over our heads or already fallen upon us Acts 16. 30 31 32. and 14. 23. 2. Chron 20. Ioel 1. 2 12. 16. There are three things to be considered about this extraordinary prayer 1. There is something to be considered before we enter upon it 2. There is something to be considered in this prayer 3. There is something to be considered after this prayer 1. Something to be considered before this extraordinary prayer 1. What our wants are either for soul or body our selves or others 2. What promises we have from God that he will give us such things 3. That we agree together to pray for these things with one tongue and one heart Mat. 18. 19. 4. Let us also for the keeping up our Faith consider what wonderful things prayer hath done it hath healed the sick and raised the dead unloosed chains and unlocked prisons and set the Saints free Act. 12. 5 7 11. 2. There are some things to be considered in prayer and they are four 1. That we call upon God in truth of heart Psal 145. 18. Psal 17. 1. 2. Beware of drilling out too much time in praying long prayers oftentimes deaden others affections it is good to pray brief and often as Christ did Matthew 26. 39 42 44. compared with Mat. 6. 7. 3. When we pray to one in the Trinity let us mind all three Father Son and Holy Ghost and sever them not 4. Let us be very importunate and earnest and servent and that we may do so consider the excellency of the things we ask and the necessity of them Rom. 15. 30. Psal 143. 6. Consider how did Daniel pray in the Lions den the three children in the fiery furnace Jonah in the Whales belly and Jeremiah in the dungeon and our Saviour Christ when he prayed and sweat drops of blood let us endeavour to pray so that he may turn our darkness into light our deadness into life our bondage into liberty and our weakness into strength 3. And lastly there be four things to be considered after prayer 1. Press after what we have prayed for in the use of all the means for the accomplishing or obtaining of those things Prov. 1. 2 4 5. 2. Hearken and listen what the Lord doth say as a man that doth knock at a great mans door he listneth to hear if any body be coming if not he knocks again and again c. 3. Expect and wait patiently for a full answer Psal 40. 1. I waited patiently for the Lord and he inclined unto me and heard my cry 4. Learn wisely to distinguish between delayes and denials and not take a delay for a denial Mat. 15. 21. to 29. Christ did delay the woman praying to him but not deny her and at last did give her more then she had asked Surely as prayer is the cry of our hearts to open all our necessities unto God Lam. 2. 19. So it is also the key of the Lords treasury and to obtain the mercies from him that we need so we pray in the name of the Son by the help of the Spirit according to his will with understanding reverence humility and fervency faith love and perseverance Of the necessity of praying SOme men are very apt to say it is of no use to pray unto God seeing he both knoweth what we need either for his glory or our good and hath determined what to bestow upon us but let me tell them that say so that as God hath fore-appointed all necessaries to be given us so hath he also appointed the means whereby they should be brought to pass whereof prayer is a chief means as appears Ezekiel 36. 37. compared with Mat. 7. 7. Prayer is a means to recover our peace and to nourish our communion with our God Dan. 9. Phil. 4. 6 7. John 17. Surely such as have least care and make least conscience of calling upon God have least acquaintance and acceptance with him Psal 14. 4. Prayer is a Key to open the storehouses of all Gods treasury unto us as by knocking we enter into the place we desire to go unto so by prayer we obtain those things we need prayer is as a hook to reach those things that are above our reach and to put by those things that stand in our way in a word it is so necessary as without it the use and the enjoyment of the things we have is unlawful 1 Tim. 4. 5. For as if we take any thing that is our neighbours without asking him leave we are accounted thieves So to take any thing of Gods whose all things are without asking them at his hand is felony Ier. 10. 25. He will pour out his fury upon the families that call not on his Name that is upon those that do not acknowledge the Soveraignty of God by seeking unto him in prayer See Psal 79 6. The Posture or Gesture to be used in prayer VVE should use such holy behaviours and comely gestures of body as are beseeming the Majesty of God with whom we are to deal and in whose presence we are and as becometh so holy an exercise which we have in hand namely such gestures as may best express and increase our reverence humility and fervency as the bowing of the knees Ephes 3. 41. Lifting up of our hands and eyes to heaven Lam. 3. 41. Iohn 17. 1 c. Which yet are not alwayes or absolutely necessary Luke 18. 13. The Publican stood afar off and prayed the main thing is to have the heart lifted up to God Psalm 25. 1. and 143. 8. and the knees of our hearts bowed before the Lord Phil. 2. 10. In a word it is said that Christ looked up to heaven and prayed Paul kneeled down the gesture should be such as doth express the reverence of the heart and that gesture to be used in prayer which doth most quicken and help the duty Some gestures bring dulness and indiposition others makes the body more fit for prayer use that which doth most quicken Of the place where we are to pray Quest WHere must we pray Answ Generally in all places 1 Tim. 2. 8. I will that men pray every where lifting up holy hanâ—s without wrath and doubting for Christ is every where present before us Mat. 18. 10 The publike place sometimes is most convenient sometimes the private Mat. 6. 6. And sometimes there is the sudden lifting up of the heart unto God as occasion is without gesture in any place or company Nehem. 2. 4. So then prayer may be either publike or private and in both places either ordinary or extraordinary Acts 6. 4. 1 Tim. 2. 12. Acts 10. 4. Ionah 3. 6. Of the time in which we are to pray THe time in which a Christian is to pray is laid before us 1 Thes 5. 17. pray continually So Luke 21. 36. Watch therefore and pray alwayes Luk. 18. 1. This parable spake he unto them that men ought alwaies to pray and not to faint either suing for mercies or waiting
for answers or rendring praise for mercies received Psal 5. 3. Luk. 2. 37. The motives to encourage us to pray PRayer is a jewel of grace bequeathed by Christ unto us Luke 11. 2. Again it is the hand of Faith the Key of Gods treasury the souls Solicitor the hearts armour-bearer the minds interpreter Mat. 7. 7. Ephes 6. 18. It procureth all blessings preventeth all curses 2 Chron. 7. 14. Further it sanctifieth all creatures that they may do us good 1 Tim. 4. 5. seasoneth all crosses that they can do us no hurt 2 Cor. 12. 18. Lastly it keepeth the heart in humility the life in sobriety strengthneth all graces overcometh all corruptions subdueth all temptations maketh our duties acceptable to God our lives profitable unto men and both life and death comfortable to our selves Act. 9. 11. Ephes 6. 18. Iude 20. Acts 4. 24. What shall I say more for our encouragement to pray unto God but only this consider and that seriously the Lord is never worse but many times better then his word Solomon did only ask in prayer for wisdom 1 King 3. 11 12. And the Lord gave him more wisdom then he did ask and riches and honour to boot Again we read 1 Sam. 1. Hannah prayed but for a son and the Lord gave her a son and a Prophet too for her son Samuel was a great Prophet So again for our encouragement to pray we read Gen. 17. That Abraham prayed saying Oh that Ishmael might live before thee ver 19. And God said Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac and as for Ishmael I will answer thy prayer and make of him a great Nation ver 20. Again we read that Jacob prayed Gen. 28. 19. and said O Lord if thou wilt give me raiment to put on and bread to eat thou shalt be my God and the Lord gave him all that he desired and much more Gen. 32. 10. For with my staff said he came I over this Jordan but now I am so exceedingly encreased in goods that I am become two bands See Gen. 33. 4 5 6. Again we read Mat. 18. 24 26. Of one that was in debt ten thousand talents and the mony being demanded the debtor desired but dayes of paiment and the Lord forgave him the whole debt ver 27. Shall I crave leave to instance only in one more then consider that place Acts 3. 3 4 5 6 7 8. A certain man lame from his mothers womb asked an alms of Peter and Iohn and they gave him a mercy above and beyond what he asked yea a mercy to him worth more then the whole world they healed him of his lameness insomuch that he leaped and rejoyced and praised God ver 8. The means to be used to obtain the gift of prayer FIrst labour to get some true feeling of thy misery for sense of misery breeds desires of mercies Mat. 15. 22. when the soul panteth most the heart prayeth best and increase in knowledge that the head may guide the heart 1 Cor. 14. 15. For what we know is worth the having we will not lose for want of asking Pray for the Spirit of Prayer which helpeth and healeth our infirmities and teacheth us both for manner measure and matter to lay open all our necessities Rom. 8. 26. Luke 11. 13. Of the Lets and hinderances of prayer THe sensuality of the men and women living in pleasure drowning all their desires in delights and their prayers in pleasures 2 Tim. 3. 4. These men are lovers of pleasure more then lovers of God and therefore pray not to him Another hinderance is that state of stupidity of worldlings that think they have no need of praying but of carking and caring toyling and moyling in the world Luke 12. 17 18. Phil. 3. 19. Who mind only earthly things Again roving imaginations inordinate affections dulness of spirit weakness of Faith coldness in feeling faintness in asking weariness in waiting too much passion in our own matters and too little compassion in other mens miseries Mar. 9. 24. Isa 38. 13 14. Several sorts of Prayer never answered 1. HE that prayeth and yet regardeth iniquity in his heart the Lord will not hear his prayer Psal 66. 18. If I regard iniquity in my heart the Lord will not hear my Prayer 2. He that prayeth and yet hateth to be reformed drawing neer with the lips but having his heart far from him Isa 29. 13. 3. Those that pray and yet turn their â—ars from his precepts he turneth away his ears from their prayers Prov. 28. 9. 4 Those that pray and yet continue in unbelief their prayers shall not be answered Jam. 1. 7. letnot that man so much as think he shall receive any thing from the Lord. 5. Those that pray and yet continue in senseless impiety so that the cry of our sins unrepented of drowns the voice of their prayers Zech. 7. 13. 6. Those that would neither hear nor answer God when he called and cried unto them see Prov. 1. 24. 28. Mich. 3. 4. 7. When we either cause or suffer the afflicted to cry without hearing the Lord hearing us cry in our afflictions without helping Gen. 42. 22. How many wayes doth the Lord answer the Prayers of his people 1. HE doth answer many times in giving the very thing we ask So Solomon did ask wisdom and the Lord gave it So Hanna prayed for a Son and the Lord gave her a Son So also Acts 10. 30 31. Dan. 9. 19 20 21. Acts 12. 13 14. 2. The Lord doth answer the prayers of his people in giving them faith to believe and patience to wait the Lords leasure till he doth give the mercy prayed for So Heb. 5. 7. 2 Cor. 12. 8 9 10 11 12. 3. The Lord doth many times answer our prayers although he doth not give us the very thing we ask but a better in the room of it Gen. 17. 18 19. Psalm 35. 13. 4. He doth answer our prayers many times in giving as full Satisfaction to the soul in the absence of the mercy prayed for as if it had received it Hab. 2. 3. Another stanning Ordinance of the Gospel is thanksfiving or Singing of Psalms and Spiritual Songs making melody to the Lord in our Hearts PRaise or thanksgiving is a reverent acknowledgement of his mercies the heart being cheared with some taste of his goodness acknowledgeth all to come from his mercies goodness wisdom and power which makes the Soul as in Psal 32. 11. to rejoice in the Lord and to shout for joy Psal 107. 8 15 21 31. O that men would therefore praise the Lord for his goodness and for his wonderful works to the children of men This is to be done with the Spirit and with understanding 1 Cor. 14. 15. As prayer and petition ariseth from the feeling of our miseries so doth praise from feeling of Gods mercy petition beggeth what we want and praise acknowledgeth what and wheuce we have it Rev. 15.
