to be bad for the want of that which if they had it it would not prove their state good as knowledge memory parts sensiblenesse of sin c. nor judge thy state to be bad for having of that which if thou wert freed from would not prove thy state good as passion temptation discontentednesse c. If this rule were observed by some more they should not be so troubled as they are 8. Take heed yee be not overwhelmed with sinne doe not eye so much thy infirmities beware of such a minding and complaining of sinne as may discourage oppresse and trouble thy soule this is sinfull our experience might teach us this as well as it did David I complained and my spirit was overwhelmed I am so troubled that I cannot speake Psal 77. 3 4. 8. Therefore hearken not to thy failings corruptions doubts and feares so as to be discouraged c. For as they are all against God so they are all against thy soule there is no grace or mercy to be expected from them in this sence what thou seest and feelest see not consider not forget and what thy sence sees not see Faith is the evidence of things not seene Heb. 11. 1. Walke by faith and not by sight 2 Cor. 5. 7. 9. Eye Christ onely minde him meditate upon him and his rich and free grace fetch all thy comfort from him who is made to thee Wisdome Righteousnesse Sanctification and Redemption 1 Cor. 1. 30. If thou wilt attend onely to God in his promise thou shalt finde Rest Psal 116. 7. O soule eye not so much thy selfe or thy sinnes as Christs full and perfect satisfaction which was offered and accepted for all thy sinnes therefore live and rest thy soule upon the Lord Jesus Christ alone and place all thy confidence in him doe you not heare Christ say Cast away all thy feares and come to me I will settle thee comfort quicken and uphold thee and be better to thee then thy selfe can be yea all in all to thee 10. Know and minde the happinesse of a beleever in Christ he is cleane from all sinne 1 Joh. 1. 7. They are removed from us Ps 103. 12. Meditate on this truth untill thy heart be over-powred with it and enjoy the sweetnesse of it ever minde what is thy freedome and
thy sins are great this will not prove it consider what God saith I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face Isa 65. 2 3. I doe not beleeve I am elected and so nothing can doe me good 1. This is a secret meddle not with it Secret things belong to God and revealed things to us Deut. 29. 29. 2. It is a common deceit of Satan to tell a soule God hath no mercy for him when the soule hath obtained mercy or when it is not farre from him 3. It is certaine these thoughts come from Satan because they are contrary to God in his Word as Gen. 3. 2 3 4. 4. It s the nature of unbeliefe to be inquisitive and curious to finde out any pretence that he may seeme to doe well in not hearkening to what God saith in his Word Heb. 10. 14. 5. We must not yeeld to Satan nor hearken unto him trouble not thy thoughts with Election but minde Jesus Christ doe you waite upon him in the use of means till he give thee faith and then thou shalt know thou art elected Acts 13. 48. But I have used the meanes and I am worse and worse therefore God will not doe me good 1. Doe you know Gods meanes and the number of them have your ends been good and right placed have you used them in a right manner measure time in sincerity have you not rested on the means have you used them in faith expecting his blessing The word they heard profited them not for want of faith Heb. 4. 2. 2. It s no good reason to say Because God hath not as yet given me my request therefore he never will consider Isa 64. 4. Isa 8. 17. They which had not obtained mercy did 1 Pet. 2. 10. They shall not be ashamed that waite for me Isa 49. 23. 3. It is just with God to blast the meanes yea it s a mercy that we might looke more to Christ in the use of meanes to blesse them and be all unto us 4. If thou hast a will that Christ should save thee and rule thee he that hath begun this good worke in thee will finish it Heb. 12. 2. One day thou shalt know thy sinnes to be pardoned and subdued 5. Consider God may have mercy for thee though thou knowest it not for mens sinnes are first forgiven before they can know it or beleeve it or be assured of it therefore thy sinnes may be pardoned though thou doest not know it faith beleeves sin is pardoned but our beleeving neither pardons any sinne nor procures the pardon of it I have waited a long time and many others have receeved mercy but I have not 1. Some of the Lords have waited a long time at least they thought the time long David said I am weary of my crying my throat is dryed my eyes faile while I waite for my God Psal 69. 3. 2. If God hath given thee a heart to waite upon him thou art blessed Blessed are all they that waite for him Isa 30. 18. Waiting implies perseverance patience long suffering in holding out notwithstanding the tediousness of the time deferred courage in breaking through all difficulties that stand between waiting and to continue waiting though all things seeme contrary till we injoy what we waite for I waite for my God Psal 69. 3. But I am now old in yeares and if God had intended mercy for me surely he would have revealed it before this time and now death is ready to take me away 1. Yet mercy may come at last the theefe was saved upon the Crosse Mat. 20. Luk. 23. Oh how neere was he unto his end before mercy came to him 2. You must not set a time to God its mercy though it come at last God useth to call some the last houre as well as the third see Mat. 20. 1. to 10. There is nothing too hard for God If I were fitted with qualifications as humblenesse brokennesse of heart and tooke delight to heare and pray as others I could have hope but it s not so with me 1. This is nothing but a delusion for these things cannot fit thy soule for mercy while yee look and rest on such things as these yee seeke the living among the deid Luk 24. 5. If you had these things yee desire in the greatest measure ever any had they could nor procure thy happinesse nor stand thee in any stead to save thy soule nothing but Jesus Christ can doe that nor any thing but him truly comfort thee 2. What qualifications had they in Ezek. 16. 3. to 9. except sinfull ones and what qualifications had they who were enemies yet Christ dyed for them Rom 5. 9 10. Isa 65. 1 2 3. It s a certaine truth that all that are saved are saved freely without any cause or condition in man see 2 Tim. 1. 9 10. 3. What need yee Christ if yee have what yee need without him 4. As in nature none can worke before they have life so none can worke a spirituall worke before he live spiritually Christ must be in the soule before it can beleeve so the soule must beleeve before it can finde any sanctification or any good worke at all in himselfe consider there is nothing to be done by man to be a preparation to sanctification see Rom. 4. 5. 5. 8. 10. 5. You goe a wrong way to worke you goe about to establish a righteousnesse of thy own therefore thou doest so much thirst after it but it must be renounced its hard to be taken off our own works selfe-concurrence strip a man of his own and yee take away his life he must and will have something some humblenesse teares good works something they must have they thinke it cannot be that one should be accepted pardoned and saved and to doe nothing at all for it yet it is so Many when they see they have not done well they goe about to breake their hearts to make God amends for all and thinke if they can but attaine to such a deep measure of humiliation and sorrow for sin then they thinke they have an evidence for heaven alas this is an evidence of great ignorance in that they doe not see death in their best duties the Lord may say to them who work so hard for life Thou hast found the life of thy hand therefore thou wast not grieved Isa 57. 10. And so Comfort themselves with their owne sparkes sorrow will follow such comfort Yee shall lie downe in sorrow Isa 50. 11. When we say our good workes are not the way to life men esteeme it a grievous error yet Christ saith I am the way Joh. 14. 6. Tell me are thy workes Christs or no if no then they are not the way if Christ say true as he doth also if Jesus Christ is to be unto us all in all Col. 3. 11. our best works are to be unto us nothing at all our workes
