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
vaine idle and frothy but savoury Psal 17. 3. Eph. 5. 4. Psal 71. 24. and that I wrest not others words or actions nor disgrace nor insult over any but in stead thereof remember my own weaknesses the thought of which should cause us to finde lesse fault with others except necessitie inforce it the consideration of our own weaknesses should lay us low and greatly humble us our pride unbeliefe hypocrisie atheisme thoughts of blasphemy selfe-love selfe seeking selfe-confidence unprofitablenesse hardnesse of heart ignorance blindnesse of minde unruly passion security lukewarmnesse coldnesse abuse of lawfull things unthankfulnesse for mercies want of laying to heart the fins of others want of courage for the truth deadnesse dulnesse heavinesse wearinesse indevotion distractions indisposednesse of heart to doe our duties forgetfulnesse inconstancy walking uncomfortably with our soules cast downe c. â—s it so can we remember these and not abhorre our selves When we consider our hearts lives we may say with griefe and sorrow Lord what is man I am nothing but a very vaâ—â—â—â— 2 Cor. 12. 〈◊〉 with Eccle. 1. 2. 14. Every day to observe the passages of my spirit in my actions and duties with what knowledge faith zeale love wisdome humility c. I doe them how I am sensible of my wants in prayer and thankfull for mercies how I waite for an answer of prayer and observe how he answereth me 15. Every day to desire and endeavour to doe my dutie according to my station and relation Eph. 6. To give good example religious instruction loving admonition and seasonable reproofe endeavouring to doe good to friends and enemies see Acts 10. 24. John 1. 40 41. 1 Tim. 4. 12. 16. Every day to watch to doe and receive good to looke to my wayes Psal 39. 1. Mat. 26. 41. 17. Watch against coldnesse and formality and that I be not taken with the praise of men mirth pomp profit pleasure ease outward contentments that I exceed not nor sinke not under any of them and to see God in others favours and frownes 18. Every day to take notice and sympathize with the sorrows and sufferings of those that are the Lords and be a companion with them as Heb. 10. 23. To be willing to indure any sorrows and suffering with the people of God as Heb. 11. and for their good to part with estate friends libertie life see Psal 137. 6. Lam. 1 2 3 4 5 Chapters 19. Every day to meditate on God and his goodnesse to me and others and what he hath prepared for me in heaven and how I may be preserved from sin selfe c. and order my conversation aright consider Gen. 26. 63. Mat. 6. 6. and doe so Psal 1. 2 32. 4 5 6. Heb. 10. 38. Jos 1. 8. By meditation we winde up our minds from things below Col. 3. 4 5. and so injoy God and our selves and live in heaven while on earth Oh refresh thy selfe with the variety of the invisible comforts in heaven thy interest in them the comfort joy and rest thou shalt have ere long for ever meditate on the shortnesse of the time wee have here to live the miseries that attend this life how we may prevenâ— sin deny our selves beare the crosse live by faith be content in want grow in grace escape temptation keep a good conscience what duties we owe to God and man wherein we come short what mercies we injoy how we profit by afflictions how thankful we are to God for his sweet and large love c. Set your affections on things above Col. 3. 1. By faith and meditation keepe thy heart there view thy everlasting glory fill thy selfe with joy injoying the joyes of heaven which are unutterable unconceivable and infinite boundlesse bottomlesse endlesse Oh the greatnesse and sweetnesse of those joyes pleasures and 〈◊〉 which shall never have an end 20. To deny my selfe selfe-wit wisdome carnall reason applause passion ease liberty and all things for God consider Luk. 14. 20. 33. Mat. 16. 24. Mark 8. 34. Luk. 9. 23. 21. In all actions be humble sincere servent in spirit serving the Lord serious chearfull thankfull Mat. 11. 29. Deut. 18. 13. Eph. 6. 14. Joh. 1. 47. Rom. 12. 11. James 5. 17. 22. Daily to use the means to nourish and increase holy desires and resolutions for God Psal 42. 1 2. O the strong and restlesse desires after God and the unweariednesse there of that soule who hath tasted of the sweetness of his love 23. All the day long to joy and rejoyce in God in our interest in him and union with him our priviledges and happinesse by him his Word Saints the fruits of the Spirit temtations c. as our chiefest joy and great advantage 24. That I scorne not nor slight nor check any with their infirmities and deformities of body or dulnesse or weaknesse of wit or memory meannesse of outward state or birth smallnesse of gifts or parts but consider 1 Cor. 4. 