3. 1 Chron. 29. 12. 1. This puts the Soul upon speaking good of his name to others Psal 40. 9 10. 2. It puts the Soul upon resolving to bestow all for his honour and service 1 Chron. 29. 2 3. This praising of God must be with a single not with a double heart Psal 145. 18. This must be done in the best manner suting his several properties with their due Praises according to the nature of the present blessing Exodus 15. 2 3. Psalm 144. 1 2. This praise must be continually as long as we live as long as his mercy endureth and our lifelasteth Psal 146. 2. 1 Thes 5. 18. It is a good comely and pleasant thing to praise the Lord Psal 147. 1. It is his will thus to be honored 1 Thes 5. 18. It is a duty of Saints and Angels both here and hereafter Luke 2. 13 14. It fits the heart for other graces and provokes the Lord to fresh mercies That we may set about this work in good earnest dwell much upon these things following 1. Seriously consider what great things God hath done for us 1 Sam 12. 24. 2. Rest content with thy allowance and estate wherein he hath set thee Phil. 4. 11. 3. Often compare thy estate with others of Gods Saints who want many things that we enjoy and feel many Sorrows which we fear not Psal 147. 20. 4. Be faithful in all talents and fruitfull in all graces and this will be a great means to make us praise God for all his mercies Mat. 25. 13. Phil. 1. 11. That Singing of Psalms Hymns and spiritual Songs is a Gospel-command which ought to be performed unto the Lord and practised in and by the Church of Christ and by every particular believer as occasion requires by singing I understand a lifting up of the voice with joy see 1 Chron. 15. 16. Isa 51. 3. 52. 8 9. and by singing of Psalms Hymns and Spiritual Songs a praising of God by lifting up of the voice Psal 51. 14. Psal 8P 1. Psal 105. 2 3. By Psalms I understand the Psalms of David or such as are contained in the book of Psalms By Hymns I understand Songs of praise unto God Mat. 26. 30. Mark 14. 26. Col. 3. 16. By spiritual Songs I understand such songs the matter whereof is divine and Spiritual and heavenly Rev. 15. 3. these spiritual Songs are mentioned also in Eph. 5. 19. Col. 3. 16. and were framed at first by the immediate motion and inspiration of the Spirit of God upon some special and extraordinary occasion that singing is a Gospel-command or one principal part of Evangelical Gospel worship is proved from Pauls injunction thereof unto the Churches Eph. 5. 19. Col. 3. 16. James likewise doth urge the practise of it by way of command Jam. 5. 13. and we have the example also of our blessed Saviour and his Apostles Mat. 26. 30. Mar. 14. 26. and of the Apostles Paul and Silas Acts 16. 25. That it ought to be practised in the Church I mean the Assembly of the Saints is evident from that Eph. 5. 19. Col. 3. 16. Where the Apostle exhorts the Church of Ephesus to speak to themselves in Psalms and Hymns and Spiritual Songs and the Church at Coloss that they teach and admonish one another in Psalms Himns and spiritual Songs singing with grace in their hearts unto the Lord which were altogether impossible to be done if this ordinance or command of the Lord Jesus was not to be practised in the Church and I find the Prophet David exciting and stirring up the Saints to the practise of this so heavenly an exercise Psal 30. 4. Sing unto the Lord O ye Saints of his and give thanks at the remembrance of his holiness and Psalm 145. 5. Let the Saints be joyful in glory let them sing aloud upon their beds and withall I find several Gospel prophecies which seem to point out the mutual and joint performance of this duty as â—sa 52. 8. thy watch men shall lift up the voice with the voice together shall they sing and Psal 132. 16. I will also cloath her priests with Salvation and her Saints shall shout aloud for joy and it was prophecied of our Saviour Christ saying I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee Heb. 2. 12. Isa 35. 10. Jer. 31. 12. therefore they shall come and sing in the height of Sion and shall flow together to the goodness of the Lord c. That it ought to be practised by every believer as occasion requires and as the Spirit is drawn forth thereunto is very evident from Jam. 5. 13. 1 Cor. 14. 15. That the Psalms of David ought to be sung will appear by these reasons 1. Because I find no other Psalms mentioned in the Scriptures then the Psalms of David and such as are contained in that book of Psalms 2. Because where there is mention of Psalms in the new Testament either by Christ or his Apostles I find that they refer or relate to the Psalms of David or that book of Psalms as may be collected from these among other Scriptures Luke 20. 42. Luke 24. 44. Acts 1. 20. Acts 13. 33 35. 3. Because I find contained in the Book of Psalms variety of excellent spiritual and heavenly matter which upon all occasions may draw forth the souls of the Saints in this way of a holy rejoycing before the Lord. That our Singing ought to be performed with a cheerfull heart and that they only ought to sing whose hearts the Lord hath made glad the Scriptures do evidently declare It s said in 2 Chron 29. 30. That the Levites sang praises with gladness Jer. 31. 7. Sing with gladness for Jacob Isa 65. 14. Behold my Servants shall sing for joy of heart And it is the express rule of the Apostle James Is any merry let him sing Psalms How shall we sing the Lords Song in a strange Land said the captive Jews who were required to sing when they were weeping by the rivers of Babylon and their Spirits overwhelmed with grief Psal 137. 1 2 3 4. That our singing ought to be with grace in the heart is evident from Col. 3. 16. that is I conceive either with a heart full of the sense of Gods pardoning and justifying grace or as it is regenerated renewed and Sanctified by the spirit of grace this is the root of all true Spiritual and heavenly rejoycing and this hath made the Saints to sing aloud for joy Psal 71. 23. my lips shall greatly rejoyce when I sing unto thee Psal 145. 7. Isa 12. 2. 35. 2. And lastly that our singing ought to be performed with the spirit and understanding is very clear from 1 Cor. 14. 15. I will sing with the Spirit and I will sing with understanding also our singing as all other religious actions and services will be very unpleasing and unacceptable unto God if they be not carried on in the
who was dying for want of water and there was a well of water by her and she did not know it till the Lord opened her eyes Joh. 20. 11. Mary stood at the sepulcher weeping for the absence of Christ and Christ stood by her and talked to her before she knew it Again we read Gen. 44. 45. chap. that Josephs brethren were taken prisoners and they rent their cloaths saying how shall we clear our selves and Joseph their brother stood by them and they knew it not even then when they were trembling and terrified at his presence in a word the Lord doth many times bring about a swifter a fuller and more universal help and deliverance then heart could imagine See Zach. 14. 6 7. But at Even tide it shall be light So that we may all conclude with David Psal 77. 19. Thy way is in the sea and thy paths in the deep waters and thy footsteps are not known The Lord doth many times hand forth his mercies to us by the rule of contraries GOD promised to Abraham a son and that his seed should be as the stars of heaven and the Lord made good this by the rule of contraries there was fourteen years between Gods making the promise and giving him a son and he was about one hundred years old before he had a son and Sarahs womb was barren and after this son was born God calleth upon Abraham to offer him up yet notwithstanding all this the Lord made good his promise and Abraham staggered not at the promise of God Rom. 4. 20 21. Again we find Exod. 14. when the children of Israel were in the greatest streight and at the furthest distance from all humane helps not knowing what to do then even then the Lord delivered them Luke 21. 28. When ye see these things come to pass then lift up your heads for your redemption draweth nigh one would have thought ruin was nigh to see such things come to pass John 9. 15. Christ put clay upon the blind mans eyes one would think clay should have made him more blind Hest 3. 12 13. All the Jews were designed for death Hest 8. 9 10 11 12. This design contrary to all expectation was discovered and revoked and the Jews preserved by the rule of contraries so Joseph had a promise by way of vision to be made a great man but contrary to this he was sold into Egypt and there cast into prison yet at last he got the mercy we might instance in Job and many others but this may suffice to prove this truth that God doth oft times hand forth his mercies to us by the rule of contraries c. This would be of great use to Christians if more considered The Lord doth not despise the day of small things WE read Zach. 4. 10. That the Lord doth not despise the day of small things and it was but a day of small things for Nicodemus to come to Christ by night and yet he was received and embraced one would have thought that if Christ would have dispised any he would have despised him who was so weak as being either afraid or ashamed or both to own Christ in the day and so he cometh to him by night one would have thought Christ would have said to him Nicodemus is thy desire after me so weak and faint that thou dost fear to come to me in the day or am I so unworthy as not to be owned but out of sight hast thou either so low an esteem of me or bearest thou so little love to me go return as thou camest I will not accept thee in the dark who wouldst not acknowledge me in the light no no Christ hath not one sillable of this but he entertains him imbraces him and instructs him c. It was but a day of small things with that woman Mat. 9. 21. That had spent all and grew worse and worse and knew not whither to go then she resolves to go to Christ It was but a day of small things with that man that came to Christ Mar. 9. 22. saying if thou canst do any thing help us he doubted whether Christ could help yea or no It was but a day of small things with the Prodigal Luke 15. to say when he knew not whither to go I will arise and go to my father yet he was received embraced welcomed and honoured well may we say as in Mat. 12. 20. A bruised reed shall he not break and smoaking flax shall he not quench So again it was but a day of small things with David to have thoughts to build an house unto the Lord yet that was accepted as fully as if it had been done Again we read Isa 40. 