God But I have no love to Christ I am an enemy to Christ and not fit for Christ 1. The reason you doe not love Christ is because thou doest not know Gods love to thee Wee love him because he loved us first 1 Joh. 4. 19. As soone as we know Gods love to us that love constraines us to love him 2 Cor. 5. 14. 2. Art thou an enemy to God so were all that ever did beleeve see Eph 2. 12 13. While we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 8. 10. Enemies cannot deserve Christ yet God gives Christ to such 3. It s a foolish conceit to thinke of fitting thy selfe for Christ it can never be 4. If thou desirest Christ goe to him and you shall speed He that cometh to me I will in no wise cast out Joh. 6. 37. You see you have his word for it also Christ is in you if you desire him for no man can hunger and thirst after righteousnesse that is Christ but such as are blessed Mat. 5. 6. They that are led out of themselves to Christ for light and life and strength are the children of God Rom. 8. 9 10 11 14. This desire is from the in-being of the light and life of Christ in you Indeed there are many great and sweet promises in the Word but they are all for beleevers but I am none I grant none may apply a promise of life but such as beleeve yet the promises are for all the Elect thou doest not know but thou art one of them when God shall give thee faith thou shalt know thou hast an interest in them Acts 13. 48. In the meane time stay thy selfe with this that the Lord Jesus gave himselfe for enemies and justifieth the ungodly Rom. 5. 4. see Rom. 5. 8. 10. Be not discouraged God may save you also the Lord saith I will have mercy upon her that hath not obtained mercy and I will say to them that are not my people thou art my people and they shall say thou art my God Hos 2. 23. Oh sweet place therefore by no meanes yeeld to thy feares doe not nourish jealousies against his love resolve thee in Christs strength to cleave to his Word as Psal 119. 49. And hold there saying My beloved is mine and I am his Song 2. 16. FOr he Jehovah is and changeth never Strong gracious he is and mercifull The same this day as yesterday and ever Kindness truth as from their fountain flow Though thou hast nothing wrought no kinde of way That might deserve his mercy on thy part Doe not thou faint therefore or doubt to speed He gracious is and loves without desert If thou hast waited long and also pray'd And yet no comfort from him thou canst finde Still hope in him and be not thou dismaide He in the end will shew himselfe full kinde Declaring love yet in his judgement just All that doe know his Name will in him trust He is a Father O come taste and see How sweet he is and how he loveth thee I would gladly beleeve but I dare not 1. There is no reason in the world for thee to doubt or be afraid seeing Christ cryeth saying If any man thirst let him come to me and drink Joh. 7. 37. The Spirit and the bride say Come and whosoever will let him come Rev. 22. 17. Doth God say come come come and are you afraid come he will not quench the smoaking flax Mat. 12. 20. Hope thee in his mercy and know The Lord takes pleasure in them that feare him and in them that hope in his mercy Psal 147. 11. 2. The feares in many are occasioned or much increased by such teachers who bid persons beleeve and then unbid them againe saying take heed what yee doe you may be deceived it s no easie matter to be saved you must first be humbled and so sensible of sin before yee may beleeve and they conceive they are not so humbled nor so qualified and therefore they dare not beleeve So sometimes they scare them exceedingly with the many things hypocrites may doe and how far they may goe and so set them short of hypocrites which must needs discourage them and terrifie them so they build up one day and pull it downe againe the next if not the same day The word of God requires no such teaching for men to learne before they doe beleeve for when the soule seeth it selfe lost the first thing they are to doe is to beleeve in Jesus Christ as appeares Acts 16. 31. The word requires nothing of them before they may beleeve therefore we may not for none may presume to teach what is not written Rev. 22. 18. 3. If thou desirest to beleeve thy will is in part regenerated and thou dost in some measure beleeve though weakly as he that said Lord I beleeve helpe my unbeliefe Mark 9. 24. Gods servants are described by a desire to feare his Name Nehe. 1. 11. Psal 145. 89. Psal 147. 11. Those desires which worke towards God came from God The spirit returnes to him that gave it if thy desires be spirituall thou art spirituall to will to repent and beleeve evidenceth that such do repent and beleeve to will to be regenerate is the effect and testimony of regeneration It is God that worketh in you to will Phil. 2. 13. Holy desires cannot be in the soule that hath no spirituall life Psal 145. 19. Desires after Christ are an act of spirituall life an act is from a faculty a faculty is from life and being a dead man desires not spirituall desires flow from the Spirit and are a part of the worke of God in us the will of man in it selfe is not able to effect a supernaturall action 2 Cor. 3. 5. insufficient to thinke Gen. 6. 5. He cannot perceive the things of God 1 Cor. 2. 14. He cannot repent Rom. 2. 4 5. He cannot come to Christ unlesse he be drawne Joh. 6. 44. God must give eyes to see and a heart to understand Deut. 29. 4. There can be no desires without saith 1 Pet. 2. 2 3. A man cannot desire that which he doth not love nor that he beleeves not to be Heb. 11. 6. Many doe give God their hearts and doe not know it and so are troubled because they doe not know what is meant by the heart nor where it is seated I speak not of the heart of flesh Rom. 8. 5 6 7. There is a carnall minde and a spirituall minde I speake of the heart mystically and spiritually which is principally seated in the will so that what it wills or desires there is the heart and to that which the will most wills or desires to that the bent of the heart is unto now if any one were to have its choice of any one thing in the world that one thing that the soule should choose would any question whether they loved it and whether their hearts were to it so in
to our sensiblenesse of fin but to Christ 6. Our greatest measure of sensiblenesse of sin is not free from sin it deserves nothing but death 7. If thou didst see thy selfe lost and fatherless so as not any thing could satisfie thee but Christ this is a great and sweet worke of the Gospel this none have but such as shall be saved by thy renouncing thy own sufficiency it doth appeare there is a better sufficiency come in place 2. Disâ— I feare my faith is not the faith of Gods Elect because I have so many doubtings 1. I grant feares and doubtings are the fruits of unbeliefe and as feares and doubts increase the stronger unbeliefe is yet by the Scriptures it appeares Gods people that have beleeved yet had many doubts and feares as appeares Joh. 13. 1. Mark 9. 24. Unbeliefe was so strong in Thomas that he said he would not beleeve Joh. 20. 24 25. It may be the case is so with thee therefore take heed least yee say you have no faith least yee deny the worke of God and call little faith no faith and light darknesse and one of the fruits of the Spirit sinne for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. Those that put faith for unbeliefe doe so 2. Use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith ignorance is one cause of doubting also an over-sensiblenesse of infirmities slighting Gods meanes neglect of duty or formall performance or nourishing sin pâ—onenesse to sin hearkening to Satan to sense carnall reasonings nourishing feares and unbeliefe c. Know that means are means not causes of the increase of the fruits of the Spirit look to God 3. Indeavour to strengthen thy faith know the happinesse of a beleever in Christ seed thy faith with sutable promises live upon Christ above pray in faith Aske his Spirit and thou shalt have it see Luk. 11. 