therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
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
Christ causeth the Virgins that know it to love thee they greatly love thee and desire thee and none but thee they have full content in thee and have no hope or comfort but in thee they know thy Name thy Righteousnesse therefore they love thee Psal 9. 10. Rom. 10. 3. The soules Request to Christ 4. Draw me Unlesse thou draw me I cannot come to thee nor follow thee without thy strength and power Joh. 6. 44. Job 24. 22. Hos 11. 4. To be drawne is a signe of everlasting love Jer. 31. 3. We will run after thee Willingly obey thee and follow thee and run in the way of thy Commandements Psal 119. 32. To will is present with me Rom. 7. I want strength to follow thee without thee we can doe nothing The soule saith The King hath brought me into his Chambers The King Christ carrieth the soule into his chambers many chambers many roomes in his Palace in the Kings chambers there are treasures and desireable beauties with varieties of contentments and joyes in these secret chambers are the greatest discoveries of love between the Bridegroom and the Bride there they joy and rejoyce together Joel 2. 16. He brought me into his banquâ—â—tiâ— house there we banquet together and his Banner over me was love Song 2. 4. Solomons Chariot he made the pillâ—rs thereof of silver the bottom thereof of gold the covering of it of purple the middest thereof being paved with love for the daughters of Jerusalem viz. the elect Song 3. 10. The pillers thereof are silver the pillers uphold so doth the word of Christ Upholdingâ—all things by the word of his power Heb. 1. 3. The Word is like silver Psal 119. 72. The bottome thereof gold the decree of God First Gold is the most unchangeable mettall all mettalls change but gold the decree of God is unchangeable Secondly The mercy-seate is pure gold Exod. 25. 17. The mercy seate is God for he is the seate of mercy all love is seated in him Thirdly In the mercy-seate God is seene Exod. 30. 6. Fourthly The voice of God came out of the mercy-seate Numb 7. 8 9. First The covering is purple the covering is the top that which is above in the heavens in the world to come Secondly Purple is the most costly and richest colour Exod. 39. 3. 5. A rich rayment our greatest riches and glory is above Thirdly Purple is for Kings Purple Raiment was on the King Judg. 8. 26. Est 1. 6. We are Kings c. Rev. 5. 10. Her cloathing is silke and purple Pro. 21. 22. Heaven is for Kings and heires Fourthly Purple is a colour in graine it s the deepest colour that fadeth not it prefigureth heaven that fadeth not An inheritance incorruptible undefiled that fadeth not reserved in heaven for you 1 Pet. 1. 4. It is as unchangeable as his love his Banner over me is love Song 4. 2. The Priests upmost coate was the richest it was imbroidered with gold and purple Exod. 28. 6 7 8. Fiftly So is our upmost cloathing Cloathed upon that mortalitie might be swâ—llâ—wed up of life 2 Cor. 5. 4. The most richest costly and glorious and our greatest glory the glory above is exceeding glorious We shall not onely be in glory but our bodies shall be glorious like his glorious body Phil. 3. 21. The golden Altar was spred with purple after the ashes were taken away Numb 4. 11 12 13. The ashes this body which is Christs must first be dissolved before the purple come before we we can enter into the highest glory That which came after the ashes is purple after the devolution of this body this tabernacle follows glory a tabernacle not made with hands The middest thereof the midst is that which is between Christ came between Gods decree and our eternall glory Being paved with love with the Covenant of love He loved me and gave himselfe for me Bloud covered the mercy-seate Levit. 16. 13. This bloud is the bloud of the Covenant Heb. 10. 29. The two Cherubims that covered the mercy-seate with their glory Christs two natures ate both glorious Christ is the brightnesse of his glory the expresse image of his being Heb. 1. 3. Whose glory covered the mercy-seate Heb. 9. 5. His left hand is underneath my head to uphold me and his right hand doth imbrace Song 2. 6. Manifest his love to me I knew not where I was untill he powred in that wine sweetly causing the lips of those that are asleep to speake Song 7. 9 10 11. When I awoke out of my sleepe I saw his beauty was so great I said turne away thinâ— eyes from me for they have overcome me Song 6. 5. Thy glory is too great for me to behold because my nature is too weake to beare so great a discovery or thy beauty is like wine intising Pro. 23. 11. I cannot goe about that I have to doe unlesse thou turne away thine eyes from me they have overcome me I am overcome Wine overcame Isa 28. 1. it maketh sicke Hâ—s 7. 5. inflame Isa 5. 11. Puffe up Hâ—b 2. 5. Thou art wine Numb 15. 10. Old wine is best and fit for old vessels Luk. 5. 36 37 38 39. Mat. 9. 17. Every head cannot beare wine unlesse it be mingled therefore Wisdome hath mingled her wine Pro. 9. 2. come drinke of the wine which I have mingled 5. Wine and milke Isa 55. 1. Such have need of milke Heb. 5. 12. We will be glad and rejâ—yce Inwardly and oâ—twardly see Psal 104. 33 34 35. Shouteth by reason of wine Psal 78. 65. Christ is thâ—s wâ—ne Numb 15. 10. In thee in Christ onely in thee there is none to Christ to me there is none like thee who gave thy sâ—lfe to death for me When I am Jad I can be glad and rejoyce in thee now I Jee all that is thine is for me I wanted thee and I was so sad that I contented could not be but now I see I share in thee I am glad â—up will be glad and rejoyce in thee and in nothing but thee because thou art enough for me My beloved is mine and I am his Song 2. 16. Thou art as truly mine and more surely mine then any thing in the world is mine or can be therefore I will be glad and rejoyce in thee We will remember thy loves Isa 63. 7. Not forget thy loves but declare and record thy loves We are so taken with thy loves that we desire and resolve not to forget thy loves but to have them continually in our hearts and minds The consideration of thy loves increaseth our loves to thee it is a happinesse to dwell upon the consideration and meditation of thy loves in thee and in thy loves is sweetnesse loe here is our consolation happinesse and glory Loves many loves the varieties of priviledges that we have by Christ are to be to us as so many loves More then wine Thy loves are more to be desired and remembred then wine The upright love
thee Earnestly and sincerely love thee onely the honest and sincere hearts love thee others speak of loving thee but they have no love to thee we love thee because thou hast wrought our deliverance Wee have not wrought any deliverance in the earth Isa 26. 18. Hab. 2. 14. 5. I am â—lacke My outside is blacke the colour of my skin is blacke with tribuâ—ation and aâ—fliction But comely To a spirituall eye I am comely and desireable I am blacke in my selfe but comely in Christ and in their eyes I am so who judge me not according to my outward view but as I am in Christ one with him not by my poverty or want of outward glory nor by the scandals cast upon me nor by the weaknesse and deformities that passe from me in their eyes I am comely As the tents of Kedar which were blacke As the Curtaines of Solomon As the Curtaines of this King were costly rich and beautifull so am I unto a spirituall eye 6. Looke not upon me because I am blacke To wit with contempt because of my weaknesses and afflictions rejoyce not at my trouble nor at my halting increase not my sorrow Because the Sunne hath looked upon me Thinke me not the worse because I am perâ—ecuted and poore and want these things with that outward glory you injoy which the Sunne viz. the heate of persecution hath withered and dryed up Job 30. 30. The Sonnes of my Mother Not of my Father Psal 69. 9. Acts 20. 30. Have been angry with me Highly displeased with me and used me according to their pleasure they struck me and stript me of all because I would not doe as they did but obey the command of my father Rev. 18. 4. 2 Cor. 6. 14. to 18. They made me keepers of the Vineyards They compelled me to stay there I would have left them sooner but their threatnings and deceitfull reasonings forced me to stay with them so long My Vineyard which is mine Which appertaineth to me where I should have been I have not kept I have neglected and not frequented the flock of Christ his Church this was my infirmity which I with sorrow bewailingly confesse and lament Lam. 1. 14. 18. 22. Now my Request to Christ is that he would 7. Tell me Teach and instruct me shew and declare to me earnest I am for to know O thou who art my Saviour and Teacher Whom my soule loveth unsainedly and servently love above all things Where thou seedest or wilt seed thy flocke That there I may seed and be sed by thee see Deut. 12. 5. Acts 2. 49. Isa 40. 11. Among thy flocke Saints are sensible of the benefit to be sed by Christ Christ hath a place to seed his in and he feedeth by his brutaine trees Song 1. 17. Where thou makest to rest at noone or makest to lie downe quietly and so gives rest to thy flocke where they doe not persecute one another Isa 49. 10. It is 〈…〉 to me that I cannot lie downe quietly and injoy my love and returne my 〈◊〉 to Châ—â—st in thy garden there will I give thee my loves Song 7. 12 13. For why should I be as one that turneth aside Why should I wander up and downe like a Harlot from place to place and fall into their hands who may spoile me wound me and keepe me from them to whom I belong why should I be turned aside there is no reason to be given that I should leave my flocke and to goe elsewhere Unto the flockes of thy Companions Why should I goe to those who call themselves so and say they are Christs Church and his companions and are not so indeed and so deceive many Mat. 24. 5. 24. Joh. 10. 4 5. Christs answer to the soule is O thou fairest among women Exceeding faire more faire and beautifull then other women Christ esteemes not of his according to their acts of sinne but as they are one with him faire as the Moone cleare as the Sunne Song 6. 10. How faire and how pleasant art thou O love for delights Song 7. 6. 8. If thou knewest not Seeing thou knowest not Goe thy way forth Get thee out Rev. 18. 4. Song 4. 8. 2 Cor. 6. Sit not still let us goe to the Vineyards the Churches there will I give thee my loves Song 7. 12. Song 2. 16. Christs teaching is to purpose they obey 〈◊〉 the footsteps of the flocke Goe in that way troden before thee by the Saints recorded in Scripture 1 Pet. 2. 21. Ephes 5. 1. 1 Cor. 11. 1. 1 Thes 2. 14. Heb. 11. 12. doe as they did Rom. 4. 12. Heb. 13. 1. 13. 7. Tread in their steps their practice is laid downe for thee to follow And feed thy Kids Feed the little ones of Christ strengthen them supply the wants of thy brethren doe what thou canst to feed their soules and bodies what thou hast let them injoy it with thee Joh. 21. 15 16. See where Christ is Song 6. 2 3. Besides the Shepheards tents Ezek. 34. 31. Leave other people and goe where Christ feedeth He seedeth among the Lillies the thornes are sharpe pricke sore they will quickly fetch the bloud of thee but the Lillies doe not so Lillies drop sweet smelling Myrrhe Song 5. 13. They drop the honey-combe Song 4. 11. viz. they speake sweet words not bitter ones they cannot wound and warre one against another 9. I have compared thee saith Christ I have likened thee to be like O my love My fellow friend and companion that I love To the company of horses in the Chariot of Pharaoh Well fed strong and comely The horses in Pharaohs Chariots were not fit to rule themselves they were yoked with bits raines or chaines and a strong hand else they would have quickly left the Chariots full-fed Horses will not doe well without raines or chaines if we are like them wee must be yoked with bits raines or chaines Christ hath a yoke for us and he hath commanded them to take it and put it on Mat. 11. A horse is strong and swift Isa 30. 16. able to doe service so are the Saints fit for the service of God and man for they are well fed by Christ Horses in warre get the victory Zack 10. 3. 5. 30. with Hab. 3. 15. Exod. 14. are terrible as an Army with Banners Song 6. 10. The people of God they are strong and will be too hard for those that make warre against them they are as two Armies Song 6. 13. 10. Thy cheeks Our cheeks are visible and looked on because visible it holds forth our outward conversation Are comely Thy conversation is beautifull to behold it s so orderly its comely its praise-worthy With roweâ— The fruits of the Spirit Love meeknesse temperance patience faith c. Are seene in thy conversation which is the praise and glory of it without which it were not comely Ezek. 16. 11 12. The more of these Rowes is seene in our conversation the more comely our conversation
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
you keep the Law Joh. 7. 19. If yee say yee can keepe the Law without fin the Scripture doth call you a lier 1 Joh. 1. 8. There are none just upon earth Such as are such great doers for salvation are fit to be ranked with those in Mat. 7. 22. Can you make your selfe righteous can you keep the Law It forbids lust yea vaine thoughts Rom 7. 7. Gal. 3. 10. Unlesse yee can keepe the Law yee cannot be saved by workes 9. So much as wee eye any of our workes to be any thing in salvation it selfe so much we not onely neglect and slight Christ but are enemies to the Crosse of Christ Phil. 3. 18. Whatsoever they say or doe they are no better 10. To doe any thing to be saved is but wicked obedience all is uncleane Their minds and consciences are defiled Titus 1. 15 16. The more they doe the more hypocrites they are What men doe to escape hell and get heaven is wicked serving of God for that they doe is not in faith therefore it is sinne Rom. 14. and doe not please God Heb. 11. 6. If the plowing of he wicked is sinne what is his praying untill Christs love constraines the heart to love and serve him there is no love to God in what they doe all is but self-selfe-love their own ends are all they aime at but when the love of God is shed abroad into their hearts they will serve God freely Luk. 1. 74. 11. We doe nothing to be saved because we saw that when we had done all we could wee were unprofitable servants Luk 17. 10. Which could not be if we could have saved our selves or effect the least part of our salvation by any thing we could doe wee see we sin in all our workes they are no better then Pauls and he calls his dung Phil. 3. 8. Dung is fit for the dunghill Such are not worth the mentioning much lesse magnifying O Lord I will make mention of thy Righteousnesse even of thine onely Psal 71. 16. 24. We have no confidence in the flesh none in our selves but in Christ 1 Cor. 1. 3. We live to Christs righteousnesse we are dead to our own Gal. 2. 19 20. Our workes are our glory God spoiles us of our glory that we might glory in Christ I be nothing 2 Cor. 12. 11. All we can doe cannot satisfie for one vaine thought our workes are a most miserable rotten and sandy foundation if our salvation should depend upon them it did depend upon a broken reed no man is righteous in himselfe wee are not just in our selves but in another 2 Cor. 5. 21. Saving benefits are in Christ and not in us our blessednesse is in Christ and him crucified 12. Doers for salvation as confident as they are such were shut out of heaven those in Mat. 7. 22. were confident heaven should be opened to them their plea to enter into heaven was because they had done many great and wondrous workes t is worth the observing they thought it an unanswerable argument yet they were shut out heaven was not provided for them Publicans and Harlots were saved but not they Mat. 21. 31. Christ saith He knew them not What Doth not Christ know great workers for salvation no he neither knows them nor they him Such as look for salvation to be on condition of workes seeke to attaine it by workes they prize their own righteousnesse in stead of Christs see Rom. 10. 3. Such as know Christs righteousnesse prize it its glorious in their eyes our workes are as nothing to us they vanish before us like the morning dew as Hos 6 4. They prize set up and esteeme nothing but Christ Your conclusion it s your delusion consider againe and see if you can see whose is the errour who is deceived and strangely deluded I desire you may see looke on it well and submit Geree Who so blind as he that cannot see with halfe an eye that beleeving is the condition of the party justified p. 82. Wee must beleeve before we can be justified p. 81. The Doctor doth most ungodlily inferre that a man is justified actually before he hath faith p. 83. He saith We are justified before we beleeve this is the thing in question p. 87. He makes a wicked and sinfull seperation between Christ and faith in the point of Justification which methinkes should make all true Christians abhorre their Doctrine as hellish and apostaticall p. 95. The Doctor holds that Christ justifieth us before any qualification is wrought in us he saith Faith comes after Justification as well as workes and so excludes Faith in Justification p. 18. 34. The Apostle saith Wee are justified by faith Rom. 3. 23. The Doctor saith before wee beleeve You cry out against us our answer is to all your sharp arrowes most bitter words The Lord rebuke thee You will have us to see what spirit you are of I hope the Lord will let you see and say that you condemned the truth and those that taught it and that the errour and hellish doctrine and blasphemy is your owne You see the Word faith in Scripture Rom. 3. 23. But it s evident yee see not the meaning of it What the Scripture saith is true and so is what the Doctor saith it s but your mis-take to thinke otherwise wee deny not but affirme we are justified by faith but we deny we are justified by beleeving for the word Faith is not alwayes to be understood for beleeving the Scripture doth not say wee are justified for nor through nor by beleeving neither doth it follow that wee are justified by beleeving because the Scripture saith We are justified by faith because the word Faith is diversly understood as 1. Sometimes by faith is meant the doctrine of Christ Jude 3. Obedience to the faith Acts 6. 7. In the faith 2 Cor. 13. 5. Hearing of faith preacheth the faith Gal. 1. 23. 2. So for the power by which we beleeve Gal. 5. 22. Phil. 1. 29. 3. Faith is to beleeve have faith in God Mark 11. 22. 4. Sometimes by faith is meant the profession of faith Rom. 1. 8. 5. By faith we are to understand knowledge Rom. 14. 22. 6. Sometimes Christ is called faith in Gal. 3. 16. with 19. 23. The seed in the 19. verse is called faith in 23 verse and Christ in the 16 verse So that to be justified through faith and by faith that is through Christ through his bloud Eph. 1. 7. Through the Redemption that is in Jesus Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. Through him and by him is all one Eph. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Gal. 3. 14. Compare Rom. 3. 14. 28. with Rom. 5. 9. Isa 45. 24 25. Mat. 9. 22. Eph. 2. 8. Acts 15. 9. Gal. 3. 26. Eph. 1. 5. Those expressions of Scripture that ascribe most to Christ are the clearest the other are to be
DIVINE CONSOLATIONS OR The Teachings of GOD in three Parts Part 1. Containes Observations Experiences and Counsels I have learned by experience Ge. 30. 27. None teacheth like him Job 36. 22. Part 2. Declareth how a soule may know and live in the sweet injoyment of the love of God c. Part 3. That Christ at and by his death freed the Elect from the whole punishment of sinne With an Answer to the Objections made against it And Doctor Crips Booke justified against Steven Geree By Samuel Richardson LONDON Printed by M. Simmons in Aldersgate-streete 1649. To his Excellceney Thomas Fairfax Lord Generall and Oliver Cromwell Esquire Lievtenant Generall and Henry Ireton Esquire Commissary Generall and Collonel Thomas Harison Esquire Peace happinesse and joy Right Honorable and worthy Sirs AS your conditions are above others so are your temptations and tryalls doe what good you can you are men Be pitifull be mercifull doe good to them that hate you see Luk. 6. 27. 32. to 39. Ease and relieve the oppressed consider Eccle. 4. 1. Pro. 31. 9. Job 29. God hath made you speciall Instruments in saving this nation from ruine destruction he hath honoured you with his protection presence and blessing even to admiration you are the Advocates of Christians in that you have often pleaded their cause done as much good to the truth and people of God as any and in that you are of the number of them this is your greatest honour happinesse and glory It s the portion of the people of God to meet with reproaches and hard words Mat. 11. 12. 19. 29. 27. 39. 41. c. Christ did no sin 1 Pet. 2. 23. Yet he indured such contradiction of sinners against himselfe Heb. 12. 2 3. Hard speeches ungodly sinners have spoken against him Jude v. 14 15. Christ was called a deceiver Mat. 27. 63. You must not think much if you be called so the servant is not above his Lord if they have called the Master of the house Belzebub how much more them of his houshold If it be sufficient to prove one guilty because accused then Christ was not innocent Many things of which you are accused I know are false of what truth the rest are I judge by these I have observed although good men have faults enough yet our accusers misse them and charge us of that whereof we are innocent It s a certain truth some report ill of men because they are no worse You are none of them of whom all men speak well of it s well you are freed from that woe Luk. 6. 26. To speake modestly we have not observed any in authority that have given greater testimony of their faithfulnesse readinesse willingnesse in improving opportunities for the safety and welfare of this Nation and that have shewed more love to the truth and people of God then these have done neither can I see how such do well who would have those whom God hath made the Bulworks of this Nation the butts for them to shoote their sharpe arrowes most bitter words Discontented Spirits ease themsâ—â—ves in abusing others but I trust you freely forgive them and endeavour to get good by them This I thought fit to expresse to correct their unreasonablenesse and to leave this testimony to after ages to answer theirs in print Expect not freedome from reproaches but to get good by them doe well and expect ill they hurt themselves not you Riches prosperity and honour causeth coldnes lukewarmnesse in Religion Hezekiah was a good man yet his heart was lifted up at a small matter in many things we sinne all humane â—railties every good man is subject unto great places have not so great an influence into good men as to free them from those infirmities which before they were subject unto they rather increase theÌ„ Such need some sharp crosse to quicken and revive and weane them from this world to cause them more to minde prize things spirituall eternall no worldly thing seems great to him that minds eternity You have had great successe in war and a great blast of the applause and praise of men therefore you need something to balance it Fraile man is like a little Vessell lightly laden not able to bear very great sailes winds crosses are sent to let out selfe to try us and to weane us from the world to examine our hearts and wayes and to be more watchfull and circumspect for the future they cause us to deny our selves and to live by faith they shew us what hearts we have and how like we are to Christ when reviled 1 Pet. 2. 23. They exercise the fruits of the Spirit in us how could we forgive our enemies if we had none or deny our selves in suffering wrong patiently if none were offered unto us how could we rejoyce in trials temptations or know our strength or weaknesse or learne patience experience by them and reap the sweet fruit of them without them What you loose in one kinde I trust you gaine in a better great crosses prove none of the least mercies when we see God in them and that all comes from his free infinite love that not any thing shall hurt but all worke together for our good thâ—ugh we see not how Rom. 8. we injoy the sweetnesse of them are humble and thankfull and rejoyce in every condition because we know that ere long our joy and rest shall be eternall then shall we be for ever with the Lord out of the reach of all reproaches paine griefe or trouble Most noble Worthies Luk. 1. 3. the great respect you have shewed to the truâ—h people of God hath imboldned me to present this to you in love out of a deep respect unto you the Lord is with you Judg. 6. 12. Dâ—ut 33. 27. 1 Sam. 16. 18 The Saints love you they pray and praise God for you England fareth the better for you the children unborne shall praise you blesse God for you and though there be that revile you yet the memoriall of your names shall be for ever precious Your friend Samuel Richardson The first Part. Containing Observations Experiences and Counsels c. I have learned by experieâ—ce Gen. 36. 27. Concerning the affections THe affections are the pulses of the soule and they shew the state of it The affections are the motions of the will the wil is the seat of love The judgement distempers the affections and the affections the judgement and captive each other When the judgement is taken captive by the affections things are judged according to their pleasure Our affections of joy and sorrow will exceed their bounds unlesse they be restrained Many pay deare for being led by their affections It 's hard to set bounds to our affections wee need power to moderate them Wee have many occasions ôf doing good but wee often want hearts and affections to improve them Our affections do often deceive our selves and others and goe for