11. He will gather his lambs with his arms and he will carry them and that in his bosom It is true he doth carry our sins on his back and hath received all the lashes due to us for them ask blind Bartimeus and he will tell you that Christ doth not despise the day of small things he did but ask for mercy and presently received the mercy Mar. 10. 46 47 48. So it is but a day of small things with us in respect of our faith love knowledge and power over our corruptions hope patience and self-denyal yet who hath despised the day of small things Zach. 4. 10. The order of causes how God comes downward from the causes to the effects and how we must go upward from the effects to the causes IT will make much for our information and consolation to consider what order and method the Lord doth take to unvail his love to man and what order and method man should take to apprehend and enjoy this love viz. God goes downward from the causes to the effects and we must go upward from the effects to the causes the web that God hath weaved we must unweave he goes from election downward we must go from regeneration upward thus shall God and we meet in the middle way we must prove our selves to be called and he will acknowledge us to be elected consider and weigh these ensuing things 1. The cause of salvation is Gods love 2. The way is Jesus Christ 3. The guide is the Holy-Ghost 4. The rule for our footsteps is the Scriptures 5. Faith is the evidence 6. Hope is the Anchor of the soul and Baptism and the Lords Supper are the seals 1. Gods love to sinners was the cause of sending his son to dye for them Job 3. 16. Rom. 5. 6 8. 1 Pet. 3. 18. Tit. 3. 4 5. 2. Christs dying for our sins and rising again for our justification is the cause of the Gospels being preached to sinners Mat. 28. 18 19. Mar. 16. 15 16. 1 Cor. 15. 13. 3. The Gospel being preached to sinners is the cause of their believing Rom. 10. 14 15 17. Ephes 1. 13. Act. 13. 48. 4. Mans believing is the cause of his justification from sin Act. 13. 38 39. Rom. 3. 26 28. 5. Our knowing
love thereof they willingly parted with much of their earthly goods and possessions to lay up treasure in heaven Abraham and Sarah left their own country and possessions to look for a City whose maker and builder is God Heb. 11. 10 15 16. David preferreth one day in this place before a thousand elsewhere Psal 84. 10. Elias earnestly besought the Lord to receive his soul into his Kingdom and went willingly though in a fiery Chariot King 19. 4. Saint Paul having once seen heaven continually desiâ—eth to be dissolved that he might be with Christ Phil. 1. 23. Saint Peter having espyed but a glimpse of eternal glory in the mount wished that he might dwel there all the dayes of his life Mat. 17. 4. saying Master it is good for us to be here c. Christ a little before his death prayeth his Father to receive him into that excellent glory Joh. 17. 5. And the Apostle witnesseth Heb. 11. 2. that for the joy which was set before them they endured the cross and despised the shame 1 Pet. 5. 4. and when the chief Shepheard shall appear ye shall receive a crown of glory that fadeth not away c. this eternal condition admits of no change or alteration decay or consumption waste or diminution mans eternal condition admits of no comparison revocation or conclusion c. What use we may make of all these precious things 1. EXcellent arguments may be drawn to pres-Christians to a holy life 2 Pet. 3. 11. see ing then that all these things must be dissolved what manner of persons ought we to be in all holy conversation and godliness and ver 14. Wherefore seeing ye look for such things give diligence that ye may be found in him in peace It is our duty to live in a continual expectation of the coming of the Lord Jesus with our loins girt and our lamps burning for blessed is that servant whom his master when he cometh shall find so doing 2. Consider that here is a fountain opened for Christian comfort and ground for patience in all troubles that there shall be an end a Christians hope shall not be cut off if in this life only we had hope we were of all men most miserable 1 Cor. 15. 19. But here lyes the comfort and patience of true Christians theywait for another world and they know it is a just thing with God to give them rest after their labours 2 Thes 1. 9. and a crown after their combate 2 Tim. 4. 8. and after their long Pilgrimage an everlasting habitation 2 Cor. 5. 1. Be patient saith the Apostle and settle your hearts for the coming of the Lord draweth nigh James 5. 8. 2 Pet. 2. 9. When they that have sown in tear shall reap in joy Psal 126. 5. 3. Consider that assurance of that blessed state may be attained in this life we know faith Paul 2 Cor. 5. 1. That if our earthly house of this tabernacle be destroyed we have a building not made with hands eternal in the heavens these things saith John I have written unto you that ye may know that ye have eternal life 1 John 5. 13. I am sure saith Job 19. 25 26 27. that my Redeemer liveth and he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet shall I see God in my flesh whom I my self shall see and mine eyes shall behold when I awake saith David I shall be satisfied with thy Image Psal 17. 15. 4. The consideration of this should provoke us to be such as may be made meet for this inheritance of the Saints in light and to endeavour to attain and retain the earnest of the Spirit whence we may be alwaies able to say we are confident and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 8. and to fill the soul with strong consolation against the sufferings of life and the fear of death and to work an answerable conversation that whether absent or present we may so walk as we may be accepted of him 5. The consideration of this should put us upon a patient waiting for and a longing expectation of our change which draweth on a pace and not to put that off as most do to the last year and when that is come to the last moneth of that year and then to the last week of that moneth and then to the last day of that week and then to the last hour of that day and then to the last minute of that hour and so time shall be no more and we shall not find repentance although we seek it with tears 6. Consider that the cause of our salvation and so of our glorious condition is Gods meer love and favour without any merit of ours Luke 12. 32. It is our Fathers good pleasure to give us a Kingdom Joh. 3. 16. God so loved the world that he gave his only begotten son Ephes 2. 8. By grace we are saved through faith and not of our selves it is the gift of God Rom. 6. 23. everlasting life is the gift of God and though eternal life be called a reward yet it is not of merit but of mercy let this be grounded in our hearts that the Kingdom of heaven is not a stipend of servants but an inheritance of Sons which they only obtain that lay hold on his mercy Romans 5. 8. compared with 1 Tim. 6. 12. and 19. 2. Now as hath been said as the love of God is the cause of our salvation fo Jesus Christ is the way Joh. 10. 9. Joh 14. 6. 3 The holy Spirit is the guide in that way as in Joh. 16. 13. 4. The Scriptures of truth is the rule Gal. 6. 16. Isa 8. 20. 5. The evidence of this salvation is faith Heb. 11. 1. It is true the instrumental cause offering and proclaiming salvation is the Gospel but the instrumental receiving and applying it is faith and the cause sealing it inwardly to our souls is the Spirit of God the external and instrumental seals thereof are the two confirming Ordinances Baptism and the Lords Supper 6. The anchor of this salvation is hope Heb. 6. 19. 7. The effects of this salvation is love to God because he loved us first and a holy conversation if ye love me saith Christ keep my commandments and they that have believed in Christ must be careful to maintain good works which are found and required in the way to the Kingdom but they are not the cause of reigning Of the end of the world THE consequents of the last judgement is life eternal in heaven or hell and the end of the world having finished the former let me point to the latter and I have finished what I intended we read Mat. 24. 3. that Peter James John and Andrew Mark 13. 3. came to Christ and desired him to satisfie them in these three questions 1. Concerning the destruction of Jerusalem and the Temple 2. Concerning
multitude of mountains truly in the Lord our God only is the salvation of Israel Now that I my self and others that read these lines may be grounded rooted and established upon the true and only foundation is the desire and endeavour of my heart and soul In the ensuing Treatise and for the accomplishment of this great work which is of highest concernment let us first endeavour to unravell unmask and unbowel the Covenant of Grace and for our more orderly proceeding therein let us enquire into these particulars 1. What is the sum and substance of this new Covenant 2. With whom this Covenant was first made 3. When this Covenant was made 4. Whether there be any conditions of this Covenant and if so what they are 5. Whether it be one and the same Covenant of grace that was in force before the Law and under the Law and under the Gospel 6. Whether this Covenant may not be broken as was the Covenant of works 7. What means one should use to get into this Covenant 8. When may a man or woman be said to be in this Covenant 9. Wherein the Covenant of Grace and the Covenant of works do differ Question 1. What is the sum and substance of this Covenant of Grace or New Covenant Answ The Covenant of Grace is called a testament or will indeed the will of the Father revealed to the Son and by the Son revealed to the world to manifest the Fathers love unto the sons and daughters of men and testified to the world that what he declared was the mind of God and so sealed it with his blood Heb. 10. 29. So that his blood that he shed is called the blood of the Covenant yea of the everlasting Covenant Heb. 13. 20. Or The Covenant of grace is full of sure mercies and sweet promises that God will give a new heart a heart to know him and that he will write his Law within us put his fear into us cause us to walk in his statutes forgive our iniquities cleanse us from our filthiness be our God and make us his people Ezek. 36. and Jer. 31. This Covenant doth fall into these six parts viz. 1. It is a free Covenant 2. It is a full and compleat Covenant 3. It is a well ordered Covenant 4. It is a sure and firm Covenant 5. It is a peaceable Covenant 6. It is an everlasting Covenant 1. First it is a free Covenant 1. Because the foundation of it is free 2. Because it is freely given to those that do partake of it Isa 42. 