read no one of these shall faile That iâ— looke into Gods word and what ever you finde hee hath said he will make it good not any tittle of his word shall faile you shall never blemish him in his faithfulnesse for it is his glory Now sanctified Reason let mee aske you if this be not a good reason why you should trust in God because it is his glory to be faithfull and that glory which hee hath unspottedly preserved from everlasting Fleshly judgements sees reason in this for when they commit businesse and trust to men they will choose as they thinke the most faithfull to the worke and when men do otherwise we count they have lost their common reason and when we choose men to fight our Battles in whom we commit much trust Doe we not choose such men who make it their glory to be gallant and will rather choose to dye then staine their fidelity and their valour Why upon this account sanctified reason may safely commit all trust to God it is his glory to be saithfull Sinne and all the other enemies of God and his people shall perish in the maintaining of the glory of Gods faithfulnesse I am to seeke of all reason if this doe not answer the best of reason to trust that God who makes it his glory to be faithful and that faithfulnesse which never was stained A sixth reason that I shal offer is this That God is an inexhausted fountaine and treasury of all grace and goodnesse that either the soules or bodies of his people can stand in need of he can never promise more then he can perform nor can any of his people want that good which is not in him hee is not onely all good in himselfe but also the fountain of all that which fils heaven and earth good is originall in God and in every thing else as it is derived from God or received of God what ever of mercy and grace either externall or internall it is received and God is the fountaine The Prophet David doth acknowledge God to be the fountain and giver of all the good he enjoyed Psalm 23. It was God that made him lye down in green pastures that lead him by still waters that restored his soule and lead him in the paths of righteousnesse that prepared a table before him in the middest of his enemies that annoynted his head with oyle and made his cup to run over He found God so full of all good that he filled him till his cup run over and that in the middest of his enemies a place more apt to streights then fulnesse yet this was Davids condition because God was his shepheard he received from an inexhausted fountaine therefore his cup runs over God is so full that if heâ— doe but drop of his owne fulnese the narrow vessel of the creature runs over he is the fountaine of life and the God of salvation Psal 68 19 20. He daily loadeth his people with benefits for he is the God of salvation The sull fountaine of all blessings there is fulness of grace in him to kil sinne and to save the sinner there is fulnesse of love in him to pardon the greatest evill and to love the least good in his children there is fulnesse of power in him to crush and destroy a world of Enemies and to preserve his owne little Flocke there is riches of goodnesse and mercy in him to supply all the wants of his people In a word there is all good in God that wee can either aske or need to read his Attributes will discover his fulnesse And now me-thinkes sanctified Reason should answer as Simon-Peter did our Saviour in the 6th of John verse 68. When Christ asked his Disciples if they would leave him also his answer is Lord to whom shall wee goe thou hast the words of eternall life So should Saints filled with sanctified Reason say to GOD thou art an inexhausted fountaine of grace and goodnessee wee can go no whither but to thee for Eternall life for thou art to thy people the fountain of life That is life from all Eternity To my understanding this should bee a prevailing argument with the purest and rightest reason to cast all upon him that is all and to trust in the fountaine of life for life that can give most which is most and nothing can give all but GOD that is all in himselfe Eternity cannot wastâ— nor consume the least of GODS fulnesse therefore is GOD a suitable fulnesse for Eternall soules and him only to be rested upon that can never fail to be what our souls stand in need of to all eternity Reason carries men from one thing to another because they conceive a greater good in the last then in the first how should it teach men then to goe from all to God because in him is all good and to rest in nothing but in him because there is good in nothing out of him and for over to depend on him because he is not onely good but the fountaine of all good The seventh and last argument that I shall give to sanctified Reason is this That what ever any soule beleeveth and trusteth in besides God it must and will deceive the soule there is no rock of ages besides him nor is there any Almighty power ouâ— of him vanity is at the root of every created being and doth as the worme to Jonahs Gourd bring them to nothing that which cannot preserve its owne being cannot of it selfe preserve any other being though committed to it but no created being can preserve or continue it selfe by its owne strength therefore not able to preserve any thing committed to them borrowed strength and received abilities will not be trusted by right sanctified Reason because the lender may call back his owne and then the receiver is empty of any ability to answer trust and must of necessity faile the expectation of the Trustee Now this is all that can be thought of besides God by nature empty Vesselâ— meer Ciphers have nothing originall that is worthy every dram of excellency and good is received now such a subject is altogether unsutable to make a God of that is to commit the trust of eternall soules or any thing that is precious too but if trusted it must needs deceive because that which is nothing in it selfe cannot add any thing to another that which is vanity in it selfe cannot give better to any nor make a better returne to any that trust in it and the Wise man sayes of all things under the Sunne that they are vanity Eccles 1.14 and vexation of spirit Eccles 1.14 At they are vanity so they deceive all that trust in them and in the deceiving of trust and great expectations so they become vexation of spirit So the Prophet David in Psalm 62.9 Surely men of low degree are vanity and men of high degree are a lye That is men of all degrees have so much vanity in them that they are
Christ making full satisfaction to the justice of God for all those whom he is made sinne for as Christ came in the flesh to take up the debt of sinne for his people and to lye under the wages of sinne which is death so in the flesh and in his death hee giveth such full satisfaction to Almighty God that God doth acknowledge himselfe fully pleased in the travell of his soule Isa 53.11 Hee shall see of the travell of his soule and shall be satisfied That is God doth behold that satisfaction which Christ hath made to his justice for the sinnes of his people and in it doth acknowledge himselfe fully satisfied and for ever well pleased with his Elect in him that whole Chapter is a proving of Christ in the flesh being made by God an offering for sinne verse 10. to be wounded for the transgression of his people and bruised for our iniquities having the chastisement of our peace put upon him so that by his stripes we are healed it having pleased the Lord to lay on him the iniquities of us all 5 6. verses So that here is not onely Christ in the flesh but Christ made sinne for his people that is hath all the iniquities of his people layd on him by God with all the wounds bruises and chastisements due to them that is all the punishment due to sinne from Gods justice and this Christ undergoeth to the utmost so that by his stripes we are heoled that is by his suffering and satisfaction his Elect are in the justice of God wholy acquitted and discharged for God chose Christ to fatisfie his justice for sinne and having laide the debt with all the weight of it upon him and Christ having discharged this debt to the full Gods justice cannot but discharge it where ever it was due otherwise as one Text speaks Christ had dyed in vaine and the designe of Gods free grace to poore sioners could never be accomplished So the Apostle in the 3. Gal. 13. telleth us that Christ hath redeemed us from the curse of the Law being made a curse for us Christ as our suerty and publique Redeemer tooke sinne with all its weight and curse upon himselfe and what he hath taken from us he hath fully delivered us from so that in his satisfaction he doth fully acquit his elect body the first debtor from the whole debt and danger of sin either in curse or punishment And the Apostle Paul argueth out his tryumph in the 8. Rom. latter end upon this very consideration Who shall lay any thing to the charge of Gods Elect it is God that justifieth who is bee that condemneth it is Christ that dyed yea rather that is risen againe As if the Apostle had saide God doth justifie his elect body as he is a just God For Christ hath dyed and is risen againe That is Christ is risen as the satisfier of Gods justice in his death for had not Christs death satisfied Gods justice when as the sinnes curse and punishment of sinne for all his Elect body was layd on him he could never have risen again but now his is risen and risen as the justifier of his people and the satisfier of Gods justice Now if any shall charge the Elect of God with what Christ hath borne and satisfied for them Even the justice of God or the just God will acquit them and if God acquit who can condemne and therefore hee glorieth So the same Apostle in the 4. Rom. 25 speaking of Christ as being risen from the dead sayes thus Who was delivered for our offences and was raised againe for our justification That is it was the sinnes of his Elect that crucifyed him and it is the justification of his Elect for whom he dyed that he is risen and as nothing could have crucified him but our sins so now nothing can condemne those for whom he dyed he being risen his resurrection pleades to all justice satisfaction in his death And Christ was therefore delivered up to death for our offences that in his resurrection we might be justified from all offences Gods great aime and designe of grace Run thorough the former to the latter of these Rom. 10.4 the holy Ghost telleth us there That Christ is the end of the Law for righteousnesse to every one that beleeveth As if he had said The beleeving soule shall finde that Christ hath fulfilled and doth fully keepe the whole Law for him and so is an end to it for righteousnesse that is Christ is now the soules righteousnesse not the Law the Law is kept and fulfilled by Christ for a beleever so that it cannot charge any soule in Christ to condemnation but the righteousnesse and justification of the soule in the sight of God is Christ not the Law if any soule could keepe the whole Law in it selfe the Law might have been for righteousnesse to that soule but all having sinned and come short now the Law is an accuser not a justifier but Christ for his people hee fully satisfies and keepes the Law so that Christ is the righteousnesse of his people