23. Which will revive and fill thy soule with joy and peace in beleeving in the same measure God reveales his love to a soule in the same measure doubts and feares are cast out Perfect love casts out feare 3. Dis I feare my faith is presumption Presumption may be understood in a twofold consideration first for a confidence without the Word or secondly against the Word for the first 1. He that presumes he hath no ground for his confidence he can neither give you any Scripture or good reason for his confidence the ground of his confidence is his own conceit and not from the Word and promise of God but he that beleeves in Christ his confidence is in the Word We through the Scriptures have hope Rom. 15. 4. No hope without a word In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. He that beleeves in Christ receives no promise of life but in and through Christ in the riches of his grace but 2. He that presumes if he receive a promise he receives it upon his own qualifications without respect to Christ he gathers conclusions of life from what he is and what he can doe his own righteousnesse was never drosse and dung to him as Phil. 3. 8. So they depend upon their faith and not upon Christ the cause of their confidence is because they are so good and not so bad like the proud Pharisee he never received the sentence of death in himselfe 2 Cor. 1. 9. And as they were ever confident so it was ever easie for them to beleeve He that beleeves his hope and trust is onely in God they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. It is Gods worke to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. John 6. 28 29. Also his confidence is contrary to the word of God the word of God protests against them and their confidence as appeares Jer. 9. 9. 15. So their presumption hardens them and imboldens them to venture upon sinfull practices as lying stealing drunkennesse swearing uncleannesse c. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 Joh. 3. 3. see Titus 2. 11 12. They count all things but losse for Christ for him they will suffer the losse of all things Phil. 3. 8. Those who have tasted of Gods free love admire it are thankfull for it and doe loath with the greatest indignation what soever shall intrench upon the free love of God although it were but in the least degree 4 Dis If I had grace I should grow in grace but I doe not my life is not holy nor am I like unto the Lords 1. Art thou a childe a young man or a father there is a great difference betwixt a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ see 1 Joh. 2. 12 13. Also consider are you a babe in the wombe or borne he is a babe that is unskilfull in the word of Righteousnesse see Heb. 5. 13. As a childe is begotten and alive it s in the wombe before it be borne so a soule may be alive begotten from above before it be borne Christ must be formed in us before we can be new-borne babes Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage darknesse and feares concerning thy soule thou art borne and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore such cannot do that which others doe Also in case thou art new borne there cannot be that expected from thee as from a man in Christ you know there is a difference to be put between a childe and a man 2. Learne to distinguish between the fruits of the Spirits and the exercise of them it s not the having of the fruits of the Spirit but the exercise of them that attaines to a holy conversation 3. Know that the time of doubting is a barren time men cannot fight and work at one and the same time when a soule is delivered from its enemies Satans terrors then the soule begins to serve Being delivered we serve Luk. 1. 47. Yee see deliverance is before working therefore the time of doubting of bondage is not the season of growing in holy services 4. Know it s one thing to be the Lords and another thing for God to convey his power into the soule by which it
s made conformable to the will of Christ and lives by faith in the Son of God Gal. 2. 20. The first is where the latter is not 5. Beleevers are of severall growths and states first babes children secondly young men thirdly Fathers Can babes worke yet if babes dye in that state they shall not misse of glory 1 Joh 2. 12. It s one thing to be â—â—stified and another to be sanctified as it s one thing to live and another to be borne and to worke is distinct from both There is a great deale of difference between the Lords own people some are spirituall but others are termed carnail 1 Cor. 3. 1 Thou maist be begotten and not borne 6. If thou beest ignorant or in temptation then thy heart is clouded and thy heart distempered with feare as Job 23. 8 9. and to thou art not fit to judge or thy growth isâ— new borne babe able to judge of its growth Also consider it may be thou doest not use the meanes or not rightly in Gods way Psal 1. 3. with Song 4. 12. 5. Dis I have many thoughts in me that I am not the Lords which discourageth me and weakâ—â—â—â— my confidence 1. These thoughts are from Satan they are contrary to the word of the Lord which saith Cast not away your confidence Heb. 10. 35. 2. If you would consider from whence such thoughts arise it would appeare to be groundlesse and not according to the word they arise commonly because a man is so indisposed to doe good in that he is no more spirituall these indeed declare there is much corruption and sin but they doe not prove one not to be a sonne and daughter of God one sonne is more wilfull and stubborne then another yet he is a sonne for all that though a bad one 3. Satan tempts Christs babes to cast away their confidence in God it s no wonder he will tell them they have no faith c. Satan may be answered that he knowes not also if I should thinke so I may be deceived for as fire raked up in ashes appeares not nor gives it any light or heate so corruption may hide and obscure faith 1 Cor. 3. 1. The soule may say to Satan if I have no faith why doe yee not let me alone as yee do others and as yee did me when I tooke my fill of sinne then yee told me I had faith when I had none I have found yee a lier and therefore I will not beleeve you and am the more confident I have faith because yee say I have none for you are a lier and the father of it Joh. 8. 44. But suppose I have no faith there is no reason why I should despaire because all that are the Lords were sometimes as I am at that time yee were without Christ c. Eph. 2. 12 13. Which in times past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 1 Pet. 2. 10. Men are ordained to eternall life before they beleeve I know not but I may be one of them despaire will do me no good it s better in the use of meanes to waite upon God and trust him with my soule if mercy appeare I shall praise him and it may come there is nothing too hard for God Lord if thou wilt thou canst make me cleane Mat. 8. 2. Jer. 32. 17. 6. Dis I cannot pray nor doe any thing that is good therefore God hath not done my soule good 1. Unbeliefe deads thy heart and hinders thy living upon Christs strength 2. It s so with thee that thou maist see a need of Christs strength and goe to him by faith for it 3. If God hath given thee a desire to obey him say not that it is nothing God saith its something 2 Cor. 8. to 11. He that gives this accepts it 12 and he will grant thy desire in his time He will fulfill the desire of them that feare him he also will heare their cry and will save them Psal 119. 19. He will not quench the smoaking flax When wee see no fire wee know there is fire by the smoake Many a time a will to obey may be all that a beleever can finde in himselfe To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the evill I would not that doe 1 Rom. 7. 