6 Isa 49. 8. 3. Because there is no active condition required on our part Jer. 31. 33 34. 4. It is free in respect of his entring into Covenant with us Isa 65. 1. 5. It is free in respect of his performances of it Mich. 7. 20. 2. It is a full and compleat Covenant richly and plentifully stored with all sutable promises both for this life and that which is to come for soul and body being and well being there is some remedy in it for every malady 3. It is a well ordered Covenant 1. In respect of the Persons with whom it is made and that is first with Christ then with his seed 2. In respect of the promises and parts of the Covenant First God becomes our God then we become his people Jer. 32. 38. 3. In respect of manifestations he first reveals it and then seals it by his Spirit Ezek. 16. 8 9. 2 Tim. 1. 10. 4. In respect of the ends of it which is God the Father and the Sons glory in the riches and freeness of his Grace which should caution us not to darken the Glory of free Grace 4. It is a sure and firm Covenant founded upon that Rock Jesus Christ Isa 26. 4. Rom. 4. 16. Our salvation is by Grace to the end that the promises might be sure to all the seed Isa 55. 3. I will make an everlasting Covenant with you even the sure mercies of David Now it is sure and firm 1. Because it is made by an Immutable God 2. He hath confirmed this Covenant with an oath Heb. 6. 17 18. 3. He hath sealed it with the blood of his Son Heb. 13. 20. 5. Fifthly It is a peaceable Covenant in this Covenant he doth freely give peace to the soul and so keeps the soul in peace the heart being stayed on him Isa 26. 3. In this Covenant there is a three-fold peace conveyed to the soul Eph. 2. 14. he is our peace who hath made both one 1. He is our peace with the Father 2. He gives peace of Conscience he stills and quiets that 3. He is the Author and cause of our peace with men 6. Sixthly It is an everlasting Covenant Jer. 3. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear into their hearts that they shall not depart from me The motives that did move God to make this Covenant was his everlasting love the Righteousness upon which it is grounded is everlasting Righteousness In this Covenant is presented to us everlasting pardon everlasting kindness everlasting mercy everlasting joy and consolation and everlasting life and salvation all these are fully proved by these and the like Scriptures Psal 105. 8. Isa 40. 18. Heb. 8. 12. Isa 54. 8. 35. 10. 2 Thes 2. 16. What shall I say more to the nature of this Covenant it is sometimes called a New Covenant sometimes it is called a better Covenant as appears by Heb. 12. 24. compared with Heb. 8. 6. Sometimes it is called a Covenant of grace now by a New Covenant a better Covenant a Covenant of grace All serious Christians do understand the engagements which God hath laid upon himself to bestow on them for whom Christ died all good temporall spirituall and eternall blessings so that by this God doth make himself debtor to his people in Covenant with him and is bound in justice to perform his word and promise Now this Covenant is sometimes called a New Covenant because it succeeds in the place of the other Covenant of works and it is called a Covenant of grace because all the effects thereof do flow down to us meerly of free Grace and favour of God and the merits of Christ Zach. 9. 11. In the Covenant of Grace we may find the mouth of the Law stopped and all the accusations of Satan answered and the justice of God â—ully satisfied God will have all blessings and happiness to flow to us through and by the Covenant of Grace 1. That the worst of sinners may have strong ground of hope 2. For the praise of his own glory 3. That vain man may not boast 4. That our mercies and blessings may be sure to us our salvation is by grace saith Paul Rom. 4. 16. that the promises might be sure to us for if it in any sense depended upon works we could not be sure thereof Reader
their infidelity 3. Means to get into this Covenant endeavour to believe for although faith be not an instrument to procure it yet it is to receive justification and salvation which is freely given us by Jesus Christ and so peace in the soul doth come by believing God is the Author and giver of peace Christ the Prince and promiser of peace the Spirit the worker and sealer of peace and the Gospel the word and ground of peace and the Ministers the messengers of peace and this blessed Covenant is sometimes called a Covenant of peace but if thou endeavour to believe and canst not consider God doth not take men into Covenant because they believe and are holy but that they might believe and be holy in this Covenant he doth promise faith and holiness to men and through it he doth convey it to them and this Covenant being without conditions it doth give a man the greatest encouragement to believe and cast himself into the arms of Christ and to put on a strong confidence of inheriting the precious promises seeing that in their accomplishment they depend not upon works and conditions on our part let us then do as Benhadads servants did 1 King 20. 31 32 33. Yea let us resolve with the woman of Canaan not to be beaten off with any discouragements this act of faith is stiled a taking the kingdom of heaven by force Job 13. 15. though he slay me yet will I trust in him see 2 King 7. 4 5. 4. Dwell much upon the consideration of those promises that God hath made viz. To bring men into the bonds of the Covenant and to work a willingness and an ability to receive what he gives to believe what he saith and to observe and do what he commandeth What shall I say more would we indeed get into this Covenant then the work we have to do is twofold 1. To get a Title to Gods love 2. To get assurance that we have a title the first is done by consideration and believing the second is done by examination and diligence to make our calling and election sure Object But you have said before that there is no condition of this Covenant on mans part and now you put men upon the use of means to get into this Covenant now I would fain know what difference there is between means and conditions are they not as one Answ Every means is not a condition though every condition be a means Now Gods order and method in bestowing the blessings of the Covenant upon a person or a people is in the use of means in Exek 36. there are some sixteen promises one after another made to the people without any condition on the peoples part Be it known saith the Lord to them not for your sakes but for my own names sake I will do this for you but I will hand these mercies to you in the use of means verse 37. I will yet for this be enquired of by the house of Israel to do it for them And surely mistaken is Mr. Samuel Richardson that saith in his book called the Saints desire pag. 46. that there is no means to be used by man to get an interest in this Covenant or to partake of it 1. Break your Covenant with your old sins and your lusts or else God will not enter into Covenant with you Mat. 6. 24. 2. Come with an humble submission to yeild up thy self to the obedience of the will of God If any will be my disciple he must deny himself 3. Come before God in the name of a Mediator and make a Covenant with him by his sacrifice Psal 50. 5. 4. By faith look at the gracious invitations of God and consider his readiness and willingness to enter into Covenant with us 2 Chron. 30. 8 9. John 6. 39. The eighth thing to be enquired into is this when may a man or woman be said to be in this Covenant 1. A Man or woman old or young is then properly actually and expresly in Covenant with God when God hath come to it in a promise of the Gospel so that the soul doth feel it self under the power of the promise then it begins to know he is in Covenant so the Lord in and through this Covenant brings a poor soul to see and seeing to admire the superabundant riches of his free grace and love and so humbly and thankfully embraceth the same and the heart thus wrought upon exceedingly desires that such kindnesses of God might not slip out of mind but that the consideration of this soul-ravishing heart-melting grace and loving kindness might carry him forth stedfastly to believe and dearly to love cheerfully to honour and obey this God of mercy in soul body and spirit so long as the Sun and Moon endureth so the soul begins to be carried forth out of self unto God and in God alone finds rest and satisfaction 2. Faith and works doth evidence our being in the Covenant faith doth evidence it to our selves and works to others but faith and works do evidence no otherwise then organically as it is an organ or instrument by which we do apprehend it 3. Then may a man be said to be in the Covenant when he doth find his soul carried forth to a secret resting relying leaning staying and hanging upon Christ alone for life and happiness 4. A man may be said to be in this Covenant when he doth find within this frame of spirit Oh that I had more of God that I were filled with Christ oh that I had his righteousness to cover me his grace to pardon me his power to support me his wisdom to counsell me his loving kindness to refresh me and his happiness to crown me 5. Again a man may be said to be in this Covenant when in some good measure a soul doth come to see that Christ did legally interpose and put himself between God and man to mediate and intercede for them and so voluntarily became obedient unto his Fathers will and by undergoing bearing and suffering the warth and curse due to him for his sins And so Christ took away the sins reconciled him to God redeemed him from the Law and delivered him from the wrath to come 6. A man may be said to be in this Covenant when he doth freely accept of free pardon and a surety under the Gospel Gospel grace neglected is the great condemnation of the world how mindfull should we be of the Apostles counsell Receive not the grace of God in vain that is receive it not only in word but in power as it is a quickning spirit or spirit and life not begetting a form only of a profession but as changing and transforming into the Image of God and altering the inward disposition of the heart 7. A man may be said to be in this Covenant when he finds in himself a conscientious improvement of the word of God for self purifying the word hath a purifying faculty in it John 15.
