worke whilst we have the light Joh. 12. 36. And whilst it is called to day to râ—turne unto him and to accept of grace offered and not to harden our hearts against it Heb. 13 13 15. And our Saviour bâ—wayleth Jerusalem because she had let slâ—p the day of her visitation therefore all those that have let slip the first tender of grace have cause to â—epent of it but no cause to despaire for if God make them now willing and desirous to accept of mercy then the day of salvation is not yet past to that man or woman nor the date of Gods acceptance of him in Christ as yet out but he or she may in the carefull and conscionable use of meanes appointed by God finde comfort And hereof we have a lively example of Manasses for though the Lord spake often unto him by his Prophets he would not regard but still refused all grace offered unto him as appears in 2 Chron. 33 10. yet at last though but in his tribulation he called unto God for mercy and humbled himselfe before him he was heard of him and received to mercy ver 12. 13. And for that place in Prov. 1. 24. Because I have called and ye refused they shall call upon me but I will not answer by calling here is not meant an hearty praying with godly sorrow for sin but a crying and howling rather like those in Hos 7. 14. under the sense of Gods judgements desiring only to be eased of it as Pharaoh was wont to do but for all this God is mighty to all that call upon him in truth Psal 145. 18. and by refusing here is meant a constant and obstinate refusing of wisdoms counsell untill such time as God hath brought upon them some fearfull judgements Again for that place in Heb. 12. 17. touching Esau his seeking of repentance with tears it is as much mistaken as the ormer for it is not to be understood of Esau his own repentance from his profanenesse but of his Father Isaacs repentance he would have his Father repent of what he had done and to change his mind by revoking the blessing which he had given to his brother and to bestow it on him but he could finde no such repentance in his Father no though he sought it with tears as appeareth Gen. 27. 34 38. And as for the other place Mat. 25. 11 12. touching the foolish Virgins being excluded out of the bride-chambâ—r for coming too late we are to consider that this is a parable and parables must not be urged beyond their generall scope now the generall scope of this parable is this that formall professors viz. such as have only a fo … of godlinesse without the power of it although they will not live the life of the righteous yet they could wish with Balaam that their end might be like theirs but forasmuch as they have not provided the oyl of truth and righteousnesse and holinesse therefore at the day of judgement they shall be disappointed of entring into heaven so that this parable is not to be understood of what shall betide poore penitent sinners but of what shall betide hypocriticall professors at the day of Judgment when the gate of mercy shall be shut And for that place Luke 13. 24. Many shall strive to enter in and shall not be able that is as much mistaken as any of the rest or rather more for Christ saith not many shall strive to enter in and shall not be able but many shall seek to enter and shall not be able betwixt which there is a great difference for seeking imports only a bare professing of Christ but to strive is to put all his indevours thereunto to withstand all lets and hinderances that may oppose him to take every advantage that may make the way more passable and to make use of the time and meanes that is offered when the way is so opened this is properly to strive to enter Now never did any thus strive as we read of in Scripture though it were but at the last day of their lives but they received mercy witnesse the penitent Theef Luke 23. 40 41. VII Well saith the poor soul I am fully satisfyed in all the forementioned particulars which were as so many mountaines or at least so many stumbling blocks in my way But behold here is another unmoveable mountain in my way that I fear I shall never get over And in briefe that is this I feare I am not elected to salvation and I finde in Scripture that none shall beleeve and be saved but those only that he hath chosen or elected predestinated and ordained Eph. 1. 4. Act. 13. 48. Rom. 8. 29. Answ Thou art not to enquire after or once to question thy election till thou doest first beleeve and so the Apostle teacheth Rom. 10. 6 7. Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above or Who shall descend into the deep that is to bring up Christ again from the dead looke neither upon election nor predestination but looke upon the invitation that is laid before thee and preached unto thee Isa 55. 1. Ho! every one that thirsteth come and he that hath no money come without money and without price Revel 22. 