18 19 20 21. The strongest Saint is but weake the highest perfection we are capable in this life is a fight of our imperfections and a desire and endeavour to obey and to live upon Christ by faith see Phil 2. 12 13. Paul was one of the most eminent Saints yet see what he saith of himselfe Rom 7. 14. to 25. Rom. 8. 37 38 39. He had not power to doe what he should yet he lived by faith in the Sonne of God Gal. 2. 20. 4. We should doe all we can to obey God yet we must know our all we can doe will not justifie us before God see Eph. 2. 8 9. 7 Dis I finde no relish in goâ—d things and I often â—mit them 1. God may have begun his worke in thee although it be thus with thee this temper in thee may arise from divers causes first from unbeliefe secondly doubting of acceptance of thy person and duty it s no wonder such have little list to obey thirdly eying infirmities and not Christ with them fourthly not exercising the fruits of the Spirit especially faith fiftly little love to Christ fixtâ—y loving temporall things deads the heart and makes it 〈◊〉 seventhly weaknesse of grace eightly from Gods not affording present strength ninthly sloath and ease that-slayeth the soule tenthly undiscreet doing duties out of their season eleventhly ignorance of the nature of duties and what God requires in some cases twefthly ignorance of the sweetnesse in spirituall duties thirteenthly the soules sicknesse which hinders the soules relish of spirituall things the soule hath its sicknesse and distempers as well as the body fourteenthly weaknesse of body is a great enemy to action My flesh and my heart failes but God is the strength of my heart and my portion for ever Psal 73. 26. he never failes 2. Unwillingnesse to good duties argueth much corruption from whence the omission of them doth often flow 8. Dis I have nothing for I am not able to subdue my passions 1. Thy not subduing them may arise from weaknesse wee arke weake and imperfect at the best we fall often see Gal. 6. 1. 2. Some partake more of naturall choller then others and as that is so we are more or lesse hasty and passionate and as that increaseth passion increaseth one that is wicked may be naturally patient and a childe of God may be sinfully passionate Elâ—â— was a man subject to the like passâ—ons we are Jam. 5. 17. 3. You must not measure Gods love to thee nor the truth of his work in thee
live Which voice of his unto me life did give 3. When I heard this sweet voice of God to me Vpon my heart effectually it wrought That I was then so set at liberty That oft times I did ponder in my thought From sin Satan curse wrath and hell so free That I feare not what they can doe to me 4. Love caused God for me his Sonne to give Love caused Jesus Christ for me to dye Love caused God to say to my soule live Love in my soule doth now againe reply In Songs how lovingly Christ did come forth A mighty and ransome of great worth 5. What glorious sight of love is this I see That being had before the world could be Without all time bounds measure or degree Is this his love which he hath set on me One glorious sight of this so great love Will cause a soule for to be sicke of love 6. This love made known to me made me to muse That ever God should be to me so good To give his Sonne for me and me to choose Which was his enemy and in my bloud When I fled from him after me came he I sought not him but he sought after me 7. The love of God to me is passing great Which had a being ere the world began It boundlesse is and every way compleate And longer doth endure then this world can Like love to this hath never yet been heard And there is none can be to this compar'd 8. That many in their sinnes should be destroy'd Whose first condition was as good as mine And yet to me this mercy is injoyd Thus being freed I shall in glory shine This shews his love to me is great and free And could not be deserv'd at all by me 9. Oh! who could wish himselfe a thing so rare As to be hem'd in and compast about With boundlesse love oh who can it declare Or who by fathoming can finde it out My heart my hand tongue are all too weak Of matchlesse love to thinke or write or speak 10. It is through faith injoyed so excellent It comforteth and elevates on high The saddest heart and fills it with content Yea it revives a soule ready to dye The apprehending it brings joy and peace When it is clouded then our joys decrease 11. Each soule that doth this boundles joy possesse May well be swallowed in admiration And to the praise of God may it expresse And have it in their meditation Well may it cause us to serve feare and love This infinite Giver ever God above Glory be to God on high The end of the second Part. DIVINE CONSOLATIONS OR A fountaine of life and comfort The Third Part. Declaring that the Elect were justified from the punishment of sin by Christ when he was upon the Crosse and the objections against it are answered And that Christ alone is our life happinesse peace strength comfort joy and all perfection Blessed is the man to whom the Lord will not impute sinne Rom. 4. 8. Being justified by his bloud Rom. 5. 9. Who can lay any thing to the charge of Gods Elect Rom. 8. 33. For they are without fault before the Throne of God Rev. 14. 5. By Samuel Richardson LONDON Printed by M. Simmons in Aldersgate-streâ—te 1649. To all that love Jesus Christ in sincerity heires of the purchased possession to as many of them as this shall come understanding to know and love to embrace the truth Holy and beloved in the Lord BEhold I present to your view Christ crucified which is the sum and substance of the Gospel The Priesthood of Christ and the sufficiency of his Sacrifice to save is the main thing I contend for against the Papists who say Christs sacrifice is not sufficient without their sacrifice Charity saves saith one without good workes no salvation saith another a third saith that Christs sacrifice is not sufficient for our Salvation without beleeving that beleeving saves and that without beleeving we cannot be saved Yee see they all urge a necessity of something for salvation besides Christs Sacrifice without which something they say we cannot be saved so that they deâ—y the sufficiency of Christs sacrifice to save and so deny that Christ doth save for those that he saves he saves by his sacrifice Also if Christ and something else saves us Christ saves us not for he is no Saviour if he be but a part of a Saviour therefore in adding something to Christs sacrifice they deny the sufficiency of Christs sacrifice so that their opinions are dishonourable to Christ therefore as we tender the honour of Jesus Christ we are to hate and abhorre them being enemies to the Crosse of Christ and therefore abominable If we consider how generally these are received and scarce contradicted by any that beleeving and Christ and beleeving together saves us sure it should greatly stirre us up and provoke us to contend for the sufficiency of Christs sacrifice though our contending should cost us our lives There is no truth more honourable to Christ nor of greater concâ—rament to his glory and our salvation then this is take away any thing of the sufficiency of Christs sacrifice and our salvation is destroyed what a dishonour were it to God to send Christ to save us and yet for him not to save and not to be sufficient to save there is no opinion in the world that my soule doth more abhorre nor against which I would more freely lay downe my life for then this This Treatise tends to exalt Christ alone selfe is not exalted nor nothing of man this doctrine puts a man upon a whole deniall of himselfe because man and his best works are not onely wholy shut out in this worke but trampled upon in respect of Justification and Salvation This doctrine strips us naked from all things else but Christ it is not I and my workes nor Christ and my workes together that saves me but Jesus Christ alone is he that saves us from our sinnes c. Many want this light desire and hope of doing good moved and incouraged me to take paines herein and send it into the world I have no prejudice against the persons of any nor would I have any thinke ill of them in many things we sinne all in one kinde or other it s in vaine to expect better so long as we are in this world neither dâ—e I know that I take any pleasure in writing against any no further then I thinke my selfe bound in conscience to witnesse to the truth and then especially when others omit it Mr Gerees Booke against Dâ—ctor Crispe hath been published above foure yeares and no answer given to it by any neither have I heard that any other hath given any answer