7. Job 10. 10. Psal 39. 13 14. 16. Isa 28. 26. in spirituall things Ezek. 16. Isa 43. 25. Rom. 5. 11. Eph. 2. 20. the love of God makes the difference if God should convert him he may soone become better then we 25. Every day to minde the vanitie and emptinesse of the things below the hurt we receive by them and how we exceed in our affections to them that they are not our own they may soone be taken from us or we from them and how wee are often distracted and unsetled by them that wee may with more ease and content want them and be weaned from them in the injoyment of them and to use the liberties of this life so as to be bettered by them Eccle. 1. 2. 2. â— 1 Cor. 5. 25. Pro. 23. 4. Luke 12. 15. There is no certainty of the things below but above is certainâ—y constancy and eternity of all excellencies perfections and pleasures 26. To watch our selves in our retirednesse and solitary seasons to prevent needlesse feares and thoughts of the pleasure of sin past present or to come such thoughts cause sin upon supposition and pollute their soules and bodies with sin Gen. 38. 9 10. 27. Watch to speake for truth and contend for it Jude 3. and glory in suffering for Christ and his truth 1 Pet. 4. 14. 28. To consider what times we live in what they afford how I may be usefull and finâ—sh smy course with joy 29. To take hâ—ed and beware of covetousnâ—sse it deceives and spoiles all we minde earth as if it were better then heaven against covetousnesse consider Hâ—b 2. 6. Mat. 25. 14. Luk. 6. 2. 25. to end Phil. 4. 6. 1 Tim. 4. 8 9 10. James 5. 1 2 3. Pro. 25. 5. 1 Pet. 5. 9. Luk. 2. 7. 30. Every day to expect troubles and crosses and to beare them patiently troubles will come our life is a life of trouble and suffering more then other men Psal 73. 5. Frâ—t not Psal 39. 9. Wee should be so fixed on
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
thy sins are great this will not prove it consider what God saith I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face Isa 65. 2 3. I doe not beleeve I am elected and so nothing can doe me good 1. This is a secret meddle not with it Secret things belong to God and revealed things to us Deut. 29. 29. 2. It is a common deceit of Satan to tell a soule God hath no mercy for him when the soule hath obtained mercy or when it is not farre from him 3. It is certaine these thoughts come from Satan because they are contrary to God in his Word as Gen. 3. 2 3 4. 4. It s the nature of unbeliefe to be inquisitive and curious to finde out any pretence that he may seeme to doe well in not hearkening to what God saith in his Word Heb. 10. 14. 5. We must not yeeld to Satan nor hearken unto him trouble not thy thoughts with Election but minde Jesus Christ doe you waite upon him in the use of means till he give thee faith and then thou shalt know thou art elected Acts 13. 48. But I have used the meanes and I am worse and worse therefore God will not doe me good 1. Doe you know Gods meanes and the number of them have your ends been good and right placed have you used them in a right manner measure time in sincerity have you not rested on the means have you used them in faith expecting his blessing The word they heard profited them not for want of faith Heb. 4. 2. 2. It s no good reason to say Because God hath not as yet given me my request therefore he never will consider Isa 64. 4. Isa 8. 17. They which had not obtained mercy did 1 Pet. 2. 10. They shall not be ashamed that waite for me Isa 49. 23. 3. It is just with God to blast the meanes yea it s a mercy that we might looke more to Christ in the use of meanes to blesse them and be all unto us 4. If thou hast a will that Christ should save thee and rule thee he that hath begun this good worke in thee will finish it Heb. 12. 2. One day thou shalt know thy sinnes to be pardoned and subdued 5. Consider God may have mercy for thee though thou knowest it not for mens sinnes are first forgiven before they can know it or beleeve it or be assured of it therefore thy sinnes may be pardoned though thou doest not know it faith beleeves sin is pardoned but our beleeving neither pardons any sinne nor procures the pardon of it I have waited a long time and many others have receeved mercy but I have not 1. Some of the Lords have waited a long time at least they thought the time long David said I am weary of my crying my throat is dryed my eyes faile while I waite for my God Psal 69. 3. 