and an end to the Law for righteousnesse This is a faithfull saying 1 Thâ— X. 15 and worthy of all acceptation that Christ came into the World to save sinners 1 Tim. 1.15 It was the end of Gods giving Christ and of Christ comming to save sinners from sinne Law death Hell and what ever would destroy them and this end is effected for Christ did not onely dye but is risen did not onely take sin but hath satisfyed for sinne and all this is the worke of grace which appeares in this it is the worke of God in Christ the Apostle Paul doth acknowledge and confirme this truth in Rom. 3.24 Being justified freely by his grace through the redemption that is in Jesus Christ The Apostle here sayes it is redemption through Christ but that doth not hinder our being justified by free grace in God though God workes through Christ yet it is all the worke of his free grace it is through Christ and Christ is through grace there is not any tittle of redemption or justification through selfe it is all through Christ and by grace which is no more but grace working through Christ the great gift of Gods free grace what ever God doth in Christ can no wayes deminish his free grace for Christ is the Mediator or middle person betweene God and Man in whom God magnifies his grace to Man and giveth to his people the riches and greatnesse of his love wherewith he loveth them through him This indeed doth manifest the wisedome and justice of God to redeeme his people through Christ but it no wayes lesseneth the freenesse of his grace nay it makes it more glorious grace for that justice is fully satisfied makes mercy the greater mercy and the justified is nothing in himselfe all this while but a sinner now that God should make Christ his way to satisfie his Divine justice by and to
as God to answer your wants yeâ— there is none so near to you as God in relation to whom you may plead the interest of a Childe and from whom you may expect the bowels of a Father and upon this foundation the believing soul goes to God in all its wants as to a Father believing soules are onely satisfied with childrens bread and this they look for from their Father so answerably in all their wants goes to their Father faith is a great advantage to the soule in this in all its wants to carry it to a full fountaine and to bowels of love which is ready to answer the souls with its owne fulnesse a Fathes hath a quick eare and a tender heart to his childe crys and wants God is in this more exactly a Father then any on earth he is most ready to heare and answer the wants of his children this faith doth assure the soule of and hereby drawes it forth to goe to God as its Father and make his wants knowne First Epistle of John 5.14 1 John 5.14 15. 15. And this is the considence that wee have in him that if wee aske any thing according to his will he beareth us And if we know that he heareth us whatsoever we aske wee know that wee have the petition that we desired of him Faith keeps the soule carefull to make petitions according to the will of God and in the name of Christ assures the soule that its petition is granted the reason is this the Child beggs of the Father for the Fathers will to be done and fulfilled in him for that is it which a believing soule wants and seeks for onely that God may be all in it and that his will may always be done by it now this spirit and this assurance will be certainly carrying the soule to God as to its Father in all wants when creatures in their wants comes to lower relations then a Father they give this for a reason my Father is not able or my Father is dead were he alive I would not trouble you which speakes this that if they had a Father to goe to which were able to helpe them they would carry all their wants to him and center all their desires in him because a Father but now saith in the soule it makes out God to bee a living Father able to answer all the wants that soule or body hath and maketh knowne to him and therefore carrys the soule in all its wants to God his father interest is the strongest of all pleas and the nearer the interest and relation is the stronger is the plea of the soule the Prophet David in Psalm 28.1 Psal 28.1 useth this argument with God for his assistance Vnto thee will I cry O Lord my Reek bee not silent to me This is his plea thou art my Rocke that is my foundation and my defence I have builded on thee therefore be not thou silent you see relation and interest is his argument thou art my Rock therefore I come to thee I sayes faith thou art my Father therefore I come to thee be not thou silent thou art my Father I know thy bowels cannot but yearn to see my wants and the injuries done to me he that beleeves most in God is least in revenging his owne injuries the reason is this faith carrys the soule to God and there it tels God all the injuries and wrongs that are offered and done to him and then the soule is at rest leaves the recompence to his Father this throughly and spiritually considered is a very great advantage in the soules of believers which is demonstrable by the many great evils it keeps the soule from what is the reason that men of the World in their wants will deceive and lye nay steal rather then goe without what they lust after and in their streights will sweare and forsweare yea doe any unlawfull thing to break through is it not want of faith in God they say they have no other ways to helpe them that is because they have no faith in God Gods children finds other wayes though they be in the same wants they goe to their Father saith pleadeth the interest of a Child and begs day by day its dayly bread and keeps the soule believing that as God is an inexhausted fountaine in himselfe so that he can never let that dye which himselfe hath begotten nor be worse to his Children then earthly parents are to theirs it is faith in the soule keeps it living upon God as a Father which preserves the soule from all evill ways to answer its wants for it carrys the soule to God as a Father in all its wants both for soule and body see the operation of faith in Davids soule Psal 31.14 I trust in thee O Lord I said thou art my God Psal 31.14 Where faith clears up interest it begets trust thou art my God therefore I trust in thee so doth faith clear up the relation of a Father in God to the soule and then what followes Thou art my Father therefore I come to thee and trust in thee The soule is exceeding full of sweetnesse joy rest and holy holdnesse when it can come to God as to its Father and stand in his presence as in presence of his Father Now this sweetenesse joy rest and holy boldnesse of the soule is the fruit of faith in the soule Faith in the soule makes the soule much in heaven by prayer because it delights to be in its Fathers presence and spreading before the bosome of his love all the wants it is in Burthened hearts doe use to seeke some true friendly bosome to open themselves to and so in some measure to ease themselves now in this faith is a mighty advantage to the soule for it leads the soule to God and God its Father where it shall not only open but certainly ease it selfe of all its burthens Come unto mee all yee that are weary and heavy loaden sayes God and I will refresh you I sayes faith in the soule goe to your Father he will ease you of all burthens and rest you in his owne bosome when as the soule sees the power of a God and the love of a Father centre in one object it is easily drawn to runne after it in all its wants Now thus faith holds forth God to the soule as God our Father and by faith believing souls goes to God in all their wants and cry out O our Father we want victory over sin in our conversations deliverance from the temptations of Satan to be carryed in thy Spirit above the love and joy of the world to have our wils wholly melted into thine to be spirituall in our light motion and worship We desire as our head did for us to be kept from the evill of the world and that thou wouldst provide for us all things needfull quite through the Wildernesse these are our wants and desires But thou art God in whom there can
Gods shaking worke makes shaking hearts and trembling soules but had they faith in God concerning these promises they would stand still and be quiet waiting believingly for the salvation of God in the peacefull reigne and righteous government of Jesus Christ were God but believed in what he sayes all the temptations of Satan and the doubtings of our unbelieving hearts would be silenced and brought to nothing what exceeding folly is it in our hearts that GOD whom never deceived any that trusted on him should be distrusted by any and not believed by all he is the God of truth so is his word the word of truth and not any soule that ever tryed God by trusting him upon his word but found him so The Apostle Paul Rom. 8.28 tels us that all things workes together for good to them that love God This takes in all things as the other generall did all times so that put them together and it amounts to this that all things and all times are filled with Gods love to his people and so worke all together for the good of all his God loves his children as dearely upon their beds of sicknesse as in their most perfect health and his love in both makes both worke together for good to his people upon this account the Apostle knew both how to want and to abound and in all estates to be content such a presence of God is in the word of God promised to his people and God thâ—â— believed on doth quiet and establish the heart in all conditions all carnal feares are the fruits of our owne darknesses 〈◊〉 the 〈◊〉 of faith open to see the loving kindnesse of God at he haâ—â—â—â—nifested it in the flesh of his Sonne and in his written 〈◊〉 these seares would vanish and our hearts would be fully 〈◊〉 â—â—ed by living on the fulnesse of God I have mentioned bâ—â—â—â—â—â—ety Teâ—ts of Scripture but I beseech you receive them and 〈◊〉 whole into the armes of faith they will prove cordials to 〈◊〉 hearte and establishment to your soules beleeve it GOD is worth the trust if faith open the everlasting gates and let this King of glory in his presence will make all such to be gloriâ—â—â— soules he dispels all darknesse and so all feares he fixes 〈◊〉 soules aâ— believe on him in the Lord Jesus Christ and layes them to rest in his owne bosome so as no thing or time no not Hâ—â—rulty iâ— selfe can either shake or disquiet them My whole design in this is to be an Advocate for faith in God therefore give me leave to mention one 〈◊〉 and two Rules which are subservant to this glorious end The caution is this He wary that you check not the spirit of God when it comes â—â—om God about this worke The Rules are these First Nourish all your experiences of God Secondly Be diligent in observing the workings of GODS Proâ—idence But first a little of the Caution Be wary that you cheek not the spirit of God when it comes from God to worke over and to seale up your soules in the beliefe of himselfe GOD and Christ hath promised that the spirit of God shall beare witnesse with our spirit that we are the Children of God now this promise is fulfilled many times in the hearing of the Gospel in reading of his Word or it may be in the immediate