that it doth for ever remaine in force a full satisfaction for all the sinnes of the Elect. This is very sweet and full of divine consolation to satisfie the discouraged soule which is the maine thing intended by such expressions it is a figurative speech as the Scripture ascribes to God eyes hand arme the Anthropomorphites conclude that God the Father hath a body with eyes like unto us So the Papists picture him to be an old man c. If one should say God is capable of forgetfulnesse because he saith he will remember our sinnes no more These conclusions are unreasonable and so is your position that Christ speakes words now in his person c. But he saith Christ doth as much worke for us in heaven at this instant as ever he did on the earth p. 214. Ans You confesse that a Surety is more then an Intercessor and is it not more to dye for one then to speake for him if so Intercession is not so much see you not how you contradict your selfe in your discourse Christ is said to be set downe at the right hand of God to declare to us that his work is done while the Priest was executing his offices he was to stand Heb. 10. 11. Which declared that Christ the substance of those Priests was not to sit untill he had finished in his person his offices of Priesthood He saith That none of his offices should lie idle he appoints this full and perpetuall worke in heaven that as a Priest by praying and interceding God would have Christ never to be out of offices or out of worke for ever Heb. 7. Ans If the end of Christs praying and interceding is that he might not be out of offices or out of worke then it s not because of our sinnes That he doth execute any offices in his person in glory or that he doth any worke there is still to prove doe the Angels pray for us c. or are they idle oâ— out of worke He saith He lives but to intercede p. 208. Ans Then it seemes after this life when all the Saints are gloried Christ must continue praying and interceding for us or else he must cease to live I hope you will not say when we are in glory that he shall need then to intercede for us if so then it seemes he shall be out of office or out of worke by your exposition you have run your selfe upon a rock I shall be glad to see you get off againe I have afforded you my helpe He saith His living to intercede is said to keepe God and us friends that we may never fall out more though pardoned by his death Intercession is principally intended for sinnes after conversion p. 208. God saies to him now doe you looke to them that they and I fall out no more not but sinnes after conversion are taken away by his death and sinnes before it by intercession also p. 209. Ans God saith no such thing you vent your vaine conceits and father them upon God and say he sayes so I wonder at your boldnesse sure you either know not what you say or thinke you may say any thing When you write againe tell us in what place wee may reade that God says so it is better to say lesse and prove more 2. Can you tell that ever God fell out with his Elect and was not their friend or that it is possible for God not to love us or not to be a friend to us you insinuate both but are able to prove neither 3. Tell me what is God liable to fall out with us for if for sinne you confesse that is pardoned by his death and those sinnes after conversion taken away by his death to what purpose is it for Christ to pray and intreat for that which he knows is pardoned before and what hath God granted Christ in granting the pardon of that which was pardoned before Suppose I pay to one all that I owe him all that he can desire and require need I pray and intreat him to forgive me the debt but if I doe and he grant my desire he forgives me nothing because I owe him nothing is not this the case also how are our sinnes pardoned if we be liable to suffer for them 4. You present God to be a friend but a very uncertaine one in that he need to have one to be continually praying and intreating him to keep him friends with us that we may not suffer for that which is pardoned hath God pardoned us and is he now ready to destroy us he said he would remember our sinnes â—o more Heb. 10. 17 18. And doth he now remember them You present God to be changeable who is immutable and changeth not 5. You present God to be an angry God yet God saith Anger is not in him Isa 27. 4. How can I or Christ say thy will be done if his will be to fall out with us it seemes he hath a great will to it if he must be continually prayed and intreated to forbeare and to be â—acified and not to fall out with us 6. The Father needs no more intreating then Christ doth and that is none at all for these Reasons There is no place for Intercession for 1. Because satisfaction is made for the sinnes of the Elect for them it was that Christ suffered death it is an act of injustice for to suffer for that which is satisfied for or to require any thing of me for that which before full satisfaction hath been made 2. We are reconciled therefore need none to reconcile us also his death is that which reconciled us therefore not his praying and intreaty Rom. 5 10. Before Christ suffered he made intercession also there is no place for intercession for that which is pardoned by his death 3. If Christs bloud clenseth from all sin praying and intercession clenseth us not from any sinne 4. If Christ blessing his Disciples blessed all those that shall beleeve to the end of the world as you confesse p. 42. and that the offering of himselfe once made so full a satisfaction as he needed to doe it but once p. 242. Why may not this intercession when he was upon the earth though if it were but once be as effectuall to serve for ever as the rest especially when we consider that in the 17. Of John Christ prayed for all that were given him that shall beleeve Christs prayer was granted Father I know thou hearest me alwayes What benefit have we to the end of the world by that prayer in John 17. if it was not sufficient and effectuall for us if it was sufficient and granted there is no need of his continued praying for it if Christ had intended in his person to pray and intreat for us now what needed Christ to have prayed for us when he was upon the earth so many hundred yeares before we were borne if he prayes so for us now would not they be sufficient for