tamed without much difficulty Complaints It 's best and safest to complaine to God Serious complaints made in season to such as can help by advise are profitable and comfortable Contention Selfe willed proud and simple persons love to be contentious A contention is easier begun then ended There is nothing gotten by the husband or wives striving and contending one against another but mischiefe vexation and losse Some will contend earnestly for that which is not worth the mentioning Creatures The voice the creatures cry is contentment and rest is not in me The creatures are full of emptinesse they satisfie but a small time spend in the using Every earthly blessing hath it's vexation The creatures cannot be injoyed without sorrow All the creatures are fading part we must with them and with life ere long The reason we are so subject to be drawn away with the creatures is because wee see not the emptinesse of them The creatures are like brookes whose water faileth when we have most need of them The more we leane upon the creatures the more we are pierced by them What so ever we depend upon besides God and his Word is but creature-confidence It 's not the enjoying of creatures that will make our lives comfortable but Gods presence and blessing them unto us We oft love the creatures more before we have them then when we have them because we expected more from them then was in them Even the hearts of good men are apt to be taken with outward things The love of the creatures doe much hinder us in good things but a wise use of them much furthers us He is not troubled at the coming and going of the creature whose heart is fixed on God He that lightly esteems of outward things can easily part with them A childe of God may in the use of the creatures be spirituall Creatures are not fountaines but cisterns and broken ones yet full of transitorinesse mutability and change God can give the comfort of outward things without them What God conveys by meanes sometimes he instills immediatly from himselfe By the creatures many are deceived and insnared and drawne into many excesses before they be aware to the dishonour of God and griefe of themselves and others Company Eamiliarity with the wicked will vex and corrupt us Good people are company bad enough Contentment Contentment is not in this world No earthly thing can give content Earthly contents are present to our sense Many will try conclusions to have content though it was our first undoing So much as wee deny our selves so much contentment we injoy Joy in God breeds content Such as know and minde the providence of God enjoy contentment Counsellers Wise men will aske counsell There is much safety in many Counsellers who are wise and faithfull Many by following their own counsell prove great burthens to themselves others Flesh gives counsell like it selfe fleshly Contraries Every contrary the more it is resisted the more it appeares Charity Charity prevents many breaches and discontents Calamity No calamity cometh unaccompanied Condemne Many condemne with vehemency that in others which they approve on in themselves Covetousnesse Coâ—etousnesse is the birdlime of the soule Most Mens care skill is how to get money Such as thinke themselves least covetous are most covetous Covetousnesse hath many pretences colours and excuses Such as are not contented with that they have are covetous And so much as wee are discontented with our estates so much covetousnesse there is in us Distrust of God causeth covetousnesse which is the roote of all evill Covetousnesse doth us more hurt then we are aware of Covetousnesse fills our minds with distrust of Gods care of us whereby wee vehemently desire the things of this world to provide for our selves The more covetousnesse prevailes the more it makes a man run ride scrape deceive flatter frowne to get the things of the world A covetous man cannot be satisfied with money yet money contenteth all men Many say things are nought when they would have them easily and for nought Many sigh after death to be free from crosses but few to be free from covetousnesse Covetousnesse hath not a childe of God though he hath too much of it Gods own people know not how to be revenged on themselves for their coveting the things of this world It is a great dishonour to a childe of God to be covetous and for the rich not to be bountifull to their brethren to good uses Worldlinesse reignes and beares sway in all places as though there were no other world Chearfulnesse Chearfulnesse addes to the life of our spirits it inlargeth our spirits it fits us to receive happinesse and to expresse it He that will support diligence must support chearfulnesse In chearfulnesse there is no negligence An unchearfull spirit is soone weary Such as goe to God unchearfully doe oft returne unthankfully A chearfull and willing spirit is most sutable and acceptable to God and man From a chearfull heart flows chearfull actions but a heavy heart drieth the bones In all that are chearfull there is not faith but as our faith is so is our chearfulnesse Conscience A good conscience is a great comfort It 's a great mercy to have a tender conscience Conscience is a very tender thing a small thing will trouble it It 's better to offend all the world then conscience When conscience cannot be heard it will soone grow speechlesse Sinning against conscience exceedingly hardens the heart Such as practice contrary to their consciences will soone loose all conscience and become men of no conscience A naturall conscience will be satisfied with the outside of a duty a verball prayer will stop the mouth of conscience Conscience can see best and speak most in silence Grosse finnes as lusts of uncleannesse c. will burne up waste and destroy conscience When time alone will end griefe of minde and trouble of conscience the cure is worse then the disease It satisfieth not a doubting conscience that another judgeth it lawfull The larger the conscience is the better if lightly informed Nothing ought to binde the conscience but the word of God Christ A soule sensible of the want of Christ cannot be satisfied without him It 's the nature of man to depend upon any thing rather then upon Christ Such as enjoy Jesus Christ exalt him alone as their life and glory happinesse and peace and all in all and count no cost too much for him Many will serve Christ no longer then they may serve their own wills backs and bellies Christs servants are for the most part poore and they appeare to the world very silly and contemptible Christ is sweet in meditation more sweet in contemplation but most sweet in fruition Of circumspect walking Iâ— is a sweet thing to walke circumspectly in our actions to God and man Contemplation Contemplation is a great part of the happinesse the Saints here enjoy Contemplation sums up the severall beauties
been married before as Numb 30. 4. or Exod. 22. 16. Mutuall Counsell to husbands and wives 1. Have a high esteeme of marriage marriage is honourable 2. Nourish love and abhorre all occasions to the contrary strive who shall love each other most and expresse it best with the most cordiall affection live and love and cease not to love till yee cease to live love is given to both to make the miseries of marriage tolerable have a care yee loose not your first love so demean your selves as may best draw forth each others heart in all love and amity and be ready to expresse love and simpathy 3. Avoyde a peevish carriage which provokes to wearinesse impatience and discontent 4. Beare with each others infirmities doe not fret nor cavill at them but cover them with tendernesse if yee have a bad bargaine make the best of it you can it 's too late now to complain an eying each others infirmities deads and kills the affection of love 5. Impart not your discontents to strangers nor aske any counsell of them but with a free consent of both and that when an absolute necessitie requires it Such as complain to others shew their clamorous and turbulent spirits and want of wisdome of love 6. If thy husbands and wives vertues be but small multiply them by contemplation and by putting upon them the great value of their worth 7. Observe each others tempers to prevent discontents and to preserve and increase love 8. If there fall out a difference between you be both freely willing the word of God may decide it and submit to it 9. Feare breaches know a small sparke of difference may increase to a great flame if not timely prevented expect trouble and beare with one another least yee breake that which holds all together the thred of love Christs carriage to his is loving meeke and sweet let yours be so 10. Be both chaste love each others company be faithfull each to other let one house one bed one purse serve them that are but one 11. Be industrious and provident that neither of you may want 12. Hinder not each other in serving God 13. In matters of Religion especially doe as yee would be done unto offend not the conscience 14. Finde as little fault one with another as possibly you can and expresse it not in anger but in love and when yee be both alone forgive each other 15. Tender each others good name 16. Be fearfull of harbouring jealousies of each other without a cleare and sufficient ground least yee wrong each other and make your lives bitter and burdensome each to other Counsell to the wife 1. Love your own husband and expresse your love in a reverend amiable and modest manner in thy husband thou maist behold authoritie government forecast soveraignty from him thou injoyest countenance protection direction honour love c. 2. Honour your husband inwardly in your heart and outwardly in your actions esteeme him as he is your superior and head and in lawfull things yeeld to him let your will be subject to his have you no will but his if he speake the word doe not contest but in humility yeeld if he be angry be yee silent know the carriage of the Church as it ought to be to Christ is to be a patterne to you and know where love is duties are frequent and acted with ease and delight 3. Obey thy husbands lawfull commands alas how hard is the word Obedience to many a woman that hath a proud and stout stomacke they will professe they neither can nor will yeeld their necks to be subject in every thing The Lord knew that both man and wife would have their wils though they were quite contrary to each other therefore the Lord thought fit to order it as he would have it that the wife should yeeld to her husband and be obedient to him in every thing for thus saith the Lord Wives submit your selves unto your own husbands as unto the Lord for the husband is the head of the wife even as Christ is the head of his Church therefore as the Church is subject to Christ so let the wives be unto their own husbands in every thing Ephes 5. 22 23 24. Therefore O woman whosoever thou art rich or poore that God hath commanded you to be subject to your husband and if you doe it not God will call you to an account for it one day though it may be your husband is content to let it pass therefore in the feare of God consider it and tremble at the thought of living in the breach of such an expresse and plaine command consider Christ is the Author of salvation to all that obey him Heb. 5. 9. it may be you count it folly and basenesse to be so subject to your husband in every thing but you will thinke otherwise at the great day when Christ shall come in flaming fire to render vengeance on them that have not obey'd him 2 Thes 1. 8. O that yee would goe to God for humilitie and selfe deniall to stoop to your husbands lawfull commands because God hath commanded it and will have it so Though marriage be an equall state yet the carriage of both is not to be the same therefore let thy love to thy husband be with a loyall sweet subjection without slavoury and thy obedience shall be a blessing to thee and an increase of thy inward peace and joy also thou shalt avoyde many quarrels envie and discontents which others endure and by thy obedience thou shalt honour God and be a good patterne to others to doe so also Counsell to the husband Let your carriage be as Christ is to his Church which is loving meeke and sweet 1. Consider the command of God is upon you that you love your own wife and be not bitter unto her Let love descend first from thee shee is a deserving object of love shee hath forsaken all for thee and perhaps is shiftlesse without thee great are her burdens and paines in conception and bearing children c. all calls for compassion love and tendernesse Let thy love be to her full and free love her in some sense better then thy selfe Husbands love your wives even as Christ also loved his Church and gave himselfe for it so ought men to love their wives as their own bodies he that loveth his wife loveth himselfe for no man ever yet hated his own flesh they two are one flesh Ephes 5. 25. 28 29. 31. 2. Ease thy wise as much as thou canst though she be bound to obey thy commands thou art not bound to command her also you need not command so many things nor so frequently and so the burden of subjection will be made much easier unto her I conceive it would be much better and very commendable for the husband to turne what he may command into intreaties or say wife if you please doe such a thing so would it be no burden to her it being wholy
wherein â—e hath made us acceptable in the beloved Eph 1. 5 6. To whom be all the praise honour now and for ever Amen The end of the first Part. DIVINE CONSOLATIONS OR The Consolations of God The Second Part. Declaring how a soule may know and live in the sweet injoyment of the love of God c. Are the Consolations of God small to thee Job 15. 11. How sweet are thy words unto my tast Psal 119. 103. His lips drop downe sweet smelling myrrhe Song 5. 5. By Samuel Richardson I heard sweet Jesus Christ unto me say Rise my love my faire one come away â—ONDON Printed by M. Simmons in Aldersgate-streete 1649. To Mr. Daniel Tayler Silkman Mr. Nathanael Andrews Merchant Mr. John Fountaine Merchant Mr. Samuel Penoire Merchant Mr. Edward Wright Goldsmith in Norwich Fulnesse of joy happinesse and glory Much honoured and worthy Sirs GOD hath in his wisdome and love mixed crosses with comforts and comforts with crosses He hath said In the world yee shall have trouble but in me yee shall have peace peace in trouble is a sweet mercy behold a fountaine of joy and rest sufficient to satisfie the soule at all times which ever floweth full of sweetnesse and life to refresh our soules withall at all times Loving friends the love you have manifested to me it s so great so free and full and undeserved and unexpected the more I view it the more I see God in it and the more sweet it is to me I have cause to be affected with it with great thankfulnesse to you and to God for you in that he hath ordered you to be so sweet a mercy to me I trust he will take the kindnesse you have shewed to me as done to himselfe Mat. 25. 40. I know not how to require your love I cannot doe more nor lesse then to present you with the best I have as a testimony of my sincere and hearty thankfulnesse to you for the favour and kindnesse I have received by you not doubting but these spirituall and divine Consolations will be savoury and acceptable to you The Lord blesse you and keepe you from all evill so he prays that remaines Your much obliged Samuel Richardson The second Part. DIVINE CONSOLATIONS Of the first Chapter of the Song of SOLOMON 1. A Song of Songs the most excellent Song because it is of the most excellent things viz. the excellencies of Christ his love Which is Solomons which is Christs The soule saith of Christ 2. Let him kisse me Kisses are expressions of love and signes of peace and reconciliation 1 Thes 5. 26. 2 Sam. 14. 23. He is my love and my love is to him I prize and desire him and the manifestations of his love he is full of sweetnesse he is perfumed with Myrrhe and Frankinsence with all powders of the Merchants Song 3. 6. Let him kisse me There are no kisses so excellent nor so full of sweetness none so comfortable as his therefore none so desireable and acceptable as his therefore let him kisse me O that he would kisse me With the kisses of his mouth His mouth is sweet Song 4. 16. The roofe of his mouth is like the â—est wine very sweet Song 7. 7. His words are sweet Prov. 16. 24. I long to injoy the discoveries of his sweet and everlasting love Jer. 31. 3. The kisses of his mouth are sweet whose heart is full of love his lips drop down sweet smelling myrrhe Song 5. 13. Honey and milke are under thy tongue Song 4. 11. The expressions of his love doth quiet my troubled heart and heale my wounded soule Comfort me with apples for I am sicke of love the smell of thy nose like apples Song 7. 8. Apples are of divers and severall tasts yet all comfortable to the body So are the fruits of his death of divers and severall tasts all which are comfortable to raise and refresh the soule I raised thee up under the apple tree Song 8. 5. Let me heare thy voyce make hast my beloved Be thou like to a Roe or to a young Hart upon the mountaines of spices Song 8. 13 14. For thy loves Many loves Redemption Justification Salvation c. are the fruits of his love and as so many loves he hath drowned all our sinnes in the Ocean of his loves Are better then wine More good then wine more profitable more comfortable more strengthening more satisfying more sweet and pleasing more joyfull and lasting then wine Wine maketh the heart glad Eccle. 10. 19. Psal 104. 15. It causeth to forget sorrow and affliction So Christs loves chaseth away the soules feares and sorrowes as the comforts of the soule exceed and are better then the comforts of the body so much better are his loves then wine In the sence of sinne our soules are comforted and satisfied with his loves in Christ and his loves are all my consolation happinesse and glory This wine is spâ—ced wine Song 8. 2. it goeth downe sweetly and causeth the lips of him that is asleep to speake Song 7. 9. Drinke of this juice of apples for in this there is sweet consolation Acts 2. 18. His fruit is sweet unto my taste Song 2. 3. 5. 1. 3. For the savour Thy smell is as sweet Odours smell is a very sweet and comfortable savour pleasant words are as an honey-combe sweet to the soule and health to the bones Pro. 16. 24. Of thy good ointments Good made of precious things of sweet spices odours and perfumes Exod. 30. 23 24 25. The fruits of Christs death are the good ointments healeth all his ointments are very good very sweet and precious to the soule ointments and perfumes rejoyce the heart Pro. 27. 9. Thy name an ointment The Lord our Righteousnesse is this name This is his Name that they shall call him the Lord our Righteousnesse Jer. 23. 6. This Name is this ointment The smell of which is better then all spices Song 4. 10. Christs righteousnesse is the best and most precious thing in the world this makes us righteous in the sight of God in this ointment there is contained all precious things pardon peace reconciliation redemption justification happinesse and glory and what not Psal 34. 6 7. This is very good very sweet this ointment healeth all our wounds 1 Pet. 2. 24. They that know thy Naâ— will trust in thee Psal 9. 10. Therefore we leane on thee we venture all on thee leaning upoâ— her beloved Song 8. 5. Powred forth In the powring forth it is discovered and evidently seene in its sweetnesse as a sweet ointment being opened and powred forth the sent thereof fills the place with sweetnesse so Christs Namâ— our Righteousnesse filleth the soule with love so that his breath where this love is smels strong of love he cannot but sent it forth Therefore the Virgins love thee Virgins chast ones who are content alone with Christ they follow Christ Rev. 14. 4. love thee the Name the Righteousnesse of
perswasions are to purpose because they are effectuall If men could give peace God should loose his glory and man should be admired and adored as God Vse 1. If the Lord of peace must give peace this should teach us in the want of peace to goe to God for it 2. It should teach such as injoy any peace how small soever it appeares in their eyes to be thankfull to God for it for it s from his mercy and loving kindnesse that we injoy it Obs 3. The Lord himselfe give you peace by all meanes God conveys peace to his people in and by meanes Meanes cannot give peace but God gives peace by them If meanes could give peace we would look and rest too much upon meanes and be satisfied with them without God and resting upon meanes and not upon the God of meanes Vse This should teach us to use the means to look above them to God to blesse them and in the use of meanes to live upon God and not upon the meanes Obs 4. By all meanes all the meanes that tend to increase the peace of the Saints they ought to know and minde and use and beleeve God will give them peace by them Vse Use all if by any meanes thy wants may be supplied Phil. 3. 11. Honour not one so as to exclude or flight another it s the fault of some to neglect some use such as themselves like be yee so wise as to imbrace and use all for all are for his glory and thy good the neglect of one may hinder the fruit of another there is no meanes how weake so ever it appeares but God can blesse it to thee There be many speciall means to quiet and settle a troubled foule in the assurance of the love of God which are of speciall use to increase thy peace to name some Meanes 1. Commune with thy heart and make diligent search to finde out what it is that troubleth thee see Psal 77. 6. Aske a reason of thy soule why it is disquieted why it is cast downe why art thou cast downe O my soule why art thou disquieted Psal 42. 5 6. 11. 2. Examine from whence all thy discouragements come and you shall finde they come not from God for his voice is peace and comfort to his I know the thoughts that I thinke towards you saith the Lord thoughts of peace and not of evill Jer. 29. 11. Comfort yee my people saith the Lord speake yee comfortably to Jerusalem cry unto her that her warfare is accomplished that her iniquitie is pardoned Isa 42. 1 2. You see they come not from God nor doe they come from Christ it was promised of Christ that he should speake peace Thy King cometh he shall speak peace unto the heathen Zach. 9. 9 10. This is his work and he doth it therefore he doth not trouble nor discourage any He binds up the broken hearted he proclaims peace and liberty he comforts all that mourne he gives beauty for ashes the oyle of joy for mourning and garments of praise for the spirit of heavinesse c. Isa 61. 1 2 3. Luk. 4. 18. He is gracious and pitifull He will not quench the smoaking flax nor breake the bruised reed Isa 42. 3. His voice is full of love and tendernes his words are sweet words as Let not your hearts be troubled Joh. 13. 1. Feare not it is your fathers pleasure to give you a Kingdome Luk. 12. 32. Cast your care upon me I will care for you Phil. 4. 6. Christs voice is Open to me my sister my love my dove my undefiled Song 5. 2. What sweet words are here all tending to peace and comfort not the least word of discouragement or trouble his name is King of Salem that is King of peace Heb. 7. 2. It s evident then our fears discouragements come not from Christ Nor come they from the holy Spirit of God for he is the great and most sweet Comforter he causeth no discouragement but removes them all by revealing and applying to the soule the love of God and carrieth the soule by faith from all discouragements to God who is love and peace where the soule is to rest Psal 116. 7. and be filled with sweet peace This is the worke the Spirit doth hence it is he is called the comforter Joh. 15. 16. He never caused the least feare or discouragement in the soule of any The consideration that our feares doubts and discouragements come not from God nor from Christ nor from the holy Spirit is sweet for then what need we care to regard them or be troubled for them but slight them But may a soule say from whence then doe they come 1. They come from the Devill who is a malicious enemy to the peace and comfort of the Saints he is an enemy to their beleeving therefore he tempts and takes the word out of mens hearts least they should beleeve Luk. 8. 12. And his instruments tempt see Psal 42. 10. 1 Thes 3. 5. 2. They come from our own hearts Take â—eed brethren least there be in any of you an evill heart in departing from the living God Heb. 3. 12. 3. They come from the lâ—iâ—g vaâ—ities we have chosen They that hearken unto lyinâ— vanities forsake their own mercy 〈…〉 8. 4. The causes why the children of God have â—o many discouragements doubts and feares doe arise 1. From ignorance of the fulnesse and â—reenesse of the promise Isa 55. 2. 2. Mindlesnesse and heedlesnesse of the promise Heb. 2. 1. 3. Ignorance and forgetfulnesse of God Heb. 12. 4. Vnskilfulnesse of the word of Righteousnesse Heb. 5. 13. 5. And from corruption in the heart opposing grace unbeliefe takes the Law and â—pplies it to it selfe which occasioneth feares and feares doubts and discouragements 6. Not watching against sin the not keeping a cleare conscience omission of duties â—nd loose walking with God all these will â—aise tumults in the soule 7. Building our comfort upon that which â—s mutable and uncertaine Mica 2. 10. and seeking comfort in our personall sanctification and not in Christ in our justification by him 8. False reasonings as to conceive they have no grace because they see or feele none and because they are so bad thus we delude our selves in choosing trouble and preferring it before comfort Job 15. 11. 9. From the bodies distemper with melancholly and want of imployment or too mucâ— businesse and the troubling themselves witâ— the event of things and peevishnesse Jona 3. 9. Jer. 31. 15. and pride in not quietly subâ—mitting to that condition inward or outward God hath put us in and want of patience iâ— not waiting upon God for deliverance in thâ— use of meanes 10. Want of confideration of the grounâ— of the trouble to see whether it ought to bâ— a ground of trouble or no. 11. Too much eying of sinne and the coâ—â—science siding with the Law against it selfe 12. Gods not appearing to the soule Maâ— 27. 46. the Spirits not