2. If God hath given thee a heart to waite upon him thou art blessed Blessed are all they that waite for him Isa 30. 18. Waiting implies perseverance patience long suffering in holding out notwithstanding the tediousness of the time deferred courage in breaking through all difficulties that stand between waiting and to continue waiting though all things seeme contrary till we injoy what we waite for I waite for my God Psal 69. 3. But I am now old in yeares and if God had intended mercy for me surely he would have revealed it before this time and now death is ready to take me away 1. Yet mercy may come at last the theefe was saved upon the Crosse Mat. 20. Luk. 23. Oh how neere was he unto his end before mercy came to him 2. You must not set a time to God its mercy though it come at last God useth to call some the last houre as well as the third see Mat. 20. 1. to 10. There is nothing too hard for God If I were fitted with qualifications as humblenesse brokennesse of heart and tooke delight to heare and pray as others I could have hope but it s not so with me 1. This is nothing but a delusion for these things cannot fit thy soule for mercy while yee look and rest on such things as these yee seeke the living among the deid Luk 24. 5. If you had these things yee desire in the greatest measure ever any had they could nor procure thy happinesse nor stand thee in any stead to save thy soule nothing but Jesus Christ can doe that nor any thing but him truly comfort thee 2. What qualifications had they in Ezek. 16. 3. to 9. except sinfull ones and what qualifications had they who were enemies yet Christ dyed for them Rom 5. 9 10. Isa 65. 1 2 3. It s a certaine truth that all that are saved are saved freely without any cause or condition in man see 2 Tim. 1. 9 10. 3. What need yee Christ if yee have what yee need without him 4. As in nature none can worke before they have life so none can worke a spirituall worke before he live spiritually Christ must be in the soule before it can beleeve so the soule must beleeve before it can finde any sanctification or any good worke at all in himselfe consider there is nothing to be done by man to be a preparation to sanctification see Rom. 4. 5. 5. 8. 10. 5. You goe a wrong way to worke you goe about to establish a righteousnesse of thy own therefore thou doest so much thirst after it but it must be renounced its hard to be taken off our own works selfe-concurrence strip a man of his own and yee take away his life he must and will have something some humblenesse teares good works something they must have they thinke it cannot be that one should be accepted pardoned and saved and to doe nothing at all for it yet it is so Many when they see they have not done well they goe about to breake their hearts to make God amends for all and thinke if they can but attaine to such a deep measure of humiliation and sorrow for sin then they thinke they have an evidence for heaven alas this is an evidence of great ignorance in that they doe not see death in their best duties the Lord may say to them who work so hard for life Thou hast found the life of thy hand therefore thou wast not grieved Isa 57. 10. And so Comfort themselves with their owne sparkes sorrow will follow such comfort Yee shall lie downe in sorrow Isa 50. 11. When we say our good workes are not the way to life men esteeme it a grievous error yet Christ saith I am the way Joh. 14. 6. Tell me are thy workes Christs or no if no then they are not the way if Christ say true as he doth also if Jesus Christ is to be unto us all in all Col. 3. 11. our best works are to be unto us nothing at all our workes
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
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
he may thinke he wants because he is possessed with all things God is his God It 's best to want that which we cannot injoy unlesse we sinne Weeping Excesse in weeping is against nature reason and Religion Many make a Christ of their teares World The whole world is a vanitie of vanities and vexations Will. To will is naturall but to will spirituall is above nature He cannot resist a sinfull will who hath no other then a sinfull will A man may perswade the will but it cannot be compelled To make Gods will to depend on mans will is to deprive God of his honour When we want a will to doe a thing wee pretend want of power and say I cannot Many prefer their wills before their lives for when they are crossed they wish for death The creature cannot doe more or lesse then God will Those vertues that adorne the will as love mercy justice