c. 6. This Doctrine is that by which Satan is overthrown and his Kingdom turned up side down So that being a Reprobate and a fallen Angel maketh it his great work to bring all that possibly he can into the same state with him although through this grace of God he can do nothing but by permssiion God doth keep him in a powersul chain wicked Angels are Potent only our good God is omnipotent when he doth give way one Devil doth overthrow a Legion a million of men but till God doth lengthen out his chain a Legion of Devils cannot hurt one man Satan cannot hurt us unless he get us within the compass of his chain if we go not to him he cannot come to us All the waiâ—s of Satan are swarving from the way and rule of the Word he cannot touch one man or woman that endeavours to walk according to rule he can but suggest sin to us he cannot force us to sin he cannot infuse wickedness into us but only stir up sin in us All the forces of hell cannot scale the walls of heaven It s true Satan will sometimes stand up as the Philistian did and say Who is the man that will redeem this and that soul that are in my snare and in my power am not I the God of this world and is it not written that I am the Prince of the air who shall rescue them out of my hand then cometh the Lyon of the tribe of Iudah as David against the Philistian and saith to Satan thou hast defied the Armies of Israel I will try thy power and pull down thy pride here Christ hath a single duel with them and the issue was that Satan bruised the heel of Christ and Christ wounded his head and so fulfilled that Prophesie Gen. 3. 15. And so Chtist after he wounded his head cast him out John 12. 31. The Prince of this world is cast out so that now Satans power is already taken away the Devil it is true doth challenge a right to many of Christ servants till they are called converted and brought from under the power of darkness by the appearance of this free grace Titus 3. 4 5. But after the kindness and love of God our Saviour appeared according to his mercy he saved us by the washing of Regeneration and renewing of the Holy-Ghost it was Satan that tempted our first parents to rebell it was Satan that provoked David to number People it was Satan that put Peter upon perswading of Christ not to suffer it was Satan that put Cain upon murthering Abel therefore he is called a Murtherer from the beginning it was Satan that put treason into the heart of Judas against Christ it was Satan that put Annanias upon lying Now there is no weapon but spiritual weapons that will steed the soul in combating with the Devil Ephes 6. 13 16. It was not Davids sling nor his stone that gave him the advantage of setting his feet upon Goliah but his faith in the free grace of God 1 Sam. 17. 45. Luther reports of a German Minister that he acknowledged himself that before he came to understand aright the free and powerful grace of God he vowed and resolved above one hundred times against some particular sin and never could get power over it at last he saw the reason to be his ignorance in the Doctrine of grace and his too much trusting to his own resolution at last he could resist Satan stedfastly in the faith and he would flie from him James 4. 7. we read in 1 John 5. 4. This is the victory that overcometh the world even our Faith 7. This is the Doctrine that Satan doth make war against either to pervert or corrupt 1. He seeks to pervert it by putting out of order or turning up-side-down to bring in that which should be kept out Prov. 10. 9. He that perverteth his way shall be known 2. If he cannot prevail with men to pervert this Doctrine he shall leave no means unattempted no stone unturned to corrupt it by keeping people in a foolish unsound perswasion that all is well with them Psalm 143. They are all corrupt that is they have not understanding to perceive the things which God offereth to them There be two main things in which Satan doth busie himself to deceive souls 1. By laying the greatness and vileness of a mans sins before him and then falls to perswade him there is no mercy in God for such a sinner 2. By presenting God to the soul as one made up all of mercy 1. By laying the greatness and vileness of ones sins before him and then perswades him there is no mercy in God for such a sinner What saith Satan dost thou think that ever thou shalt attain mercy by Christ that hast sinned with so high an hand in slighting the tenders of grace and grieved the Spirit of grace and despised the Word of grace that hast trampled under foot the blood of Christ by which thou mightest have been pardoned purged justified and saved What dost thou think saith Satan that ever Christ will own receive or embrace such an unworthy wretch as thou art Thou art unworthy to entertain Christ in thy house much more unworthy to entertain him in thy heart thou fool thou knowest thou art not prepared thou art not thus and thus humbled thou art not heart sick of sin thou hast not been under horrors and terrors as such a man and such a woman thou must stay till thou art prepared and qualified to receive Christ for albeit Christ is able yet he is not willing to save such a rebell as thou art that hast been in open Rebellion against him all thy daies now for answer hereunto That there is mercy for such miserable creatures if they will receive it and not dispair will more at large appear in these choice places of Scripture Micah 7. 18 19. Isa 43. 25. Jer. 3. 12. Joel 2. 13. Isa 55. 7. 1 Tim. 1. 13 15. Psalm 66. 18. Iohn 6. 37. 1 Cor. 6. 9 10 11. Heb. 7. 25. Isa 1. 18. It is hard to find any one place in the whole Book of God requiring any worthiness in the creature before a souls believing in Christ and resting upon him for happiness and blessedness I read of none that obtained mercy and pardon from Christ but unworthy souls pray what worthiness was in Zachens Mary Magdalen Paul and Lydia before their coming to and believing in Christ 2. If Satan cannot catch men in this first pit then he turns over leaf and comes a new way to work viz by presenting God to the soul as one made up all of mercy Oh saith Satan you need not make such a matter of sin nor to be so unwilling to sin for God is a God of mercy a God that delighteth in mercy ready to shew mecry a God that is never weary of shewing mercy he is a God more prone to pardon his people then to punish them and why then
less just for their iniquity God doth say of himself I am the Lord and change not his love is as himself ever the same and Christ in whom thou art beloved the same yesterday to day and the same for ever and hereupon should we live by Faith and rejoyce evermore with joy unspeakable and full of glory Heb. 13. 8. 1 Thes 5. 16. Psal 32. 11. 4. Because whatsoever thoughts we have of God he is unchangeable if he doth withdraw himself and lead thee into the wilderness it is that he may speak comfortably to thee Hos 2. 14 15. and all this while thou hast his promise with thee and his faithfulness is engaged unto thee Isaiah 54. 7 8. For a small moment have I forsaken thee but with great mercy will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindness will have mercy upon thee Jer. 51. 5. Neh. 9. 16 17. Having loved his own which were in the world he loved them to the end Iohn 13. 1. 5. God doth ever look upon his as they are in his Son and not simply as they are in themselves they dwell in Christ and he in them they live in Christ and their life is hid with Christ in God and when Christ who is their life shall appear then shall they also appear with him in glory and be found in him not having their own righteousness c. These Scriptures do fully prove all the fore-going reasons why a Christians hope joy and comfort should be the same in God at all times and so live by faith and not by sight Hos 2. 19 20. Jer. 3. 14. Jer. 33. 8. Isa 62. 5. Heb. 8. 10 12. Ezek. 16. 62 63. Heb. 3. 6. Jer. 33. 20 21. Hosea 14. 5. Isa 61. 10. Isa 54. 5. Jer. 31. 9. Heb. 3. 17 18. Heb. 6. 17 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28 33 35 38 39. Isa 41. 10 Isa 57. 18 19. Isa 54. 7 8. Heb. 10. 19 20 22. Psalm 46. 1 2 3 4. Rom. 8. 1 2. John 13. 1. Isa 63. 16. Psal 89. 30 31 33. Several waies for a believer to hold fast his confidence in God at all times To live by Faith in infirmities is to live upon Christ and his promises viz. If under temptations 1. Cor. 10. 13. there is a promise of supportation and deliverance In deadness of heart Isa 35. 5 6. there is a promise of relief and quickning If fallen by transgression Jam. 5. 17. yet there is others of the Lords own in the same case If thou seest thy duty and want strength to do it here is help and strength for thee Job 17. 9. Psalm 84. 7. Isa 45. 24. and 40. 29 30. Jer. 17. 8. Psal 1. 2 3. Psal 92. 13 14. Isa 61. 9. In Christ thou hast perfectly obeyed the Law perfectly suffered and satisfied for all thy sins to the justice of God so that in Christ thou art perfectly just and righteous and thereupon it is said Col. 3. 3. Ephes 2. 6. that our life is hid with Christ in God and we are raised up with Christ and made to sit together in heavenly places in Christ Jesus though in thy self there is a body of lust and corruption and sin and there is a law revealing sin accusing and condemning but if we live by faith in Christ and in the apprehension of his love believing in the life righteousness obedience satisfaction and glory of him whom the Spirit cals ours Christ is ours we are Christs and Christ is Gods he then lives out of the power of all condemnation Christ being the end of the Law for righteousness and thus a believer is blessed only in a righteousness without not within and all his assurance confidence and comforts to flow into him through a channel of faith and not of works believing himself happy for what another even Christ hath done for him not for what he hath done nor can do for himself for when we are at the best we are but vanity Psal 39. 5. and unprofitable servants Luke 17. 10. Now this believing in God is attended with these five blessed things 1. It is the highest piece of obedience to God Rom. 16. 