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
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
to the other foure Treatises the most of them have been published severall yeares O yee that love the truth is it a small matter to you for Christ to be dishonoured and his truth condemned Doe yee not regard what violence is offered to the sufficiency of Christs sacrifice if yea why are yee so silent as if there were none to answer God complaineth None pleadeth for truth Isa 59. 4. It might grieve us to consider that others take more paines for errour then we doe for truth Can we say we love the Lord and his truth as we should and not lay it to heart In these cold dayes the love of many too many waxeth cold to God and man many professe love to Christ yet few love him as will appeare ere long for the knowledge and practise of the truth shall be slighted and hated there shall be found but a very few that will own it The more darke or doubtfull any thing appeares the more narrowly search the Scriptures and consider them the benefits will answer the paines set aside partiality prejudice and the opinions of men neither receive nor refuse without sufficient tryall pray to God to reveale his truth to thee I trust the Lord that hath directed this to thee will blesse it to thee so as thou shalt praise and honour him all thy dayes which is the desire of Samuel Richardson To Collonell Robert Tichborne Mr. Moris Thompson Merchant Mr. William Packer Captain and Mr. Methusalah Turner Linnen Draper Fulnesse of joy happinesse and glory Much honoured and worthy Sirs CHrist and him crucified is the best and most desireable object that can be presented unto your view what can be better or more desireable this is our happinesse glory and our chiefest joy Joy sweet satisfying unmixt pure spirituall glorious full and eternall there is no sweetness like to this of Christ dying for my sinnes his suffering for us the whole punishment of sinne so that God will not impute sinne to that soule for whom Christ dyed therefore we are for ever freed from the punishment of sinne The more we know this truth the more sweet is Christ to us and the more fixed on Christ our hearts will be the more we love and obey him and contend for the truth once delivered to the Saints This subject is love the best love which is most sweet and full of divine consolation In the view thereof I trust you shall finde some sweetnesse and if you had not injoyed this sweetnesse you could not have sented it forth so naturally fully and sweetly to me as you have done I have great cause to be thankfull to you and to God for you your love to me hath caused me to dedicate this small Treatise to you as a testimony of my hearty thankfulnesse to you for your love the Lord blesse you and keepe you from all evill So he prayes that remaines Your much obliged Samuel Richardson Of the Justification of a Sinner before GOD. Rev. 1. 5. Vnto him that hath loved us and washed us from our sinnes in bis own bloud THese words declare the vertue fruit and efficacy of Christs bloud and the priviledges and happinesse of the Elect by it The word our comprehends the Elect as appeares John 17. 29. 6 37. c. Rom. 11. 17. Acts 20. 26. By the word sin here we are not to understand the being of sin for sin hath still a being in the Saints Paul saith Sin dwelleth in me Rom. 7. 17. see 1 Joh. 1. 8. In many things we sin all nor are we to understand it of the pollution and defilement of sin for sin is as filthy or and as abominable as ever and as defiling â—he ever therefore by sin we are to understand oâ— the charge curse wrath the condemnation of sin viz. the whole punishment of sin The word washed is a borrowed word from washing the dirt and filth from cloths c. so here washed us from our sinnes separated and clensed us from sinne viz. the punishment of sinne This him that hath washed us is Jesus Christ Rev. 1. 5. The word bloud comprehends his death and something else as appeares Heb. 9 22. 2â— He offered himselfe through the eternall Spirit 1 Joh. 1. 14. The life and substance of all lay hid under this vaile that is to say his flesh Heb. 10. 26. By vertue of this union there was such a worth in Christs bloud as was able to doe it 1 Pet. 1. 19. with Acts 20. 28. Hath washed us in his own bloud which declares that it is done and therefore it s not a doing nor to be done for he did it in his own bloud that is when he shed his bloud his own bloud that is the bloud of his body by his death he did wash and clense us from our sinnes that is from the punishment of them The cause why he washed us from our sinnes that was his love which was in himselfe nothing in us or done by us did cause him to y dye for us Doct. That Jesus Christ by his death upon the Crosse he fully freed his from sin that is to say the punishment of sin for ever as fully as if they had never sinned For prooâ—e consider these Arguments or Reasons drawn from Scripture and I shall be the 〈◊〉 large in it because there is much consolation in it also it is denied by many who ascribe our Justification from sin to beleeving c. For from the Scriptures I thus reason Argu 〈◊〉 Iâ— Jesus Christ hath suffered for our sinnes then he hath suffered the whole punishment of sin if so then we are freed from the punishment of sin and if he freed us not from that his suffering for us was ineffectuall and he freed us not from any thing at all for there was nothing we were liable unto but the punishâ—ent of sinne But Christ suffered for us for our sinnes the just suffered for the unjust 1 Pet. 3. 18 19. He was made sin for us 2 Cor. 5. 21. He offered himselfe for the errors of the people Heb. 9. 7. The punishment of our sin was death In the day thou earest thereof thou shalt dye Gen. 2. 17 Christ tasted death and underwent the same Heb. 2. 9. He gave himselfe for our sinnes Eph 2. He laid downe his life for ours Joh. 10. 15. Christ shed his bloud for the remission of sinne Mat. 26. 28. Therefore it was sufficient for the remission of sinne if it be remitted the punishment is taken away if his life was not sufficient for ours his precious bloud sufficient to satisfie for all our sinnes 1 Pet. 1. 19. to what purpose did he die for us The law said Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Gal. 3. 10. So that we were under the curse nor liable to it the curse was the punishment of sin Christ to free us from it he was made a curse for
to say to us Gal. 3. 10. Deut. 27. 4. Gal. 5. 23. 4. 26. 31. Therefore we are freed from the punishment of sin The Law is holy just and good Rom. 3. 31. the righteousnesse of the Law remaines and every one ought to frame his life according to the same wee receive not the Law as given by Moses but as given by Christ he gives the same Law for his to obey though not upon the same termes though we have nothing to doe to be saved yet we have something to doe for his glory Joh. 15. 8. Wee are commanded to be carefull to maintaine good workes Titus 3. 8. For any to say we are not to observe the ten Commandements called the Morall Law ten words is abominable for if I am not tied to observe it I sin not if I doe contrary to it it s no marvell if such be abominable in their hearts and lives I grant we are freed from the curse and punishment of it but not from the things contained in it the Law concernes our conversation though not our salvation Be yee holy in all manner of conversation this is the Saints prize yee that love the Lord hate evill and abhorre to company with such as slight the commands of God see the Saints daily duty part the second Christ hath a yoke and we ought to put it on Mat. 11. 29. Mat. 14. 23. 31. It s easie and a sweet mercy to observe it The power of divine love will sweetly and violently draw the soule to obey Christ see Titus 2. 11. 3. 8. Christ saith If any man love me he will keepe my words Joh. 14. 23. 15. 16. Eph. 2. 10. Such as love Christ they desire and endeavour with all their soules to obey him For such as love sin and take liberty to sin such as turne the grace the love of God into wantonnesse and say they are saved c. they are liers they mocke themselves and others they have need to consider 1 Joh. 1. 6. Gal. 5. 13. to 23. 6. 5. 7 8. Rom. 2. 17. c. they are the basest among men it s a certain truth as a man beleeves so he obeys as his faith is so are his workes good or bad Observe and take heed of those that speake for liberty for the flesh say to such thou art one of them for thy speech bewrayeth thee When Christ comes into the soule all things are become new old things are done away 2 Cor. 5. 17. Fire shall as soone cease to burne as such shall cease to obey God 27 Argu. That which is for our profit that is a mercy to us and no punishment for sin but Gods chastisements and corrections sent to us are for our profit Heb. 12. 10. They are to correct our injustice but not to satisfie Justice they are to amend us not to pay God they are to exercise the fruits of the Spirit in us not payments without them we neither know God nor others nor our selves they imbitter sin unto us we need them to turne us from sin to God seeing wee are the better for them how are they punishments to us 28 Argu. That which comes from the love of God that is sweet that is not a punishment for sin which is from anger But whom the Lord loveth he chastiseth Heb. 12. 6 7. 8. Gods chastisements are love-tokens all Gods dispensations bitter or sweet are a portion of love to his crosses and afflictions I receive as love and my escape from them if God so ordereth it I receive as love hunger cold and nakednesse paine griefe and wearinesse though in themselves they are punishments yet they are not so to us if they be curses and wrath to the Elect how are we delivered from the curse Gal. 3. 13 14. and wrath 1 Thes 1. 10. Therefore to affiâ—me that wee are punished for sin is to deny we are delivered from the curse which is contrary to Gal. 3 13 14. 29 Argu. If they be blessed that God correcteth thou they are no punishments of sin but blessed is the man that thou chastisest Psal 94. 12. Our God turned the curse into a blessing Nehe. 13. 2. Therefore they are no punishments of sin 30 Argu. If God by corrections teacheth us then it s no punishment for its a mercy to be taught but God by corrections teacheth us Heb. 12. 9. Therefore they are no punishments to us 31 Argu If all things worke together for our good Rom. 8. Then all falls paines diseases crosses afflictions c. doe us no hurt but worke for our good all things worke for our good Rom. 8. 28. Death it selfe is a mercy to us we die not to satisfie Justice but to passe through it into eternall glory provided for us for me to dye is gaine Christ hath borne the whole punishment of my sinnes There shall no evill come unto thee Psal 91. 10. So that whether I live or die I am freed from the punishment of sin the sting of death is sin now that is gone we are saved from death though we die death is an entrance into life 1 Cor. 15. 55. 32 Argu. Those whose iniquities are pardoned they shall never be punished for them but our iniquity is pardoned Isa 42. 1 2. Therefore we are freed from the punishment of sin for that which is pardoned is not punishable how is it pardoned if we are punished for it or liable to be punished for it to forgive a man his sin and not the punishment is as if one should say I forgive thee the debt but not the payment of the debt our sinnes were debts 33 Argu. Those whose sinnes God hath forgiven he will not punish if he will how are they forgiven but God hath forgiven the sinnes of his people thou hast forgiven the iniquity of thy people thou hast covered all their sin Psal 85. 2. To forgive sinne and to cover it is one thing if all be covered there are none to cover my happinesse is not in having a few sins or many but in that they are all â—orgiven and not imputed to me Psal 32. 1 2. We are imperfect in our selves and action yet all our imperfectnesse is perfectly forgiven we are perfected for ever that is perfectly freed from the punishment of sin for eveâ— by the offering of himselfe Heb. 10. 10. 12. 14. The righteousnesse of Christ availeth for ever for all our sinnes if the bloud of Christ clenseth us from all sinne Joh. 1. 29. then from sin past present and to come for that is all lesse is not all as Christ by his death satisfied for all our sins so by one act of our faith we are to apprehend and beleeve the pardon of them Rom. 5. 11. to 24. This must needs be so for if we shall ever commit any sin that is not satisfied for by his sufferings Christ must come and suffer againe or eâ—â—e we must perish in the unpardonable sin for without his bloud there is no
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
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
that is not constant is false love Fooles love lightly and leave as lightly Forced matches are empty of love In love there is no lacke in good will there is no want A man will beare much when he knows it comes from love Union breeds love and love simpathy and compassion but where selfe-love prevailes union and love are absent Arguments of love are sutable to the nature of man We are made like the things we love Kindnesse puts an obligation upon the spirit of love Where love is duties are frequent and done with ease and delight Where love is wanting all things are taken in the worst part Such love the way of God who hate all that is contrary to it and practise it when it is most despised The more we love Christ the more we remember him and his love As our love is to God so is our love to his Word It 's naturall to love ease liberty and carnall pleasure The power of sin stands in the love of it Selfe-love blinds us and deceives us exceedingly it's a dangerous enemy When our love to God runs high our love to the world runs low so on the contrary We may apprehend the love of God but we cannot comprehend it The love of God makes a soule mourne for sin more then any thing else Such as would be affected with Christs love must dwell upon the consideration of the excellency of it Such things as we love we keep with care possesse with joy and loose with griefe As our longing is to enjoy God so is our love to him such as greatly love the Lord greatly long to enjoy him for as our love is to any thing accordingly is our endeavour to enjoy it According to the measure of the manifestation of the love of God to the soule so accordingly it is filled with peace and joy and beares Christs yoke obeys him and is content to suffer for him and doth all freely Such as see Gods love to be the same to them in all conditions are not troubled when God altereth their condition Losses There is no losse in loosing for God what we loose for God will be made up unto us in God One benefit that follows the losse of outward things is that we shall never be troubled with them any more Many get by their losses Labour All things are full of labour man cannot utter it Lust Lust is violent and is past sense and shame Bad discourse inflames lust Laughtâ—r Laughter is a vanitie the wise laugh least Liberty When men thinke to use their libertie they loose it We are more prone to desire outward liberty then to know how to use it Such as plot and plead for liberty for the flesh are very carnall It is not fit to give young people halfe the liberty they would take Young people doe not know not will beleeve how slippery their state is till they come to feele it by their falls Many study more how to keep outward liberty then how to part with it the last is the best It is the greatest liberty to enjoy God and a free heart to serve him and to have the lets removed Too many of the Saints abuse their Christian liberty To be free from sin is liberty indeed Motions Forced motions cannot be perpetuall Minde This world cannot satisfie nor containe the minde of man Worldly things are not good enough to stay our minds upon Such as minde things above favour them and have interest in them By minding things above we are freed from many idle fancies When our minds are not fixed they rove any where and are no where to purpose Our minds are where our hearts are and that is where we love Our minds doe too much partake of the temper of our bodies God hath enabled some to make glad the sorrowfull minde Mirth In vaine mirth there is no true joy The mirth of the wicked is vanity and madnesse Naturall mirth ends in sorrow and sadnesse In naturall mirth when we are most merry we are nearest to danger When men are most chearfull and merry they are most free and bountifull Meditation Meditating on the sweetnesse of outward contents glues our hearts to them The more our thoughts are above the more is our joy and the more we avoyde the snares below It is no burden to fix our minds thoughts on things above where our life joy and treasure is There is much sweetnesse and profit in the consideration and view of the severall passages of Gods providence to us ours inward and outward of the time past if it were well minded it might strengthen our faith and draw out our hearts to God and inlarge our thankfulnesse who so is wise to observe these things shall understand the loving kindnesse of the Lord. By meditation we retaine truths and are enriched by them it makes them sweet to us it 's the way to knowledge the mother of wisdome it refines the judgement it cuts off errors in judgement and practice it makes the mercies of God fresh and sweet to us it increaseth love it 's the life of hearing reading conference c. it reveales truths to us and acquaints us with our selves it makes all to become our own it settles truth upon our spirits it removes lets and breeds affections and quickens them it makes hard things easie it fills the soule with experience and inableth us to apply it to our own benefit and others it fires the soule with love and sends it up to heaven By the neglect of meditation we loose a great treasure Unlesse by meditation the judgement be refined and setled and so work it upon our affections and lay it up in our minds Gods meanes and our hearing and reading comes to nothing Mâ—sery Extreme miseries last not long It 's no small misery to have the body and soule and conscience all distempered God knows the miseries of his and will send help in the fittest season The better the man is the lesse he needs to be bid to share with others in their miseries Mercies We injoy more mercies then we are aware off The mercies we injoy are more and greater then our crosses Many possesse many mercies and yet want the comfort of them We come to know the worth of mercies by their want Of marriage There is no outward comfort under the Sunne so great and sweet as a married estate affords what is equall to marriage for the being and well being of life it s the prop of mutuall content the aide of nature the perfection of health wealth beautie honour no condition is sweet where marriage supplyes it not it 's the pillar of the world the preserver of chastity the glory of peace and the life of the dead no union so strong as this no joy in any outward union so contentfull as this There are comforts in marriage that a single life is not acquainted with and so there are many crosses The crosses in marriage goeth to the very heart
a right end meanes and time Untamed passion is the cause of unquietnesse The cause of anger and passion is ignoâ—ance and pride Contrary passions are cured with their contâ—aries as mourning is with joy As unhewen stones so unhewen spirits are uâ—fit for the house of God Of poverty Some to escape poverty run into greater poverty It 's better to be poore and weaned from the world then rich and covetous Many are much afraid of poverty yet it never did any hurt The poore are out of danger of being flattered The heires of heaven are oft pinched with poverty Saints who are Kings lie in prison Men spend their time in idlenesse and wast their estate in costly apparrell and fare and then say they are not able to supply the necessities of the poore people of God A childe of God in his greatest want of outward things is not poore because God is his God A slack hand in giving to the poore and a slâ—ck hand in labour each maketh poore Some have sweetly injoyed God when fed with bread and water and have had sweet smiles from God when they could not see the face of one friend In the want of outward comforts the Saints have injoyed sweet comforts from God they have more experience of Gods faithâ—ulnesse care and love see more of their own hearts are more spirituall and humble and live more upon God and are more weanâ—d from the world then those that are rich Prospeâ—ity Prosperity swels â—he heart with pride The prosperity of fooles destroys theâ— Prosperity causeth men to forget 〈◊〉 and themselves Many a childe of God hath found prosperity hath done him more hurt then good Outward peace begets plenty plenty begets security and idlenesse and idlenesse begets all evill It 's in vaine for those in prosperity to think it will last long Of pleasure Pleasure is a flattering delight The pleasures of the body are the poyson of the soule Those whose eyes are open see outward pleasures to be but meane things The more carnall the heart is the more it affects naturall pleasures In idlenesse delight and pleasures the Devill-easily intangleth men in his snares Theâ— mistake the time and place of pleasures that expect it in this world heaven is the Saints place of pleasure Sin is desired for the pleasure of it but there is more griefe misery then pleasure Sinfull pleasure ends in sorrow Such as delight in pleasure shall finde their greaâ—est pleasure become their greatest pains Such as thinke on the supposed pleasure and sweetnesse of sin are deceived and insnared Promises The promises of God are a great stay and comfort to a childe of God The promises of God are the foundation of the Saints comfort The promises of God are free full and firme The promises of God beares up the soule in all straights There was never any ashamed that did rest onely upon God in his promise The promises of God do not make His neither wicked nor carelesse but more fruitfull and serviceable The wicked desire promises for peace and not to strengthen them against sin One promise from a man pleaseth them more then ten from God Some men are freeâ— in promises then in performances Of praises of men He that prizeth others praises he injoyes not God nor himselfe Prayer Necessity teacheth to pray When the heart is filled with feares prayer powres them out Prayer puts the heart into possession of peace Prayer sweetens all troubles That which a man obtaines by prayer it inlargeth his spirit God by prayer supports his in the greatest troubles Verball prayer causeth great deadnesse There is no duty so counterfeited as prayer is Prayer is more of the minde and heart then of the mouth When prayer is wanting the action of fin is as ready as the tentation Some pray when they should sleep and sleep in prayer and pray when they should worke but wisdome divides to each their proper time and season By prayer we attaine a more sense and feeling of our wants and more strength to pray A good conscience nourisheth faith and faith prayer He that makes prayer the end of his praying rests in his prayer and prayes to no purpose What many build up by prayer they pâ—ll downe by their practice by remisness â—lightnesse and frothinesse of spirit Princâ—ples When a principle of error is taken â—or a principle of truth the more it is relied on the worse it is Preacher He that doth not rightly distinguish between the Law and the Gospel is not a good Preacher nor a good Christian Quietnesse Man disquiets himselfe in vaine A quiet soule is the seate of wisdome In tâ—e worst times a Saint may quiet himselfe in God In quietnesse confidence is our strength Untill men be satisfied they cannot be setled quietnesse is the fruit of both Satan hath most advantage against us when we are troubled and disquieted He that is troubled because others words answer not his desires cannot injoy quietnesse They injoy most quietnesse of minde that most submit themselves to the providence of God Reason Naturall Reason cannot be satisfied in things spirituall because they are above the fight and reach of nature Religion The Saints finde sweetnesse in the bitterest things in Religion Where Religion is in truth it is in power and it enableth a man to practise it There are no people one indeed that dissent in Religion It 's not possible for all men to be of one Religion and judgement because their understandings and ends differ When a man differs in Religion those from whom he dissents load on him false things to make him odious thus many condemne as odious those whose arguments they cannot answer nor dare offer to answer Most men love that Religion best which best sutes with their lusts as honour pleasure ease and their bellies A forme of Religion with riches is imbraced rather then the power of Religion with poverty The Religion of many is to be irreligious In these dayes iniquity abounds and many depart from the faith to needlesse dispâ—tes and principles that destroy the foundation of Religion Most men take their Religion upon trust and hold it by the copy of mens countenances and certain reservations and the permission of their lusts Mens lives and Religions are commonly alike He that will not leave his sin for his Religion will leave his Religion for his sin A little Religion will goe a great way in great persons His Religion is to little purpose whose knowledge is not distinct and certain It makes much for the benefit and comsort of a Christian to understand the grounds and principles of Religion Rules When we come to the particular case if it concerne our selves we forget the Rule A weak mens Rules may be better then the best mens actions The Rules of many mens actions are onely tâ—eiâ— own wills Suâ—h as like not the Rules of God in his Word like the Devils and their own Of Ruling When a man comes to Rule he