17. The Spirit of the Bride say Come and let him that heareth Come and let him that is athirst come and whosoever will let him come and take the water of life freely there are in each of these texts three whatsoevers I say again there are three whatsoevers 1. What person soever he be viz. Jew Gentile Barbarian Scythian Bond or Free or whether an unconverted sinner or a backslider Act. 10. 35. Joel 2. 32. 2. What sinner soever he be either for number or nature Isa 1. 18. 1 Joh. 1. 7 9. Act. 13. 39. 3. What time soever he doth come he shall finde mercy Luke 23. 43. Now election and reprobation are not as many imagine the causes of salvation and damnation for Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but president and peculiar acts or decrees and the causes of salvation and damnation they come in between the decrees and the execution thereof The Woman of Canaan had as great cause to question her election as any other vile sinner for Christ tels her that he was sent but only to the lost sheep of Israel and she was an Heathen a Canaanite and so tels her It is not meet to take the childrens bread and give it to dogges Mat. 15. 24. 26 c. Now when there be temptations about election and predestination thrown in upon thee the best way for the present is to lay that dispute by as this woman did and to run to mercy and say as she did Lord helpe me Election was never laid down as the ground of faith nor as the ground of repentance but rather
in us working the same in the opening and Declaration of his name unto uâ— Psalme 9. 10. this is a Faith that springeth from and worketh by love But such a Faith none can have till the love of God is discovered to them and so they see and believe his goodnesse towards them The serious consideration of this would put a check upon that preposterous mistake about mens teaching the Doctrine of Election and Reprobation unto the world and limitting the Gospell and death of Christ unto a few only which is not in the Commission of Christ given to the Apostles but rather to preach the Gospell to every creature and to invite them to that feast prepared by Christ and all things ready for their entertainment and that God is willing to receive them and so invite all and call upon all to goe to the wedding to believe and submit unto him and when this Gospell hath taken its effect upon some that they are perswaded to let goe all for him to receive him to believe in him and cleave to him then to minde them of the Doctrine of Election as the Apostles did apply it to believers minding them it was Gods goodnesse and free grace to elect them in Christ before the foundation of the world so that now they are begotten to the Faith they are to give all diligence to make their Calling and Election sure but many men endeavour to hold forth to the world those decrees of Election and Reprobation which they rightly understand not making them dangerous and unprofitable Doctrines which otherwise in due place and manner propounded are very safe and wholsome for herein they goe besides the rule preaching an uncertaine sound which the world can make no good use of for when they heare it what use can they have of it but to perplex or harden them for what other consequence can they naturally draw from thence then this Either I am Elected or not If I be then I am well enough no sinne can or shall hurt me no matter whether I heare pray read or not If otherwise I shall but here torment my self with a melancholy and religious life in vaine what profits it for me to pray unto him no duties will profit me therefore I will take my pleasure no actions of mine can either help or hinder c. whereas he should be wrastling with God as Jacob and give him no rest till he had obtained the blessing What I have endeavoured to present before you in this ensuing Treatise as in a Map doe you consider more particularly viewing and weighing well the stumbling-blocks cast in youo way and the corruption of your owne understanding memory conscience will and affections with thoughts words actions omissions commissions we cannot likely goe too far in these things nor wrong your nature yea take a man that thinketh worst of himselfe he is far worse then he thinketh himselfe to be In a word our well-being doth much depend upon our removing these stumbling-blocks and removed they cannot be without Faith and Faith is the work of the Spirit of God in us out of the free love of God to us not for any good done by us or foreseen in us but being by nature all in misery we were objects of mercy Ezek. 16. 