Geree saith that Doctor Crispe condemnes doing any thing for our own salvation and is not ashamed to say there is no condition on mans part I say nothing is more evident in the Gospel then Conditions on the Covenant on mans part to wit Faith and Repentance without which he cannot be in the Covenant nor have any share in Jesus Christ As Masters covenant with their servants so doth God with his people and they with him and if it be not performed the covenant is frustrate Rom. 3. 27. Acts 27. 24. 31. 2 Cor. 6. 14. to 19. If we meane to have God for our God we must repent and come out and God will receive us and upon no other termes in the world therefore I conclude that Doctor Cripse is fully deceived and strangely deluded and so are all others as did and doe beleeve him Epist side 9. pag. 35. 37. 43. 67. 72. 75. 77 78 79. 80. 99. 102. Ans You prove not what you affirme Rom 3. 27 declares salvation is not of works this is a full place against you Acts 27. Except yee abide in the Ship yee cannot be saved this is a temporall salvation from drowning unlesse he brings this place to prove his soule shall not be saved whose body is drowned it s not to the question for the 2 Cor. 6. he alledgeth to prove that God is our God upon termes not else whereas these words were written to the Saints who were converted and the Church of God before this Epistle was written to them this Church of Corinth had some communion and fellowship with Idolaters therefore the Lord exhorts them to come out from amongst them and he would receive them declare himselfe to be their God and owne them to be his people in a Church Relation as Rev 1. 20. 2. 5. see pag. 170. To understand it concerning our eternall condition is to contradict the Scripture which saith He hath not dealt with us after our sinnes nor rewarded us after our iniquities Psal 103. 10. Psal 89. Gods love to his depends not upon what wee doe see Gods eternall good will to his Jer. 31. 3. 34. 40. Joh 13. 1. Luk. 22. 32. Joh. 17. 20 21. Mat. 21. 22. Rom. 8. 9. Joh. 14. 16. Joh. 10. 28. Phil. 2. 6. Rom. 11. 29. 1 Joh. 3 9. Mat. 24. 24. Tell me is Election Christs death conversion c. fruits of hatred or love if of love then God loved the Elect before they beleeved yea before they were borne Eph. 1. 4. If we are chosen to life according to the good pleasure of his will then we are not chosen to life according to our beleeving and repenting c. But the first is true Eph. 1. 5 6. Therefore the latter is true also nor are men chosen to life because God foresaw they would beleeve God is eternall the will of God is God he was never without his will what he now willeth he ever did therefore there could not be any cause to goe before it to cause it to be or so to be man cannot Elect without an act and time but it s not so with an infinite being Election is his eternall and immutable decree from eternitie Rom. 9. 11. Eph. 1. 4. 2 Tim. 1. 9. It is the more wonderfull and glorious that it is without beginning his love is everlasting Jer. 31. 3. Therefore without beginning as God is infinite without beginning so is his love for God is love 1 Joh. 4. 16. see Joh. 17. 23. Therefore God loves his as much before they beleeve as after The Scripture doth not say God began to love when we began to beleeve nor that he loves any the better because they beleeve it is a certain truth that Gods love to us is not as ours is to him In that yee would have men to doe something for salvation it appeares you are ignorant of the taking away of sinne by the death of Christ hence it is that you urge our works to be necessary to salvation and so did the Seducers Acts 15. 5. 20. 30. If it were as you say wee are under an absolute covenant of works Doe this and live men must do so and so saith the Papist or else no salvation so say you Though God hath promised and Christ purchased all good for beleevers yet they shall not have it unlesse they doe so c. Doe you not see how you exalt your workes above the skies yea above God and his promise and the death of Christ and make workes all in all because without them all is frustrate and comes to nothing What no share in Christ without our workes all is frustrate if it be so then our works are joynt Saviours with Christ chiefe Saviours is not this pure Popery and the Popes Doctrine to a haire yet it hath an Imprimatur J. C. is there not a cleare light of the Gospel in such Licensers see Jer. 5. 31. Gal. 5. 2. Christ undertook to obtaine for his remission of sinnes by his death but he did not performe it perfectly if it be in part by our workes if it depends upon our workes then it depends not upon the death of Christ or doe you bring in Christ to merit that your workes may merit salvation Most truly and worthily did Doctor Crispe contend for the sufficiency of Christs bloud to save us and you contend against him and contend for the sufficiency of your doings in bringing in your workes to salvation and so undervalue the bloud of Christ therefore I contend against you our workes are imperfect and that which is so cannot please God if yee say Christ makes it up with his perfection in adding Christ to piece it out to make it up its apparent yee make Christ but a piece of a Saviour which is the greatest indignity yee can offer to him We doe condemne the doing of any thing for our own salvation and the Reasons why we doe so are 1. We doe nothing to be saved because Christ hath saved us He came into the world to save us and he saved us before he ascended therefore we are not now to be saved from our sinnes Heb. 10 10. 12. 14. 1 Tim. 1. 9. It s too late for us to be paying the debt of our sinnes by our worke the debt being paid before by Christ for us God did execute on him in his death all the punishment that was due to us for our iniquities God doth rest satisfied in Christs satisfaction for the sinnes of his past present and to come Isa 53. 5 6. 11. Heb 10 10. 14. Blessed he the Lord God of Isael for he hath visited and redeemed his people and hath raised up an horne of salvation for us in the house of his servant David that wee should be saved from our enemies c Luk 1. 68 69. 71. Christ is the horne of Salvation 2. God requires no righteousnesse of us to save us because Christ hath fulfilled all righteousnesse for us Mat 3. 15. His
our Righteousnesse Ezra 9. 15. 7. All that fallen man needed was onely a perfect righteousnesse to justifie and save him if beleeving could have been that to them Christ might have been spared 8. That which is our righteousnesse causeth us to be accepted and that is Christ Eph. 1. The Saints expect not any acceptance for any thing in them or acted by them Dan. 9. 18. Isa 71. 10. 16. It s most evident that Christ he is made unto us Righteousnesse 1 Cor. 1. 30. Therefore beleeving is not made our Righteousnesse Therefore our Righteousnesse is not in any thing but Christ in and by whom we are more righteous then Adam in his puritie and greatest glory Geree Beliefe makes us the children of God Ans Men are sonnes first by creation secondly by generation or thirdly by adoption A fourth way we know not The Elect are Sonnes before they beleeve which appeares by these Reasons 1. We are children and sonnes by adoption Eph 1. 5. We were sonnes when elected for Election is nothing else but our adoption by adoption Christ and the Elect became sonnes to God adoption and choice is one the Elect were chosen before the world Eph 1. 4. Adoption is acceptation of us in Christ therefore we were children before we beleeve before God declares mercy to Ephraim he calls him his Sonne Ephraim my Sonne I will surely have mercy upon him Jer. 31. 20. 2. The action of the Father is before the action of the Sonne adoption is attributed to the Father therefore it must in order be before Redemption which is the worke of the Sâ—nne so that the Elect were chosen before Christ did redeeme them by his death Rev 5. 9 Therefore adoption is before our redemption Eph. 1. 3 4 5. And our Redemption was before we beleeved Rev. â— 10. And therefore wee were sonnes before we beleeve 3. If we were not sonnes before Christ suffered he could not have brought sonnes to glory through suffering Heb. 2. 10. If not sonnes before he suffered how could we be his brethren It behâ—ved him to be like unto his brethren vers 17. But if they had not been children they could not be his brethren also Christ by his death justified children 4. We were given to Christ before he suffered for us then we were heires sonnes If ye be Christs then are ye Abrahams seed and heires c. That is children of God Gal 3. 29. So that our being Christs makes us the seed and not our beleeving 5. If a childe differs nothing from a servant Gal. 4. 1. That is one that is not a childe then he is a childe before he beleeves for if he beleeves he differs apparently 6. We are sonnes before we beleeve because we cannot beleeve without the Spirit for faith is a fruit of the Spirit Gal. 5. 22. Therefore we have the Spirit before we beleeve and we are sonnes before we have the Spirit for the Spirit had not been sent into their hearts if they had not been sonnes Because yee are sonnes God hath sent forth the Spirit of his Sonne into our hearts Gal. 4. 