are more glorious then those that adorne the understanding as wisdome power c. If the will gets into the understanding it puts all the powers of the soule upon action As the will is so answerable is the endeavour Wit A dull wit is fittest and best for him that wants discretion Winde Most men feed upon winde yet there is no satisfaction in it Words Many in stead of proofe will give big words but bare saying is no proofe Wonder For men not to prise their best workes is a wonder Naturall men wonder at worldly and sensuall things It 's no wonder if a naturall man seeke himselfe in all things Wisdome Wise men forecast how to doe most with least noise It 's wisdome sometimes to let passe and take no notice of a fault To feare to sin is wisdome and to depart from evill is understanding Wisdome goeth as farre beyond folly as light beyond darknesse It 's a speciall piece of wisdome to finde out and improve such places of Scripture as are sutable to our present condition The way to be wise in things naturall and spirituall is to observe and consider the reasons and causes of things It 's wisdome to doe that which is safest Wisdome is better then strength Worldly wisdome few have but what they paid too deare for The wisdome of man cometh from conference of things past and to come The more wise a man thinkes he is the more foole he is World This world is insufficient uncertain and perishing Every worldly thing is inconstant and a vaine vanitie Many are deceived by the false and vaine shews of the world The nourishing in our selves the love and care of worldly riches choakes the love of heavenly and kils many good things in us The things of this world are sutable to our spirits The world affords no stable comfort it perisheth in the using and when wee have most need of it The lesse the Saints desire the world the large their hearts are for God The more we love this world the lesse minde we have to leave it The more men are afflicted the more willing they are to leave this world The consideration of the end of the things of this world tends to weane from the world Such as are full of the world are empty enough of spirituall things He that is full of worldly businesse needs no other trouble The world is a great snare and deadly enemy to spirituallnesse they are the strangers that devoute our strength According as the world is sweet unto us so accordingly spirituall things are bitter The more men possesse of this world the lesse many use and injoy the more we love it the more we are crossed with it and the more we have of it the more we are in want Weaknesse Weaknesse with watchfulnesse stands when greater strength with selfe-confidence faileth The wisest and strongest Saints are most sensible of their own weaknesses Workes To be saved by Christ and to be saved by works are contrary the one excludes the other Christ will be all or nothing It 's possible for a person that beleeves through weaknesse to goe aside to the covenant of works Watchfulnesse Spirituall watchfulnesse is a speciall gift of God a chiefe part of godlinesse and a speciall helpe to holinesse and a Saints great priviledge Because the Saints watch no more they fall so much There is no good order in their lives who watch not Watching keeps the soule awake and fits us to exercise seasonably the fruits of the Spirits Of zeale The height of the affections is zeale Zeale is the height of love and the heat of the intention and affection Zeale is an affection wound up to the highest peg Zeale is the fire of the affections and it 's very hot Zeale is good when it 's for God it 's evill when it 's against him The command of God and Christs love to us and ours to him begets zeale for him it kindles it and makes it burne and flame Riches honour pleasure ease consumeth the Saints zeale and cooleth them The world and carnall friends powre much water to quench our zeale Zeale should eate us up and we eate it up Every man is zealous for God or himselfe To be zealous for a trifle is a great weaknesse Zeale cannot indure to see God dishonoured in no kinde A Saint loaths himselfe because he hath so little zeale for God c. AS it were with wings Mount thy selfe my spirit Vnto stable things Without alterings Which all comfort brings Them for to inherite Earthly things despise In them take no pleasure But thy selfe advise Higher for to rise Where true substance lies And the chiefest treasure Shadowing things are here Better things are higher In the Heavens cleare Let it then appeare That as things right deare Thou doest them desire Earthly things we know Soone away are sliding Here on Earth below They doe ebbe and flow And to dust they goe Without long abiding Yea they are by kinde So base and unstable That they should not binde To Earth a pure minde The which we may finde To be honourable Counsells Concerning Actions 1. SEe that what yee doe be lawfull see that your actions have a good foundation a word of God to warrant them else they are evill to doe things not required of God is the error of the wicked 2 Pet. 3. 