6. and so after in mercy he had clensed us we were beautifull through the comlinesse that he had put upon us ver 14. Election is the Election of grace Vocation is according to grace Regeneration was of Gods owne will Faith is the gift of God Justification is freely by grace Forgivenesse of our sinnes is according to the riches of his grace Eternall life is the gift of God all the Portion that God expecteth of us is Poverty Oh! the consideration of this free love of God held forth in the Gospel will engage the soule to a constant spirituall combat by faith and hope and other graces of the spirit against the flesh and so by the spirit mortifie the deeds of the flesh daily crucifying the flesh with the affections and lusts this love as an inward principle worketh out pollution and corruption as being repugnant thereunto it putteth the soule upon true endeavours to purifie both soul and body person and conversation from all corruption universally both in kinde and degrees This word of grace hath a purifying faculty in it Ye are clean through the word I have spoken to you saith Christ John 15. 3. Againe the Word is as an Antidote against sinne Psal 119. 11. and as a lamp discovering the spot Rom. 7. 7. and as a Starre conducting to Christ the Fountain of purifying 1 John 2. 1 2. Zach 13. 1. and as a rule according to which we are heedfully to order our conversation Psal 119. 9. and the chiefest motive unto selfe-purifying 2 Cor. 7. 1. The appearing of this stirreth up fervent desires and prayers for thorough purity Psal 19. 9. Clense thou me from secret faults purge me with Hysop and I shall be cleane Psal 51. 7. Wash me and I shall be whiter then snow c. Avoid Satan How can I do this evill and sin against God I must love him because he loved me first his free grace hath appeared unto me I must runne after him he hath set my feet at liberty I must run the wayes of his Commandements he doth let my soule live therefore I must prayse him he hath made the Tree good therefore the Fruit must be good Robert Purnell The way to Heaven discovered and the stumbling blocks cast therein by the World Flesh and Devill removed ALL Men Women and Children under the Sun are either in the state of Nature or in the state of Grace in Christ or out of Christ only here is their misery many that are in the state of nature doe think they be in the state of grace and many that are in the state of grace doe think they be in the state of nature Now although there be but these two states yet there be severall degrees in each of these states viz. Those that are in the state of Grace are in one of these four fourmes either babes children young men or old men 1. Babes 1 Pet. 2. 2. 2. Children little children 1 Joh. 2. 12. 3. Young men 1 Joh. 2. 13. 4. There is Old men or Fathers 1 Joh. 2. 14. So also for those in the state of Nature there be some nearer some further from the kingdome of God Isai 46. 12. Hearken unto me ye stout hearted that are farre from righteousnesse all stout hearted obstinate self-conceited Ranters and Ordinance-forsakers and vice-advancers Scripture-rejectors and hypocriticall dissemblers c. These are farre from the kingdome of God But then there is another sort of those in the naturall state spoken of by our Lord Jesus Christ Mar. 12. 34. And when Jesus saw that he answered discreetly he said Thou art not farre from the kingdome of God c. Thou art more moderate more teachable more tractable thou
I have been speaking to XVIII The next stumbling block is or may be this I fear saith another poor stammering soul that I shall never be saved for Christ tels me plainly Mat. 5. 20. that except my righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees I shall not be saved and I have examined my self and doe finde that my righteousnesse is so farre from exceeding theirs that theirs doe much exceed mine Answ The Scribes and Pharisees sought righteousnesse only by the works of the Law which made none perfect in that the Scriptures saith it was weak through the flesh Rom. 8. 3. none were able to fulfill it therefore Israel attained not to the Law of righteousnesse because they sought it not by faith but as it were by the works of the Law Rom. 9. 31. our righteousnesse must exceed this as doth the righteousnesse which is of faith in Jesus who perfectly fulfilled the Law for us or you shall not enter into the Kingdome of Heaven For by the deeds of the Law there shall no flesh be justified Rom. 3. 20. and we are justified by faith only without the works of the Law Now if by righteousnesse was meant works of mens own acting as temperance obedience mercy and justice and upright dealing then we finde in Scripture that Heathens have outstript many if not most of us 1. For temperance King Ahasuerus Hester 1. 