26. It is called the obedience of Faith 2. It doth put a new engagement upon God to make good his promise upon which faith is grounded Psal 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope 1 Chron. 5. 20. 3. Consider also another priviledge is this the greatest mercies that ever came into a soul comes in a way of believing Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing Rom. 5. 1. being justified by Faith we have peace with God c. 4. By it we give the greatest honour to God John 3. 33. He hath set to his seal that God is true but he that believeth not hath made him a lyar 1 John 5. 10. 5. This is the way to have God take pleasure in us Psal 147. 11 The Lord taketh pleasure in those that fear him in those that hope in his mercy Psal 33. 18. The eyes of the Lord are upon them that fear him upon them that hope in his mercy The joy of a believer would be alwaies unspeakable did he alwaies apprehend his happiness in and by Christ Jesus Faith in Christ supplies all wants it honours God as Heb. 11. the whole Chapter and God honours those most that live by it by it saith the Scripture the Elders obtained a good report by faith we may live a life to God of joy in him our righteousness as if we had never sinned by faith we live above sin infirmities temptations desertions sense reason fears and doubts Faith sweetens the sweetest mercy and the bitterest miseries it renders great afflictions as none it is the bulwark of the souls strength and comfort by Faith we cheerfully readily and universally and constantly obey God In a measure it makes the the yoak of Christ easie and sweet it states the soul in the possession of heaven whilst the body remains on earth as John 3. 36. By faith we view the glory of heaven and know our selves to be happy even then when to a carnal eye we seem most miserable By faith we can cheerfully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome them knowing that we do but exchange the worst things and place for a better those that live up by faith live upon God and are refreshed in his house which is plentifully stored with all desirable dainties having this welcome eat O friends and drink abundantly It is O believer thy portion duty and priviledge thus to do O then O then let us at once believe that God will be to us according to his gracious promise and Covenant notwithstanding our daily omissions and commissions excuses and defects according to that portion of Scripture Psal 89. from 30.
not this to know me saith the Lord 3. Take this also that it is not the wanting of some measures or degrees of knowledge that doth make a man ignorant in the sight of God but the wanting of true knowledge of the Father Son Spirit and Scriptures Object I am surely ignorant of God saith many weak Christians I do not know him he will come in flaming fire taking vengeance on me Answ 1. Suppose thou art ignorant of God yet if thou art not consentingly ignorant if thou art not a self-conceited man or woman that thinkest thou knowest much when thou knowest little thou art well enough if thou art not like those in Hos 8. 2. Israel shall say unto me my God we know thee and yet there is no fear nor knowledge of God in the Land 2. If thou dost not sit down contentedly in thy ignorance but dost labour and endeavour after more knowledge then thy condition is good enough but if thou sayest unto God in thy heart as in Job 21. 14. Depart from me for I desire not the knowledge of thy wayes then thy condition is extream bad 3. If thou art not obstinately ignorant like those spoken of in Psalm 82. 5. They know not neither will they understand but they walk on in darkness When men be ignorant and will be ignorant this is an evidence they have no saving work of God upon them 2 Pet. 3. 5. saith the Apostle these things they are willingly ignorant of Now if thy ignorance be accompanied with these three circumstances that you are conceitedly and contentedly and obstinately ignorant the Lord be merciful to thee thou art in a state of death and damnation but on the other hand although thou hast abundance of ignorance in thee yet if thou dost bewail it and labour and desire after more knowledge if you follow on to know the Lord and are not obstinately ignorant thy condition is good Of Obedience TRue obedience or keeping of Gods commandments flows Originally from the true knowledge of God to which we have been speaking so that here obedience fals in its centre and place there is a three-fold obedience viz. 1. There is an obedience both true and perfect this was performed by Christ on earth and by Saints and Angels in Heaven Phil. 2. 8. Mat. 6. 10. 2. There is another kind of obedience that is neither true nor perfect done by all natural men they fail in the ground from which the rule by which and the end to which Rom. 8. 8. 3. There is a true and sincere but an imperfect obedience which is performed by Saints on earth in all their obedience there is some imperfection something polluted and something defective yea the most spiritual obedience is not wound up to command they are all tainted with disproportion to rule and not only so but our choicest services are be Leoparded with many spots yet the bent and main disposition of their hearts are upright and unfeigned notwithstanding there be some gradual infirmities and imperfections in all their actions concerning obedience what it is the ground and springs of it I have before in this book at large laid down under the head of justification and also more larger under the head of sanctification and therefore I shall speak no further to it here but to proceed the next point that comes in order Of Experience IT is the duty and it should be the practice of all sober Christians to treasure up experiences of Gods goodness Psalm 77. 5. Thou hast been my helper Psalm 63. 7. I was brought low and he helped me 2 Tim. 4. 17 18. Notwithstanding the Lord stood with me and strengthened me Psalm 89. 49. Lord where are thy former loving kindnesses and so in another Psalm return to thy rest O my soul the Lord hath dealt bountifully with thee 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver us in whom we trust he will yet deliver us Psalm 116. 2. Because he hath enclined his ear unto me therefore will I call upon him as long as I live It is good to hear better to understand better to enjoy and best of all to have experience of what we hear understood and enjoyed Laban could say to Jacob I have learned by experience that the Lord hath blessed me for thy sake Gen. 30. 27. So a man that hath had experience can tell us that sin is the greatest evil in the world and that Christ is the only thing necessary the favour of God is better then life that the wounded spirit is such a burthen that none can bare that a broken heart is an acceptable sacrifice to God for he hath found it so that the promises are precious promises for he hath found it so That the smiles of God will make up the want of any outward mercy for he hath found it so Psalm 63. 3. Because thy loving kindness is better then life my lips shall praise thee Of Enjoyment IT is one thing to have a portion and another thing to enjoy it to possess a thing and to enjoy a thing is the portion of a true Christian 1 Timothy 6. 17. Who giveth us richly all things to enjoy and hence it is that many a poor man lives more comfortably then the rich the rich man hath much and doth possess the poor man hath little and that little he doth enjoy The rich man saith Solomon roasteth not that which he caught in hunting he hath hunted to and fro and gotten a great deal together and now hath the sight of it but not the taste of it this is one of the sore evils that Solomon saw Eccles 5. 13. There is saith he a sore evil which I have seen under the Sun riches kept for the owners thereof to their hurt Eccles 6. 2. there is an evil that I have seen a man to whom God hath given riches and honour so that he wanteth nothing of all that he desireth yet God giveth him not power to eat thereof this is vanity and a sore evil Prov. 12. 27. but the substance of a diligent man is precious he doth eat and drink and is satisfied and doth praise the name of the Lord. If it be but a dinner of herbs it is better to him then a stalled Oxe to the other What shall I say more to this head the enjoyment of Christ without honour will satisfie the soul the enjoyment of Christ without riches will satisfie the soul the enjoyment of Christ without relations the enjoyment of Christ without pleasure and smiles of the creature will satisfie the soul Nay though honour is not and health is not and friends are not It is enough that Christ is mine and I am his Of love the nature of it several sorts and kinds of it How it s wrought in the heart tryals of it and properties of it means of attaining it and impediments of it and inducements to it OF the nature of this love Although Christians do somewhat