workings of himselfe upon our soules O be careful to entertaine this spirit wel a wound here may danger eternal life But it may be you wil say how shal I know the spirit of God from the dâ—ltisiâ—ns of my owne heart and the temptations of Satan I answer Try Gods Spirit by his Word and you shal finde them both centre in the manifesting Gods free graâ—e in the salvation of the worst of sinners through Christ in believing Now the delusions of our owne hearts wil lift up selfe not God and Christ and the motions of Satan wil be to distrust God as it was to our first Parents Does God say the day thou eatest thereof thou shalt dye sayes he It is not so God doth but delude thee â—â—te and thou shalt bee as God knowing Good and Evilâ— By this we may distinguish what spirit speakes in us and as the word and spirit of God beares witnesse each to other so doth Satans contradicting what God sayes confirme the truthes of God for were it not truth he could not oppose himselfe being the Father of lyes so that when I would lay hold of truth I would observe what Satan sayes to choose the contrary wel then if God by his spirit make knownâ— a Christ crucified toâ—â— and bid us believe on him through this Christ for everlasting salvation have a care of checking this spirit if the Dâ—vil and our owne darke hearts in which by nature the Prince of darknesse rules doth contradict the testimony of Gods spirit in this truth that is the fuller confirmation of the truth if in any streight or condition whatsoever God shall by his spirit bring to your hearts any suitable promâ—se or place of Scripture be exceeding watchful that you check not that spirit this spirit is a free spirit it is as the winde blowes where it pleaseth this iâ— Scripture advice try all spirits if they be of God that which comes from God wil leade thee to God quench not the spirit which leades thee to God in himselfe in his Sonne in his word and in his workes for that spirit which thus leadeâ— thee wil bring thee to God whom wil establish thee Oh prize that spirit that prizes God and tels thee his grace is free and rich his râ—demption ful and compleate his word true and faithful his workes great and glorious and the injoyment of him to be eternally with him if this spirit be deare to thee it wil seale thee up in this beliefe that thou art deare and neare to God in Christ and so establish thy soule by believing in the Lord thy God Now a little of the Rules First Nourish all thy experiences of God this wil much advantage faith in the soule we are apt to trust experimented creatures much more if spiritually wise shal we trust an â—â—â—â—â—mented God I have been large in the particulers of this beâ—on I onely mention it here by way of Rule for doubtlesse such souls as nourish their experiences of God doe thereby nourish and increase faith in God if such as have fought Gods battles doe preserve and nourish the experiences they have had of the powerful presence and loving kindnesses of God in those dying and difficult workes surely it wil nourish faith in their soule to trust God if ever hee shal bring to any more such workes againâ— Surely Shadrach Meshach and Abednego did never feare to follow GOD through the fire after they had experimented the power of his presence with them in the fire nor Daniel the Lyons Experiences are to faith as oyle to the fire it increaseth the flames where they meet in any soule
The Rest of Faith THAT IS Souls fixed and established in God by believing on him through the Lord JESUS CHRIST With the grounds of this Faith from sanctified Reason the benefits of Faith and the evils of unbeliefe Proved by Gods Word and presented to open view By Coll. ROBERT TICHBORNE Psalm 125.1 They that trust in the Lord shall be as Mount Zion which cannot be removed but abideth for ever John 6.47 Verily verily I say unto you he that believeth on mee hath everlasting life Isa 50.10 Who is among you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God LONDON Printed by M. Simmons at the gilded Lyon in Aldersgate-streete 1649. TO THE HONOURABLE Lieftenant Generall CROMWELL Honourable Sir GOD having first pitched my meditations upon the study after an establishment in this perishing World and shaking times in which we live and in this study more emminently then before made knowne himselfe in the Lord Jesus Christ to be that Rocke of Ages which never failes such as trust in him he did then draw forth my heart upon a principle of common good 〈◊〉 hold that forth to the World which he had made known to me that so if God would blesse it to the end I intended it every soule might be as happy in a fixed state as my selfe this is truly my end in publishing that to others which God did in secret imprint upon my heart Now in the publishing of this I take boldnes to Dedicate it to your self but if any aske why I doe so I shall render them these two Reasons First it is proper for me to tender respects to one from whom I have received so many I shall be short in this and say no more but that I remaine your Debtor My second reason is this Though the subject be of generall tendency to the wants of all Gods people yet such as God puts most worke upon have most need of this support such as fight and contend with the enemies of God either within them or without them will finde faith in God to be their best weapon that God hath emminently called and used you in such a weighty work I need produce no proofes to the World God himselfe hath done it what God hath further for you to doe I know not but this I know that faith in him will be your greatest strength in doing and a certaine rest what ever your worke maybe for this reason also I present this to your hands the scope and substance of which I believe hath strengthened your heart and hand in all that concernes you here and for ever Your enemies say you have done much but I beleeve the voyce of your owne heart is that God hath done all himselfe wherein he hath used you as an instrument What is yet behind for you to doe or suffer God only knows This I dare boldly affirme faith in God will be your best companion and your surest rest in all conditions therefore Sir in sincere love I present my service and this Treatise of the rest of Faith to your hands the Lord goe with it to your heart and make himselfe your rest here and forever which is the reall desire of him that truely loves you and in love will be ready to serve you in the worke of the Lord whilst I remaine ROBERT TICHBORNE To the READER READER I Observe in nature that the strongest liquors are of most use when the spirits are weakest as strong waters to a fainting man and when the seas are most boisterous then doth the Marriner cast forth his Anchor The dispensations of God in these latter dayes of the world in which we live hath made both Sea â—and full of troubles by reason whereof much fainting of spirit and trembling of heart hath overspread the Nation These out goings of God hath drawn forth my heart to follow that tracke of his Word in the light and strength of his spirit which leads to himselfe that so I might find in him reviving to my fainting spirit and a rest for my weary soule God having been so gracious in manifesting himselfe to be my all here and for ever and given me a heart to rest upon him by which I am in full and lasting rest It was set upon my heart that I should not be unthankfull to him and unchristian to others If I should have onely sed upon this bread of life in spirit and not tel forth to the glory of his grace and the good of others how sure a resting place his bosome of love is and how firmly all such shal be established that believe on him one drop of his love wll raise the lowest spirit that soule which stays it selfe upon God by faith will be at rest though the storms of the world be never so great If this be true which I am confident many thousand souls besides my own can bear the witness of to God then I am apt to believe the following Treatise will have acceptance with such as God hath made sensible that he is now shaking not onely the earth but the heavens also Most complaine of the earth-quakes which the Land and world is ful of but some complain of heart-quakes to these complaints give me leave to speak in the Prophets language Believe in the Lord your God so shall you be established Believe in God as your God so will your hearts be fixed when as God shal write vanity upon al the world God is now staining all glories besides his own but such as live and glory in God through believing wil have a living glory in a dying world a bed of rest what ever troubles the world beâ— ful of Therefore Reader if you would faine rest you must live on God by faith and if in this worke God shall use the following Treatise for your good I shal blesse him for your soule as for my owne truly this is the highest end of your servant in the Lord Robert Tichborne Beleeving in God doth advantage a Saint with an established heart 2 CHRO 20. later part 20. Verse Beleeve in the Lord your God so shall you be established THE Lord telleth us in his Word Heb. 12.26 of a time when as he will not onely shalâ—e the Earth but the Heavens also Shake all that may be shaken so as that which cannot be shaken may remaine and appeare this is his faithfull Word and truly his great and glorious workinge in these our dayes doth seem to point out that time to be neere at hand when God himselfe doth shake the whole Earth and heavens though they be vast bodies yet they must fall before the breath of the Almighty power which made them by a word this shaking truth and times hath with more solicitousnesse drawne forth my heart to seeke after establishment I found incouragement to this worke in that very text which