8. a Heathen King made a law that no man should be compelled to drink and yet many that call themselves Christians can hardly lay aside their drinking of healths 2. For Obedience when King Abimelech took Abrahams Wife no sooner did the Lord command him to deliver her to Abraham again but he obeyed the command of the Lord. Jonah preached at Niniveh to the Heathen and no sooner did they hear him but they did beleeve and repent 3. For Mercy when Paul and the rest of the company suffered ship-wrack the Heathen came and did receive them See Act. 28. 1 2 3. 4. For Justice and upright dealing the King of Sodome a Heathen when Abraham had overcome the four Kings and brought home the Sodomites the King of Sodome said unto him Give me the men and take thee the goods for thy pains Belshazzaâ— see how he kept promise with Daniel for when he saw the hand writing on the wall he said unto Daniel If thou wilt interpâ—et it for me I will make thee the third ruler in my kingdome Daniel told him that it tended to the ruining of him and all his house and notwithstanding this Heathen King kept promise with him and made him the third ruler in the land Dan. the 5. from the 16. to the 29. vers Again consider well this Scripture Ezek. 5. from the 6. verse to the end of that chapter the Lord doth send heavie judgements upon his people for being out stript by Heathens Vers 6. Shee hath changed my judgements into wickednesse more thâ—n the Nations and my Statutes more then the Countries round about therefore Vers 7. Thus saith the Lord God because ye multiplyed more then the Nations that are round about you and have not walked in my Statutes neither have kept my Judgemenâ—s Vers 8. Therefore thus saith the Lord God Behold I even I am against thee and will execute Judgements in the midst of thee in the sight of the Nations and I will doe in thee that which I have not done and whereunto I will not doe any more the like because of all thy abominations Vers 12. Therefore a third part of thee shall die with the pestilence and with famine shall they be consumed in the midst of thee and a third part shall fall by the sword round about thee and I will scatter a third part into all the world and I will draw out a sword after them Verâ— 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and they shall know that I the Lord have spoken it in my zeal when I have accomplished my fury in them c. From all which we may clearly learn that God will not spare a sinfull people but let out his fury to the full to the highest degree stirre up all his wrath pour out his full vials upon a disobedient people although they were known by the name of the Lords owne inheritance if their righteousnesse doth not exceed the righteousnesse of the Scribes and Pharisees But on the contrary if their wickednesse doe exceed the wickednesse of the Heathen then there is no escaping from Gods judgements one or other will overtake them 1 King 19. 15. The Lord will scatter them into Babylon Moab Ammon Egypt Psal 44. 12. So that if we look only upon the externall performance and judge according to the outward appearance you shall finde many civilized men and women out-strip some of the Saints but yet for all that we are exhorted by Christ in some cases not to judge according to the outward appearance but to judge righteous judgement Joh. 7. 24. Now the righteousnesse of a Christian doth exceed the righteousnesse of the Scribes and Pharisees and all Heathens in the world in these two things 1. By faith in Christ whereby all the righteousnesse of Christ is made his 2. In works done in faith which the other cannot doe one thing done in faith is better then a thousand in unbelief Rom. 14. 23. 1. Every Christians righteousnesse doth exceed that of the Pharisees by saith in Christ whereby the righteousnesse of Christ is made his by faith the poor creature seeth all his sinnes which the Spirit of God had convinced him of laid upon Christ Isai 53. 6. Again by faith he cometh to see Christ made unto him wisdome righteousnesse sanctification and redemption 1 Cor. 1. 30. And so by faith in him he can say the Lord our righteousnesse and hear the Lord say unto him in me is thy fruit found So the soul looking upon Christ in whom he is accepted Ephes 2. 13. and so he seeth all is of grace nothing of debt election is the election of grace vocation is according to the good pleasure of his will 2 Tim. 1. 9. regeneration was of Gods own will Jam. 1. 18. Faith the gift of God Phil. 1. 29. Justification is freely by grace Rom. 3. 24. and a free gift Rom. 5. 15 18. and forgivenesse of our sins according to the riches of his grace Ephes 1. 7. Eternall life the freest gift of God Rom. 6. 23. Act. 15. 11. even the life of glory is the grace of life 1 Pet. 3. 7. Christ himself was a token of free love from the Father to mankinde and as his whole work was to love so his whole love was free and as we said before there is not one soul that ever be loved but it was poor and empty sick and impotent unamiable and filthy regardlesse of him and opposite to him The language of the Law is Doe this and live if not die no work no