fools he convinceth the soule of the folly of it's own wisdome and of a necessity to be taught and causeth the soule to see that it is not in it's own power to attaine true wisdome Those God teacheth he meekeneth their spirits and humbleth the soule to make it teachable and causeth them to have right ends in desiring knowledge and in using meanes to attaine it and makes them content to be at Gods disposing for the manner and measure of his teaching Gods teaching humbleth the soule the more they know the more vile they are in their own eyes Gods teaching causeth the soule to trust in God also their knowledge is sutable to their soules wants and strengthens them against temptations and preserveth them from many evills others fall into So much as we are taught of God so much we practice Gods teaching attaines the end of it which is practice therefore if thou art taught of God thy conversation shall shew it the wisdom from above is full of good fruits so it causeth them to be afraid to sin and to hate all false wayes Gods teaching causeth and raiseth the affections it 's no cold businesse the more they know the more they love God and doe act more for him as our knowledge is so is our practice He that is taught of God he never thinkes he hath knowledge enough but still thirsts after more and is thankfull for that he hath Toleration Where persecution is there is no toleration where there is toleration in differing opinions in Religion there is no persecution Those who make others causes their own plead for toleration It is but hypocrisie to professe another Religion then that which is in their heart Talent He that useth not or abuseth his talent looseth it Teares The apprehension of Gods love will cause teares freely Trouble There is nothing but trouble under the Sunne It 's in vaine to expect to live in this world without trouble The lesse trouble men expect the more they oft meet withall We should not be so troubled in trouble if we did look more to God in his promise and lesse upon the trouble God removes great troubles from his or giveth them strength to beare them There is no trouble so great as the trouble of an evill conscience Selfe cannot stay or check it selfe much lesse recover it selfe out of sinfull trouble A soule cast down by selfe or Satan rests 〈…〉 God but in trouble To say in great troubles be content and joyfull it is easie but to be so is hard So much as a Christian is stored with promises he is able to beare troubles In trouble we are prone to forget that which makes for our comfort He that is little in his own eyes will not be troubled if he seeme so to others A troubled soule is not fit to doe or receive good Weake mindes seek ease in changes There are but a few that in trouble expresse a free spirit and an inlarged heart to God Few in trouble expresse faith wisdome patience humility contentednesse comfort joy and thankfulnesse Trialls Those who are least exercised with tryalls have the least wisdome and experience Thoughts Our evill thoughts are many All actions are nourished by thoughts Thoughts kindle and inflame affections A mans most worst sins are his thoughts The most of our thoughts are vaine and come to nothing oh the vanity of the minde Evill thoughts defile our soules and spirits A childe of God loaths himselfe for the evill and vanity of his thoughts If one sinfull thought be admitted concerning the sweetnesse and pleasure of sin the will is ready to consent to the motion and the understanding to forecast the accomplishment and the affections to adde heat and strength then the heart travels with iniquity and by time and opportunity sin is brought forth Where our treasure is there are our thoughts The more our thoughts are above the more we injoy God and the more we avoid the soares below He whose thoughts are exercised in the things above injoyeth content sweetnesse and delight Temptations Temptations tryeth mens strength He is wise and strong that stands in strong temptations When temptation is absent a foole is wise and strong and the froward patient Every person hath his speciall temptation against which he ought to watch God lets Satan tempt his to keepe downe their pride Strong and lasting temptations are to shew us our selves and our pride God takes men off their pleasant lusts by hideous temptations Ranke affections are eaten out by strong temptations Satan tempts that he may tempt and he tempts not that he may tempt Those temptations are most dangerous that most sute with holy ends An over much fearing a temptation and a weake purpose to resist it weakeneth us and incourageth Satan to tempt Such as slight temptations are most like to fall by them The more of the fruits of the Spirit any hath the more they need to pray against Satans temptations When we are tempted it 's not best to stand reasoning with the temptation but immediatly shun the occasion and fall to prayer We cannot withstand the least temptation without the helpe of God Tongue Rule the tongue and rule all The tongue no man can tame Thankfullnesse Our natures are averse to it The sence of want of one mercy steales from us the remembrance of many and all thankfulnesse for them Thirst Spirituall thirst is as strong as naturall if not stronger Unbeliefe Impatience and discontentednesse with our estates immoderate care and desire of the world are the fruits of unbeliefe Unbeliefe is the cause we depend no more on God for soule and body Of Unwillingnesse What men doe unwillingly they doe not effectually Of Unthankfullnesse The more spirituall any are the more thankfull they are to God and man Ignorance forgetfulnesse and pride cause unthankfulnesse The not observing the severall passages of Gods providence to us is a cause of unthankfullnesse The beholding and minding the things of heaven provided for the Saints causeth them to be content and thankfull in any condition and straight Of Usury Usury is and is like to be in request because to lend without is out of fashion Who oppresseth most he that lendeth upon use or he that can lend freely but doth not To be tyed to pay use when the profit is uncertain is a meanes to fill men with care trouble distrust if not with oppression Vertue Some pretend a vertue to cover a vice this is base Vanitie Every man at his best state is altogether vanitie The Lord knoweth the thoughts of man that they are vaine Of Want Some have little and want little many have much and want much He that can beare outward want contentedly is a strong man It 's a sin and a great dishonour to a childe of God to say or thinke he shall want or to say what shall I doe If hands state and friends faile God will supply some other way A childe of God never is in want though
removed and more would be done by her and that with ease and delight Surely for a husband to command all he may he will be bitter to her and if shee should obey as shee ought may it not prove very burdensome if shee be willing to obey spare her if unwilling forbeare her that so shee may sin lesse Say not thou wilt make her be not too confident of thy strength one as wise and strong as thou aâ—t could not doe it Victory is not alwayes to the strong Eccles 9. 11. It is ill grapling with a wilfull and headâ—strong woman one weake in body may be strong in mischiefe The tongue is an unruly member which no man can tame James 3. 8 9 10. If shee answer not thy desires informe her of her dutie from the Scriptures pray to God to set it home upon her Conscience if God be not regarded it 's no wonder if thou beest slighâ—â—d 3. Doe not strike thy Crowne nor cast it in the dirt Pro. 12. 4. 4. Honour thy wife right her wrongs suffer none to slight or abuse her in no kinde 5. Dwell with her deprive her not of the benefit of thy presence by long journeys unlesse necessitie inforce it 6. Provide all things needfull for her that shee may live comfortably with thee whether shee be good or bad you ought to doe what you can that shee may live comfortably after your death 7. Let her share with thee in that which God hath given thee spirituall and temporall if thou hast plenty let her have plenty also it 's but equall shee shall be sure to share with thee in the ill in poverty sicknesse disgrace and other miseries therefore let her share in thy plenty also let her have for delight as well as thy selfe make her case thy own and doe as thou wouldst be done unto and give it her freely without asking Some have much and spend much upon their pleasures but allow their wives nothing or as good as nothing such give their wives ground enough to question the truth of their love to them for love is bountifull in a little much more where there is plenty that you have is hers as much as yours for her necessitie and comfort seeing yee are but one These things much concerne the comfort of a married life and may be of great use to some into whose hands this may come if GOD please to set it home upon their hearts Concerning Prayer Prayer is a precious priviledge and of great use Aske and it shall be given you Mat. 7. 7. see Isâ— 50. 15. Jâ—mes 1. 5. Luk. 11. 13 It 's a remedy of all evills Joh. 3. 8. 10. Psal 107. Prayer fits us for those good things wee need Exod. 14. 15 16. Jona 2. 1. 10. Acts 12. 5 6 7. Josu 10. 12. Hos 14. 3 4. Song 2. 14. Therefore prize prayer and frequent it Preparation to prayer is a duty Levit. 10. 3. Prepare to meete thy God Amos 4. 12. 1 Sam. 7. 3. 2 Tim. 2. 21. The Saints have practised it Jehosapbat prepared his heart to seeke God 2 Chron. 19. 3. see Ezra 7. 10. Thou wilt prepare their hearts O God Psal 10. 17. in the use of meanes Promises annexed to preparation see Job 11. 13. 15. to 20. It 's an evill not to doe it 2 Chron. 12. 14. It 's a holy consideration of God and what may best compose our hearts craving his strength when thou prayest forgive consider Psal 66. 18. Mark 11. 25. Mat. 5. 24. For time and place to pray Pro. 18. 1. Mark 1. 35. or a closet Mat. 5. Be private Psal 119. 147. Consider what may raise thy heart to God what be thy wants lets temptations corruptions with sutable promises let your ends be holy and right placed James 4. Consider the attributes of God Exod. 34. Have high thoughts of God and low ones of thy selfe Gen. 18. 27. Goe to God with a large and chearfull heart in assurance of person and prayer accepted hate hard thoughts of God Psal 65. 2. 77. 4. 7. Imbrace that season that God and thy heart sends thee to pray and quickly imbrace the motion of the Spirit Pray to God to teach thee and inable thee to pray pray not in print Reade and meditate before prayer if time will permit they fit to pray in prayer Fix thy minde upon God in Christ and thy interest in him and union with him Pray in knowledge Joh. 5. 14. Pray in faith Heb. 11. 6. James 16. Rom. 8. 38. Mark 9. 22. Pray as thy present state and frame of spirit requires strive against sloathfulnesse and vanitie of minde strive for the best affections in prayer serve the Lord with all thy might servently pray briefly and often Mat. 26. 39. Minde the time season occasion and persons what they can beare In long prayers take heed of custome superstition and ambition in short take heed of coldnesse and carelesnesse long or short pray with affection be sutably sensible with joy desire or griefe see if the heart be as thy mouth Consider God in his greatnesse c. be thankfull for what you have received 1 Chron. 15. 13. Observe order aske spirituall things before earthly let mourning flow from faith Zach. 12. 10. Be as large in thankfulnesse as in request Be loth to be sent empty away the life of prayer consists in servent desires Rom. 15. 30. 8. 16. Psal 143. 6. Lord give me what I come for Pray as 2 Cor. 12. 10. Acts 7. 60. After prayer As soone as the dutie is ended if inlarged and before others eye one or more of thy defects in prayer to humble thee see how the dutie was inwardly performed what faith desires comforts God gave thee Be not over-sensible of thy defects in prayer Consider My strength is made perfect in weaknesse most gladly therefore will I glory that the power of Christ may rest upon mee 2 Cor. 12. 9 10. Whether inlarged or straightened be thankfull inward or outward be the same because Christ is the same Heb. 13. 8. If inlarged and faith strengthened be thankfull presse after what thou hast prayed for use the meanes as Pro. 2. 3 4 5. We tempt God to aske and not to use the meanes see Pro. 20. 4. It 's for hypocrites to pray and then to sin freely as if they intended to have libertie to sinne Expect and waite patiently for an answer of prayer Psal 40. 1. Rev. 3. 10. Hab. 2. 2 3. We should be loath to loose our prayers eye the promise least yee faint Psal 147. 1â— Take not a delay for a deniall God knowes the fittest season to doe us good in we waite to see what God will doe eye the event of your prayers and be thankfull for any answer of prayer Directions for hearing the Word Prize the Word 1 Pet. 2. 3. Look to God to blesse it to thee Take â—eed how yee heare Luk. 8. 18. Ezek. 40. 4. Heare to practise Isa 55. 3. Beleeve God will
love thy law and nothing shall offend them Psal 119. 169. 3. Seeing they are the inspirations of God it should cause us to cleave to the Scriptures heare nothing against it prove all things by the Scriptures it will be a speciall means against errors and heresies Christ made use of the Scriptures Luk. 4. 17. to 22. and directed others to doe so Joh. 5. 39. Search the Scriptures for in them yee thinke to have eternall life for they testifie of me Some deny that Jesus Christ is God The Scriptures prove that Christ is God 1. Because as the Father hath life in himselfe so hath the Sonne Joh. 5. 26. 2. Because the Angels ought to worship him Heb. 1. 6. 3. Because he laid the foundation of the earth Psal 102. Heb. 1. 3. He created all things Col. 1. 6. He made the worlds Heb. 1. 2. 4. He upholds all things by the word of his power Heb. 1. 3. 5. He is the first and the last Rev. 1. 8. 6. He was before the world Joh. 17. 5. 7. He is the everlasting Father Isa 6. 9. 8. The Scripture saith expresly He is God Christ is God The mighty God Isa 6. 9. Very God Joh. 5. 20. The Word was God Joh. 1. 1. 14. Christ who is God over all Rom. 9. 5. Unto the Sonne he saith Thy throne O God is for ever and ever Heb. 1. 8. That the holy Spirit is God the Scriptures declare the Spirit is eternall Gen. 1. 2. 1. Because God is a Spirit therefore the Spirit is God Joh. 4. 24. 1 Cor. 12. 4. God is truth the Spirit is truth 1 Joh. 5. 6. The Lord is that Spirit 2. We are baptized in the Name of the Spirit Mat. 28. 19. We are equally baptized in the name of the three therefore they are one equall in authority 3. The Spirit creats Joâ— 35. 10. Ps 104. 30. God the Spirit are one inseparably God creats 4. To be the Temple of God and to be filled with the Spirit are all one 1 Cor. 13. 16. with 1 Cor. 9. 19. Luk. 1. 67. 1 Cor. 6. 19. 5. To lie to God and to lie to the Spirit is all one Acts 5. 1. To lie unto the holy Spirit 3. v. Thou hast lied unto God v. 5. 2 Tim. 3. 16 17. with Acts 16. 6. The Spirit anointed Christ and sent him to preach Isa 16. 1. Luk. 4. 18. see Isa 48. 17. 7. If the holy Spirit were not God whence is it that a sin against him shall not be forgiven Mat. 12. 32. Shall a sin against God be forgiven and not a sinne against a creature therefore the Spirit of God is God 1 Cor. 3. 6. So for those that deny the Resurrection of the body try it by the Scriptures of them there are two sorts some deny the Resurrection because they beleeve it is past already and there is no Resurrection but that which is in us Ans Christ saith in the Resurrection there is neither marriage nor giving in marriage but are as the Angels in Heaven Mat. 22. 30. If you be in this Resurrection why doe you marry c. or will you lay marriage waste make it needlesse to you and know who you please Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven Sort 2. Are those that deny the Resurrection of the body because they cannot see reason for it Ans The Scripture doth fully and clearly prove the Resurrection of our bodies after this life Marvell not at this all they in the gravâ— shall heare his voice Joh. 5. 28 29. At the 〈◊〉 of God the dead shall rise 1 Thes 4. 16. that sleep in the dust shall awake Dan. 12. 12 And the Sea gave up the dead that were in it and death and hell delivered up the dead which were in them Rev. 20. 13. Christ is risen from the dead 1 Cor. 15. 20. I will raise him up at the last day Joh. 6. 44. Thy dead men shall live Isa 26. 19. 2. The dead shall rise because he that hath said it is able to doe it There is nothing impossible with God Luk. 1. 37. 3. The Saints have beleeved the Resurrection of the body Job saith Though worms destroy this body yet in my flesh shall I see God Job 19. 26. I know my brother shall rise againe at the last day Joh. 12. 24. Our vile body shall be like his glorious body Phil. 3. 21. 4. If the dead rise not then is not Christ raised and if Christ be not raised your faith is vaine then they also which are fallen asleepe are perished 1 Cor. 15. 16 17 18. But Christ is risen therefore the dead shall rise Acts 3. 15. 1 Cor. 6. 14. 5. If the dead rise not and in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. It 's our comfort death cannot dissolve the union between Christ and a beleever Rom. 8. 38 39. If not any thing shall separate us from the love of God with then death shall not Whether we live or dye 1 Cor. 9. are the Lords Rom. 14. 8. 5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one 31 32. Marâ— 12. 18. 26 27. Though it be incredible to reason yet we ought to beleeve it because God hath said it But some will say this is but the letter the mystery of it is no such thing I answer 1. The mystery was revealed to the Apostles Eph. 1. 9. Eph. 3. 4 5. Eph. 6. 19. 2. Christ is a mystery Col. 4. 3. Col. 1. 27. Christ in us by his Spirit Col. 2. 27. Col. 2. 2. Gal. 1. 16. 3. They speake the mystery of Christ Col. 4. 3. and made it knowne by the Scriptures Rom. 16. 25 26. Behold I tell you a mystery and 〈◊〉 written 1 Cor. 15. 51. c. Eph. 3. 7. Eph 〈◊〉 â—2 The mystery is made manifest to the 〈…〉 Rom. 1. 26 27. And seeing the myâ—◠〈…〉 â—clared in the Scriptures we are not 〈…〉 another mystery of the mystery 〈…〉 â—erstand the Scriptures They worâ—◠〈…〉 â—â—in the Spirit Phil. 3. 3. They were 〈…〉 of the mystery yea they knew 〈…〉 â—â—ese last times many would depart from the faith and bring in a mystery of iniquitie and call it the mystery of God and of Christ and the Spirit and so should deceive many Wee are forewarned and commanded to hold the forme of sound words and seeing the Scriptures are able to make the man of God perfect and to furnish him for every good work 2 Tim. 3. We neither may nor need presume above what is written Rev. 22. 18. And so for other things bring them to the Scriptures to be tryed and beleeve nothing but what God faith in his Word and expect not to satisfie Reason in matters of Religion We beleeve God is without beginning and present in every place who knoweth and ordereth all things but what reason can be given that God is so is it not
God that nothing below should move us Phil. 4. 11. 13. Our spirits should rule the things below and not be ruled by them we should rejoyce in tryalls temptations conflicts disertions and outward troubles death it selfe is to make us capable of a fuller injoyment and communion with God James 1. 2. c. If wee should rejoyce how much more should we be content and patient 1 Thes 4. 18. One said Lord I will beare any thing because my sins are forgiven a conscience set at liberty can with ease undergoe a great burden Bees gather honey from bitter flowers as well as sweet so should wee from bitter conditions Crosses are Christs servants they come and goe at his command they are sent to doe us good all is sent in love and best for me God will supply all our wants with his all-sufficiency we should not looke so much â—t freedome from trouble as to profit by it to injoy God by it and strength to beare it looking upon all that befalls-us as appointed and ordered by God in his wisdome and love for our good c. 1 Thes 3. 3. 31. To shew mercy and pitie to others in their misery and supply their necessities according as we are able freely and willingly and be more industrious and sparing in expences to supply others necessities especially the Saints above our ability let thy heart house and hand be open joyfully and compassionately supply their necessities consider Luk. 3. 10 11. 12. 33. Mat. 5. 42. 7. 12. Gal. 5. 10. Ease as many mens burdens as we can be helpfull have mercy compassion love goodnesse and such like vertues 32. Watch that wee grieve not the holy Spirit Eph. 4. 3. We quench and grieve the Spirit when we neglect the motions of it and slight the comforts of it seeke comfort from the flesh feed upon lusts and spend our thoughts and time upon the outward man and use spirituall things for carnall ends and father the work of the flesh upon the Spirit slight that which is good and allow of evill or plot for sin or cavill against the truth or omit duties or slight them or doe them in our own strength or slight the fruits of the Spirit or slight any Saint c. 33. Every day to take notice of Gods goodnesse and mercy to us and others and acknowledge it in all things give thankes 1 Thes 5. 14. 34. Every day will I blesse and praise thy Name Psal 145. 2. 35. Every day to grow in grace and knowledge 2 Pet. 3. 18. 36. Every day to beleeve the present state and condition best for me Rom. 8. 28. if any thing oppresse thee use the meanes to remove it then be content 37. Every day to cast my care upon God Phil. 4. 6. 38. Every day to be willing to be dissolvâ—d and to looke for death All the dayes of my appointed time wâ—ll I waite till my change come Job 14. 14. 39. Every day to observe my profiting in Religion 2 〈◊〉 3. 18. Heb. 6. 1 2. 40. Every day to view my actions and take notice of my failings omissions and commissions to be more watchfull against them and to live by faith in all infirmities above infirmities as if I had never sinned living in the sweet injoyment of the love of God and so lie downe in the consideration of it Saints subject to fall from their first love Thou hast left thy first love c. Rev. 2. 4 5. CHrist commends this Church in vers 2 3. and informes and reproves them in these words and vers 5. containes the meanes to recover them from their evill In the first verse he saith He knowes their workes He would have them to know that he did know and observe all their actions what their actions were and with what affections they did them how they exercised the fruits of the Spirit and how they decayed in their love to him which should teach us to observe all our actions and to walke circumspectly as becometh so holy a presence The Saints first love is the best God will be served with the best with the fullest measure and highest pitch of love The Saints Church of Christ need to be informed of their decayes of their love to him To leave their first love is to abate in the degree and measure of love which they have to God Gods own people are subject to decline or leave their first love this the Scripture and experience testifie The causes of our pronenesse to decline in our love to God are many 1. Our natures are prone to it we have an apostatizing spirit and we know it not or consider it not Heb. 10. 2. Security in us causeth us to thinke wee are well and need not feare no danger and so we fall before we are aware 3. Is from the insensiblenesse of this sin it secretly steales upon us wee fall so easily and by small degrees that we perceive it not till we are downe nor hardly then we need be told we are fallen 4. Because wee doe not meditate on the love of God and rest satisfied in it causeth us to seeke satisfaction elsewhere and resting satisfied in that we are happy and what affections actions we formerly have had for God thinke wee have done enough this is a base frame of spirit that causeth us to turne the grace of God into wantonnesse such need forget what is behinde and presse forward as knowing they can never doe enough for him who hath done so much for them 5. Because of the sloathfulnesse of spirit causeth us to have no minde to stirre to goe to God or to doe any thing for him â—loathfulnesse casteth into a deepe sleepe and then we neglect or abate in the use of means in which we have had communion with God when we leave our first workes then wee decline and fall asleepe God absents himselfe While the bridgegroome â—arried men slumbered and slept Mat. 25. 5. 6. Want of watching our hearts and lives did we watch wee might observe our coldnesse and on what our love is set and so our consciences might smite us for our divided love 7. Wâ—nt of faithfull friends to observe and informe us of our declinings from God and their not using meanes to helpe 〈◊〉 8. Comparing our selves with those who are fallen and because wee are like them we thinke our selves well enough and so rest satisfied and thus we teach and cause others to be as cold as our selves 9. Because iniquity abounds the love of many waxeth cold This should teach those that stand to take heed least they fall to watch narrowly against all occasions which tend to draw us from our first love for God will have his to know that it is a great evill for to decay in their love to him The greatnesse of this sin appeares in these particulars 1. Because our love is Gods and he calls for it My sonne give me thy heart He calls for his own and it 's unreasonable