God his Word is a Law where hee blesseth none can hinder blessing all things are at his command they were so in their first being and they have their being to be what he will have them there is nothing hard or impossible with God so our Saviour telleth his Disciples in the 19. Matthew 26. But Jesus beheld them and said unto them Mat. 19.26 with men this is impossible but with God all things are possible It is a full Scripture to what I bring it the omnipotency of God al things are possible to him it is not possible that any thing should be impossible to the almighty omnipotent God When the Angell in the 1. Luke 36. Luke 1.36 37. brings tydings to the Virgin Mary of her cozen Elizabeth being with Childe in her old age and that it was then the sixth moneth with her giveth this for the reason in the 3â— verse For with God nothing shall be impossible That is to say God is Omnipotent Almighty nothing can be hard to him he doth what he will doe nothing is impossible to him nor can any thing hinder what hee will have done In the 11. Numbers 21. Num. 11.21 23. Moses questions with God about making good his word to give flesh to all the people the footmen amongst them being six hundred thousand in the 23. verse God answere Moses And the Lord said unto Moses is the Lords hand waxed short As if the Lord had said this I have spoken seemes impossible to thee but I will doe it my selfe I will make it good and I am the Almighty omnipotent God thinke you that my hand waxeth short no it is an omnipotent almighty hand for I am such a God can the Lords hand waxe short can alsufficiency almightinesse and omnipotency be lessened no it cannot and the Apostle Paul blesseth God upon this very consideration in the 3. Ephes Ephe. 3.20 21. 20. Now unto him that is able to doe exceeding abundantly above all that we can aske or thinke unto him be glory 21. verse that is the Apostle glories in God as an an omnipotent God hee is able to doe exceeding abundantly above all that we can aske or thinke the vastnesse of our thoughts or wants are too short to measure out the omnipotency of God he is exceedingly more then wee can aske want or thinke for he is Almighty to him be glory whom is thus glorious almighty alsufficient and omnipotent God this is the glory of God for God is onely this and none but God This all this and infinitely more then this is God in himselfe and such souls as be established by beleeving in God as their God doe beleeve God to be this in himselfe But I shall mention some few Attributes more of God in which he makes himselfe more visably knowne to his people As first God is a God of free grace we may call our God the gracious God or the God of mercy and grace wee may safely looke upon God thus for God lookes upon us in his free grace witnesse his Covenant of free grace Jer. 31.31 so forward God doth there ingage himselfe to put his Law in our inward parts and to write it in the bearts of his people that hee will be our God and that wee shall be his people that his people shall all know him from the least to the greatest of them that he will forgive all our iniquity and remember our sinne no more God in this Covenant doth clearely speake himselfe to be a God of free grace for the Covenant is all grace it is pardoning and purging grace justifying and sanctifying grace and as it is all grace so it in all God for God onely ingageth himselfe and this makes it to be all free grace As God is gracious in his Covenant that it is a Covenant of free grace so he is in his workes to his people they are all workes of grace and he is a God of free grace in all As in his first worke of choosing and electing his people 1. Ephes beginning Ephes beginning Chosen and predestinated us in Christ unto the adoption of children according to the good pleasure of his will To the praise of the glory of his grace God is free hee chooseth according to his owne will and that any are chosen and predestinated in Christ it is the glorious workings of his free grace he chooseth according to his owne good pleasure and to the glory of his grace God is ingaged to none he is free in his choice nay all have sinned and come short of the glory of God and therefore whâ—â— ever God chooseth he taketh into grace for it is free grace thaâ— chooseth it is onely of grace saith the Apostle that I am what I am as I am an electe vessell that is of grace God hath chosen 〈◊〉 in Christ to the glory of his grace so that God in his electing worke is a God of free grace Secondly in his worke of Salvation he is altogether 2 God of free grace 2. Ephes 4 5. But God who is rich in mercy for his great love wherewith bee loved us even when we were dead in sinnes hath quickned us together with Christ by grace ye are saved The Apostle here telleth us positively that salvation is the worke of grace I and proveth it for sayes he God who is rich in mercy loved 〈◊〉 even when wee were dead in sinnes and hath quickened us together with Christ so that it must needs be by grace that we are saved iâ— can be nothing but free grace in a holy God that can love soules dead in sinne and the salvation and quickening of such soules in Christ must needes be the work of his rich love and free grace so in the 8. verse For by grace are ye saved through faith though faith be the hand to receive the salvation of God yet it is free grâ—â— in God that giveth this salvation free grace giveth both salvation and the hand to receive it withall all the workes of God to poore sinners is the workings of his free grace the whole work of Salvation and redemption in God must needs be the workings of his grace both by reason of the subject and the time he saves sinners the worst of sinners and then even when we are dead in sinnes and trespasses Ephes 2.1 This rich love of God breakes forth to us even when we lye in our blood and no eye to pitty us what but free grace would choose such a subject to pitch eternall unchangable love upon and such a time when no eye bâ—sides could so much as pitty the reason is plaine none hath an eye of free grace but God and no other eye besides that could pitty and pardon poore sinners when they lye in their blood in their filth and pollution of sinne now for soules to bee justified and acquitted of all polution in the eyes of a holy pure God what can this be but free grace Rom.
is all in the whole worke of salvation this truth will be made more cleare in proving the parts of this great worke the salvation of GODS free-grace But now consider that God layes this worke the salvation of his free-grace sure in the full satisfaction of his owne divine justice that so the saved of his grace might stand spotlesse before him to all eternity And herein is the mistery of salvation that Gods justice is fully satisfied and yet that his grace in saving his people should be perfectly free but both these doth plainly appeare in the salvation of God to his people the work of his free grace Now the way of grace in God to satisfie Divine justice to the full and yet to keepe it selfe entire free grace to all that are saved is this Namely to chuse out appoint and to send Christ in the flesh God-man to satisfie the Divine justice of God for man in whom the wisedome of God giveth full satisfaction to his owne Justice and perfect salvation to his people all of free grace In this glorious mistery free grace in God is the fountaine full satisfaction to Divine Justice the way but perfect salvation and rdemption to all his elect body in Christ the end I shall now come more particularly to the parts of this great worke of God the salvation of his owne free grace And first of Gods electing grace That it is free grace in God which elects to salvation that I shall first prove by the subjects of Gods salvation which is fallen sinners Ephes 2.1 Dead in trespasses and sinnes A lump of finners dead in trespasses and sinnes hath God to choose out as subjects for his love vessels of honour and heirs of glory If grace in God make not the choise surely the whole lump of fallen sinners would be left to remaine dead in sinnes and trespasses but the Apostle in Rom. 9.18 23. telleth us that God hath mercy on whom he will have mercy That is God is full of mercy but he is free in it his mercy lyes in his owne will he chooseth his own vessels of mercy That he might make knowne the riches of his owne glory He chooseth where he pleaseth that it might appeare he chooseth according to his owne will and pleasure that is that all his mercy and grace is free and that the first worke or part of the worke of salvation his Election is of and from his owne free grace So Ephes 1.4 5. According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him Having predestinated us unto the adoption of Children by Jesus Christ to himselfe according to the good pleasure of his will That is God chooseth from all eternity such as he wil make his children and heirs of glory by Christ and this hee doth according to the good pleasure of his own will all fell alike in the first Adam nothing in one more then in another to move God to love for all were dead in sinnes but the whole work in God is the worke of his grace it is all begun and finished according to the good pleasure of his owne will all is the worke of his free grace But secondly whom God thus chooseth by his grace he chooseth in Christ Ephes 1.4 According as hee hath choosen us in him that is in Christ so that all along grace is free in God and the whole worke of salvation only of his free grace Rom. 5.15 What ever is in Christ is the gift of grace so that Christ being the way by which God workes satisfaction to his own justice and salvation to his people it is all of grace the reign of life in Saints by Christ is the reigne of grace in God to Saints through Christ vers 17. Shall reigne in life by one Christ God in Christ doth reigne over soules in righteousnesse as the God of life and salvation it is God in Christ a God of free grace But in the carrying on this worke of Gods grace in the salvation of his people through Christ it is needfull that Christ take flesh according to that promise in Gen. 3.15 The seede of the woman shall bruise the head of the Serpent And this is accomplished in the fulnesse of Gods time Isa 9.6 For unto us a childe is born unto us a sonne is given The childe which is borne is the sonne which is given Christ in the flesh the sonne of God is the gift of his free grace this child Jesus is the gift of Gods grace 〈◊〉 Covenant of the people for a light of the Gentiles To open the blinde eyes to bring the prisoners from the prison and them that fit in darknesse out of the prison-house Isa 42.6 7. So that as grace giveth him so his worke in the flesh is that worke of grace in all the parts of it Thus farre we have Saints in Christ and Christ in the flesh and the free grace of God in all This which followeth will appeare to be as purely grace in God as what hath gone before though now God comes to have actuall and full satisfaction to his justice Now the elect are in Christ and Christ for us in the flesh now the holy law and Divine Justice of God comes for fulfilling and satisfaction But to whom why to Christ so that when justice is fully satisfied yet that the whole of salvation might be a work of Gods free-grace Quest But why should Justice come to Christ for satisfaction had he sinned Answ I answer no but in the great designe of Gods grace to redeeme his people in Christ Christ was willingly made sinne for us and tooke our nature that hee might stand before Gods Justice in our roome as the sinner The holy Ghost cleares this truth in that 2 Cor. 5. last For hee hath made him to be sinne for us who knew no sinne The verse before cleares up this hee in the Text to be meant of God Be yee reconciled to God for hee hath made him sinne and this him in the Text must needes be meant of Christ for it is said of this him that he knew no sinne that is he had no sin of his owne he was that spotlesse lamb without sinne so was never any in flesh since the fall from innocency but Christ so that the Scripture is plaine That God made Christ is be sinne for his elect body that is not to be guilty of any finne in himselfe but to be the surety the debtor and paymaster to the justice of God for all the sins past present to come of all his elect body so that divine justice goes only to Christ for satisfaction and in Christ divine justice hath full satisfaction so that justice and grace in God are both pure in the salvation of sinners through Christ that is thus made sin for us Here wee have Christ made both sinne and flesh by God and now in the flesh wee shall sinde