saith O help help Lord for thine honour sake for thy Sons sake for thy promise sake for thy mercies sake then the evill that he tempts us to shall be put down only to his account what shall I say more those that be the objects of Gods dearest love are many times the subjects of the Devils deepest rage Satan watcheth all opportunities to break our peace to wound our consciences to lessen our comfort to impair our graces and to slur our evidences it is as easie to compass the heavens with a span and to contein the sea in a nut-shell as to relate fully Christs goodness and Satans devices for he aims principally to make us walk sinfully that so we might live uncomfortably and die miserably and be tormented with him eternally Of afflictions why God doth afflict his own people and how to know what Sin God aims at in affliction and when a man may be said to suffer for wel-doing and when for evil doing VVE read in Scripture that man is born to trouble as the sparks flie upward and although his dayes be few yet they are full of trouble nay we may find in the Scriptures of truth that the Lords own dearest ones have been exceedingly exercised this way Job 6. 4. Job the justest man alive was fought against by the terrors of the Lord and David a man after Gods own heart had no rest in his bones because of his sin and was so wasted with the grief of his heart that his moisture was turned int h the drought of summer Ps 32. 3 4. and Hezekiah who walked in the truth and with a perfect heart had the anger of the Almighty to break his bones like a lyon Isa 28. 13. Was not Abel murthered by his brother Noah mocked by his Son Job scoffed by his wife Jacob threatned by his brother banished from his Father abused by his uncle in the day consumed with heat in the night with frost Gen. 31. 4. Did not the son of God himself lie bleeding upon the cross and cry out in the bitterness of his spirit my God my God why hast thou forsaken me Isa 53. 5. But he was wounded for our transgressions and bruised for our iniquities persecuted in his child hood by Herod Mat. 2. 16. tempted by the Devil reviled by the High-priests branded for a babler wine-bibber blasphemer mocked by the Jews stript of his garments crowned with thorns the first fruits of the curse he was hanged between two thieves and nailed his hands to the cross and pierced his side with a spear c. Some reasons why the Lord doth afflict his own people 1 Cor. 11. 32. VVE are chastned of the Lord that we should not be condemned with the world sometimes he doth afflict a few that the rest might beware Luke 13. 5. And sometimes he doth afflict his people for the tryal of the truth and strength of their graces Job 1. 21. Again sometimes he brings his own dear ones into misery that he might magnifie the attributes of his mercy in healing them so it was with him that was born blind and sometimes he doth afflict them to keep them humble and low in their own eyes and to put them upon the use of means whereby sin may be subdued Sometimes the Lord doth afflict for the prevention of sin for time to come he doth punish those that serve him and lets the world go free this was Davids temptation Psalm 73. 13. Affliction is a seal of adoption no sign of reprobation for the purest corn is cleanest fanned the fineâ—t gold oftest tryed and the sweetest grape hardest pressed and the truest Christian heaviest crossed affliction doth many times make a bad man good but it doth alwayes make a good man better nay God can look sowrly and chide bitterly and strike heavily even where and when he loves dearly it is a common thing for all men to be afflicted but it is an extraordinary thing to be bettered by it in all afflictions consider three things 1. The fountain from whence it comes and that is from Gods love Eccles 7. 14. 2. The end whither it ayms our good It was good for me that I was afflicted Psalm 119. 3. Consider our punishment is less then our desert the consideration of this made Aaron to hold his peace Lev. 10. 3. and Hezekiah to wait for deliverance Isa 38. 13 14. This made David to be dumb Psal 39. 9. This made Ely to say it is the Lord let him do as seemeth him good 1 Sam. 13. 18. yea this made Job to say blessed be the name of the Lord. The Lord doth try the truth and strength of his own people to the highest and yet layeth no more upon the weakest then he doth enable him to bear IF Job do exceed all others in patience as he did Job 5. 11. then the truth and strength of this patience shall be tryed to the uttermost 1. The Sabeans take away his Oxen and his Asses Job 1. 15. 2. A fire from heaven came down and burnt up his sheep Job 1. 16. 3. The Chaldeans came and stole away all his cammels Job 1. 17. 4. His servants that were plowing and keeping the sheep were all slain by the edge of the sword fire from heaven 5. His sons and daughters were all at once slain by the fall of an house Job 1. 18 19. 6. Then his body was smote and became full of boyls from the crown of the head to the sole of the foot Job 2. 7. 7. Then his wife that lay in his bosom tempts him to curse God and dye Job 2. 9. 8. His three near and dear friends came to him and stayed with him seven dayes and seven nights and spake not one word of comfort to him Job 2. 13. 9. The presence and favour of God was hid from his soul Job 19. 8. and all this to try the truth and strength of Jobs patience If Peter will boast of a greater love to Christ then the rest saying though I should dye with thee I will never deny thee Mat. 26. 35. And when this love came to the tryal instead of dying he came to denying of Christ So again although Peters love made him to go out of the ship to meet Christ upon the sea I say although his love was strong yet his faith was weak and he began to sink here his truth and strength was tryed to the highest If Moses will exceed all the men upon the face of the earth in meekness Num. 12. 3. the truth and strength of that meekness must be tryed first in his absence the people make a calf and worshipped it Exod. 32. 19. After this the people speak against Moses Numb 21. 5. A little after this when they wanted water the people chide with Moses saying would God we had dyed in the wilderness Numb 20. 3 4. So he was continually vexed with a perverse and crooked generation Deut. 32. 5. And at last so provoked by them that he spake unadvisedly
our selves to be justified from our sins by faith in the blood of Christ is the cause of our love to Christ 1 Joh. 4. 10 19. 6. Our love to Christ is the cause of our obeying of Christ 1 Joh. 5. 3. For this is the love of God that we keep his commandments so again Joh. 14. 15. If ye love me keep my commandments See the 21. and 23. ver 7. In our obedience to him he doth manifest these things to us that we have right to the tree of life Rev. 22. 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the City that is in the obedience he shall have the manifestation of that 2 Pet. 1. 11. For so an entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And so he is manifested to be the Author of salvation to all them that obey him Heb. 5. 9. Behold obedience to God is the way of conveyance to us so it is a lively evidence to others that we are the Lords Joh. 13. 35. By this shall all men know that ye are my Disciples because our faith which is the evidence of things not seen to us is proved to others to be true by its works Jam. 2. 18. Behold here is the Lords going downward from the causes to the effects now we must go upward from the effects to the causes 1. God shews us what is our duty and puts us upon doing it and for the doing of it those that behold it and hear of us judge us to be true Christians 2. In the doing of it God manifests himself more and more to our souls in the keeping of his appointments there is great reward for so an entrance is administred to us abundantly 2 Pet. 1. 11. 3. The cause of our obedience is our love to God If ye love me keep my commandments 4. The cause of our love was our seeing that God did love us first 1 Joh. 4. 10 19. 5. The cause of our faith in Christ is the preaching of the Gospel Rom. 10. 17. 6. The cause of the preaching the Gospel to us was Christs dying for us 7. The cause of Christs dying for us was Gods great love of pitty to us-wards even when we were dead in trespasses and sins Ephes 2. 4. So then Gods love was the cause of sending his son o deye for our sins Christs dying and rising again is the cause of the Gospeâ—s being preached The preaching of the Gospel is the cause of our believing Our believing is the cause of our justification from sin the knowing of our selves free from sin by the blood of Christ is the cause of our love to Christ our love to Christ is the cause of our obeying of him and in onr obedience is the manifestation more and more conveyed to us So by our obedience others have some evidence of our faith in Christ Mans life is or should be guided by these vertues 1. FAith whereby we believe in and lay hold on God for something promised 2. Hope and that is either for pardoning mercy or for glory 3. Charity whereby we love God as the only good and his people and our enemies in obedience to his command 4. Prudence 1. In our hearts to guide our thoughts 2. In our mouths to order our speeches 3. It should be in our words to grace or adorn our actions 4. In the intelligence to understand things present 5. Prudence to guess at things to come 6. Prudence to recal matters past 5. Temperance which moderates our desires and brings the Appetite under a rule of reason that it may not exceed the rule of moderation 6. Perseverance which continueth in doing and suffering valiantly 7. Justice which giveth every man his due without self-love fear or ranckor it binds us to give due to God to our parents and kindred verity and equity in all that we do in order to our duty herein 1. Sense perceiveth 2. Imagination representeth 3. Understanding formeth 4. Wit deviseth 5. Reason judgeth 6. Memory preserveth 7. Intelligence apprehendeth 8. Contemplation in the prosecution perfecteth Several Divine Sentences First of Christ HE that was the Son of of God became the son of man that we who were the sons of men might become the sons of God He was made sin for us that knew no sin that we might be made the rightâ—ousness of God in him 2 Cor. 5. 21. The more vile Christ made himself for us the more dear he ought to be unto us therefore let us beware of Christ-dishonouring and soul-undoing opinions All good things are in Christ eminently perfectly and eternally Faith in the blood of Christ the witness of the Spirit of Christ a sense of feeling and the love of Christ and the hope of reigning with Christ are the only things to be desired Christ is as well the fountain of common gifts as of saving grace A true Christian cannot find fulness in the creature nor sweetness in sin nor life in any Ordinance without Christ he will weep over other mens weaknesses and rejoyce at their graces We must lean more upon Christ and less upon our own strength lest with Peter we rest upon some old strength and fall before a new temptation Christ can heal a soul speedily perfectly freely and eternally Oh that Christ should shed his blood for those sins that we never shed one tear for A true Christian doth labour for unity in the Church as well as purity he loves to see Christs coat without rent as well as without spot Phil. 3. 15. Christ did admit his spouse into the garden sweetly though she kept him out of her house sluggishly What a poor soul doth for Christ sincerely that our precious Saviour takes sweetly though it be done ill he doth accept it well Nay though we carry our selves in our choicest performances very weakly yet he doth carry himself towards us very sweetly and doth accept of that which we do kindly although done in much infirmity let us enter into his service and we shall soon experience his sweetness Christ doth weigh the heart of the giver more then the value of the gift and delights to see his people give cheerfully though they cannot give bountifully Let us give over measuring his mercy by the narrow scantling of our dark understandings though difficulties may arise and Christians hearts may fail yet the work of Christ shall go on c. Of affliction for sin in Sentences GOD is as severe in punishing as he is gracious in pardoning his house of correction is his School of instruction God had one Son without corruption but no Son without correction he had one Son without Sin but no Son without Sorrow A Soul may be dearly beloved although soarly afflicted sin and punishment are linked together if thou wilt be sinful thou must be miserable Oh what is the state of a man