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
hath hope in his death Pro. 14. 32. These all dyed in â—aith Heb. 11. 13. Rev. 14. 13. Psal 17. 15. Of Meditation FRequent meditation 1 Tim. 4. 15. Meditation is a pondering a weighing with our selves It is a serious reviving of those truths wee have heard or the dispensations of God towards us and others of that which we know to consider of it that our hearts may be effected with it and so apply it to our selves to further us to duty In meditation the memory is exercised to remember things and the understanding to finde out the causes fruits and properties of them going from one thing to another and examine how the case stands between God and us in those things whereby the heart is stiâ—red to some duty and the affectioâ—s framed to love or haâ—red joy or sorrow according to that we seriously consider of Before meditation 1. Reade the Word be not barren of fit matter to meditate upon fit for thy necessity and capacity 2. Choose a fit time day and night Psal 1. 3. for the morning Psal 119. 147. Mark 1. 35. for the night we are fittest in the morning I prevented the morning lighâ— Psal 119. 147 148. see Jer. 7. 13. Joh. 8. 2. Mat. 21. 28. 3. Seperate thy selfe to it see Pro. 18. 2. 4. Choose a fit place as for prayer so for meditation 5. Beleeve God will blesse it to thee 6. Pray to God to blesse it to thee In meditâ—tion 1. Mourne for thy estrangement from holy things seperate thy selfe from frothy fancies look up to God for strength to keep thy heart from wandering 2. Meditate on the Word meditate on these things 1 Tim. 4. 15. Psal 1. 2. Psal 119. 99. from generals proceed to particulars 3. Meditate but of one thing at once observe order 1. travell with your memory 2. Judgement 3. affections after conscience let judgement consider what weight it is of how it concernes Gods glory our selves or others whether we have it or in such a measure as we need what lets to it and how removed how to attaine it and stirre up our affections to it accordingly if it be some promise remove the objections against it and let not the promise goe till yee injoy sweetnesse from it 4. If thy minde â—ove after other matters sigh to God and pray to be established to be delivered from a vaine light and â—rothy spirit and then returne to meditation againe After meditation The more thou meetest with God in meditation the more frequent it make it a great part of thy communion with God and when he blesseth it to thee rejoyce and be humble and thankfull Luke 3. 10 11. And the people asked him saying What shall we doe And he answered and said unto them He that hath two coats let him impart to him that hath none and he that â—ath meate let him doe likewise YE see it 's the duty of the people in generall to part with what they can spare to supply the wants and necessities of others if they have two coats they must give one and keepe one for themselves because it is of absolute necessitie That it 's a duty to give to the poore the Lord saith Give to him that asketh thee and from him that would borrow of thee turn thou not away Mat. 5. 42. Luk. 6. 34 35. To be mercifull Blessed are the mercifull for they shall obtaine mercy Mat. 5. 7. He shall have judgement without mercy that shewed not mercy James 2. 13. To give freely and liberally to the poore see Eccle. 11. 1. Pro. 28. 27. 11. 25. Psal 41. 1 2 3. Isa 48. 10 11. Heb. 13. 16. To give chearfully 2 Cor. 9. 6 7. Mat. 10. 42. Mark 9. 41. Reward in heaven Reasons why we should give 1. It 's just and equall to supply the necessities of those in misery and want 2. Nature it selfe teacheth to doe as wee would be done unto also they are of the same kinde we are 3. Gods command is If thy â—nemy hunger feed him c. to doe good to all 4. Good Job and the Saints recorded in the Scripture did so the Rightous is liberall and lendeth 5. If yee have to supply their necessities and doe not yee sin greatly yee withhold the goods from the owners thereof What yee have above your necessitie they have a share in God hath ordered them to have a part of it the money is not yours Ezek. 16. 17. Yee are but Stewards God hath given yee so much not for your selves but to divide to them according as their necessities require 6. If yee supply not others wants yee shall give an account for it 7. A woe is pvonounced against such as have this worlds goods and give not see 1 John 2. 15 16. Luk. 6. 24. James 5. 5. Mat. 25 40 41 42 43. Mar. 10. 24. see and consider 109. Psalme I have but a little for my selfe c. If you have for your present necessitie and to supply his you ought to doe it Take no thought for to morrow If you have no money you must sell something to give tâ—â— the poore Luk. 12. 33. To give is the way to have more and a blessing with it But I may want my selfe charge and trouble may come Therefore give a portion to seven and also to eight for thou knowest not what evill shall be upon the earth Eccle. 11. 2. 1. He that giveth to the poore shall not lacke Blessed is he that considereth the poore the Lord will deliver him in time of trouble c. Eccle. 11. 1. Pro. 28. 17. Psal 41. 1. 2. If you should want you had better give it and want then keepe it and sin it 's but stole to keep it when God calls for it if yee keepe it yee may want the comfort of it he saith In the dayes of famine you shall have enough Job 5. 20. consider Pro. 11. 24 25 26. 3. God hath promised to pay you againe with increase have you no faith can you trust a man with an hundred pound and not God with a hundred pence if yee cannot trust God for your body you doe not trust him with your soule Not any will doe so if but two coats to give away one c. If none doe so you have more need to doe it mens examples must not be your rule but the word of God Exhort Be exhorted not to live in the breach of so plaine and manifest a command of God give and lend and thinke it not enough to give a shilling if they need twenty yee ought to give those things they need James 2. 16 And that yee may be the more able to give and lend Labour and worke with your hands that yee may give to him that needeth Eph. 4. 28. Feast lesse as Luk. 14. 12. weare lesse costly apparell fare harder yea eate nothing but bread rather then the members of Christ and thy own body should want bread cut off needlesse expences in things for delight with
lovers and rest content in Christ alone The soules answer to Christ 16. Behold thou art all faire my beloved My beauty is not mine but thine it all belongs to thee take thee the praise thereof for thou art onely beautifull I desire to see the King in his beauty for thou art glorious in thy beauty Psal 45. 2 3. Psal 115. 1. Psal 90. 17. Isa 30. 18. Psal 27. 4. thou art my glory Isa 45. 24. Yea pleasant Christ is very pleasant comfortable amiable and delightfull in him is all pleasantnesse Song 7. 6. 4. 16. Pro. 16. 24. I sat downe under his shadow with great delight and his fruit was sweet unto my taste Song 2. 3. Christ is that tree under which we have protection and defence and dwell safely and quietly no heat can scorch us sit we rest in Christ we goe no further the fruits of his death are sweet unto my taste they not onely smeell sweet Song 4. 11. but taste sweet there are no fruits so sweet as the fruits of his death Song 5. 1. Also our bed is greene Viz. fruitfull and flourishing communion with Christ in the bed of love causeth spirituallnesse fruitfulnesse they increase in good workes inward and outward to God and man such cannot be barren Psal 92. 13 14. 2 King 6. 2. 5. Song 4. 2. 〈◊〉 is none barreâ— among them Song 6. 6. See Song 8. 12. 1â— The beameâ— of 〈◊〉 house The rafters of our house which is the Church of Christ 1 Tiâ— 3. 15. Heb. 3. 6. 〈…〉 A Cedar is a tall tree full of sap Psal 104. 16. It s a tree that grows well it s a tree of worth and of great use and a rare and excellent tree Excellent as Cedars Song 5. 15. It s a sound tree it s no pâ—thy nor rotten tree it holds forth what the matter of the Church of God should be choice matter excellent Saints the Candlesticks were made of pure gold 1 King 1. 49. See Rev. 1. 20. Cedars many Cedars make an house Our galeries The galeries are â—igher then other parts of the house so are those that are the Teachers above the rest in honour c. the King is held in his galery Song 7. 5. Christ is most seene in his galeries they are his galeries where he walkes the galeries are on the outside of the house and seene by those abroad they declare the truth to them that are without Are brutaine trees or fit tree Psal 104. 17. The brutaine trees are of a sweet and pleasant smell it holds forth that those that teach the truth should smell best their conversations holy and sweet not of those whose practise make them stinke The smell of thy garments is like Lebanon Song 4. 11. It holds forth their sweet gifts and excellent knowledge in the truth of Christ who teach Christ they are to teach truth with speech comely Song 4. 3. and comfortably to the beloved of the Lord. Psalme 16. THis Psalme is a Prophesie of Christ David speaks concerning him see Acts. 25. to 35. 13 35. This Psalme is a golden Jewell it declares the riches of love to the sonnes and daughters of Christ their exceeding safe and happy estate in which is great consolation Vers 1. Preserve me O God There is no preservation in any thing but in God Preserve me Christ in the dayes of his flesh put up strong cryes and supplications to his Father Joâ— 17. For in thee doe I put my trust There is no trust to be put in any thing but in God 2. I put my trust Christ as he was man had faith and it was in God Gal. 2. Thou art my Lord Christ in acknowledging him honoureth the Father yea Christ is equall with him My goodnesse Christs goodnesse was of and from himselfe therefore his own Goodnesse Jesus Christ is full of goodnesse Col. 2. 3. therefore all that Christ hath done must needs be exceeding good and excellent in this is our happinesse and comfort Extendeth not to thee Appertaineth not to God God is perfect and infinite therefore he is not capable of any addition of goodnesse this is his perfection 3. But to the Saints Those that are made so by me they had no goodnesse of themselves their rigâ—tâ—ousnesse is of me Isa 45. 17. Extendet to tâ—e Saints It reacheth to theâ— there is no sonne or daughter in any place to whom my goodnesse doth not reach they have interest in it it s theirs and they shall injoy the fruit of it Goodnesse The Saints goodnesse is in Christ This goodnesse of Christ was not for every person in the world but to the Saints that aâ—e in the earth Saints Christs goodnesse made them Saints Vse Oh Saint admire the riches of Christ and his love to thee rest satisfied in Christs goodnesse which is thine rejoyce in it admire at it be thankfull for it walke sutable to it and improve this goodnesse against all thy doubts and feares c. To the excellent The Saints are excellent to Christ yea all of them are alike excellent beautifull glorious unspeakeable infinite excellent with the excellency of Christ they are more excellent then the whole creation of heaven and earth Christ calls them excellent and esteemes them so Eph. 5. 27. Oh Saint esteeme thy selfe as Christ doth to be excellent in his excellency for thy beauty it is perfect through my comelinesse I have put upon thee saith the Lord Ezek. 16. 14. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garment of salvation he hath covered me with the robe of righteousnesse Isa 61. 10. Use Oh glorious Saint the world knowes not thy worth therefore it esteems thee not yet slight not thy selfe because Christ hath made thee excellent In whom is all my delight Jesus Christ is fully pleased and contented with his All my deligâ—t An infinite delight Christ takes in his All One Saint is more esteemed by Christ then the whole creation of heaven and earth for those things have not any of his delight the Saints have it all the quintessence of all fulnesse Use O precious Saint delight thy selfe in God rest satisfied in him in his love and the delight he takes in thee Vers 4. Their sorrowes shall be multiplied that hasten after another God those that have another God they shall have sorrow and increases in griefe those that are not mine their drink offering of bloud will I not offer nor take up their names into my lips they are not in so happy a condition they shall finde the contrary from Christ he will not once name their names to God I will not be made an offering for them their offerings of bloud their costly services shall be rejected they shall finde no acceptance they are in a miserable condition Vers 5. Mine inheritance and lot Given me of my Father alotted to me Christs lot and inheritance is his people The Lords portion is his people
art my salvation Psal 35. 3. I beseech thee shew me thy glory Exod. 35. 18. Cause thy face to shine upon me Psal 80. 3. Establish O God that which thou hast wrought in us Psal 68. 22. 29. Frequent and wisely improve those whom God hath setled who are able to direct and informe thee in the knowledge of the grace that is revealed in which is fulnesse of joy 1 Joh. 1. 4. Many heare and confer with such as doe not understand the truth and finde successe accordingly 30. In the want of comfort goe not for comfort to sin to duties to conscience but to Christ to his word and promise Trust to the word of the Lord it s in vaine to thinke that ever their discouragements will be removed untill they cleave unto and rest upon the word of the Lord. When David rested upon the word of the Lord then he was setled Psal 73. 17. but not till then Psal 119. 92. God hath appointed his word to settle us wee finde by experience nothing will remove the soules doubts and discouragements but the word of God the word discovers to the soule the love of God it conveys to the soule that which is sutable to settle it carnall reason cannot settle the soule but the word can when God discovers his power and authoritie in it then all doubts c. gives place So we finde that according as we cleave to the word of the Lord our doubts and discouragements vanish and as we cleave to lying vanities our feares and discouragements increase Jonah 2. 8. When God pleases to settle a soule in his love he causeth it to trust in his word Remember the word unto thy servant upon which thou hast caused me to hope Psal 1 19. 49. You had better make the word of God your familiar and companion then to make carnall reason so see Isa 18. 16. Many in the want of comfort seek it where it is not which is to seek the living among the dead and so meet with dead comforts 31. Hearken to the voice of conscience prize and preserve the peace of it and doe nothing against it 32. Be thankfull for what thou hast received and improve that and waite for more We waite for thy loving kindnesse O God Psal 48. 9. 33. When thy conscience is satisfied by the Word hold to that stay there and maintaine it that so we may not alwayes have this work to doe 34. Hold fast what thou hast and let nothing goe that tends to thy peace doe not heare any thing against thy soule be so wise as to give no way to doubting he is a foole that doth so see Luk. 24. 25 O fooles and slow of heart to beleeve all that the Prophets have spoken 35. Remember your resting place Jer. 50. 6. If you forget your resting place it s no wonder if yee be troubled we have no more present actuall comfort then we have remembrance they were troubled the cause of it was they forgot the exhortation that speaketh unto you as children Heb 12 5. Christ is our resting place Returne unto thy Rest O my Soule Psal 116. 7. 36. Avoid sadnesse of spirit it breeds uncomfortablenesse and unsetlednesse and sadnesse causeth us to yeeld to discouragements seeing we are commanded to rejoyce alwayeâ— and evermore 1 Thes 5. 16. Wee should thinke our selves bound in conscience to doe so 37. When our spirits are downe and sad we should winde up our affections and stirre up our selves to take hold on God Isa 64. 7. If thou hast sinned thou hast done foolishly it being done it cannot be undone What shall the soule doe but remember that sweet place Heb. 10. 17. Their sinnes and iniquities I will remember no more see vers 19. to 26. Rom. 8. 1. 33. Fetch thy comfort from it 38. Know and consider there is not any sin a beleever can commit that should cause him to cast away his confidence or so much as question the love of God to him not for any thing he hath done or can befall him he may not admit of such a disquietnesse as shall discourage him or hinder him in obeying another command of God 1 Thes 5. 16. 39. Lastly Know that these means are to be used they tend much to assure and settle the soule in the sensible injoyment of love and that meanes alone are not sufficient to quiet and settle a troubled soule it s the worke of the Spirit to answer all doubts and remove all discouragements God creates the fruit of the lips peace peace to him that is afar off and to him that is neare saith the Lord and I will heale him Isa 59. 19. It s God that stablisheth us 1 Cor. 1. 21. In the use of meanes we are to look to him and waite upon him who will in his time free all his from all their discouragements doubts and feares and satisfie them with his love These things I write unto you that your faith and hope may be in God 1 Pet. 1. 21. 2 Cor. 5. 20 21. Now then wee are Ambassadours for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God For he hath made him to â—e sin for us which knew no sin that we might be made the righteousnesse of God in him THese words breath forth nothing but love tydings of peace and great joy in that Christ alone doth free the soule from sinne and causeth the soule for to injoy the Righteousnesse of God in him Behold what sure sweet cleare full durable divine consolation is here sufficient to cheare revive raise and ravish the sinking soule by reason of sin in the want of a Righteousnesse of God in him These words containe many divine truths for our instruction and consolation In that he saith We are Ambassadours for Christ Obs That God hath sent to us his servants to declare his infinite love and the unsearchable riches of Christ and the freenesse thereof as Isa 61. 1. Zach. 9. 9 10 11. 2 Tim. 1. 9 10. Ambassadours It s the duty of an Ambassadour to deliver his Message without alteration addition or detraction Obs Ambassadours for Christ Christ Ambassadours are for him not against him As though God did beseech you by us Obs Those into whom God hath put this word of Reconciliation when it is declared unto us by them or in his Word we ought to beleeve and receive it as if God did immediately speake unto us for they speake in his stead Obs Then all the doubts and feares the soule or Satan can frame of Gods unwillingnesse to save a lost sinner as Luk. 19. 10. are all groundlesse and false for God seeks to us to be reconciled man seeks it not I was found of them that sought me not Isa 65. 1 2 3. The Prodigall is said to goe but God who is the Father is said to run Luk. 15. 18. 20. As running doth expresse more willingnesse then going so God is more willing to save
a lost sinner then he is or can be willing to be saved This should teach and incourage all that desire Christ to beleeve though thy sins aâ—â— many you need not doubt of his love for 't is infinite without time or measure full free and eternall I will love them freely Hos 14. 4 We pray you a loving way Obs Gods way of saving man is in a way of love Therefore God saith I drew them with the cords of a man with bands of love Hos 11. 4. Behold I will allure her and speake comfortably to her Hos 2. 15. Wee pray you Obs Fallen man is contented to be as he is he is so seduced and deceived by sin that he need to be prayed and intreated to be reconciled We pray you in Christs stead Obs If Christ were with us he would pray us to be reconciled to him in his absence he hath sent some to pray us in his stead Obs Ignorance of Christs love is a cause of our feares when it is discovered our doubts are resolved and our hearts revived and inlarged Psal 63. 5 6. Be yee reconciled to God Obs The best estate of nature is a state of enmity against God for if these need any reconciliation how much more enemies Sight of reconciliation to God is consolation We are to distinguish betwixt Gods love and Reconciliation to us and our love and reconciliation to him they differ in nature and time and is grounded upon severall causes as to instance the cause of Gods Reconciliation to us is Gods love and the death of Christ our Reconciliation to God is the holy Spirit of God revealing to us Gods love and Christs Righteousnesse to be for us Reconcile us Obs Even such sinners as God doth love and sends after and will save they look upon God as their enemy and have hard thoughts of him For he hath made him Obs God the Father hath set apart the Lord Jesus to save man There is no other name whereby we may be saved Acts 4. 12. Heb. 9. 14. 22. Obs The way and meanes God hath chosen to free a sinner from sin is onely by Jesus Christ This should teach us to prize him and rest satisfied in him and not suffer ouâ— foolish hearts to seek after nor desire any other meanes or way of deliverance from fin but onely him Made him to be sin Some understand a sacrifice for sin and no more so as the guilt and punishment shall be translated unto Christ and not the fault but is it not unequall if not unjust and impossible to impose our guilt upon Christ and not our sin sin and guilt are inseperable for where there is no sin there can be no guilt therefore that our guilt might be laid on Christ necessarily our sins must after a sort be made his and annexed unto him by imputation all the sinnes of the Elect their adulteries murders blasphemies c. were laid upon him Isa 43. 5. Obs Sin must be charged upon Christ or the sinner and had not Christ undergone the penalty of sin no man could be saved as appeares Joh. 1. 1. 7. Joh. 1. 29. Rev. 8. 2. Eph. 2. 14 15. Heâ— 9. 22 Col. 1. 20. Zach. 9. 11. Our happinesse lieth in this that our sinnes are not â—mouted unto us Psal 32. 1 2. Obs God hath imputed our sins unto Christ and so laid them upon him that they are not ours no more but Christs who hath â—reed us and himselfe from them and so he shall apâ—eare without sin Heb. 9. 28. We should rest â—atisfied in Christs satisfaction because it is a â—ull perfect and infinite satisfaction Obs It appeares that the sence and guilt of â—in doth discourage a soule and cause it to desire to be at a further distance from God as Luk. 5. 8. Obs There needs strong reasons and earnest â—ntreaties to reconcile a soule to God yea â—he arme of the Lord must be revealed in them â—o make them effectuall Isa 53. 1. Obs The way to reconcile a soule to God â—s to let him understand the cause way and â—eans of his salvation therefore the Apostle â—aith He hath made him to be sin to us and â—hat we are justified freely Obs The words us and we in this verse wee are to understand them in the 19 verse to whom God doth not impute their trespasses therefore they are blessed Psal 32. 1 2. They shall not misse of glory they have Redemption by his blâ—ud the remission of sinnes Col. 1. 14. Rom. 5. 10. Therefore by us and we cannot be understood every sonne and daughter of Adam Obs For us That which is spoken in generall to beleevers every beleever is to apply it to himselfe in particular so Paul saith He loved â—e and gave himselfe for me Gal. 2. 20. Obs For us for me The word and promise of God that it is for me is that which the soule should fix its eye upon and for eveâ— relie upon to a full satisfaction to my soule knowing that the word and promise of God is the onely ground of faith and is securitiâ— sufficient for my salvation Obs Jesus Christ being made sin for me 〈◊〉 as good for me yea better for me then iâ—â— had never sinned as much better as a spirituall body is better then a naturall and 〈◊〉 the image of the heavenly is better then thâ— image of the earthly as much better 〈◊〉 strength is better then weaknesse and heâ—ven better then earth 1 Cor. 15. 43 44 〈◊〉 55. Obs As soone as the soule is convinceâ— that Jesus Christ is made fin for me and he made the Righteousnesse of God in him aâ— the soules feares doubts and discouragement and objections vanish and Christ is beleeveâ— in and lived upon with thankfulnesse aâ— joy Obs Which knew no sin Christ was wholly free from sin personally Luk 1 35. inherently Heb. 14. 5. and actually Joh. 8. 40. Obs Seeing Christ is so holy and so qualified as he is there is no reason why we should doubt of the sufficiency meritoriousnesse and effectuallnesse of that which Christ hath done for us Heb. 10. 10. 14. Obs That we mâ—gâ—t be made Whatsoever Jesus Christ hath done and suffered was for those whose fins were laid upon him and are fully pardoned by him Rev. 1. 5. Rom. 5. 19. That we might be made the Râ—ghteousnesse of God There is a twofold Righteousnesse according to the diversity of his nature the one uncreated and infinite which is the Righteousnesse of the Deity the other is created and finite which is the Righteousnesse of the humanity the first is infinite and therefore incommunicable the latter is the Righteousnesse of God also because it is in him who is not onely man but God So then Obs Christs Righteousnesse is the Righteousnesse of God The Righteousnesse which freeth a sinner from the curse of the Law is a perfect Righteousnesse Heb. 1. 8. Heb. 10. 3. see Job 33. 24. Obs Mans best Righteousnesse is imperfect it cannot justifie him