5. If the Reason he sent the Spirit into their hearts was because they were sonnes then it was not because of the smallnesse of the measure they had received therefore Gal. 4. 5. is to be understood of the first sending it into their hearts 7. If beleeving makes us the children of God it will follow we have no union nor interest in God without our act for we beleeve this sutes well with Popery 8. It s against truth and reason to beleeve that by beleeving I make my selfe a son and God my father if I beleeve my selfe to be a Kings sonne will beleeving it make me so if I beleeve brasse is gold will it be so he that is a Prince knowes not that he is so untill some time after he is so yet he is a Sonne and a Prince whether he knowes it or beleeves it or no therefore beleeving makes us not sonnes but by it we see our selves to be sonnes and injoy the comfort of it by beleeving 9. Some teach and say by baptisme I was made a member of Christ a childe of God and an inheritor of the kingdome of heaven and you say by beleeving yet it s by neither 10. Some have beleeved themselves to be sonnes yet see what God saith Isa 58. 2 3 4. Besides God saith Some beleeved for a time and after fell away Luk. 8. and that the Devils beleeve as James 2. Were these the sonnes of God if no then beleeving cannot make any a son sons by saith in Gal. 4. By faith is understood Christ or by faith we know our selves to be sonnes and by faith we appeare to be sonnes faith and workes being inseparable in any other sense it cannot be extended as I have proved Geree None can be in Christ without faith Rom. 11. 20. Eph. 3. 17. p. 97. Ans The Scriptures saith not any are in Christ by faith Christ saith Every branch in me Joh. 15. 2. 4. c. That is in the visible Church for that is called Christ 1 Cor. 12. 12. In this sense men may be in Christ and perish a contrary exposition inforceth a finall falling away c. There is a being in Christ by election Eph. 1. 4. But this not by beleeving therefore your conclusion is without a foundation Geree We are dead till we beleeve Ans We are so in our selves but alive unto God by Jesus Christ our life is hid with Christ in God Col. 3. 3 4. Geree That which is sinfull may justifie from sinne p. 91. Ans So you say but the Scripture doth not say so reade me this out of the word of God if ye cannot it must be placed among the unwritten verities or fables God doth not approve of that which is sinfull much lesse doth he justifie us for it or by it all that is sinfull is detestable and accursed the wrath of God is against it Rom 1. 18. Gal. 3. 10. Hab. 1. 13. That which makes us innocent makes us just and that is not sinne but Christ who is our righteousnesse Geree It justifieth not in regard of it selfe or worke but in regard of that which it holds being most worthy p 91. They over-honour faith indeed that say the very act of faith justifies which we utterly disclaime in the Arminians p. 90. Ans If faith justifieth as it holds then it justifieth as it is an act for to hold a thing is an act and yet ye say the act of saith doth not justifie I see you can contradict your selfe and disclaime what ye affirme 2. If faith justifie because by saith we receive justification then the act justifieth for its an act to receive also it will follow by this Reason that he that receives a pardon from a Prince may say his hand pardoned him because the hand received it and may â—e not as well say he pardoned himselfe because he received it The reason
is the same Geree Faith is before Christ p. 116. Ans Christ saith Without me yee can doe nothing Joh. 15. 5. Geree Repentance and Faith are antecedents of grace p. 76 77. Ans It seemes they are no grace but goe before it they are and are not you know not what they are they are effects of grace and signes to us that we are chosen to life Acts 13. 48. Repentance is a change of the minde Luk. 16. 13. and a change in conversation Hos 14. 10. Geree Treading the wine-presse alone Isa 63. 3. is not meant Christ suffering for sinne but causing his enemies to suffer as the coherence with Rev. 19. 13. Christ is an agent he treadeth p. 13. Ans Christs passivenesse was an actuall destroying sinne his greatest enemy what you have said to it hath not proved that it is not so meant is not this your mis-take be not so confident Geree Eph. 5. The word might present holy without spot c. is meant for the future in heaven p. 5. Ans It seemes you are ignorant and a stranger to these and the like places Song 4. 7. 2. 10. 6. 9. 1 Joh 4. 17. Rev. 14. 5. Heb. 10. 14. Rev. 1. 5. Wee beleeve these because they be the word of God These places speake in the Present tense hath Christ been 1600 yeares a removing iniquity and still is it to doe this is contrary to Zach. 3. 9. Hebâ— 9. 26. Many Scriptures written before Christs death saith He shall redeeme c. as Psal 130. 8. Isa 53. 11. Mat. 1. 21. After his death it saith It s done Heb. 10. 10. 12. 14. Rom. 4. 9. Rev 1. 5. Geree saith The Doctor doth unlearnedly inferre p. 83. Ans It seemes if any inferre any thing contrary to you it is no learned inference will you monopolize all to your selves that wisdome may dye with you God is the teacher of his 1 Cor. 2. 10. They shall all be taught of God he is the best teacher and they are the most learned that are taught by him Who teacheth like him saith Job Geree He hath not any solid Author on his side for what he hath delivered p. 99. Ans He alledgeth none but solid ones Is Christ his Prophets and Apostles no solid Authors with you If we had said so you might well have cryed Blasphemy Geree The Antinomians hold that faith cannot be shewed by our workes p. 89. Ans Then I am no Antinomian nor never knew any yet you rate and revile us at your pleasure Geree saith Doctor Cripse denies Mat. 10. 34 35 36. Luk. 11. 33. 26. Therefore he teacheth another Christ and a wrong way to heaven p. 22. Ans He mentions not these places much lesse doth he deny them your words want warrant and weight for they are a manifest slander the objection you answer unto is sufficient to convince you you charge falsly and then draw a false conclusion what boldnesse and large conscience have yee how unjust and unreasonable is your charge and inference doe you it to make us vile Geree saith Doctor Cripse saith Righteousnesse puts a man from Christ a prodigious profanenesse hell it selfe hath not a more devilish expression Mat. 5. 6. p. 104. Ans The righteousnesse he condemnes is our own righteousnesse and that which keeps men from Christ see Rom. 10. 3. He condemnes not the righteousnesse of Christ nor any thing that is righteous or from Christ I never knew any so unreasonably wrest any mans words as you doe his When the Doctor saith sit downe question it not beleeve it is as good security as God can make thee God hath promised venture thy soule upon it without further security Geree wonders at this security and saith It s no security as good as God can make Blush O heavens at this blasphemy if they have no better assurance their faith is built upon a sandy and slippery foundation p. 124 125. Ans The security is that which the soule is to rest upon therefore he saith God hath promised venture thy soule upon it without seeking any further security p. 124. 2. Is the promise of God no security at all with you blush O heavens at this blasphemy to call it none at all sandy and slippery The promise hath an Oath annexed to it Heb. 6. 17 18. This is as good security as God hath made or is needfull to make Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up for us a horne of salvation in the house of his servant David c. Luk. 1. 68 69. An Answer to a Treatise intituled An Antidote against Antinominanisme by Doctor Homes AN Antidote promiseth some rare extract to expell poyson a specious pretence But how can poyson expell poyson his Antidote is poyson and he that hath received it needeth an Antidote to expell its poyson he crownes the truth we contend for with names of disgrace which is powerfull to deceive the simple calling it unjustifiable Antinomianisme c. But it s easier to say it than to prove it and though his saying so is sufficient to many the wise will try it 1 Joh. 4. 