how meane soever the speakers gifts seeme unto thee Set not lightly by the declarations and applications of the Scriptures either by such as have the extraordinary gifts of prophesying see 1 Cor. 14. 15. or by the ordinary gifts 3. For the fitting and tryall of men for the Ministery 4. For the preserving pure the doctrine of the Church which is more indangered if some one or two alone may onely be heard and speak Act. 2. 42. 5. For the debating and satisfying of doubts if any doe arise Act. 13. 15. 6. For the edifying of the Church and conversion of others alwayes provided that he have the gift of the Spirit to speak unto edification exhortation and comfort 1 Cor. 14. 3. Now to say no more in order to the removing of this last stumbling block let me exhort thee in the name and fear of the Lord to inquire and make diligent search amongst all sorts of Assemblyes prophesying and pretending to Christ for such a Congregation that of lively stones have built up a spirituall house and set down therewith many at the feet of Christ hear his words and endeavour to be serviceable to his Lambs thy fellow Members so shalt thou dwell in his house and behold his glory and inquire in his Temple Psal 27. 4. and thou being thus planted in his house shall flourish in his Courts Psal 29. And this is all I shall lay before thee or commend unto thee as touching the removing those stumbling-blocks that lye in a Christians way to Heaven and the maine end next to the glory of God that put me upon removing these stumbling blocks is that we might keep up faith in our soules which will be of singular use unto us viz. 1. It will purifie the heart Acts 15. 9. 2. It will enable us to heare the word with profit Heb. 4. 2. 3. It will inable us to overcome the world 1 John 5. 4. 4. It will inable us to overcome the Devill Ephes 6. 16. 5. It will make mercies present that are absent Heb. 11. 1. 13. 6. It will fill the Soule with joy unspeakable 1 Pet. 1. 8. 7. It will multiply peace in the Soule Rom. 5. 1 2. 8. It will assure a Soule that God will answer his prayers James 1. 5 6. 9. It will inable us to be fruitfull in well-doing even to shew forth our faith by our workes James 2. 18. it will inable us not only to do the thing commanded but as it is commanded Rom. 14. 23. 10. It will not only give us the title of honour of being called the children of Abraham but it will furnish us with a heart and principle to walke in the steps of our Father Abraham to come forth of our own Countrey as he did if God call us and to trust upon God although he had but a bare word for it and to give God as he did his own time to make God his owne promise and to part with the nearest and dearest thing for God at first word and to look through all difficulties and impossibilities unto the fulnesse of God and so to believe in hope against hope and so to wait upon God as not to neglect the meanes Faith Prayer Hope c. for the accomplishment of the mercy promised yea this faith will help the soule to act in Spirituall duties from Spirituall ends as from the sence of Divine love that doth as it were constraine the soule to waite upon God and to waite upon God and to act for God in love to God the choice and pretious discoveries that the soul hath formerly had of the beauty and glory of God whilst it hath been in the service of God the blessed love-letters the glorious kisses and the sweet imbraces that a believing soul hath had from Christ in his service this doth provoke and move the soule to wait upon him in the way of his Ordinances but an unbeliever doth put himselfe upon religious duties only from externall motives as the Eare of the creature the Eye of the creature the reward of the creature and the keeping up of a name amongst the creatures and a thousand such lâ—ke considerations and as we may see in Jehu Saul Judas Demas and the Scribes and Pharisees c. It would much heighten our Faith if we did seriously consider the sweet condescentions of our tender Lord God to all staggering misgiving weak Christians viz. Luke 9. 56. but The Son of Man is not come to destroy mens lives but to save them 1 Tim. 2. 5. I am saith Christ willing that all should be saved and come to knowledge of the truth Mat. 9. 13. I came not to call the Righteous but Sinners to repentance Heb. 2. 15. I am saith Christ to deliver those that were all their life time subject to bondage Jer. 3. 12. Heb. 8. 12. I am very mercifull and will be mercifull and will pardon thy Sins Isa 43. 25. Though thou deservest nothing of me yet I will pardon thy Sins for my owne name sake and though it doth seeme impossible to thee that I should be so mercifull Mark 9. 