before God All our Righteousnesses are as filthy rags Isa 64. 4. 6. Obs After what manner Christ became a sinner after the same manner wee are made just but Christ became a sinner not by any infusion of our corrupt qualities but by imputation onely therefore wee are just before God not by any infusion of any habituall grace into our corrupt natures but by imputation of his Righteousnesse without workes Rom. 4. 6. If this were well minded it might remove divers errors and answer many temptations which are occaâ—ioned in many by apprehending the contrary Obs So that justification is a Reciprocall translation of our sinnes unto Christ and his Righteousnesse to us both which are done by God for us Obs God reveals to the soule Christs Righteousnesse and the soules interest in it John 16. 14. To comfort the soule and cause us to love God he doth not comfort us with our own Righteousnesse but with Christs Righteousnesse that so we might fetch all our peace and comfort from Christs Righteousnesse and so rest satisfied in Christ alone Use Exhort Seeing Christs Righteousnesse is a perfect Righteousnesse yea the Righteousnesse of God this should teach us to prize highly Christs Righteousnesse and count his enough for us and rest satisfied in it and to slight and abhorre all our Righteousnesse in comparison of his esteeme Christ to be as he is our Righteousnesse This is his Name whereby he shall be called the Lord our Righteousnesse Jer. 23. 6. 2. This should teach all that beleeve to admire the greatnesse and sweetnesse of Gods love and free grace in making Christs Righteousnesse our own it s a mercy to heare of it how much more to have interest in it and to injoy it and be possessed of it Isa 61. 3. Is Christs Righteousnesse thine then claime interest in it take it and apply it against all sin and discouragements because it is thy own portion and treasure provided for thee therefore take it Col. 2. 3. and ever live upon it and the eternal love of God in Christ to thee this object is sweet full durable and sufficient to satisfie thee at all times 4. Dedicate thy selfe and all thou hast freely to him who gave himselfe fully and freely for thee he suffered yea dyed for thee to make his Righteousnesse thine c. Oh how should such love ingage our hearts to walke with God to be holy as he is holy to doe all and suffer for him for the wayes of the Lord are right and the just shall walke in them Hos 14. 9. 5. Declare to others Gods goodnesse to thy soule use meanes that others may injoy the same mercy with thee be mercifull as he is mercifull give and forgive freely to the soules and bodies of others for so thou hast received 6. Be content with thy estate inward and outward though many crosses and miseries attend thee seeing Christs Righteousnesse and God himselfe is thine thou hast enough and therefore maist well be content let not many nor great troubles inward or outward dismay thee see 1 Cor. 10. 13. Though they seeme long they cannot last long The God of peace shall bruise Satan under your feet shortly Rom. 16. 20. Christ saith Loe I come quickly Rev. 22. 20. 7. As Christ is all thy happinesse so let him be all thy comfort and the support of all thy wants expect from him all you need and can desire yea that God can give that is for thy good for thou shalt have all thou needest Psal 34. 10. Seeing he hath freely given us his Sonne how shall he not with him give us all things else Rom. 8. 32. 8. Watch and pray least yee fall into temptation and so abuse this favour and turne this grace into wantonnesse 9. Stand fast in Christs Righteousnesse and in that liberty in which he hath made you free Gal. 5. 1. 10. Rejoyce evermore let thy joy be in God who is thy portion They shall joy in their portion Isa 61. 7. It is no small joy to us that Christs Righteousnesse is ours it comforteth 〈◊〉 at the very heart Lastly Be exceeding thankfull to God for his exceeding great grace and mercy to thee in that he hath given thee beauty for ashes verlasting joy shall be to thâ—e Isa 61. 3. 7. Because Christ and his Righteousnesse is thine all other comforâ—s will soone vanish and come to nothing but this shall last for ever Righteousnesse in him Obs That righteousnesse which justifieth us before God as it is not ours so it is not in us but as the righteousnesse is Christs so it is in him therefore Christ saith In me you shall have righteousnesse and strength Surely shall one say in the Lord have I righteousnesse and strength Isa 45. 24. In him Obs The state of a beleever in Christ as considered in him is a state of perfection We are compleate in him Col. 2. 9 10. 13. As Christ is so am I as I am so is Christ as he is so are we in this world 1 Joh. 1. 17. What is Christs is mine and what is mine is his Christs righteousnesse is mine therefore I am all righteous I doe not need no more nor no other righteousnesse as I am in Christ I am as righteous as Christ and as acceptable as Christ God seeth no sin in me because there is none as God saith so I beleeve Thou art all faire my love there is no spot in thee Song 4. 7. Isa 38. 17. It is also as true that in the most perfect Saint if he be considered as he is in himselfe there is much sin in him and God doth see it Yet God cannot condemne them to wrath for it because Christ hath suffered for it Seeing that righteousnesse which causeth a soule to be accepted pardoned saved and that on which our eternall happinesse depends is in Christ in him we learne Obs That our eternall happinesse doth not lie in our selves in nothing that is in us or done by us therefore when we seek for our happinesse or righteousnesse in our selves we loose our labour for Righteousnesse is in him Obs Seeing this Righteousnesse is in Christ then it must needs follow that the Saints cannot possibly make it away or loose it because it is not in us and so not in our keeping but is in him Adam had his righteousnesse in him and he lost it but seeing it is in Christ in him it cannot be lost Obs If the Saints Righteousnesse be in Christ then all the Saints are alike righteous the meanest and weakest as the best he hath as much righteousnesse in Christ as any and is as much accepted by it as the best as Christ hath righteousnesse enough for them all so it is alike for them all as they are in Christ they are alike perfect righteous and glorious they that doe most for Christ doe best but they have no more righteousnesse then the rest all the Elect are alike cloathed with the garment of salvation and covered with
the robe of righteousnesse therefore they may all rejoyce alike in the Lord Isa 61. 10. Oh here is strong consolation for a fainting soule to refresh it selfe withall Use This should teach all that desire righteousnesse to goe for it to Christ where it is O soule look no longer to finde it in thy selfe for it is not there it is in Christ in him his righteousnesse is enough and good enough for thee yea best for thee therefore seek no further but rest satisfied in Christ in his righteousnesse drinke here abundantly in this sweet fountain that is bottomlesse add therefore can never be drawne dry Song 5. 1. Thy pardon is now by Justice as well as mercy therefore drinke freely Use Comfort Behold here is comfort and consolation to all that beleeve in that you have righteousnesse in Christ at all times however it be with you within or without be thy defects few or many this is a comfort to thee thou hast righteousnesse in Christ which makes thee happy for ever Now all is paid by my sweet Jesus I may goe boldly to the throne of grace I am happy now and so shall be for ever But saith the discouraged soule I cannot beleeve the Lord Jesus was made sin for me Why not for thee Because my sins are greater then others for my sins have all the aggravations upon them that can be 1. Mine are many So were those in the second and third Chapter of Jeremiah yet notwithstanding God pardoned them all as appeares Jer. 3. 21. to 25. 2. But my sinnes are great and hainous So were theirs and so were Mâ—nasses as appeares 2 Kings 21. 4. 11. 16. and so was hers in Luk. 7. 47. and so was Pauls 1 Tim. 1. 15. yet God pardoned them all as he hath done many others if thou art a wonderfull sinner Christ is a wonderfull Saviour Isa 9. 6. 3. But my sinnes are against the Gospel So was Pauls he persecuted them that professed he made havocke of the Church entring into every house haling men and women and committing them to prison Acts 8. 3. Christ dyed for them that slew him Acts 2. 23. 38. 4. But mine are after many mercies So was Solomons he sinned against God after the Lord appeared unto him twice 1 Kings 11. 9. 5. But I have sinned against Gods intreaties to returne So did they I said after shee had done all these things Turne thou unto me but shee returned not Jer. 3. 7. 6. But I have sinned against Gods Reproofes So did they Thou hast a whores forehead that refusest to be ashamed Jer. 3. 3. 8. 7. But I have sinned against Gods corrections in not being reformed by them So did they In vaine have I smitten your children they have received no correction Jer. 2. 30. 8. But I have committed one sin often So did they Thou hast played the harlot with many lovers Jer. 3. 1 6. 9. But I have continued â—â—ning for a long continuance of time So did they We have not obeyed the voice of the Lord from our youth unto this day Jer. 3. 25. 2. 22. 10. But my sins are against knowledge and conscience So was Davids concerning Bathsheba and putting to death Uriah and so did Peter sin when he said and swore He know not the man and that he was not with him Mat. 26. 69. to 75. 11. But I am fallen backe from what I have been So did they Returne thou backsliding Israel Jer. 3. 6. 12. 12. But I have willingly and resolvedly forsaken God So did they saying We are Lords wee will come no more at him Jer. 3. 31 32. 13. But I have willingly chosen sin So did they saying I have loved strangers and after them will I goe Jer. 2. 25. 14. But I have seduced others and caused them to sin So did they Thou hast also taught the wicked ones thy wayes Jer. 2. 23. And Manasseh seduced them to doe more evill then did the Natâ—ous whom the Lord destroyed and made Judah also to sinne 2 King 21. 9. 11. 16. And Paul compelled men to blaspheme Acts 26. 11. 16. Manasseh a greater sinner obtained mercy â— Chron. 33. 18 19. and a lesser sinner perisheth in his sin that men may know that the Lord will have mercy on whom he will Rom. 9. 15. 15. But I have sinned as much as I could So did they Behold thou hast spoken and done as evill things as thou couldst Jer. 3. 5. 16. But my sins are after vowes and covenants So were theirs Thou saidst I will not transgresse when upon every high hill and under every greene tree thou wanderest playing the harlot Jer. 2. 25. 17. But I have justified my selfe in all my sinnes So did they Because thou saidst I have not sinned I will plead with thee Jer. 3. 35. 18. But I despaire and have no hope of mercy This is worst of all yet so did they Thou saidst there is no hope Jer. 2. 25. And when I cry he shutteth out my prayer and I said My strength and my hope is perished with the Lord saith Jeremiah Lam. 3. 8. 18. And Job said My hope hath he removed like a tree Job 19. 10. My dayes are spent without hope Job 7. 6. 13 14 15 16. David in his hast said I am cut off before thine eyes Psal 31. 22. Abraham beleeved against hope Rom. 4. 18. Yee were sometimes without hope Ephes 2. 12. Consider these were once like thee and the Lord hath had mercy on them and it may be he hath mercy for thee although thou dost not know it be not out of hope I was brought â—â—w and he helped me Psal 116. 6. And so God may helpe thee also Oh the riches of his grace is unsearchable All that know his Name will trust in him Psal 9. 10. consider Exod. 34. 5 6 7. I am perswaded I have sinned the sin against the holy Spirit and that is unpardonable Heb. 6. 4. 1. Those who have committed that sinne tread under-foote the Sonne of God and câ—unt the bloud of the Covenant an unholy thing and doe hare God and Christ Joh. 15. 24. 2. In that thou art afraid thou hast committed this sinne it is certaine thou hast not committed it because those that have so sinned are past feare and feeling being given up to a reprobate sense Eph. 4. 19. I am afraid he doth not love me and so nothing can doe me good 〈…〉 give way to such a thought 〈…〉 but the Lord may returne as 〈…〉 2. Is this the way thinkest thou to injoy assurance to nourish jealousies against his love shouldst thou not rather say as David How precious are thy thoughts to me O God great is the sum of them if I should count them they are more then the sands Psal 139. 17 18. The number of the sands are many yet yee see Gods thoughts of love exceeds them therefore be not afraid onely beleeve Mark 5. 36. Christ received sinners Luk. 15. 1 2. 3. If thou thinkest so because
doe not make us the better before God nor the more beloved of God but they declare us to be what we are made by God The Papists doe as they say many good works to be saved but we abhorre it because it is condemned of God Not of workes least we should boast If it were of works it were not of grace Therefore all those that expect hope for mercy because they leave their sinnes and doe many good workes as they thinke alas they are greatly deluded they are not taken off of selfe-works and selfe-concurrence with Christ you are ignorant of the righteousnesse of Christ therefore yee goe about to establish your own righteousnesse and so long as yee doe so yee cannot submit to the righteousnesse of God see Rom. 10. 3. But if thou didst know what a righteousnesse Christ is thou wouldst have preferred it before thy own yea it would be esteemed by thee but dresse and dung to his Phil. 3. 8 9. Publicans and Harlots are neerer salvation then thee as righteous as thou art who work for life as the blind Pharisees did and perished see Mat 21. 31 32. Luk. 7. 29 30. We are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and duty I doe count my selfe never the nearer heaven for my best works then if I had never done any thing but swore and blasphemed God it s to him that worketh not Rom. 4. 2 3 4 5. We are saved not according to our workes but according to his own purpose and grace 2 Tim. 1. 9 Doth not God speake plaine enough to the question in saying it is not according to our works And when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. When thou wert polluted in thy own bloud I said unto thee live then was the time of love Ezek. 16. 6. 8. From hence it is that all that see this mystery of Gods free grace that salvation is not according to our works they cry grace grace Christ Christ Christ is all in all nothing but Christ now all their prayers teares duties devotions all of theirs is nothing to them in respect of their acceptation justification or salvation they are dead to working they will not stirre to doe the least worke in the world to attaine any of these c. Heb. 4. 10. All ours is vanished in the infinite ocean of Gods free love it s so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. I have no worke of God wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sin and of righteousnesse to be convinced of sin is for the soule to see it selfe utterly lost and undone by reason of sin they confesse thâ—y are vile and abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. 2. The soule is convinced so as to have no hope in any thing it can doe to help it selfe this is to be undone in nature so as he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan 10. 8. That is now the case is altered from what it was now my best workes my righteousnesse is defiled and is sin now sinfull-selfe and righteous-selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the Spirit of God reveales to the soule that there is nothing but darknesse and death in our best duties it is from grace to be taken off of nature and he that is taken off of nature hath grace is borne of God When the soule is taken off its own bottome it must have another to rest on or else it sinkes therefore when God takes away the soules false foundation which is her false hopes he gives the soule a better in himselfe this is the teaching and drawing of the Father Joh. 6. That in Christ there is a ransome in which is life and that all that Christ hath done is for him and that nothing will stand the soule in any stead but him when the soule hath learned this there is a secret power goeth with this teaching and carrieth the soule to Christ to beleeve in him for the teaching of the Father and faith goeth together Every one that hath heard and learned of the Father cometh unto me Joh. 6. So that to convince the soule of righteousnesse is to convince it of Christ to reveale that in him onely is helpe and in his righteousnesse is deliverance I have laid helpe upon one that is mighty Psal 89. 19. So that the Lord doth fix and settle the soule upon Christs righteousnesse onely at least he puts the soule under the hope of it Ezek. 16. 5 6. When the soule seeth nothing but death God saith live and when the soule is a going downe into the pit God saith Stay hearken I have received a Ransome for thee see Job 34. 23 24. Now the soule wonders at the love of God in pardoning his sinne he is taken up as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike The Spirit discovers to the soule that it hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from her best workes and other lying vanities telling the soule that there is nothing but death in them God by this teaching turneth the soule from darkness viz. selfe Satan and all other lying vanities to light to Christ where life is telling the soule there is life in Christ and that it need not seeke life in nothing else but to waite upon Christ for it and that the soule shall not loose its waiting but shall certainly have it at last Isa 57. 13. These things are wrought in some measure Some are strong others are weake and are called carnall and not spirituall yet they are babes in Christ therefore they were in a happy state 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soule in the same measure faith is wrought and as it appeares to the soule so faith appeares to the soule I know not whether I may beleeve for some shall not be saved The Scripture doth declare that he that beleeves shall be saved Joh. 3. 16. You are to rest satisfied in the Word of
by thy mortification of sin consider Rom. 7. 4. God may for ends best knowne to himselfe suffer corruption to be too strong for thee it may be to abase thee more in thy own eyes to see thy weaknesse and to see a more need of Christs strength God may leave thy personall Sanctification the more imperfect that wee might the more minde and behold Jesus Christ and our Righteousnesse in him and live the more upon him and joy the more in our Justification by him Rom. 4. 6 7. 5. It s one thing to have thy sinnes forgiven or not imputed Psal 32. 1 2. and another thing to subdue sinne in thee 6. The reason fin so much prevailes is because yee live so much in discouragements live in the apprehension of the love of God and downe goes sin and discouragements but if yee live in discouragements sin prevailes as you may see Psal 77. 2. 7 8 9 10. 7. We ought not to fetch our comfort from our subduing of sin but from Christ who is made unto us both Righteousnesse and Sanctification 1 Cor. 1. 30. When wee are at the best wee may not live in our selves nor by sighâ— buâ— by faith and when wee are at the worst wee ought to live upon Christ by faith and comfort our selves in him and in him onely It s the folly of many when they want strength and comfort they seeke it in their duties â—nd subduings of sinne and comfort themselves there but Christ is not in all their thoughts Psal 10. 4. 9. Dis What I once felt is now decayed 1. The ground of our faith is God in his Word and not our sight and feeling that is sensuall Wee live not by sight but by faith 2 Cor. 5. 7. 2. Whilst thou maintainest feares and jealousies of Gods love to thee it s no wonder it is so with thee call to minde the dayes of old as Psal 77. With him there is no variablenesse nor shadow of turning Jam. 1. 17. Whom he loves he loves for ever Joh. 13. 1. 3. A childe of God may decay in parts sight feelings and exercise of faith as Phil. 4. 10. these are sometimes more sometimes lesse as God seeth best that so wee might rest and relie upon Christ alone I see and feele nothing in my selfe or all is as nothing to me to Jesus Christ who is all to me 4. We ought to beleeve that we neither see nor feele saith is the evidence of things not seene Heb. 11. 1. To live by faith is to walke after the Spirit and to live by sight and feeling is to live after the flesh Rom. 8. 1 2. 10. Dis I am discouraged because nothing is made good to me I doe not possesse is 1. If thou beest included and art under the promise of it thou shalt possesse it 2. It may be made good to thee without thy possession of it there is neither faith nor hope in what we possesse to have right in it and to possesse it are two things They dyed in faith they did not possesse what they beleeved Heb. 11. 17 18. Abraham beleeved he should have a Sonne here was his faith Rom. 4. 3. 17 18. yet then he did not possesse his Sonne to make injoyment essentiall to faith is a very great mis-take 11. Dis I have no assurance of salvation and therefore have no faith 1 Faith and assurance are two distinct things assurance cannot be without faith but faith may be without assurance for assurance is not the proper act of faith but an effect of it and a higher measure then that is and the greater our feelings of assurance are the lesser is our faith 2. Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing the soule seeth or feeleth in it selfe but from something it apprehends in God in his Word Rom. 4. 20 21 22. Sometimes faith is attended with much strife and strugling for Satan saith to the soule it s in vaine to beleeve Christ saith Come I will ease thee now for the soule to rest upon the ability and fidelity of Christ in his promise is no small measure of faith Assurance is not from the nature of faith nor from the direct act of faith but from the reflect act of faith which is for a man to see and know that he beleeves which assurance is from the light and testimony of the Spirit of God in the conscience of one that is already a beleever causing the soule to know it beleeves the Spirit it selfe beareth witnesse to our spirits that wee are the children of God Rom. 8. 16. 3. There be some that have faith by reason of their ignorance and unskilfulnesse as Heb. 5. 14 15. 10. 15. Babes are unskilfull and have not experience of Gods dealing with his for order and manner so that when faith doth not act and when Christ doth not clearly appeare in the soule he doubts whether he be not deceived but when the Lord appeares againe the doubt is dissolved and the soule satisfied and he is armed with experience against such a time if he be able to judge and neglect not to marke well but where use and exercise is wanting there is not so cleare a discerning Heb. 5. 11 12. 12. Dis I feare the opposition in me is not between Christ and Satan or the Spirit against the flesh but from my corrupt will and my inlightned conscience I grant all the combates in men are not right many are deceived herein yet the difference may be discerned as 1. The naturall conscience though inlightned acts onely in a naturall way at the most it is but morall as not to â—lie steale sweare and such grosse acts 2. It stirres not unlesse it be forced and onely to that its forced unto 3. Conscience inlightned strikes onely at the branches of sin but not at the roote 4. It sets one faculty against another as the will and affections against the understanding 1. But the Spirit of Christ causeth an opposition in the same faculty as in the will c. 2. The Spirit of God makes a free full constant impartiall resistance against all sin 3. And discovers to the soule her secret corruptions in their colours the Spirit overpowereth the soule causing it to hate sin and leave it 4. The Spirit causeth the soule to be more glad the more sin is discovered 5. The Spirit of God teacheth the soule to oppose all sin even the appearance of evill equally proportionably and orderly 6. The Spirit causeth the soule not to turne the truth of God into incouragements to sin as some doe 13. Dis I am so troubled with hideous temptations as I beleeve no childe of God is 1. Christ was tempted Mat. 4. There is no temptation but a childe of God may be tempted with see 1 Cor. 10. 13. 2. If they be hatefull and burdensome to you and you cry to God for helpe against them they shall not be laid to