17. that when God shall say Who required this at your hands Isa 1. 12. Deut. 12. 32. we may say thou O Lord. 2. Look what yee doe be expedient the circumstance of time place and person must be wisely conâ—idered to a good action is required that all the circumstances be good 3. Look to your end why yee doe what yee doe the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse works of mercy and necessity hinder 4. Look yee doe what is required because it is required and as it is required and when it is required to doe one dutie and neglect another is uncomely give each dutie it 's due
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
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
your charge for as it was with the Damsell Deut. 22. 25 26. even so is this matter 14. Dis I feare when persecution comes I shall not be able to suffer and so not hold out to the end but dishonour God betray his truth shame and grieve his people Take no care for the morrow cast all these cares and feares upon the Lord in nothing be carefull Phil. 4. 10. He will care for you I will never leave thee nor forsake thee Heb. 13. 5. God will take care for his glory truth c. his wisdome power and faithfulnesse shall order all 15. Dis I am discouraged because I am not filled with joy and comfort 1. Faith may be strong when joy is absent David had faith when he had no joy Restore to me the joy of my salvation Psal 51. 12. He refused comfort Psal 77. 2. But after he wanted it 2. Such as judge their conditions good because they are filled with joy build upon a wrong foundation in that they are not founded upon Christ alone If some had joy they would make it a Christ to them live upon it and so abuse Christ and themselves and their joy it s a mercy to such to want joy till they can better use it 16. Dis But my soule is filled with terrors I have a hell in me I feele the wrath of God in my soule and so have been for a long time 1. This is a sad condition yet thus it may be with one that is the Lords thus it was with Heman who said Lord why castest thou off my soule why hidest thou thy face from me I am ready to dye whilst I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off Psal 88. 15 16. Job cryed saying He hath kindled his wrath against me and counts me unto him as one of his enemies see Job 19. 10 11. 7. 6. 13 14 15 16. And David in temptation judging himselfe according to the law and sence and feeling said I am cast out of his sight Psal 31. 22. Christ said My God why hast thou forsaken me Mat. 26. 48. Horror hath overwhelmed me Psal 55. 7. 77. 8 9. And Jeremiah said He hath led me into darknesse and not into light he hath broken my bones and compassed me with gall he hath made my chaines heavie he hath filled me with bitternesse thou hast removed my soule farre off from peace and I said my strength and my hope is perished from the Lord Lam. 3. 2. to 19. Some conceive if God loved them there should be no such tempest in their soules but a sweet calme and in stead of wrath and terrors sweet peace and joy but the Lord hath his way in the whirlewinde and in the storme Nahum 1. 3. Some injoy peace and joy but it s not so with all see Job 13. 26. Job said to God Why doest not thou pardon my transgressions c. Thou hast set me as a marke against thee so that I am a burden unto my selfe Job 7. 18 19 20 21. â—3 14. Our comfort depends not upon freeâ—ome from terrors but upon the Spirits reâ—ealing truth and application of it to the â—oule Lam. 3. 21. 2. The Angel of the Lord said to Gidcon The Lord is with thee But Gideon said Oh my Lord if the Lord be with us why then is all this fallen us c. Judg. 6. 12 13. So saith the soule If the Lord be with us why then is all this befallen us that we are so full of terrors yet it may be so and as Gideon was mis-taken so maist thou 3. The greatest peace any Saint injoys is not to be neither ground nor incouragement for them to beleeve therefore not any terrors any possesse ought not to be a ground of discouragement in beleeving for our happinesse is not in any thing we feele or apprehend in our selves but in the word and promise of God and in that wee are knowne of God who loves us and comprehends us in himselfe and his not imputing ouâ— trespasses unto us Psal 32. 