23. Consider all things are possible to him that believeth Obj. O but I am the child of wicked Parents and the Lord hath said he will visit the sinnes of the Fathers upon the children to the third and fourth generation Answ If a wicked Father and Mother beget a Son that seeth all his Parents sinnes and considereth and doth not such like that Sonne shall not bear the iniquity of his Father Ezek. 18. 14. 20. Ezek. 16. 3. to the 13. besides we finde in Scripture that wicked Parents had good Children 2 Kings 16. 20. wicked Ahab had good Hezekiah Idolatrous Ammon zealous Josiah 2 Kings 22. 2. see 2 Kings 21. 21 22. and ungodly Saul had a godly Jonathan nay if thou be a Bastard the child of a Whore that doth not hinder thee neither to be saved for Gods servant Jeptha was a Bastard so was his servant Phares who is reckoned in Christs owne Genealogie compare Judges 11. 1. with Heb. 11. 32. compare Gen. 38. 18. and 29. and Ruth 4. 12. with Mat. 1. 3. in a word he that is borne a Bastard if he be borne againe of the Spirit he is reckoned among the Sonns of God Obj. But I am an old Sinner and have one foot already in the grave saith another trembling Soule Answ Christ doth call some at the ninth houre yea some at the eleventh houre and saith Jer. 3. 5. returne unto me and I will not cause mine anger to fall upon thee I will multiply pardons for thee Isa 55. 7. Nay if thou hast been an Idolater an Adulterer a Thief a Drunkard yet we finde in Scripture such were many of the Lords deare ones that are now in Heaven 1 Cor. 9. 6. 9 10 11. Tit. 3. 3 4 5 6 7. What shall we say Christ left his own glory and came into the world to save Sinners Joh. 17. 5. 1. Tim. 1. 15. though he
keep the Gospel from being preached if he cannot do that he will labour to poyson the doctrine if he cannot do that he will endeavour to keep the people from hearing if he cannot prevaile in that he will endeavour to have them hear negligently if he cannot do that he will endevour to hinder them in receiving those things that doe most concern them if he cannot do that then he will do what he can to hinder them in the practise of what they have heard learned received and treasured up and if so no mervail that there is so much preaching and hearing and so little good done that we might even say the converting power of the Ordinances are gone we see not God in them it is even dark and professors themselves walk in the dark and are so beset with temptations that they have much adoe to hold up Surely there is a way if we could light on it there is a spirituall skill if we could attain it if we could find it we should take a Bible and read and understand what we read and effect it believe it and apply it and enjoy it O Lord poure out thy spirit and open those Seals wherewith our Bible is sealed the Key of Logick cannot open the Seales the Key of Rhetorick and Phylosophy cannot open it it is that golden Key the spirit of the Lord that can do it that spirit will shew us how much of the Scripture is already fulfilled what is now fulfilling and what is yet to be fulfilled yea this is the way to know what Scriptures are to be understood litterally and what spiritually this will help us how to know when Christ speaks Mysterially and when he speaks Regally when he speaks to us as a Priest or as a Pprophet c. Now is not this blessed Key of the Bible the Spirit of the Lord worth an asking Luke 11. 13. If ye then being evill know how to give good gifts unto your Children how much more shall your heavenly Father give the holy spirit to them that ask him Oh let us ask then that we may receive that our joy may be full it is no â—esse then the mighty work of God to give us understanding in his Word Luke 24. 25. Then opened he their understanding that they might understand the Scriptures by his holy spirit giving them understanding it is true the Word of God shineth as a true light yet as the cloudy pillar was darkness to the Egyptians so are the Scripures to carnall and corrupt mindes because it is spiritually discerned 1 Cor. 2. 14. untill the Holy Ghost open the understanding it cannot apprehend there is no worse cloud to obscure the light of the spirit then confidence in our own wisdome 2 Cor. 2. 3 4. Psal 119. 18. 1 Cor. 3. 7. So that where God who hath the key of David opens not there the Gospel though never so powerfully preached is hid and nothing affecteth the stupid the drowsie hearer See 2 Cor. 2. 