the Gospel of it have made will make the rich poore in that for Christ they have suffered the losse of all things Phil. 7. 8. It will not be alwayes thus if it continue as long as I live my life will not be long ere glory come then shall I suffer no more troubles nor afflictions no hunger cold nor nakednesse c. In our greatest want we should be content for the time will quickly come in which we shall feele no want nor suffer no hunger cold or nakednesse be content to be like Christ in poverty as well as in glory what God takes away in one kinde he can give in another which will be better Psal 34. 9 10. Therefore when I thinke I want I may not beleeve I want but that I have what I want when I doe not see it Saints poore and under abasement may be rich in faith Jam. 2. 5. 3. There is no state and condition under the Sunne that is free from Satans temptations those who have more abundance of outward things Satan saith to them these things are all they are like to have and in that they receive their good things in this life have a heaven of outward contents here they must not expect another hereafter and to those that have more gifts and parts then others he saith they are not given in love to them but onely for the benefit of others on every sâ—de Satan is ready to get advantage to disdiscourage us it s well if we could say we are not ignorant of his devices 2 Cor. 2. 11. The Lord teach us to know the depths of Satan Rev. 2. 24. So as to know his stratagems and resist him As there is no state under the Sunne free from trouble so it s a comfort to all that are the Lords that God can and will support his in and under it and make it sweet and comfortable to them All things shall worke for good to them that love God Rom. 8. 28. 35. 38 39. 18. Dis I cannot see God surely God hath forsaken me 1. Sometimes God hides himselfe from his Verily thou art a God that hidest thy selfe Isa 45. 15. I opened to my beloved and he had withdrawne himselfe Song 5. 6. Behold I goe forward and he is not there and backward but I cannot perceive him on the left hand where he doth worke but I cannot behold him on the right hand but I cannot see him Job 23. 8 9. 2. Our carnall reason our corrupt heart and Satans suggestions are so neare as before our eyes that wee cannot see God and wee hearken so much to what they say that wee minde not the voice of the Spirit Rom. 8. 16. 3. It s one thing to know and another to know that we know Christ said they knew they said they knew not Whither I goe yee know and the way yee know Thomas said unto him Lord we know not whither thou goest how then can we know the way Christ spake true and they knew not that they knew Joh. 14. 3 4 5. So shee saw Jesus standing and knew not that it was Jesus but when their eyes were opened they knew him Luk. 24. 31. Paul prayed that they might know the hope of their calling Eph. 1. 18 19. 4. When God hideth his face wee are to waite upon him and looke for him Isa 8. 17. For he will returne againe but Sion said the Lord hath forsaken me and my God hath forgotten me Can a woman forget her suâ—king childe c. yea shee may yet will not I forget thee Isa 49. 14. For a small moment have I forsaken thee but with great mercy will I gather thee Isa 45. 7 8. Though God absents himselfe from his yet his love and care of them is the same to them as when he doth most manifest himselfe to them 19. Dis Another is discouraged and saith I had thought I had faith but since I fell into a great sinne I am perswaded if I had been the Lords I should not have been so left of God to sinne so as I did 1. Say not so consider God hath left his own children to fall into the same sinne or as great David sinned in adultery and murther and Solomon sinned greatly after he had obtained mercy 1 King 11. 9. And Peter denied Christ with an oath Paul was led captive Rom. 7. 23. These examples are recorded to hold forth the glory of the riches of Gods free graâ—e Eph. 2. 4. that men may know what God can doe that great sinners might not despaire or faint under their sinne 1 John 2. 1. 2. To despaire of the mercy of God because our sinnes are great were to limit God in his mercy which is to adde sinne to sinne and a greater sinne then the former therefore the greatest sin a beleever can commit ought not to make him mourne without hope for no sinne can put him in the state of damnation or under the curse Rom. 8. 1 2 3. While we live in this world God healeth not our sinfull natures wholly nor takes it quite away the flesh lusteth Rom. 7. God ever looks upon his as they are in Christ and not simply as they are in themselves Eph. 1. 4. 1 Cor. 1. 30. I my selfe keepe the law of God but with my flesh the law of sin sin doth the evill Rom. 7. 15. 17. 20. 1 Joh. 3. 9. Consider Nâ—he 9. 16 17 c. He knoweâ—h our frame and remembreth that we are but dust Psal 103. 14. see p. 66. God hath in wisdome and love left sin in his to humble them and to exercise the fruits of the Spirit Gal. 5. 22 23. and that we might long to be where we shall not sinne also that we may love Christ in that it s pardoned and depend upon Christ to subdue it and that we might not scorne nor insult over any and see the power of Christ in subduing them and admire free love the use of all is not to expect to be freed from the act of sin while wee live here as some dreame Secondly not to sinne that grace may abound God forbid Rom. 6. 1 2 3. 8. Use wee all meanes against it Be not over-pressed and sunke in despaire under it see Rom. 5. 20. 6. 1 2. 2 Cor. 12. 9. Rev. 3. 7 8. All the Lords are the more happy they were sinners else how could they be capable of union with God and of mercy and heaven if there were not evill it would not be knowne what is good Justice and mercy had not been knowne how could the wisdome of God be knowne in drawing good out of evill or his love in sending Christ to dye could not have been known and man had not come to that happinesse in Christ which the Saints shall come unto 1 Cor. 15. 44 45. The misery is that the most men fall into the extreames either to despaire by reason of sin or looke upon sinne as a small matter and so grow prophane of this wee have
that is unprofitable to him that doth not keepe the Law Gal. 5. 3. Therefore Circumcision hath nothing to doe with the covenant of grace 2. The Scripture doth not declare that Circumcision was an old seale of the covenant of grace Col. 2. 11 12. Doth not prove it was 3. Because if Circumcision had been a seale of the covenant of grace those who had that should not need a new seale 4. If Circumcision had been a seale of the covenant of grace then the urging it could not have overthrowne the Gospel as the Apostle said it did see Gal. 2. 17 18. with Gal. 5. 10. and Chap. 3. 5. Because the promise of blessednesse by remission of sinnes Gen. 12. 3. is farre different from that covenant Gen. 17 7 8. which was sealed by Circumcision Lastly Circumcision being an intolerable yoke Acts 15. 10. it could not be a seale of the righteousnesse of Christ if it had then it had been a benefit and not a burden Luk. 5. 4 5 6. Observations MAster Christ is to be owned acknowledged and obeyed We have toiled all night Much paines And have taken nothing Mens labours without Gods blessing are fruitlesse Neverthelesse I let goe reason experience and likelihoods to obey thee At thy word Christs word prevailes a word from Christ is enough to put us upon action his word is to be eyed I will So soone as the soule heares Christ speake it submits Let downe the net Faith and the use of meanes agree Nets filled Obedience of faith never fruitlesse c. Matth. 10. 29 30 31. Are not two sparrowes sold for a farthing and one of them shall not fall to the ground without your Father the very haires of your head are all numbred COnsider the lilies of the field how they grow they toile not neither doe they spin Mat. 6. 28. God provideth for the young Ravens their food Job 38. 41. All things are ordered by the providence of God Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deepe places Psal 135. 6. Our God is in heaven he â—hath done whatsoever he pleaseth Psal 115. 3. Many seeke the Rulers favour but every mans judgement cometh of the Lord Pro 29. 26. He fashioneth their hearts Psal 33. Whose hearts God hath touched 1 Sam. 10. 9. 26. As the Rivers of waters he turneth it whither soever he will Pro. 21. 1. The lot is cast into the lap but the whole disposing thereof is of the Lord Pro. 16. 33. The preparations of the heart in man and the answer of the tongue is from the Lord Pro. 16. 1. A mans heart deviseth his way but the Lord directeth his steps vers 9. Yee ought to say if the Lord will we will goe unto such a Citie and doe this or that Jam. 4. 13. 15. They shall fight against thee but they shall not prevaile Jer. 1. 19. The consideration of these Scriptures are very necessary profitable and comfortable these Scriptures declare that what God willeth he effecteth all things are as he pleaseth to order them Job seeing of God in all his crosses was patient content and thankfull The Lord hath given and the Lord hath taken blessed be the Name of the Lord He knew men could doe neither more nor lesse then God will it was God that did it A cause of that great care and over-thoughtfulnesse of heart in fearing men and want is because wee see not all things to be ordered by God wee are more like heathen Gentiles as Christ saith Matth. 6. Wee have need to minde that Chapter more to be more content and to live by faith and to be thankfull to God which we cannot be untill we see it s sent from God it s a gift of love whether it be bitter or sweet it shall doe me good Psal 34. 1 Cor. 13. 10. All our care and dislike c. cannot alter what God will doe it might cause men to be content Job saith He is in one minde and who can turne him and what his soule desireth even that he doth for he performeth the thing that is appointed for me and many such things are with him Job 23. 13 14. As if he should say I cannot helpe it God will have it so I may use the meanes but I must waite upon him both for the time and manner of my deliverance Man disquiets himselfe in vaine because he doth not see and minde the providence of God in the ordering of all things and so are not content with our conditions nor beare crosses patiently If thou art lost and fatherlesse Luk. 19. 10. Hos 14. 3. Christ is precious to thee and thou art precious to him Oh know Christ came to seeke and save you and that you shall injoy life and glory by him God is at peace with you he hath loving kindnesse for you that is better then life loe all is yours for God is yours and that for ever what can be more sutable pleasant profitable and delightfull better or more desireable Oh the fulnesse sweetnesse gloriousnesse of this peace it passeth knowledge if thou art nothing in thy own eyes thou hast a right in it and therefore mayst apply it and be ravished with it Consider what I have said what God hath given thee sent unto thee and put into thy hand even his rarest choisest dainties from his banquetting-house flaggons of his most excellent and richest wine full of spirit and life one taste is able to cheare and revive thy heart yea raise and ravish thy fainting soule with love into love Oh here is enough Christs dainties are durable his fountaine is bottomlesse and infinite it cannot be exhausted or drawne dry therefore eate O friends and drinke abundantly To be comforted and strengthened with it if God please to blesse it to thee it will be sweet and profitable instead of darknesse light shall shine clearly sweetly pleasantly if the Lord cause thy soule to be this light love to live in it be overpowered with it thou wilt acknowledge his goodnesse with thankfulesse and ioy as some have done he creates the fruit of the lips peace if he speak the word it s done Gen 3. 3. The Lord so speake to thee that thou maist profit by it and that thy joy may be full A Song of the love of God to such as are in Christ Make yee his praises glorious with a joyfull voice Psal 66. 1 2. 1. THe love of God hath been to me full great In leaving me in such a state to be And then to set me free from that estate He gave his onely Sonne to dye for me Which is a greater happinesse to me Then if I had not been in misery 2. I was as vile as any man could be And my vile state did openly appeare When God in love did please to looke on me And caused me a joyfull voice to heare For passing by me he to me said
against us was nailed to his Crosse then the punishment of our sins was nailed to his Crosse for that and nothing but that was against us but that which was against us was nailed to his Crosse Col. 2. 14. Therefore never since his death there hath not been any thing against us When I looke into the booke of Justice I see all is paid crossed cancelled before God we were acquitted and set free by Christ and are ever so Heb. 10. 14. 16 Argu. If our peace and reconciliation was made by the bloud of his Crosse then ever since his death our peace and reconciliation hath been made but our peace and reconciliation was made by the bloud of his Crosse Col. 1. 20 21 22. If Christ hath made our peace for us we cannot make our peace with God Christ he is our peace Eph. 2. 14. If he was before we were our peace was before we were Therefore we are freed from the punishment of sinne 17 Argu. If our sins are blotted out then they are not chargeable but they are blotted out Isa 44. 22 23. Therefore wee are freed from the punishment of sin 18 Argu. If the enmity that was against us be flaine abolished then we are freed from it but the enmity that was against us was slaine and abolished in his flesh Eph. 2. 15 16. Col. 1. 20. Therefore ever since his death it hath been abolished the enmity that was against us is nothing else but the curse wrath which is the punishment of sin if it be slaine it cannot hurt us if it be abolished it is not wee cannot meet with nor suffer by that which is not for that which is not hath no beeing therefore we are for ever freed from the punishment of sinne 19. Argu. If God will not remember our sinnes he will not punish us for them but he saith He will not remember our sinnes no more Isa 43. 25. Jer. 31. 34. Heb. 8. 12. God is not capable of any forgetfulnesse what he ever knew he ever shall all that ever was is or shall be he ever knew and ever shall He is onely wise Rom. 16. 27. He cannot know more nor lesse then he doth its onely a borrowed expression it s a similitude the Lord expresse 〈◊〉 it so to satisfie us as if God should say as that which is not remembred cannot be imputed it cannot be charged nor punished so certainly I will not charge any sin to you nor punish you for them no more then if I had forgot it and never remember any such thing for that which is not remembred cannot be punished so his removing our sins farre from us as the East is from the West Psal 130. The casting them into the Sea Mica 7. 19. The casting them behinde his backe Isa 33. 18. The carrying them away into a Land not inhabited in the Wildernesse Lev. 16. 22. His covering them Psal 32. 2. Making an end of sin Dan. 9. Blotting them out Isa 44. 22 23. These and the like expressions of God are to satisfie and assure us that he will never charge us with them or impute them to us or punish us for them which is enough to satisfie us that we shall never suffer any punishment for them 20 Argu. If we may have boldnesse in the day of Judgement then wee may ever have boldnesse for that is the most dreadfull and terrible day of all but we may have boldnesse in the day of Judgement 1 Joh. 4. 17. Then all is paid and nothing can be laid to our charge Tell me what boldnesse could we have in the day of Judgement if any thing could be laid to our charge if all were not paid if we were not freed and delivered from the punishment of sinne 21. If wee are blessed then are wee freed from the punishment of sin if wee were not freed from that we were in a miserable condition but we are blessed Psal 32. 1. 1. 1. 22 Argu. Those that are blessed shall never be cursed but we are blessed Thou shalt not curse the people for they are blessed Num. 22. 12. see 23. 8. 1 Chron. 17. 27. Psal 115. 15. Isa 61. 9. There is nothing but a blessing to come even the sure mercies of David Gal. 3. 14. Heb. 6. 16 17. Therefore we are for ever freed from the punishment of sin 23 Argu. Those that are blessed heaven is provided for and they shall be saved but the Elect are blessed and shall be saved Come yee blessed of my Father inherite the Kingdome prepared for you Mat. 25. 34. If we are sure to be saved we are sure we shall escape the punishment of sin our salvation is certaine as appeares Rom. 8. 39. Therefore our freedome from the punishment of sin is certaine The Papists say to deny that our good works save us is a doctrine of liberty so say some to say all our sinnes past present and to come are pardoned is a doctrine of liberty to the flesh We answer the flesh will abuse all that is of God God saith they are pardoned Isa 42. 1 2. Others say they shall be pardoned if they shall certainly be pardoned will not a corrupt heart be as bold upon that principle as this seeing the 〈◊〉 is the same 1 Joh 2. 1. Most we teaâ—h that the Elect may be damned men and that men may fall from the love of God to keepe men in awe 24 Argu. If the Law was not to last but till Christ came Gal 3. 19. Then Christ put an end to the Law Ro. 10. 4. The Law being then taken away Eph. 2. 15 16. then never since the Elect have not been under the Law and therefore not under the punishment of it for when the Law is put to an end condemnation ceaseth No Law no transgression no punishment Deut. 27. 4. Wee are delivered from the Law Rom. 7. 6. God sent his Sonne to redeeme them that are under the Law Gal. 4. 4 5. Therefore we are not liable to any punishment of it I am not under the Law of the King of Spaine therefore I am not liable to any punishment for not observing it 25 Argu. If we be dead to the Law then we are not tied to observe the Law But we are dead to the Law by the body of Christ Rom. 7. 1. to 7. We are dead with Christ Rom. 6. 8. Then the curse of sin and death was taken away by his death and therefore never since his death the Elect have not been under wrath nor liable to it 1 Thes 1. 10. 26 Argu. If the Law hath nothing to say to us then we are not under the command of it but the Law hath nothing to say to us Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. We are not under the Law but under grace Rom. 6. 14. Christ and not our beleeving delivered us from under the Law â—f wee were in our sins the Law would have enough
thus they served Christ and his Apostles see Luk. 23. 13 14. Joh. 17. 12. 10. 20. 23. Jer. 20. 8 9. and darken this truth instead of clearing it over-confidence of mens knowing truth forestalls and deceives many and keeps them from the truth 3. This doctrine most abaseth man in that he hath not nor could not doe any thing in the world to procure these things I deserved it not nor procured it not nor had any hand in the doing of it God will have it so that no flesh should glory 1 Cor. 1. 29. That God may be all and man nothing I be nothing 1 Cor. 12. 11. As the light of the Sunne puts out theâ— light of the fire as not enduring any light but its selfe So when Christ the Sonne of Righteousnesse appeares in the soule Mal. 4. 2. Gal. 1. 16. Out-goeth all fire and candle-light not one sparke is left to walke in nor to comfort the heart withall Isa 50. 10 11. It is no matter let it goe Christ is a better light and heate strength and comfort and shines mesâ— gloriously when alone 4. This is the doctrine that causeth thâ— Saints to sin lesse Gal 5. 16. Sin is desired soâ— the sweetnesse and pleasure of it in the waâ— of satisfaction men goe to sin but being satiâ—fied are content without it here is sweeâ—nesse and satisfaction oh how it satisfieth the soule The more the soule is filled with this doctrine the lesse it desireth sin the lesse wâ— desire sin the lesse we sin loe now there is 〈◊〉 better sweetnesse satisfaction come in placeâ— Song 1. 5. This is the doctrine that makes thâ— Saints most spirituall and thankfull this 〈◊〉 us with joy and gladnesse praise and thankfulnesse to God and to glory in him and 〈◊〉 call Christ by his right name This is his naâ— that they shall cal him the Lord our righteousnesse Jer. 23. 6. Job 33. 23. 6. This doctrine causeth the soule to bâ— most serviceable to God to serve him freeâ—ly and chearfully Being delivered we serâ— him in holinesse and righteousnesse all the dayes of our lives Luk. 1. 73. Untill men know they are delivered they cannot serve God freely but the contrary doctrine fills men with slavish feares to doe duties to escape hell and get heaven 7. This is the doctrine that will hold when all failes because it is built upon the truth The Gospel is the word of truth Col. 1. 5. Therefore this doctrine we imbrace 8. This is the doctrine that holds up the soule and keeps it from sinking and fainting in the sight and sense of sinne this doctrine removes many objections which otherwise would trouble and discourage us this doctrine saith there is nothing to pay all is paid it cost Christ deare that it might cost us nothing it s not of works nor according to our works Rom. 10. 6. 4. 4 5. 2 Tim. 1. 9. Our life is hid with Christ in God Col. 3. 3 4. The answer of a good conscience is O God thy Sonne hath dyed for me satisfaction is made what more canst thou require of me O the unsearchable riches of Christ Eph. 3. 8. 9. This is the doctrine that raiseth the soule when fallen to rise and returne to God Hebâ—0 â—0 Not any thing can keepe the soule from utter despaire and â—aise it when fallen but Christs satisfaction and the unchangeablenesse of the everlasting love of God Jer. 31. 3. Tell me what peace or comfort could we have if we were not freed from the punishment of sin I see not how one can be wholly ignorant of this doctrine and be a Christian 10. This is the doctrine that is full of sweetnesse and life behold a living fountaine that can never be drawne dry it ever flowes full of sweetnesse loe here is strong consolation full of spirit and life for the soule to drinke freely in at all times to refresh it selfe withall here is peace security consolation joy contentment in that not any thing can be laid to our charge our sins shall be remembred no more no more no more oh what a fountaine of consolation is here what marrow and fatnesse is like to this if my soule be deserted faith faile yet God is my God I change oft but he never when I cannot apprehend him I am comprehended of him Christ is the same yesterday to day and for ever Heb. 13. 8. I am the Lord I change not Mal. 3. 6. He that understands not this doctrine can injoy no true sweet solid setled comfort in the right understanding of this doctrine Christ is rightly understood and our soules injoy such marrow and fatnesse which glads our hearts and keeps our soules from fainting in a world of misery and trouble Seeing the Lord hath caused us to know and injoy this truth we have cause alwayes to rejoyce and sing praises to him I will give thankes and sing praises to his Name Psal 18. 49. see Acts 16. 25. A Song that JESUS CHRIST is all in all to his 1. CHrist is his Fathers chiefest choice And I in him the very same Why should I not in him rejoyce Who am secured from all blame 2. In God through Christ the Saints rejoyce When they know they in Christ are found Through Christ they with a joyfull voice In singing doe his praises sound 3. I now in Christ have beauty bright I am compleat in him alone And cloathed in his Robe that 's white In him I have perfection 4. In me God doth through Christ delight In God through Christ I a right have Through Christ I may come in his sight And needfull things may aske and have 5. My priviledges are full large Through Christ my Saviour and King Wee onely underâ—â— the charge Me to redeeme and me home bring 6. Christ is my light my life and strength My Prophet Priest and King is he My husband head and Saviour Oâ— nonâ— but Jesus Christ for me 7. Christ is Sanctification And Reconciliation And all my Consolation For he u my Salvation 8. He is my Covenant and peace Mediator and Advocate And he is my Physitian And the forgivenesse of my sin 9. And my Sanctuary alway He is my She heard and my stay He is my Counseller alway In him I have fulnesse of joy 10. He is a Father unto me And supply continually And my foundation is he And he alone is my glory 11. I have no hope comfort or joy But in sweâ—t Jesâ—s all the day He is my sweet delâ—ght alway For all things else will soone decay 12. What is it worldly men desire But beauty riches and fine fare With pleasure ease and rich attire Things which the world in them doe share 13. And what these things to them can be