on Jesus Christ as our Lord Jesus Christ so the soule comes to be at peace with God and to finde God to be reconciled to it and is thus justified in its owne bosome by beleeving in Christ that is the soule doth now beleeve all that God hath said concerning Christ and what Christ hath done and suffered for finners 2 Cor. 5. last and doth by faith apply and appropriate this to it selfe my Lord Jesus Christ saith a beleeving soule whom God made to his sinne for mee Isa 53. that I might be the righteousnesse of God in him upon whom God hath layd all my iniquities and the chastisements due to my sinnes Col. 2.19 and by whose stripes my soule is bealed So that now I stand compleate before God in him Thus by beleeving and appropriating Christ to our owne soules wee come to be justified in our owne spirits and to be at peace with God in beleeving God to bee as peace with us we come to be at peace with him that is all hard thoughts of God they are gone with unbeliefe now the soule beleeveth in God through Christ it findeth God to be a gracious loving reconciled Father and is now at peace with God or at peace in God full of peace by beleeving in God through Christ this is the justification that faith giveth the soule it lives upon the peace of God in Jesus Christ and quiets the soule in this that God is at peace with it through Jesus Christ and in this sense through the whole Booke of God wee must understand those Scriptures wherein it is said we are justified by faith Gal. 2.16 Knowing that a man is not justified by the workes of the Law Gal. 2.16 but by the faith of Jesus Christ even wee have beleeved in Jesus Christ That is knowing that God doth justifie all through Christ by his free grace in beleeving and not any by workes we doe beleeve in his free grace through Christ and are thereby justified not of workes no not by faith as a grace for then by workes but of his grace through Christ laid hold on and apply by faith the Apostle Paul in Rom. 3.22 Even the righteousnesse of God which is by faith of Jesus Christ unto all that beleeve the righteousnesse of God is the grace of God in Christ or the grace of God making Christ our righteousnesse which righteousnesse of God by Jesus Christ we apply to our selves by beleeving in the grace of God which hath made Christ our righteousnesse and in Christ as hee is made righteousnesse to us righteousnesse is the gift of grace but if faith as an act in us could justifie us then righteousnesse and justification would not be of grace but as faith is onely a hand to lay hold on Christ the righteousnesse of Gods free grace and this faith the gift of God not of our selves Ephes 2.8 So it hath its place and worke in the great designe of God the Salvation of his free grace So in Rom. 10.4 For Christ is the end of the Law for righteousnesse to every one that beleeveth Rom. 10.4 The holy Ghost doth not there say that by beleeving which is a worke of grace in the soule the soule doth put an end to the Law that is satisfie it and make it selfe righteous no for then righteousnesse would be of the Law but Christ he hath put an end to the Law for righteousnesse to every one that beleeveth that is by beleeving in Christ as our righteousnesse there is an end put to the Law the Law is no righteousnesse but Christ is righteousnesse and the fulfiller of the Law for all that thus beleeve on him faith is only the hand to lay hold of and to appropriate and apply Christ to the soule whom is Gods righteousnesse and the sulfiller of this Law for all that so beleeve on him Beleevers should be exceeding tender of preserving the glory of Gods grace for it is by grace that wee are saved and onely of grace that we are what we are and for this very cause was faith made the hand to lay hold on grace grace in God hath not made a hand to destroy it selfe we must be very watchfull in this thing and make the grace of God to bee the tryall of faith for that faith cannot bee true which doth not advance the free grace of God the highest pitch of faith in which it is very glorious is to apply the grace of God to the soule and to cast the soule upon the free grace of God to unselfe the creature to trample its best workes under feet as drosse and dung and resting full in the grace of God through Christ desiring onely to be found in him Not having our owne righteousnesse which is of the Law Phil. 3.8 9. but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3.8 9. True faith it lifts up free grace in God by seeking his righteousnesse by faith it aimes no higher but to be a hand to receive the gift of grace Gods righteousnesse the Lord Jesus Christ The true worke of faith in the soule is to bring in Christ and cast out the Law as that Schoole-Master which keep◠the soule under feares till Christ came and to acquaint the soule that it is a Childe of God through Christ Jesus Gal. 3.25 26. John 6.40 47 Gal. 3.25 26. and that in Christ it hath everlasting life John 6.40.47 Thus beleeving in Christ the soule is strengthened in the inward man Christ dwelling in the heart by faith Eph. 3.16 17. Ephes 3.16 17. and establishing the soule in its union with Christ that soule which beleeveth in Christ as the gift of Gods free grace in whom God giveth eternall life 1 John 5.10 11. hath the witnesse in himselfe 1 John 5.10 11. Hee is sealed up to the love of God in beleeving the record of God that saith he loveth it freely and hath given Christ for it now the soule beleeves this word of God and rests upon it take Gods word for its eternall salvation this is the true office of faith in the foule to lay hold of the Salvation of Gods free grace in Christ declared by his word and to apply and appropriate 〈◊〉 to it selfe so as to rest and depend wholy upon it for Saivation and herein the soule comes to have the witnesse within its selfe by beleeving thus on the Sonne of God That it might appear◠to be the will of God that all which are saved of his free grace by Christ should be made partakers of this Salvation in themselves by beleeving in him and the salvation of his grace I shall of at two things to consideration First The Covenant of Gods free grace And secondly The promulgation and spreading abroad of the Gospell First Gods Covenant of free grace in Jer. 31.31 32 33 34. and Heb. 8.8 9 10 11 12. In which God doth freely ingage himselfe To
in righteousnesse but also preserved by his power and in him have a defence about all their glory Hosea 14.4 God promiseth to heale the backe-sliding of his people and to love them freely This is a precious promise indeed that Gods free love will heale the backe slidings of his people it is a signe he will keepe his interest in them if he loveth them freely and that free love doth sanctifie them and heale their back-slidings nay God doth promise to doe it so the this people may plead his promise to them when they finde their owne wants See what care God takes of his Church and people whom he loveth freely Isai 27.3 Isa 27.3 I the Lord doe keepe it I will water it every moment lest any hurt it I will keepe it day and night See what care God takeâ— of his Vineyard to keepe it day and night so that none can hurt it and to water it every moment that it may be very fruitfull in the spirit God will make his Vinyard holy it is his owne he will manifest his interest in making it like him and then hee will preserve it as his owne never leave nor forsake them keepe them day and night safe in his free love and protection so that not any shall have power to hurt them Wicked men though very industrious cannot be so watchfull to harme the people of God as God is to keepe them from harm he is a God that neither slumbers nor sleeps he takes care of his people day and night yea every moment there is no feare that he will loose his interest for want of care nor can he loose them for want of power for he is an infinite omnipotent God and there is no God besides him therefore care and power in God is sure defence to all his peoples glory who are his interest Isa 30.18 The Lord waites to be graclous to his people As if he had said God stayes for opportunities to doe his people good in his heart and hand is full of mercies and hee waites to shew forth the riches of his grace to them God there exalts himselfe to shew mercy to his people And the Prophet David makes this ground to exhort Princes to give glory to God by reason of his power and protection to his people in Ps Psalm 29.10.11 29.10 11. The Lord sitteth upon the flood saith he yea the Lord setteth King for ever the Lord will give strength to his people the Lord will blesse his people with peace It is the Lord that is King it is he that reignes and only can blesse with peace and whom will he thus blesse why his people his inheritance in the world therefore Princes and earthly powers commit folly to thinke they can curse where he will blesse for the Lord sitteth King for ever and all earthly powers are made by him and for to be his foâ—tstoole so that hee can kicke them downe when he pleaseth and if they meddle with his annointed chosen heritage hee will reprove Kings for their sakes That is as they are his foote-stool so hee will trample them to dust if they touch the apple of his eye God will preserve his interest his people when as he shall turne the world to its first lump of darknesse and were it not for this his interest that is in the world the world would soon have a period And in Psal 112.6 Psalus 112.6 Surely sayes David a good man hee shall not be moved for ever the righteous shall be had in everlasting remembrance It is the righteous man that is Gods interest whom he hath in everlasting remembrance of mercy Psalm 125.1 So in Psalm 125.1 They that trust in the Lord shall be as Mount Zion which cannot be moved but abideth for ever Mount Zion that is the Church and people of God which is Gods interest it cannot be moved this mountaine can never be overturned it is fixed in God hee takes care of it as that whereon he hath placed his Name to abide for ever So in Psal 133. last Vpon the mountaines of Zion there the Lord commanded the blessing even life for evermore Zion is the place where God commands his blessings life for evermore to dwell God dwels in Zion as a God of blessings the life of his Church and people for evermore Psalm 147.2 3. Psalm 147.2 3. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel Hee healeth the broken in heart and bindeth up their wounds This is Gods care over his inheritance in the World his chosen people hee buildeth them up and gathereth them together hee healeth the broken-hearted and bindeth up the wounded that is he maketh them what they are and supplyeth all their wants he makes them his people and takes care of them as his people and upon this his interest hee doth expostulate the case with his people how they should thinke that he should forget them Isa 49.14 15 16. But Zion saith the Lord hath forsaken mee and my Lord hath forgotten me Why sayes God can my people argue this thing with me Can a mother forget her sucking child that she should not have compassion on the sonne of her wombe Yea they may forget yet will I not forget thee Behold I have graven thee upon the palmes of my hands thy walls are continually before me Mark it God puts the case as home as possible creature-affections could carry it can a tender mother forget the sonne of her womb and the child of her breast yea it is possible for she is a creature but what then I am God I will not forget my people why sayes God you are my people my interest I cannot forget you I have graven you upon the palmes of my hands you are continually before me you are engraven in my hands and my heart too my eternall love hath done it and eternity cannot wipe it out you are ever before me as my interest I can never forget you my thoughts are ever upon you for good and my care is ever over you for protection my right hand is over you and my left hand is under you my loving kindnesse doth embrace you for ever you are the jewels I have chosen to glorifie my free grace on to all eternity you perhappes have found man false what iâ— that to me though they seek to serve their corrupt ends on you yet my end is pure to preserve my glory in you as my interest you must not judge me by men the World is their interest but you are mine And when they sleight and trample you under foote to close with the World then wil I sleight and trample them under soot in the preservation of you that are my peculiar interest I will not give up my people whilst I keep my being and I am God from everlasting to everlasting and there is no God besides me I will keep my people as my being for it is the designe of