1. Of this see more in part the third 4. A soule in such a sad condition should consider what the Lord saith Isa 8. 20. and cast all their feares of hell upon God in a promise and trust in the Lord Isa 26. 3 4. When thou art in the flames of this fire thou shalt not be burnt with God nothing is impossible O troubled foule the tender mercies of our God hath visited us and so it may visit thee also and give light to thee that sits in darknesse and in the shadow of death to guide thy feete in the way of peace Luk. 1. 78 79. 5. If thou wouldst be freed from these terrors trust in God that is the way to be freed from them Thou wilt keepe him in perfect peace whose minde is stayed on thee because he trusts in thee Isa 26. 3 4. 6. Consider what brought thy terrors but poring so much upon thy sinnes untill thou wert filled with despaire and thy omissions and commissions against conscience increased thy horror doe the contrary and see that yee daube not your selves over with your duties and know that which is a great cause of mourning is no cause of despaire therefore cast not away your confidence Heb. 10. 35. for yet a little while and he that shall come will come and will not tarry ver 37 38. Therefore say as the Prophet said When I sit in darknesse the Lord shall be a light unto me he will bring me forth into the light and I shall behold his Righteousnesse Mica 7. 8 9. 17. Dis I am in great outward misery and want by reason of poverty surely if God did love me I should not be so neglected as I am Thou shouldst not reason so was not this the condition of those who wandered about in sheep-skins goat-skins in desâ—ts mountaines dens and caves of the earth Surely they were more destitute of outward comforts then thee and suffered more hunger cold and nakednesse then thee hast thou not a house nor bed to lie on the places where they wandred afforded not these things to them art thou destitute afflicted so were they whom God so loved that he esteemed the world not worthy of Heb. 11. 37 38. Poverty and want is no small burden many desire death rather then such a condition yet know that 2. Poverty and want hath attended and kept company with many of the children of God Job was poore the Apostles were poore 1 Cor. 4. 11. 2 Cor. 6. 10. the Churches of Christ were poore the Church of Corinth was poore 2 Cor. 8. 14. The Church of Smyrna was poore Rev. 2. 9. The Church of Macedonia was in dead poverty 2 Cor. 8. 1 2. And our Lord Jesus Christ was poore 2 Cor. 8. 9. And thou maist be very poore and yet God may love thee as he loves Christ Joh. 17. 26. The poore receive the Gospel and the profession of
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
hath everlasting life John 3. 36. 6. 40. 3. By beleeving we honour God He that receives his testimony hath set to his seale that God is true Joh. 3. 33 5. 10. Therefore none can beleeve too soone too confidently or too constantly 4. There is no quietnesse and settlement of soule without beleeving If yee beleeve not surely yee shall not be established Isa 7. 9. It s faith that rids the soule of all its distempers doubts and feares Rom. 5. 1 2. 5. Thou standest by faith and thou fallest into sinne by unbeliefe Rom. 11. 20. Heb. 9. 12. The Word is precious and powerfull yet it profited them not because it was not mixed with faith Heb. 4. 2. 6. By faith thou shalt be kept in perfect peace which will sweetly and transcendently refresh thy soule Isa 26. 2 4. Rom. 5. 1. By saith we apprehend Christ our justification the fruit of which is joy and peace 7. By unbeliefe wee adde sinne to sinne in the highest nature if we beleeve not what God saith our act of unbeliefe accuseth God to speake falsly He that beleeveth not hath made him a lier 1 Joh. 5. 10. 8. It can be no dishonour to God nor hurt unto thy selfe to beleeve and hope in his mercy therefore beleeve and when thou art tempted to unbeliefe set before thee the evill of this sinne 9. Unbeliefe hinders our thankfulnesse to God it straightens our hearts and stops our mouthes from praising God Thou shalt be dumbe because thou beleevest not Luk. 1. 20. Unlesse we beleeve we can never glorifie God nor honour him He was strong in faith giving glory to God Rom. 4. 20. 10. As bad as thou canst be have been received to mercy Jesus Christ came to save sinners This is a faithfull saying that is worthy of all acceptation 1 Tim. 1. 15 16. He justifieth the ungodly Rom. 4. 5. Therefore have hope Feare not but beleeve Luk. 8. 