in his knowledge and love you were when he dyed for you here are sweet consolations 19 Argu. If we are not justified by workes then if beleeving be a worke then we are not justified by beleeving but we are not justified by workes Rom. 4. That beleeving is a worke appeares 1. Because we are commanded to beleeve as to love one another as he gave us commandement 1 Joh. 3. 23. If we are commanded to doe it it s a worke 2. To obey a command is a worke but to beleeve is to obey a command faith is an obeying of the will of God therefore a worke faith is called a service the service of your faith Phil. 2. 17. If it be a service it is a worke the worke of faith 2 Thes 1. 11. The act and exercise of our faith is a worke 3. It s a worke because we are reproved for the smallnesse of our faith Mat. 6. 30. 8. 26. If it were no way acted by us why are we reproved for not beleeving if we are not to doe it why are we reproved for not doing it 4. It s a worke because the Saints are exhorted to doe it Heb. 10. 22. We are not exhorted to any thing but that which is our duty to doe if it be a duty it is a worke 5. To beleeve is a worke of all the faculties of the soule the understanding will conscience memory affections 6. To receive a thing is an act of the whole man but to beleeve a thing is to receive it Joh. 1. 12. 7. Not to beleeve is a worke of darknesse therefore to beleeve is a worke of righteousnesse Titus 3. 5. 8. Faith is required in all we doe therefore it partakes of the nature of a worke and so is a worke and without it we cannot doe any good worke Heb. 11. 6. 9. It s a worke because wee are said to doe it If thou beleevest I doe beleeve Acts 8. 38. With the heart man beleeveth Rom. 10. 9 10. It is an action of the heart consisting in judgement and he doth it as truly as he confesseth with his mouth it is improper to say beleeve doth beleeve love doth love repentance doth repent but we being moved by the Spirit of God we doe beleeve we love and we repent not God but we by his power 10. If to confesse Christ is a worke then to beleeve is a worke and one of the workes of righteousnesse we have done Titus 3. 5. If it be said that faith is put in opposition to workes and therefore faith is not a worke I answer First When faith is put in opposition to workes then by faith we are to understand Christ because he alone is our Righteousnesse Rom. 3. 28. Secondly When the Apostle excludes workes in Justification by workes we are to understand all outward and inward acts faith it selfe for seeing works are excluded beleeving being a work it is excluded with the rest Thirdly It will be granted that the workes of the Law were excluded in Justification then it will follow faith is excluded because no command of the Law could be obeyed without faith therefore faith was a part of the fulfilling of the Law that faith was required appeares Mat. 22. 37 38. 40. The Law required purity and that could not be without faith for those that beleeve not are defiled their minds and consciences are defiled Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel as to love the Lord is a duty now as ever and ever as now that which is our Righteousnesse causeth us to be accepted causeth us to be saved but that is Christ and not our beleeving Ezra 9. 15. Righteousnesse belongs to God Dan. 9. 7. It s proper to Christ Jer. 23. 6. Our beleeving is neither God nor Christ We are justified by the act of faith answ Then we are not justified by Christ by his bloud Christ hath deserved to accept our faith for Righteousnesse answ Gods judgement is according to truth Rom. 2. 2. He accepts it in mercy not in justice answ Doth God judge or accept a thing to be that which it is not 20 Argu. If justification is an act of God then it is not an act of beleeving but it s an act of God its God that justifieth Rom. 8. 33. Christ is God My righteous servant shall justifie many Isa 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed Zach. 3. 9. Joh. 1. 29. Col. 1. 20. 21 Argu. If we are justified by his bloud then we are not justified by beleeving but we are justified by his bloud Rom. 5. 9. Through his Redemption Rom. 4. 24. Therefore not through our beleeving for bloud Redemption and beleeving are not one thing 22 Argu. That which is our justification that is our peace but Christ is our peace Eph. 2. 14 15. 17. Therefore Christ is our justification and not beleeving 23 Argu. That which covereth our iniquitie that justifieth us but Christ covereth our iniquity Isa 59. 2. Therefore he is our justification as that which is covered is not seene to men and that which is not seene is not imputed and that which is not imputed cannot be punished no more will God impute any sinne to his 2 Cor. 5. 18. But his righteousnesse Imputation signifying accounting or recounting what was ours not to be ours not imputing their trespasses to them 2 Cor 5. 19. Not reckoning to us sinne and so not the punishment of sinne and imputing or reckoning Christs righteousnesse to be ours for it is ours 24 Argu. If our justification is in another then we are not justified in our selves but we are justified in another In the Lord shall the children of Israel be justified and shall glory Isa 45. 25. Our justification is our glory and we glory in it beliefe is in us see Rev. 19. 8. 7 9. 13 14. Isa 61. 10. Therefore beleeving is not our Justification 25 Argu. Where our Righteousnesse is there is our Justification but our Righteousnesse is in Christ In the Lord is our righteousnesse Jer. 23. 6. Sufficient to secure us from the punishment of sinne that which is our Righteousnesse is our Justification Christ is that 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse nor our Justification Isa 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them upon such places as these Mark 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16. 26 Argu. Justification is a spirituall blessing therefore where our spirituall blessings are there is our Justification but all spirituall blessings are in Christ Eph. 1. 3. In him 2 Cor. 5. 21. Saving benefits and blessings are not in us but such things as accompany salvation Saving and accompanying salvation are not one 27 Argu. Where we are accepted there we are justified but we are accepted in the beloved Eph. 1. 6. Therefore we
causeth us to be accepted Eph. 1. 6. Actions without faith are not accepted neither for Christ nor for faith Our happinesse consists not in Gods accepting our actions but in our union with him and in that our sinnes are not imputed unto us Psal 32. 1. Our actions are accepted because our persons are accepted Gen. 4. Ans It s strange you will offer to say so oh the horrible and tragicall effects that naturally flow from this doctrine that he that beleeves cannot sinne or his sinfull actions are accepted if so then Davids adultery and murther was accepted yea all the sinnes of beleevers are accepted we abhorre to open such a gap for sinne to enter The word Reconcile declares that God is at enmity with us and we with him Re signifieth againe con signifieth together ciliation to call or move to how is there a removing where there was never a removing how together of those who were never asunder how againe unlesse the onenesse had been broken apieces Ans Though the word signifie so it will not follow that God was ever at enmity with the Elect. We are full of movings and removings because changeable but it s not so with God although the Elect sinne and depart from God yet the Scripture saith not that God was at enmity with them or that they fell from the love of God or that God hated the Elect consider 1 Joh. 5. 16. Isa 27. 4. Rom. 5. 9 10. Heb. 13. 8. In saying God was never an enemy to the Elect you make the fall of Adam in whom the Elect were included a fiction and the story of Christs sufferings a fable and Christs passion a vanity and overthrow the nature of God whose purity cannot indure sinne ye deny many Scriptures which testifie that God was at enmity with the Elect Eph. 2. Isa 63. 10 11. Lev. 26. 40 41 42. Ezek. 16. 62 63. Ans These are hard words and high charges indeed Jud. 13. 15. like the raging waves of the Seas that looke big and rise high and fall as suddenly so will your words fall into meere fables or slanders for no such thing will follow we say the â—all of Adam Christs death are no fictions nor fables but reall things by nature in Adam the Elect did sin and fell in Adam c. And had not Jesus Christ been made a curse for us we had perished therefore the death of Christ did more then reveale love men can reveale love each to other without dying much more could God in the love of God and Christs death lyeth our eternall happinesse Consider whose doctrine is against the purity of God yours or ours You say we deny many Scriptures tell us of one we deny not any we deny your false glosses and mis-interpretations I pray tell us in what place of Scripture we may reade that God was ever at enmity with the Elect or that he did not love them untill they did beleeve You say Till conversion comes God is an enemy with the Elect. Ans The Scripture you alledge to prove it says not as you doe the word wrath Eph. 2. is the curse that nor any other place doth not say that by the word wrath is meant Gods enmity against the Elect if it doe we will say so too In Isa 63. 10 11. is the word enmity viz. In some of his dispensations he was so for he fought against him So Levit. 26. God walked contrary to them yet it will not follow that God did so from any enmity and hatred to them for he did then love them and own them for his as appeares vers 45. I have given the dearly beloved of my soule into the hands of their enemies Jer. 12. 7. As for Ezekiel 16. 62 63. When I am pacified towards thee it appeares by the foure last verses that it s to be understood of the knowledge of his love for he saith Thou shalt know that I am the Lord thy God Joh. 14. 20. God may seeme angry yea seeme an enemy and hide himselfe and handle them roughly and yet love them not the worse for that as Jer. 31. 20. He changeâ—h not Mal. 3. 6. He saith He is the same yesterday to day and for ever Heb. 13. 8. Anger is not in me Isa 27. 4. Therefore your brother was very much mistaken to conceive that there was anger in God till he was pacified If Gods enmity had not concurred with Eves enmity against him shee had not in all likelihood eaten the forbidden fruit Ans You are hard put to it and have no Scripture to prove that you affirme it appeares you have no more but a likelihood for it therefore we must take that or nothing The fall was not from any enmity in God against her but God by that meanes was pleased to bring about his glory see Eph. 1. 6. to 12. Rom. 3. 19. God is a God of wrath to us till faith in Christ comes Eph. 2. Rom. 5. 1 2 It s as evident as evident may be that by faith in Christ God is reconciled to us and we to him Ans It s as evident as may be in your booke though the Scripture say not so Faith is a cause of Justification Ans You ascribe as much to faith as to Christ a cause this your opinion is very dishonourable to Christ in setting faith above Christ in making it a cause whereas Christs death is but a meanes a cause is above a meanes the cause is the love of God I say actually God cannot be said to be reconciled to man while man is not reconciled to God Ans I see you say it and say more then you can prove we say and prove that we were reconciled to God by the death of his Sonne Rom. 9. 10. What Christ did was actuall unlesse you will make it a fable if Christ dyed before we beleeved we were reconciled before we did beleeve Faith brings us into Christ Eph. 2. 8 9. Joh. 6. 37. Joh. 3. Ans You say into Christ and that faith is a part of Christ and a part of the divine nature but the Scripture doth not say so the divine nature is God and incommunicable if it could be divided in parts it were not infinite we partake of it by union not by inâ—usion it s no wonder ye ascribe all to faith as you doe if ye thinke faith is God So you ask â—f God saves us without our being in Christ and whether God doth not love to see us in Christ rather then out of him is this to speake like a Doctor Tell me how could we be chosen in Christ before the world if God did not consider us in him Eph. 1. 4. Can you â—ell when God considered us out of Christ or or in what Scripture it is said that ever any of the Elect were out of Christ or that they by â—inne fell out of Christ or out of the love of God When in Ephes 2. 5. doth not import a difference of time Ans
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
deny this doctrine Can two walke together unlesse they be agreed Amos 3. 3. The Saints cannot walke together warrantably and so not comfortably without these two things 1. An onenesse of faith in the principles or doctrine of Christ knowne owned and declared 2. Love to the truth and to each other so as to desire to walke together For my part I would not joyne to that Church who denied any foundation-truth and this is one but being joyned if the Church doe not denâ— it I am not to deny communion with those that deny it untill sufficient meanes hath been used to informe them it appeares to me there is a necessitie to part in any of these causes following as 1. If the staffe of beauty is broke Zach. 11. 10. Faith and Order Col. 3. 5. 2. Or the staffe of bands is broke Zach. 11. 14. Love so broke so as each desires to part 3. Or the brotherhood so broke that the Church the Candlesticke is removed one part from another that we cannot performe our duty one to another Rev. 2. 5. with 1. 10. 4. Or many depart from the faith 5. Or the worst over power the best that offenders cannot be cast out 6. Or cannot agree about the doctrine and discipline in the Scriptures for the Church when our staying cannot reclaime the rest then can we not with honour to the truth nor with comfort and peace of conscience walke together Such as love the Lord who are of one minde and heart in the principles of truth are to cleave to the truth and each to other as Jer 50. 5. Onely let each soule consider well that his grounds be full and cleare let not any thing be done in strife nor passion but in love to the truth and them The Lord helpe and direct us all to know his will and to doe it Concerning the Ordinances of Christ many shall slight them and depart from the faith and the practise of them and pretend want of Apostles and of men to worke miracles that all that did baptize did worke miracles cannot be proved but the contrary appeares John did baptize yet he did no miracle nor Apollo Acts 19. Joh. 10. 41. He that is least in the kingdome of God is greater then he therefore a preaching Disciple may baptize as well as he The Scripture doth not declare that he that baptizeth must work miracles c. therefore it may not be restrained to such consider 1 Cor. 12. 7. to 14. The gifts of the Spirit are in nature one though diverse in operation therefore of equall authority and so to be esteemed by us 1 Cor. 12. 7 8 9. 24. He that is baptized by any of the gifts of the Spirit is baptized by the same Spirit we are baptized by one Spirit 1 Cor. 12. 3. He saith not by the gifts of miracles see vers 28 29 30. If God workes in all the operations of the Spirit the baptisme by one gift of it is to be acknowledged the baptisme of the same God the first is true 1 Cor. 12. 6. therefore the latter is true also To tie Baptisme to some of the gifts of the Spirit and not to the rest is to dishonour the Spirit as 1 Cor. 12. 23 24. This in effect was the Corinths sin 1 Cor. 12. 26. The ceasing of the gifts of tongues and miracles might be because they might not be idolized above the other If the Apostles did baptize because Apostles then might they baptize though they had not the gifts of miracles c. for it is one thing to be an Apostle and another to worke miracles 1 Cor. 12. 28 29 30. Gifts are given to men severally as he will 1 Cor. 12. 11. The Disciples were not Apostles when they baptized Joh. 3. 22 23 24. 4. 2. At that time Christ had no Apostles Mark 1. 14. After John was cast into prison vers 16. Simon and Andrew his brother were converted and that Simon Andrew were the first Apostles appeares Mat. 10. 2. Luk. 13 14 15. Whence it will follow that one that is not an Apostle nor a worker of miracles may baptize Obj. Apollo conferred the gifts of the Spirit by laying on of hands because its a principle in Religion and he baptized not till he had learned the principles of Religion Heb. 6. 2. Ans It doth not follow because it is one thing to understand the principles of Religion and another to conferre the gifts of the Spirit by laying on of hands as it s one thing to understand to beleeve the Resurrection of the dead c. and another thing to raise the dead Which holds forth most of Gods wisdome love to say the Ordinances of Christ are not necessary or cannot be had or to say they are usefull and God hath appointed a way and meanes for such as beleeve to come by them and injoy them Therefore as in Moses time the children of Israel had miracels yet obedience was required of the after ages who saw no miracles So in the Apostles dayes there were miracles yet obedience is required of those who now beleeve although we see not such miracles It s foretold that Antichrist shall come with signes and wonders as Mat. 24. 23 24. 2 Thes 2. 9 10. Christ is not to come in this way yet many except they see signes wonders they will not beleeve Joh. 4. 48. Preaching and Baptisme are to continue to the end of the world as appeares Mat. 28. 19 20. And breaking of bread untill he come 1 Cor. 11. 26. And gifts to teach until he come Luk 19. 13. 1 Cor. 14. 3. So all things delivered unto the Saints are to be held fast till he come Rev. 2. 25 16. The end of the third Part. FINIS a Eph. 2. 4. b Rom. 3. 9. c Rom. 3. 24. d Joh. 3. 16. e 1 Cor. 2. 9. f 1 Cor. 15. 45. g Ezek. 16. 3. h Ezek. 16. 6. i Ezek. 16. 6. k Ezek. 16. 6. l Ezek. 16. 6. m Gen. 1. 3. n Ezek. 16. 6. o Eph. 5. 14. p Rom. 8. 33. q 1 Cor. 2. 9. r Joh. 8. 36. Å¿ Rom. 8. 38. t Gal. 4. 4 5. u Joh. 10. 18. x Ezek. 16. 6. y Psal 116. 7. z Heb. 10. 7. * Mark 10. 45. a 2 Joh. 3. 1. b Eph. 1. 4. c Eph. 1. 4. d Eph. 2. 4. e Eph. 3. 19. f Song 5. 8. g 1 Joh. 3. 1. h Rev. 1. 5. i Eph. 1. 4. k Ezek. 16. 6. l Jer. 3. 7. m Isa 65. 1. n Eph. 2. 4 o Eph. 1. 4. p 1 Joh. 3. 2. q 1 Cor. 2. 9. r Rom. 5. 7. s Rom. 5. 7. t John 8. 21. u Eph. 2. 3. x Rom. 5. 1. y Joh. 17. 24. z Hoâ— 14. 4. * Isa 64. 6. a Psal 63. 3. b Rom. 8. 39. c Eph. 3. 19. d Hos 11. 4. e Eph. 3. 19. f Eph. 2. 4. g Rom. 3. 20. h 1 Pet. 1. 8. i Rom. 5. 1. k Rom. 8 35. 39. l Rom. 5. 1. m Rom. 7. 24. n 1 Pet. 1. 8. o Eph. 3. 8. p Rom. 7. 25. q Joh. 16. 22. r 2 Cor. 5. 14. Å¿ Rom. 8. 32. a 1 Pet. 1. 19 20. b Eph. 1. 4. c Phil. 4. 4. d Rom. 8. 38 39. e Phil. 3. 3. f Phil. 3. 9. g Psal 61. 1 2. h Psal 18. 49. i Ezek. 16. 14. k Col. 2. 10. l Rev. 19. 8. m Col. 2. 3. 10. n Mat. 3. 17. o 1 Cor. 3. 21. p Heb. 10. 19. q Mat. 21. 22. r Gal. 4. 7. 1 Joh. 1. 1 2. Å¿ Mat. 1. 21. Psal 2. â— t Rom. 5. 8. u Eph. 2. 13. x Joh. 1. 4 5. Col. 3. 4. y Phil. 4. 13. Acts 3. 22 23. z Heb. 9. 11. Eph. 1. 22. * Luk. 2. 11. 1 Cor. 15. 19. a 1 Cor. 1 30. b Col. 1. 20. c Rom. 15. 5. d Mat. 1. 21. e Isa 42. 6. f Eph. 2. 14. g Luk. 5. 31. h Eph. 1. 7. i Psal 23. 1. k Isa 9. 6. l 1 Pet. 1. 8. m Psal 16. 11. n Isa 9. 6. o Phil. 4. 6. 19. p Eph. 2. 20. q Luk. 2. 32. r 1 Tim. 1. 4. Å¿ Psal 71. 23 24. Psal 71. 15 16. t 1 Pet. 1. 1. 8. u Eccle. 1. 1 2. x Psal 4. 6. y Luk. 12. 19. z Luk. 12. 19. * Psal 49. 6. a Psal 49. 6. b Phil. 3. 8. c Rom. 10. 3. d Phil. 3. 7 8. e Rom. 7. 18. f Joh. 15. 5. g Mark 15. 34. h Heb. 2. 11. i Rom. 7. 23 24. k Rom. 7. 23. l Eph. 2 13 14. m Psal 71. 16. n Phil. 3. 7. Col. 3. 11. o Phil. 3. 8. p Rom. 8. 38. q Psal 71. 16. r Col. 3. 11. s Gal. 6. 14. t Phil. 3. 21. u Rom. 8. 33. x Joh. 8. 36. y Heb. 2. 11. z Joh. 17. 24. * Rom. 8. 35. a 1 Pet. 1. 8. b Phil. 3. 3. c Col. 2. 3. d 2 Tim. 4. 7 8. e Psal 18. 49 f 2 Cor. 5. 14. g Col. 3. 23. h 2 Tim. 2. 9. Rev. 2 10.
spirituall when they are naturall If our affections love anger griefe joy doe fit us to pray they are spirituall else not When the object is spirituall and the motive spirituall then the affection is spirituall In our greatest earnestnesse wee have most cause to examine our hearts and affections Our affections come farre short of that we thinke we have in our judgements If some mens affections were answerable to their apprehension of God it would indanger their lives The quicknesse of our affections depends much upon the spirits of our bodies All the disquietnesse and distempers in us and by us is occasioned by the want of well bounding and ordering our affections Our affections declare what we love the fooles mind was all for his ease and his belly Our affections are strong and unruly and hard to be subdued The will is much to be observed in it's tempers inclinations motions which are the affections of the soule It 's not easie to master our wils and affections because they rage and doat so vehemently after vanities We set our affections on things below When our affections are set strongly 〈◊〉 things below it 's good for us they be taken from us that wee may take more delight in God and the unspeakeable and everlasting delight prepared with himselfe Concerning actions The lesse we doe the more we suffer Actions profit most but contemplation pleaseth best As the soule is more noble then the body so the actions of the soule are more noble then the actions of the body That which is the cause ground and end of an action in it wee live whether it be God or selfe Even the best actions of the best men are subject to the mis-interpretation of others The more spirituall any duty is the more averse our hearts are to it Actions begun with selfe-confidence doe oft finde successe accordingly Actions which concerne our selves wee oft exceed in but those that chiefly concerne God we are hardly drawn to but easily from If Satan cannot corrupt the action he will endeavour to corrupt the judgement and affection Without some measure of love and joy we are not fit for any good action Selfe-love rules all a naturall mans actions Wee often act more from affection then â—udgement but such actions never produce â—olid comfort but often reall sorrow Actions without a word to warrant them cannot be done in faith and with comfort A roving minde devours time and action The more wise we are the more we weigh all our actions in the ballance of the Word Of afflictions Crosses and afflictions are Gods call to examine our hearts and lives Afflictions are as necessary for our spirits as food is for our bodies Afflictions cause many to see their sinnes to own and confesse them and to be humble Sinne makes affliction bitter God sends afflictions to his for to try and exercise their faith and patience to open their eyes more to prevent and remove sin and to quicken us Afflictions breed patience give understanding humble and mortifie selfe they teach a Saint experience reforme him and send him the oftner to God Such as are most afflicted have oft-times most experience of God and themselves Not any affliction could trouble a childe oâ— God if he did but know wherefore God diâ— send it It 's beyond our knowledge what good Goâ— will doe us by afflictions God is as sweet and may be as much injoyed in poverty and affliction as in prosperity God is alwayes present with his in affliction though alwayes we doe not see him because we often look so much on the affâ—ictioâ— if oppressed with it yet many of the Lord see God best in affliction It is not best to fasten our minds upon the affliction but to minde the end of every affliction which of a certain will be sweet and comfortable to all that are the Lords A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction There is a blessing in every affliction to a childe of God whether they see it or no sooner or later they shall finde it Without affliction neither others know us nor we our selves Of assurance of the love of God Assurance of salvation is an effect of the testimony of the holy Spirit speaking peace to the soule A beleevers first assurance or comfort doth arise from the apprehension of Gods free love to him in Christ As our assurance is of the love of God so answerable is our peace and comfort and accordingly are we spirituall and our conversation is alike sutable Some things tend much to weaken and other things tend much to strengthen the assurance of the love of God Obedience is necessary to our comfort and assurance though not to pardon A childe of God may decay exceedingly in the sence and assurance of the love of God One that hath had the witnesse of the Spirit to evidence the goodnesse of his estate may notwithstanding in time of temptation and desertion question his estate and be full of feares and trouble The assurance of a Christians good estate may be maintained in him when the frame of his spirit and life is much degenerated from what it was The more we injoy the assurance of pardon of sinne the more contented we are in any estate and straight He that hath assurance of the love of God can trust himselfe with God in any estate and straight and can part with any thing for God A heart sensible of sinne and touched with remorse for it may stand with the assurance of pardon Authority The authority the husband hath over the wife is great but to exercise all of it ordinarily none but fooles will doe nor is it comely for the head to stand out of it's place Of the attributes of God The attributes of God are infinite The attributes of God are rocks of strength and fountaines of comfort to his and those that eye them live comfortably upon them It 's best in all our straights to looke to the attributes of God and live upon them by meditation faith and prayer Of Apostacy Going back tends to apostacy Infidelity is a cause of apostacy love of lusts love of the world ungroundednesse in the truth an unsound heart or not considering what attends the profession of Religion causeth many to draw backe Such as love not the truth will leave it To draw back from the profession of the truth is condemned by God and man Offences and darknesse and weaknesse cause many to stumble and turne aside Age. Old age is a state of griefe and sorrow and burden to themselves and others Age will kill no sinne Distrust and covetousnesse doe oft increase as age increaseth Every state and age hath some peculiar sinne to attend it It 's rare to see one full of yeares full of zeale for God Old and cold yet so it should not be Of anger Anger is a short madnesse it darkens our sight dulls troubles and corrupts us An angry man is weake he cannot
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
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