1. He confesseth actuall Justification is by union and so hath overthrowne what he contends for Seeing we were united to Christ before we beleeved as appeares Heb. 2. 11. Joh. 1. 14. Then we were justified before we beleeved Also how could the Elect be crucified with Christ if they were not considered in him one with him united to him Gal. 2. 20. But he saith The instant of union is when Christ is in us by faith Eph. 3. 17. Joh. 3. 36. Joh. 1. 12. Ans A thing may be said to be in us and yet not one in union how could Paul say It s not I but sinne that dwelleth in me Rom. 7. If sin and he were one in union is the house and he that dwels in it one in union Eph. 3. 17. Speaks of Christs dwelling in us by faith Joh. 3. 36. it declares who hath everlasting life he that beleeves hath it we doe not say men have it before they beleeve we say this life is in his Sonne and the Elect shall have it 1 Joh. 5. 11. Joh. 1. 12. declares that those that receive him have this priviledge or prerogative to be called Sonnes this none have but such as beleeve for we may not call him a sonne who appeares not to be so to men there is no difference between men before they beleeve but to God there is he knoweth who are his Without faith it is impossible to please God please signifieth a delight so Basill and Bud. Ans Seing the Scripture declares that Gods well pleasednesse with us depends not upon our pleasing of him we are satisfied we regard no mans testimony we own no Doctors but Christ Can God approve of the greater our persons without faith and not of the lesser namely our actions without faith this is strange Ans It s Christ that
But it doth for when we were dead then was the time that we were not alive Evermore the godly learned Schoolmen we call not the Papists in put a difference between Gods decree and the execution of it Ans So doe we but not because they say so if the Scripture be cleare why call ye in any at all we will not beleeve men therefore spare that labour when you write againe we doe not say we were actually justified from eternity but by Christ on the Crosse Why is God said to be wrath with the Ephesians whilst out of Christ Ans You abuse the Scriptures for they doe not say that they were ever out of Christ or that God was wroth with them Tremble to say God loved Paul with as great love when he persecuted the Church as when he preached the Gospel Ans Let them tremble that say that the sinnes of beleevers are accepted that make God changeable and love in him finite and to be by fits and starts sometimes more sometimes lesse and sometimes without any love at all and that a purpose of love and an act of love are contrary I thought a purpose of love could not be without love a purpose of love is love in act see Jer. 31. 3. Joh. 3. 16. 1 Tim. 1. 14 15 16. Concerning your distinction of Gods love of benevolence to a sinner and his love of complacency after conversion there is no light in it in what Scripture may I reade this distinction of the love of God if not in any I beleeve it came out of the impure fountain viz. the blind Schoolmen How this distinction of love may sute with man I passe not but to referre this to God is to make him imperfect Christ loved me and gave himselfe for me Gal. 2. 20. I did not beleeve when God sent his Son and when he dyed for me therefore he loved me before I beleeved see Rom. 9. 11. 13. I wonder why you so contend for this expression that God loved the Elect from Eternity seeing the Scripture for once calling it love calls it purpose choice counsell election predestination Ans Wonder not we contend for it seeing many deny it a little leaven leaveneth all Gal. 5. 9. We beleeve also that all those expressions hold forth love and are one with it Where is life and peace till faith comes Ans It s in Christ where it should be Col. 3. 3 4. who is our peace Eph 2. 14. and when we beleeve we injoy the comfort of it I wonder ye so contend against our Justification and salvation alone by Christ unlesse ye intend to establish your own workes for righteousnesse Rom. 10. 3. Luk. 18. 9. What need we take care if we beleeve he will not love us the better if we beleeve not he will not love us the worse and then a man may dye without faith and yet be saved Ans If this be all the Papists say as much against you for denying they are saved by charity say the Papists if our good workes cannot make us to be never the more loved what need we take care to doe them if we doe them God will not love us the better if we doe them not God will not love us the worse if we dye without them we may be saved Consider what answer ye would give to them and take it to your selfe So you tell us a story of a maide who as you say was led away with this doctrine said boldly to you shee knew not how shee could offend Jesus Christ by any thing shee did answer Heb. 13. 8. He changeth not if her speech could not be justified what is that to us The doctrine of Christ is not the cause of the sins of men is there none of your minde doe amisse it s easier to tell a story then to prove what you have said To use your own words Many errours blasphemies and tragicall effects flow from your doctrine You say Faith takes a man out of the state of damnation c. with other strange doctrines which the Bible never knew which tend to dishonour Christ and to obscure the Gospel and fill the conscience with trouble and sorrow in stead of joy and peace Christs perfection is our happinesse and in it we rest satisfied desiring to obey him O that we did not thinke any thing too much for him who hath done so much for us to love us and wash away our sinnes in his own bloud Many shall receive the notion of this truth as I heare you have done but shall afterwards lay it downe againe for error as you have done grow dead or be prophane because they received not the truth in the love of it God gave them up to strong delusions to beleeve lies taking error for truth they not being taught it of Christ they wanted the power of it and never truly knew nor understood this truth but yee have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus Eph. 4. 20 21 22. Yee see the teachings of men and the teachings of Christ are diverse and have severall effects the one ends in prophanenesse but Christs teaching ends in holinesse as becometh the Gospel An Answer to a Treatise intituled Sin suffered for but not remitted IN which he saith Sinne was not before the sinning person had a being Ans If sin cannot be considered to be before we were borne then when Christ suffered he bare none of our sinnes how then can we be saved for that which is not cannot be borne and how is it just to punish Christ for nothing for so is that which is not Isa 53. 4 5 6. We put a difference in the Covenant and the performance of it Ans So doe we and when Christ dyed he performed the condition of the Covenant Heaven was then purchased and we may aâ— well say we have that now as pardon of sin heforâ— it be committed Ans The Scripture saith we are justified in his bloud and that he hath washed us from our sinnes in his own bloud but the SSâ—ripâ—ture doth not say we have heaven in his bloud and are glorified in his bloud therefore thâ— Reason is not the same The Scripture speakes onely of sinnes past Ans If Christ satisfied onely for the sinne past before his death or onely those we havâ— committed who shall satisfie for the rest wâ— shall hereafter commit the Scripture saithâ— he hath forgiven us all our trespasses pasâ— present and to come is all lesse is not aâ— How past what before Christ suffered whâ— or what satisfied for sinnes since committedâ— if past before we beleeve what satisfieth 〈◊〉 purgeth us after conversion will our workâ— doe it We put a difference between the salve in tâ— Surgeons box and the healing of the wound Ans So doe we yet say His stripes healed 〈◊〉 Some whose sinnes Christ 〈◊〉 are 〈◊〉 unwashed Zach. 13. 1. Ans Zach. 13. 1. was a