50. The Lord will command his loving kindnesse in the day time and in the night Psal 42. 8. Be not afraid onely beleeve Mark 5. 36. Hope thou in God Psal 42. 5. Moreover consider that 1. The multitude and greatnesse of sinne â—â—ght not to discourage thee in beleeving nor the fewnesse or smallnesse of sinnes is not to be any ground of thy confidence in God for pardon 2. The word of God doth no where say that great sinners shall not be saved therefore to thinke so is folly and a delusion of Satan 3. The word of God saith the contrary That Christ came to save the chiefe of sinners 1 Tim. 1. 15. Come let us reason together saith the Lord though your sinnes were as crimson they shall be made white as snow c. Isa 1. 18. 4. The word of God declares many great and sweet promises to great sinners as Jer. 3. Isa 55. 7 8 9. 43. 24 25. And there be many examples of great sinners received to mercy as Manasses 2 Chron. 33. 18 19. and many others yea the rebellious also Psal 68. 18. 5. Because Christ is mighty to save Isa 62. 1. He will abundantly pardon Isa 55. 7. His compassions faile not Lam 3. 23. There is a fountaine set open for sinne and for uncleannesse Zach. 13. 1. All that are weary and heavy laden are called to come to Christ Mat. 11. 28. If any man thirst let him come to me and drinke Joh. 7. 37. Every one that thirsteth come yee to the waters Isa 55. 1. Rev. 22. 17. 6. The Saints have made the greatnesse of sinne an incouragement to beleeve Lord pardon my sinnes for they are great Psal 25. 11. How great is his goodnesse much greater then thy sinnes Zach. 9. 17. Isa 43. The greater our sinnes are the greater our faith should be loe here is great consolation 7. God doth not selâ— Christ c. he was given freely Come buy without money c. Isa 55. 1. Whosoever will let him take of the water of life freely 8. Because such as Christ saves are unworthy without workes Rom. 4. 5 6. The most perfect Saint that ever was stood in need of mercy Behold he found no stedfastnesse in his servants and chargeth his Angels of folly how much more them that dwell in houses of clay Job 4. 18 19. Ezek. 16. 63. The love of God is the more glorious in that it is given to the unworthy 9. It makes most for the glory of God to give great things it were a disparagement for a King to doe otherwise the Lord is a great King Isa 9. 6. He doth great things past finding out and wonders without number Job 9. 10. Feare not the Lord will doe great things Joel 2. 21. Measure not the Lord by thy selfe My thoughts are not as your thoughts nor my wayes as your wayes saith the Lord Isa 55. 8 9. Such as are wise will not looke so much to their own basenesse is to his greatnesse Zach. 9. 17. 10. Nothing wee can doe can moove God to shew mercy Ezek. 16. 3. to 9. he shews mercy because he will Mica 7. 18 19. I will doe away thy sinnes for my Names sake Isa 43. 25. 11. The mercy of God is infinite it s without part or forme therefore not capable of any addition or defect therefore infinite shouldst thou need thousands of Seas of mercy to pardon thy sinne he could give it and not have the lesse if I had all the sinne in the world upon me or one sinfull thought this consideration makes it all one oh worlds of sinne in this Ocean vanish and come to nothing O the depth not of the beleevers faith but of the unsearchable riches of Christ Rom. 11. 33. Eph. 3. 8. 12. The name of God is infinite he is the father of mercies 2 Cor. 1. 3. its the nature of God The Lord is very pittifull and of tender mercies Jam. 5. 11. All the pitty and mercy that is or ever was is from him and all is but a drop to that Ocean of pitty love and mercy that is in him we are ready to sin but he is more ready to forgive Mercy pleaseth him it s his delight thou art a God ready to forgive he is plenteous in mercy Psal 86. 5. 13. Consider the price that was paid for the sinnes of his its infinite also count all thy sinnes still they are the acts of a finite creature Christ is God Rom. 9. therefore his satisfaction is above them 1 John 5. 20. His righteousnesse is greater then thy sinnes 14. Consider the covenant of grace is not made with us nor can it be broken by us Psal 89. 31. It s not founded upon such a fandy foundation as thy selfe and duties are and seeing the Covenant stands sure for ever it should satisfie us for ever and cause us to cast away all our doubts and feares and rest satisfied in his love That Circumcision in the nature of it was not the Seale of the Covenant of grace 1. Because Circumcision bindeth unto a Law
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