purified a body for himselfe will never be a head without a body for he is 〈◊〉 head as can both purifie and preserve his body yea he is such a head as is sensible of the sufferings of his body as Christ hath taken his people into all the relations of love so they shall surely finde the fulnesse of his love in all those relations Christ will be a King of love to his Kingdome a Husband of love to his Spouse a loving head to his body and all his Brethren and Sisters shall finde him a Brother of love Nay he is a loving Redeemer so full of love that he became sinne for us to make us righteous so full of love that he would beare all the stripes due to our sinnes so that we might be healed in his stripes What doe you argue from hence Why that he will never cease to love his people nor will he ever lose his interest in them or be failing of his love in any relation to them he will certainely preserve them alive for whom he hath dyed to give live Because I live sayes Christ you live also John 14.19 John 14.19 You are my body I am your head I have life in my selfe and give life to my body for I cannot be a head to a dead body what life is in me is your life for that is your interest in me and this is my glory and the glory of my Fathers grace through me That whom ever beleeveth in mee hath everlasting life John 6.47 John 6.47 John 14.1 Now sayes Christ let not your hearts bee troubled you beleeve in God beleeve also in mee John 14.1 Beleeve in God through me I have an interest in you as God hath and I will be very tender of it for I dyed to purchase it and I live to maintaine and preserve it and assure your selves as certaine as I live you live I live that in me you might have eternall life and that God in me may fulfill all those promises which he hath made unto you of my peacefull Kingdome and of the righteousnesse of my reigne in you and over you therefore consider them they are Gods promises made in me not one tittle of them shall faile they are your portion your peculiar interest take them and live upon God in them for he will make them all good in me you are Gods interest and mine and these are your interest in God through me Feare not little flock it is your Fathers good pleasure to give you the Kingdome the Kingdome of grace and of glory of righteousnesse and peace where none shall be able to disturbe or distroy you I intend here to gather up some Scriptures together which holdeth forth this righteous and peacefull Kingdome of Christ in the Earth Aâ— first Jer. 23.5 6. Jer. 23.5 6. Behold the day is come saith the Lord that I will raise unto David a righteous branch and a King shall reigne and prosper and shall execute judgement and justice in the Earth In his dayes Judah shall bee saved and Israel shall dwell safely and this is his Name whereby he shall be called THE LORD OVR RIGHTEOVSNESSE This is a promise of the righteous and peaceable Kingdome of Christ this righteous branch and King in the Text is meant of Christ for this is his Name The Lord our Righteousnesse which is Christ whom is a God made righteousnesse to us now behold Christ our King and righteousnesse his day is come saith the Lord when he shall reigne in righteousnesse amongst his people and shall execute judgement and justice in the Earth and in his dayes Judah shall be saved and Israel shall dwell safely it shall be a Kingdome of peace and safety for the Lord our righteousnesse shall reigne a righteous reigne must needs produce a peacefull Kingdome therefore Christ the righteous is called the Prince of peace when he shall execute his judgement then will justice be done in the Earth then Judah shall be saved from the hands of the spoyler and Israel shall be kept in safety I this will make a Kingdome of peace indeed and this is the peace that Christ our righteousnesse will bring in the dayes of his glorious reigne amongst his people in the Earth so in the 11. of Isaiah Isa 11.1 to the 10. from the 1. to the 10. verse There is a Prophesie of the peaceable Kingdome of the Branch out of the Root of Jesse which branch is Christ it is said the spirit of the Lord shall rest upon him and it shall be a spirit of Counsell and might and knowledge and the feare of the Lord so that he shall judge the poore with righteousnesse and reprove with equity for the meek of the Earth That righteousnesse shall be his girdle and faithfulnesse the girdle of his reynes Now observe what is the fruite of the reigne of this righteous King why it is peace in all the holy Mountaine neither Wolfe nor Leopard Lyon or Beare Aspe nor Cockatrice shall hurt or destroy in any part of it but this King of righteousnesse will make the Wolfe and the Lambe dwell together the Leopard to lye downe with the Kid and the Calfe and young Lyon together and a little child to lead them the Cow and the Beare with their young ones to feed and lye downs together and the sucking child to play at the hole of the Aspe and the weaned child to put his hand into the Cockatrices Den. What is the meaning of all this Why it is a description of that glorious change which the righteousnesse of Christ in his reigne over the Earth shall have upon the natures of his and his peoples Enemies those Beasts of prey though they remaine Wolfeâ— and Leopards Lyons and Beares Aspeâ— and Cockatrices yet the righteousnesse of his reigne shall be so glorious that it shall chiane up their devouring nature and take off their strength to mischief his righteous government shall over awe them and be as a hooke in their nostrills so that a young childe a little strength shall lead them for the earth shall be full of the knowledge of the Lord as the waters cover the Sea God shall be knowns to reigne over all the Earth it shall be covered with the brightnesse of his glory his enemies shall know and tremble and his people shall know and rejoyce Isa 42. beg So the same Prophet in the 42. Isa beginning speaking of Christ sayes of him A bruised reede shall be not breake and smoaking Flax shall he not quench for hee shall bring forth judgement unto truth he shall judge and give judgement in truth hee shall set judgement in the Earth and the Isles shall waite for his Law He shall reigne and command the whole earth they shall all waite for his Law and then shall the whole Earth be filled with judgement when the righteous childe Jesus shall reigne So the Prophet David speaking of the reigne of Christ under Solomâ—n his Type in
the 72. Psalme 7. so on In his dayes shall the righteous flourish and abundance of peace so long as the Sunne and Moone endureth he shall have dominion from Sea to Sea unto the ends of the Earth those that dwell in the Wildernesse the Beasts of prey shall bow downe to him and his enemies shall licke the dust Kings shall come in with their presents and offer gifts to him yea all Kings shall fall downe before him all Nations shall serve him and he shall deliver the needy and poore he shall redeeme their soules from deceite his Name shall endure for ever men shall be blessed in him and all Nations shall call him blessed the whole earth shall be filled with his glory Thus will Christ reigne in righteousnesse and all the Kings of the Earth shall tremble for their unrighteous reignes they shall all come in and offer up their Crownes and Sceptres to this King of righteousnesse bow downe before him and lay all their power at his feet and waite upon him for his Law then shall the Earth rejoyce that the Lord reignes and then shall the righteous be glad that the King of Zion ruleâ— in the whole Earth then shall the Land be a Land of peace when righteousnesse reignes then will peace flourish like the Tree planted by the river side that is alwayes green and flourisheth When Christ comes to reigne thus in the Earth it must needs be peace for then all his people will be one they will all have but one Name the Lords people and his name written upon them Zachariah 14.9 And the Lord shall bee King over all the Earth in that day shall there bee one Lord and his Name one When the Lord thus reignes over the whole Earth his people will be one then Names shall not divide his people for they shall all be knowne by his Name and he their King a holy King and a holy People he shall be known by his holinesse and righteousnesse so shall his people his holy Name shall be written upon them and that shall be a defence about all their glory Take one Scripture more which is exceeding full to this purpose in the 2. Isaiah beginning Isa â— beg Micha 4. beg And it shall come to passe in the last dayes that the Mountaine of the Lords house shall be established in the top of the Mountaines and shall bee exalted above the Hils and all Nations shall flow into it and many people shall goe and say Come yee and let us goe to the Mountaine of the Lord to the House of the God of Jacob and hee will teach us of his wayes and wee will walke in his pathes For out of Zion shall goe forth the Law and the Word of the Lord from Jerusalem and hee shall judge among the Nations and shall rebuke my people and they shall beate their Swords into Plow-shares and their Speares into Pruning-hookes Nation shall not lift up Sword against Nation neither shall they learne War any more First this Scripture telleth us the time of Christs reigning thus in righteousnesse it shall be in the last dayes the latter end of the World Secondly How this thing shall be that Christ shall be lifted up above all Hils and Mountaines above all powers and greatnesse in the World he shall then take all power and government into his owne hands all the Mountaines shall flow into him the Mountaine of the Lord shall swallow them all up there shall in those dayes goe forth no Law but what goeth forth of Zion Christ shall reigne amongst his people and the Earth shall be filled with the peace of his reigning in righteousnesse when the Law goeth forth of Zion then the spirit for War shall be rebuked and