4. Therefore let every Christian have a recourse to those promises in Scripture wherein he hath promised to open our blinde eyes and soften our hard hearts and fill us with the knowledge of his will and write his Law in our hearts and manifest himself to our soules our heavenly Father hath made his will and given us great wealth rich possessions and large legacies so that all his children are great heires wherefore we ought to come to him with an unshaken expectation and a frequent suing for all that is promised and not to suffer our heavenly Father to purse or keepe one penny that is due to us by promise but he shall be sure to heare of it and if he do not presently give in according to his covenant then let us draw a Petition and prefer it in the Court of Heaven where we have an Advocate pregared Jesus Christ the righteous to plead our case without a fee 1 Joh. 2. 1. Now this spirituall skill before spoken of which here I do endeavor to point at doth lye much in these three things 1. Consider whose Word it is and by whom it was spoken 2. Consider what he is that hath thus spoken to us by the Prophets 3. Consider what are the particular things or promises in it 1. Consider whose and by whom it was spoken and how it hath relation to us of these things or at least of some of them I have spoken somthing to in another Treatise but for two reasons I do write them here First because they are suitable and will fall in in order to what I have been writing in this Book Secondly because the Lord hath enlarged them upon my own heart well to return to the businesle in hand whose Word it is My friends that book which we call the Bible is the Word of God as we have proved at large in removing the first stumbling block the Prophets and Apostles were the mouth of God to the people as doth appeare in and by these Scriptures which I shall onely quote and leave the Reader to consider them Acts 3. 21. Heb. 1. 1. Acts 2. 4. Luke 10. 16. Mat. 10. 20. Now if these be the sayings of God they shall be undoubtedly made good so that every tittle of them shall be fulfilled Mat. 5. 18. Luke 16. 17. Tit. 1. 2. Heb. 10. 23. Obj. I grant this that it is the saying of God but what is that to me saith a misgiving heart Alas these precious promises that you lay before me are not mine they were made to the people then in being Answ They do belong to us as well as unto them and were written for our learning as well as theirs as doth appeare by these John 17. 20. Rom. 15. 4. 1 Cor. 9. 10. Rom. 4. 23 24. 1 Cor. 10. 11. By all which it doth fully appear that the promises and threatnings doe reach and relate to us as well as the people then in being to whom it was spoken 2 Pet. 1. 20. for no prophesie of the Scripture is of any private interpretation that is we must not analise or interpret them so as if the Prophesies thereof did relate only to the particular Times Places and Persons in by and to whom they were at first uttered c. 2. Let us consider what he is that hath thus spoken to us in the Old and New Testament by the Prophets and Apostles for it is of exceeding great advantage to us to know him They that know thee will put their trust in thee And the reason wherefore we have so little faith in him is because we have so little knowledge of him c. 1. He is one that waiteth to shew mercy and doth not afflict willingly Mch. 7. 18. Who is a God like unto thee that pardoneth iniquity because thou dost delight in mercy therefore verse 19. he will have compassion upon us he will subdue our iniquity and cast all our sinnes in the deepe of the Sea 2. He is one that hath
as a seal or undenyable confirmation of our relation unto and interest in Christ and the promises for a Christian must be well grown in grace before he can be well assured that he was elected before the world and since called out of the world although these things be sure enough in its selfe by Gods decree and immatability 2 Tim. 2. 19. Mal. 3. 6. Joh. 6. 40. Rom. 11. 29. VIII Well saith the fainting misgiving soul you have holpe me over this stumbling block touching my election I see I have no just ground to question that no more no nor yet so much as that woman of Canaan had Mat. 15. 24 26. so that I am gotten over that stumbling block and have for a few weeks had a little peace and comfort and me thought my soule began steadily to rest upon the mercy of God through the merits of Christ and whiles I was thus solacing my selfe behold another stumbling block was cast in my way viz. That I am not one of Gods children neither doe I belong to him because I have fearfull thoughts suggested unto me as to blaspheme God his Word the Lord Jesus Christ and to make away my selfe or to kill some other body Answ This temptation is no other then what is common to man nay the best of men have had their share in these and the like things see Heb. 4. 15. the Lord Jesus Christ himselfe was not free from temptations for the text saith We have not a high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Mat. 4. 6 9. Job had the same temptations upon him Job 7. 