the Sword of Gods spirit shall turne the Sword of the flesh into Plow-shares and the Speares into Pruning-hooks so that Nation shall never war against Nation more all Wars shall be hush't and gone righteousnesse shall reigne and peace which is the fruits thereof for Warre is the fruit of unrighteous reigning and governing nothing but righteousnesse justice and judgement can bring lasting peace into the World or any part of it and I wish all that love peace did love righteousnesse as well and imbrace peace for righteousnesse sake all such as doe so Christ will satisfie them for behold he comes with healing under his winges he brings righteousnesse and peace with him his righteousnesse brings peace he is the righteous King and the Prince of peace and he that shall come will come and will not tarry But if any shall aske what I intend in all this My answer is To gather up matter for faith to live upon to the establishment of my owne soule and others By beleeving in the Lord our God And I trust I shall not lose my end it appeares to me to be precious matter for Faith to live upon God and Christ to the establishment of soules That the Church and people of God on Earth are Gods interest and Christs interest Gods Inheritance and Christs Kingdome over whom he doth reigne in righteousnesse his jewels the purchase of his blood and the throne of his glory those whom God hath chosen from all eternity to be the redeemed of his free grace to unbosome his love and reveale his glory too to all eternity those to whom he hath given Christ and in him all things to whom God is a God in Covenant and that of free grace for whom God hath satisfied his owne justice through his grace in Christ and made them compleate even his owne righteousnesse in him for whose sake God reproves Kings overthrowes unrighteous powers dashing them in pieces like a Potters vessell with his Iron Rod and amongst whom Christ shall reigne King for ever in peace and righteousnesse This is to me abundant ground of faith to believe in and to cast my precious eternal soul with al my comforts and concernments upon Gods eternall love and free grace in Christ salvation in all the parts of it to Gods Elect in Christ is the fruits of eternall love and free grace in God this is a sure foundation to build on it beares a great weight its true but it will never shrinke or faile it hath been tryed from eternity free grace is the foundation and Christ the corner stone of this eternal building so that it will abide to eternity Upon these very considerations we shall finde the Church of God in the 46 47 and 48. Psalmes living upon God by faith 46 47 and 48. Psalmes and praising him through beleeving God is our refuge and strength a very present helpe in time of trouble sayes the Church That is God is our God and we are his interest so that he is presently at our helpe he waites to be gradous to us he cannot forget us we are so deare to him well what use doth the Church make of this why to establish her selfe upon God by beleeving Therefore will not wee feare though
the earth be removed and though the Mountaines be carryed into the midst of the Sea and so goes on in her confidence in God what is it makes the Church so confident Why this that shee was Gods interest in the World and therefore though he should confound the whole frame and power and glory of the earth carry all the mountaines into the middest of the Sea as Pharoah and his Host yet that he will preserve his Church and people as his owne interest There is a River of Free grace in God Psal 46.4 that streames for ever to make glad the City of God his people are the Children of his infinite wombe of love and the preservation of these is the proper act of his Almighty power this City of God is Gods interest and inheritance his dwelling place Psal 46.6 God is in the middest of her shee shall not be moved he uttered his voice the earth melted but this City remaines for it is his interest and God is her refuge Therefore sayes God to the Church live upon me as your Refuge and your present helpe in time of need doe not doubt or feare but be still and quiet in your spirits Be still Psal 46 8 9 10. and know that I am God I will be exalted among the Heathens I will be exalted in the Earth I will cease Warres I will breake Bow and Speare and burne the Chariots with fire I will doe all this for you that are my interest I will make good all my promises to you of the peacefull and righteous reigne of my Son Christ over you I will be exalted in the Earth The Church beleeves God in this and shee is at rest shee is still and quiet knowing that God is God and that shee is his interest The Church answers thâ—â— in verse 11. The Lord of Host is with us Psal 46.11 the God of Jacob is our God Therefore will we not feare but rejoyce in God as our God our strength and our refuge and we his interest O clap your hands all yee people and rejoyce in God with tryumph for God is King of all the Earth Psal 47.1 7. God reignes over the Heathens God sitteth upon the throne of his bolinesse then sets forth his judgements on his peoples enemies and the feare that comes upon the Kings of the Earth According to thy Name O God so is thy praise unto the ends of the Earth thy right hand is full of righteousnesse Psal 48.10 Marke the Scripture According to thy Name thou art righteous and that is thy praise thou art called a God of righteousnesse and we so trust in thee and thou art according to thy Name this is thy praise thou artâ— righteous God Psal 48.11 observe the conclusion that is made of these promises Let Mount Sion rejoyce let the Daughters of Judah 〈◊〉 glad because of thy judgements That is let them that have an interest in thee and who is thy interest in the World rejoyce and be glad that thou art according to thy Name a God of judgement and righteousnes for this makes it certain that thou wilt preserve thine owne interest them that thou causest to trust in thy name as a righteous God come sayes the Church see what God hath done for us and then you will say as well as we that God is according to his Name a righteous God Walke about Sion Psal 48.12 13. and goe round about her tell the Towers thereof Marke yee well her Bulwarkes consider her Palaces that you may tell is to the Generations following Marke well and consider how the righteous God defends his interest in the World those that trust in his Name his mercy his providence his Almighty power greatnesse and majesty these be the Towers and Bulwarks of Sion his bâ—some of love and his Temple of holinesse that is her Palace of delight shee hath her delight in God and her defence in God Marke and consider it well that you may tell is the Generations following that they may fall downe at the feet of this righteous God which will ever be according to his Name and not dare to grieve a member of Sion or to wound the interest of God For sayes the Church this God is our God for ever and ever Psal 4â— 14 he will is our guide even unto death He in our God and he is ever so we are his interest and he will preserve us so for ever he will guide us to death carry us safe through all the Wildernesse till we come into Heaven Thus is the Church of God established by beleeving in God as her God and a God that will ever be according to his Name a faithfull righteous gracious and glorious God to all that trust in him Thus also doe the Saints of God tryumph in God as their God and as they are his interest in the World So the Prophet David Psal 92.4 Psal 92.4 Thou Lord hast made me glad I will tryumph in thee Thou art my joy and thou shalt be my glory this is my joy that thou art mine Psal 95.3 4. and I will glory as I am thy interest So in Psalm 95.3 4. He glories in the greatnesse power and majesty of God because he did beleeve that God was his God and that he was part of Gods interest in the World and in Psal 96.10 Psal 96.10 Psal 97.1 I sayd among the Heathens that the Lord reigneth And Psal 97.1 The Lord reigneth let the earth rejoyce Psal 98.8 9. Let there be joy sayes he Psal 98.8 9. for the Lord commeth to judge the Earth with righteousnesse shall bee judge the World and his people with equity So Psal 99.1 2. Psal 99 1 2. The Lord reigneth let the people tremble The Lord is great in Zion hee is bigh above all people What doth the Prophet meane by all this Why he telleth us in the 121. Psalme I will fix my eye upon God sayes he my helpe commeth from the Lord the Lord is my keeper and shield And so goes on to declare his faith in God that God which he had before so extolled why sayes he this is the God I will live upon it is faith in God that makes my heart glad I beleeve he reigneth over all the Earth in his power and greatnesse he is my God I am his interest and he reignes over me in righteousnesse by all this it doth appeare that the Church and people of God have beene and are established by beleeving in God as their God taking his Word of truth for truth and beleeving God in it resting upon God according to his Name beleeving in him as the God of free grace taking the counsell of good King Jehoshaphat Beleeve in the Lord your God so shall you bee established But me thinkes I heare some ready to Object Objection Is it no more but beleeve doe you make so easie a thing of beleeving why doe you tell us of
damne without unbeliefe John 3.15 Whosoever beleeveth in him which is Christ shall not perish but have everlasting life Observe the Text and you shall finde this in it that nothing but unbeliefe can hinder the soule of eternall life for whosoever the greatest and vilest of sinners that shall beleeve in Christ shall certainely be saved whosoever sinnes and beleeves not in Christ hath damnation in every sinne and his unbeliefe is the seale of his damnation but whosoever beleeveth in Christ though the greatest of sinners shall not perish but have everlasting life damnation is sealed in unbeliefe and unbeliefe seales up damnation the Devill delights in all sinne but he lives in no sinne so contented and secure as in unbeliefe it is the great seale of his Kingdome that which holds fast all his interest in the soule unbeliefe it maintaines the Devils interest most of all sinnes in the soule therefore his indeavour most of all is to maintaine unbeliefe in the soule it was want of faith in the Apostles when at they could not cast out Devils Satan is never deposed of his interest in any soule or body but by faith if he maintaines unbeliefe he maintaines his interest the seale of his Kingdome of darknesse A fifth evill of unbeliefe is this It makes men vile in secret though openly they make a profession of godlinesse he that professeth holinesse with his outside and indeavours onely to keep that faire which comes to the view of the World but imbraceth secret opportunities to be evill and to doe evill must needs doe it from a principle of unbeliefe for did they beleeve the al-seeing eye of God and see God with an eye of faith they would be more carefull of committing evill in his sight then in the sight of men an unbelieving soule may upon some considerations of repute and esteeme with the World endeavour to avoide open sinnes which makes open scandall and so brings open shame but for secret sinnes it is ready to serve Satan when he pleaseth because it seeth not God nor doth indeed beleeve that God seeth him and therefore Satan doth never disturb nor discourage that outward profession of holinesse which giveth obedience to his commands in secret he is content the outside should seeme to be Gods so that the inside be his his chiefe businesse and endeavour is to hinder true faith in the soul he cares not let profession be at what height it will if he can but keep a foot unbeliefe in the soule he knowes in secret that soule will obey him what ever profession it makes of God and godlinesse to the World the Devill loves to be in Gods room in the heart and if he can but by unbeliefe maintaine his interest there he hath his ends and a profession of holinesse in hypocrisie makes the soule seven times more his then before and this advantage he makes to himselfe and his Kingdome by keeping unbeliefe alive in the heart for thereby he keeps the heart intire to himselfe and can make such a soule sinne in secret at his pleasure Sixtly Men will through unbeliefe be false to their vowes promises and ingagements both to God and his people when as their corrupted reason telleth them that they may be gainers by it or their carnall hearts conceive a necessity of it Such as live not truely on God by faith they never ingage to God or his people but for their owne ends it is self-selfe-love that ingageth them they neither love nor would they trust either God or his people could they effect their owne ends but many times God casteth them into such streights that their fleshly reason teleth them there is no way out but by the assistance of Gods people at such a time these unbelieving hearts will not stick at the making of any vow to God or promises to his people but if once they come as it were to see shoare againe or but to have one foote upon the Land that the danger and bitternesse of dâ—th is over then they thinke there is no such need of the assistance either of God or his people and then all former vowes and promises are forgotten and it may be in this very nicke of time fleshly powers presse upon them to be faithlesse to God and his people declaring themselves to be enemies to all that shall be friends to God and his people Now the unbelieving soule calls this a necessity to him of being false to God and his people in all its former vowes and promises such soules will argue thus what should we doe the multitude call vpon us and are restlesse with us so that they will give us no rest till we satisfie them in that which makes us false to God and man in our former vowes and promises If we were not so pressed we should not doe as we doe we should in some measure make good what wee have formerly said This answer is made upon a mistake It is not the pressing of the multitude but the unbeliefe of the heart that makes such prove false in their engagements and promises to God and his people were there faith to trust God that would keep the soul close to God believing soules make God their refuge in all streights and counteth nothing to be so great an evill as to be false to God or to distrust his faithfulnesse but unbelieving souls they owne and deny God they promise and prove false to God as their fleshly reason presents God to them and their owne advantage in what they doe this pretending to truth and reality in falsenesse is the naturall proceed of unbeliefe in the heart Gen. 40.23 We may read a discovery of this in Gen. 40.23 The chiefe Butler forgot both Joseph and his promises to him in the prison when as himselfe was in those enjoyments that his heart thirsted after when soules live upon God by faith such faith maketh them faithfull to God and his people but where selfe is the highest life there it is the highest end and thus it is with unbelieving soules they prize nothing above selfe therefore can be false to all when as their fleshly reason telleth them that thereby they may preserve and advance selfe This is another great and certain evill of unbeliefe Seventhly Unbeliefe it damps the glory of God and lessens the grace of God to the soule A distrust of the truth and reality of any thing takes away from such an eye all the beauty and glory of it so puts a damp both upon the beauty of the thing and the affection of the soule If a man be shewed a rich Diamond and he believeth it to be but some piece of glasse or at best but a crystall this his beliefe doth to himselfe much take off the beauty and value of the Diamond so that the affections are little or nothing answerable to the esteeme and this ariseth from his unbeliefe So is it with the unbelieving soule say what you can of the riches the glory
to all that believe in me through him the pourings forth of my holy spirit and those mantions prepared in Heaven from all eternity for all that shall thus believe on my Nature through Christ I tell you poore doubting trembling soules it is my chiefe delight as God to glorifie my free grace in the salvation of sinners and to shew forth the riches of my eternall and unchangable love to poore soules lost in themselves doe not feare to draw neare to me to call me Father and to trust in my free grace for you cannot please me better if your hearts say you are unworthy to be beloved yet heare what I say I love purely from my selfe and I save onely of my grace so that your unworthinesse may heighten my grace but it cannot hinder your salvation that believe in my grace argue not that against your selves which I will never aggrevate against you beleeve in my grace I will never charge you with your own◠〈◊〉 for I have laid them upon Christ and he hath 〈…〉 my Justice fully for them all I tell you so and he is your righteousnesse made so of me that now you are righteous before me in him to all eternity If I that can onely charge you will acquit you why doe you feare if I acknowledge my selfe satisfied for all your sinnes in Christ why doâ— you so injure my justice and my grace to thinke I will ever charge them upon you againe nay me-thinkes Christ speake to our soules in this as hee did to Thomas put your hands into my wounds be no longer faithlesse but faithfull by this hand of faith in my wounds you may feele my Fathers justice satisfied he loved me so dearly that he would never have wounded me upon any consideration whatsoever but to save you Oh sayes God distrust not my saving grace Christ he sayes Oh distrust not my bleeding wounds for your salvation is the end of both these and the eternall salvation of your soules lyes in believing this Gods grace sayes Christ is so full and the redemption of my blood so compleate that no sinne or sinnes without unbeliefe in these can damne you Now why will you dye O house of Israel sayes God here is my free grace and the blood of my Son for your lives believe and you have eternall life nay I have promised my spirit to them that aske it aâ—ke me and trust me see if I deny For your own sakes sayes Christ I beseech you believe in God through me your salvation doth not advantage my Father for hee is in himselfe that perfection to which there can be no addition it is for your sakes that I tooke flesh and dyed methinkes you should believe this love And now for your owne sakes I beseech you cast your eternall soules upon the eternall love and free grace of God in his redemption through my blood stronger arguments of love cannot be given but if refused they will be the stronger aggravations against your unbeliefe Nay sayes Christ there is mansions above prepared for them that love the Lord and believe in him God loves you so dearly that he will have you for ever with himselfe Oh let there never more be a hard thought of this love of God and this God of love trust him love him admire him rejoyce in him and speake good of his Name the longest day of your lives His free grace sayes Christ hath plucked you our of the power of the Prince of darknesse and made you heirs of glory Oh glory in this inheritance be you filled with joy unspeakable and full of glory in believing Nothing can hurt you but unbeliefe Oh begge heartily and watch carefully against those wounds of Satan Nothing but unbeliefe can shake our soules in the rest and joyes of them through this shaking World therefore such as love and seeke establishment must take this way to attaine it for it will be found in nothing else but by beleeving in the Lord your God and so shall you be established To winde up all let this faith live in our bosomes in all Gods wayes to us and our walkings with God in the World it hath pleased God to make our beings in those latter dayes in which the Scripture tels us shal be perillous times and that because of this men shall be lovers of themselves more then lovers of God We see that Scripture fulfilled in our dayeâ— most exactly why what shal wee doe now for establishment in these perillous times why believe in the Lord your God so shall you be established Search his word and what ever Scripture you finde which administeâ—â— comfort believe in him he wil make that good as wel as this let not this be our reliefe that a little time may settle the worlds shakings and give us a more fixed being here but let this be our rest to live in God himselfe let him be our all here then though the whole world be not only shaken but overturned also yet we shal have rest in him on these troubled Seas and fulnesse of glory when we come into that safe harbour of Heaven to live believing on him wil make us all the wildernesse along â—â—â—dy in our way and worke we shal doe Gods worke in the world faithfully and live by faith in himselfe above the World though Devils men rage yet such soules as live by faith in God wil be fixed so that they as David will in their soules sing and give praise If the earth tremble yet this soule is established because it liven upon that rocke which is higher then it selfe yea as high as heaven even God himselfe Oh then wee cannot complaine of God when as we complaine of shakings but of our selves for if we live in God through Christ by faith we shal finde he will establish our hearts above the feares of Devils World or â—e Though thousands encamp against me sayes David and 〈…〉 sands make warre with me yet will I not be affraid for my 〈…〉 in thee Thou art my shield my buckler my defence 〈…〉 all and therefore was his soule so full of joy rest and holy confidence because he knew whom he had trusted so shall all sucle as trust in God be established upon his fulnesse such soules will by faith be able to bring the whole Nations of the earth before God and to see them as the drop of a bucket and the small dust of the ballance when as they contend with God and herein keeping close to God he knowes nothing can hurt him hee can with God goe through fire and water and believe that God will bring him safely out of all Base feare can finde no corner to creepe into when as by faith the soule is imbosomed in God and bathed in the blood of Christ This is not only the counsâ—ll of King Jehoshaphat but of our King Jesus to believe in the Lord our God for establishment This I will end withall Believe in the Lord your God through Jesus Christ so shall your hearts be established though in a shaking World even for this life and to eternity FINIS