15. So that my soul chooseth strangling and death rather theâ—… life Now strangling was one of those punishments used amongst the Jewes for the punishment of Capitall offenders such as struck Father or Mother or that prophesied in the name of an Idoll and such as committed folly with a Priests daughter c. and when the Romans overcame the Jewes they brought in Crucifying in stead of it In a word there is no ground for any man or woman to thinke they are not Gods children nor belong to him because he permitteth the Devill thus to tempt and trouble them 2 Cor. 12. 7. Paul had the messenger of Satan to busset him Luke 22. 31. Satan doth sift the best as well as the least Christians I say he doth sift them as wheat James 1. 12. Blessed is the Man that endureth temptation for when he is tryed he shall receive the crown of life And that the Lords own beloved ones have been in all ages thus troubled with inward and outward temptations it will yet further appear if you read these insuing Scriptures 1 Cor. 10. 13. Gen. 3. 15. Rom. 16. 20. Revel 2. 10. Eph. 6. 12. Revel 12. 17. Luke 4. 13. Isa 50. 10. Psal 88. throughout Psal 6. 3. Prov. 3. 11 12. Heb. 12. 6 7 8. Revel 3. 19. The dearest Saints and servants of God may be buffeted and sifted with such sad temptations and horrid thoughts against God the Father Sonne or holy Ghost blasphemous thoughts arising in our hearts yet not consented to by us but rather abhorred these are the Devils sinnes not our sinnes they be our sorrowes afflictions and miseries but not our sinnes an upright heart is no more guilty of them then Benjamin of Josephs cup put into his sack fearfull thoughts not consented to by us are not our sins but the Devils and Satan must answer for that himself IX The ninth stumbling block is this Surely if the Lord did love me and intend mercy to me he would not continually follow me with afflictions wrath and misery for so it hath been with me for a long time as one hour passeth away and another cometh so doth one crosse after another come upon me like hail and if the Lord doe intend good to me why is it thus and thus with me was any sorrow like my sorrow Answ Thou maiest be dearly beloved although sorely afflicted for Gods house of Correction is his Schoole of instruction he had one Sonne without Corruption but no Sonne without Correction God had one Sonne without sinne but no Sonne without sorrow the Almighty can look sowrely and chide bitterly and strike heavily and even where and when he loves dearly for there may be true grace where there is not one drop of comfort nor one dram of joy It is true the mercies are thine but the time of giving them to thee is the Lords Was not Job the justest man then alive fought against by the terrours of the Lord Job 6. 4. Was not David a man after Gods own heart so washed with the grief of his heart that his moisture was turned into the drought of the summer Psal 32. 3 4. Must Hezekiah who walked before the Lord in truth and with a perfect heart have the anger of the Almighty break his bones like a Lion Isai 38. 13. Nay must the Sonne of God himself by bleeding upon the Crosse cry out in the bitternesse of his Spirit My Ged my God why hast thou forsaken me and doest thou think to bee brought out of the state of nature into a state of grace and grow up in that state without afflictions and temptations Doest think that the Devill will let goe a prisoner and send no Hue and Cry after him or doest think he will lose one of his goats and not endeavour to look after him and finde him and bring him home again No surely he will leave no stone unturned no means unattempted to betray thy soul he will throw out his golden bait and hide the hook and if that will not doe then he throwes out his golden bait and transformes himself into an Angell of light that he might draw thee and others again into a state of darknesse he doth spread his nets and cast forth his baits in all places and in all companies he hath snares for the wise and snares for the simple snares for the rich and snares for the poor snares for the aged and snares for the young in a word he tryeth all opportunities to bring us back again and to break our peace to wound our consciences to lessen our comfort to impair our graces to slurre our evidences and to damp our assurances for he knowes if he can trip up our heels by yeelding to the least sinne willingly it will cost us more grief sorrow heart-breaking and soul-bleeding be fore conscience will be quieted Divine Justice satisfied and our comforts and enjoyments restored our evidences cleared and our pardon in the Court of conscience sealed see Judg. 6. 13. and Gideon said If the Lord be with us why then is all this befallen us but the Lord was with Gideon notwithstanding as appears in that Chapter so that these and the like troubles is no signe of Gods hatred but rather of his love Isai 48. 10. I have chosen thee