that hath sinned it will cost him more grief sorrow heart-breaking and soul-bleeding before conscience will be satisfied comfort restored evidences cleared and pardon in the court of conscience sealed for God can look sowrly and chide bitterly and strike heavily even where and when he loves dearly a soul may be full of holy affection when it is empty of divine consolation there may be true grace where there is not one drop of comfort nor one dram of joy Of Sin in Sentences MOst men are fallen into sin as if there were no God to punish them no justice to condemn them no hell to torment them That man shall be a slave to sin that will not avoid the occasions of sin It is impossible for that man to get the conquest of sin that plaies and sports with the occasions of sin It is better to be kept from sin then to be cured of sin as it is better to be kept from a disease then to be cured of that disease the greatest sinners shall be the greatest sufferers Sin shall never be our bane if it be our burden sin doth intice us to that which is against Gods holiness as well as against our happiness There is no sin little because there is no little God to sin against There is many a one full of sinful corruption that shews it not for want of occasion but the more grace thrives in the Soul the more sin dies in the soul Sin may break our Communion but not our Union with God Every sin doth put God upon complaining Christ upon bleeding and the spirit upon grieving and so men go on from folly to folly till they be ripe for eternal misery Of doing or practising in Sentences WE should spend our and time pains about that which will make us live happily die comfortably and raign eternally It is not knowing man nor the talking man nor the reading man but the doing man that at last will be found the happiest man Therefore no danger or difficulty should hinder a Christian from his duty for if our knowledge be not turned into practise the more knowledge we have the more miserable shall we be We should be thankfull under mercies faithfull in our places humble under divine appearances and fruitfull under pretious oâ—dinances For he that thinks himself too good to be ruled by Gods word will be found too bad to be owned by God To reward good for evil is divine to reward good for good is humane to reward evil for evil is brutish but to reward evil for good is devilish we are apt to have two eyes to behold our dignity and priviledges and not so much as one eye to see our duty and services Of the Riches Honour and Glory of the world in Sentences A Man may be great and graceless with Pharaoh honourable and damnable with Saul rich and miserable with Dives A man may have enough of this world to sink him but he can never have enough to save him though good Christians have here but little in possession yet they have a glorious kingdom in reversion It is better to be gracious then great inwardly holy then out wardly happy for the best mans honour is as glass bright and brittle and evermore in danger of breaking the things of this life are not so absolutely given us but that God retains still a right to it and an interest in it and may demand it when and how he please Of the Devil and his temptation in Sentences THE Devil aims principally to make us walk sinfully that so we might live uncomfortably If Satan be alwaies roaring we should be alwaies watching for though Satan cannot rob a Christian of his crown yet he will endeavour to spoil him of his comfort It is not Satans tempting but our consenting not his inticing but our yielding that makes temptation sinful Therefore let us not yield to Satans temptations who hath the worst name and the worst nature of all created creatures our carnal security is his opportunity and he that would not be taken with Satans devises let him make present resistance against Satans first motions Of assurance of Salvation in Sentences A Ssurance is a salve for every sore and a remedy for every malady a Christians anchor at sea and his shield at land a staff to support him a sword to defend him and a pavilion to hide him Assurance makes heavy afflictions light and long afflictions short and bitter afflictions sweet God hath made an everlasting separation between sin and peace sin and joy sin and assurance if sin and our souls be one God and our souls must needs be two He that will get assurance must mind his work more then his wages for assurance is heavenlywages that God gives not to loiterers but to the ingenious labourers Though no man merits assurance by his obedience yet God usually crowns obedience with assurance That soul will never attain to any settled assurance of Salvation that builds his hopes upon a sandy foundation We cannot distrust our selves too much nor trust Christ too much It is one thing for God to love a soul and another thing for God to assure that soul of his love A man may be truly holy and yet not have assurance that he shall be eternally happy God writes many a mans name in the book of life and yet not let him have assurance of it till the hour of death assurance is a mercy too good for most mens hearts a crown too weighty for most mens heads It is the best and greatest mercy and therefore God will only give it to his nearest and dearest friends As faith is often attended with unbelief and sincerity with hypocrisie and humility with vain glory so is assurance with fears and doubts Divers knotty questions answered and seeming contradictions in the Scripture reconciled and many Scruples of conscience removed VVE read 1 John 3. 16. we ought to lay down our lives for the brethren Quest In what cases may we hazard or lay down our lives for the brethren Answ 1. A private Christian may adventure his life for publike persons Rom. 16. 3 4. Greet Priscilla and Aquila my helâ—ers in Christ who have for my life laid down their own necks unto whom not only I give thanks but also all the Chruches of the Gentiles 2. A man may warrantably adventure his life if need require for a multitude that they may be preserved from destruction so Moses Exod. 32. 31 32. so Paul Rom. 9. 3. compared with Phil. 2. 17 18. 3. One publike officer may hazzard his life for another of more concernment in the Church as Epaphroditus a Pastor of the Philippians for Paul an Apostle Phil. 2. 30 c. We read in many places of Scripture that it is the duty of every man to believe and we find in other Scriptures that God is the Author of Faith and without him we cannot believe John 5. 40 44. Q. Why doth God promise eternal life to those that
but not such Spots as wicked men 2. Whereas it is said they had no spot or wrinkle in them it was as they were made comely by the comeliness that he had put upon them Ezek. 16. 14. And as they were covered with the robe of his own Righteousness Isa 61. 10. And so their Holiness and Righteousness was of the Lord Isa 57. 17. Hence he is in Jer. 23. 6. Called the Lord our Righteousness the nature of Grace and Sanctification in this life is but imperfect and growing unto perfection 1 Cor. 13. 9 10. Phil. 3. 12 13. Some Canaanites are still in the Land although we are entered into Canaan there is a Remnant of flesh as well as a Principle of the Spirit Gal. 5. 17. In this sense the Church is not actually purged but in purging from all defilements and at last there shall be no spot nor wrinkle nor any such thing Ephes 5. 26 27. So that compleat purity from sin and perfection is to be desired on earth yet reserved for heaven Rom. 6. 7. Ephes 5. 27. Heb. 12. 23. Rev. 21. 27. I have dwelt longer then I intended upon this question I must get it up again in being brief in the next We read Mat. 12. 31 32. The Blasphemy against the Holy Ghost shall not be forgiven in this world nor in the world to come Quest What that sin against the Holy Ghost is Answ The sin against the Holy Ghost doth comprehend and take in three things Knowledge in the mind Malice in the heart persecuting some known Truths and persevering therein for the proof of this let me instance in three Scriptures first Paul was filled with malice in his heart but although a scholar he had no knowledge in his mind as the text saith he had mercy on me because I did it ignorantly now Peter he had much knowledge in his mind but no malice in his heart and so although he sinned out of knowledge yet he sined not this sin but upon the crowing of the cock and Christs looking on him he repenteth now take the knowledge that was in Peter and joyn it with the malice that was in Paul and in both these persecute the truth and persevere therein this is that grand sin for that grand sin hath these three properties 1. Knowledge 2. Malice 3. Perseverance in a way of wickedness for finalness maliciousness and universalness must be taken joyntly together not severally one from another if by them we would describe the sin against the Holy Ghost for a man may fall knowingly and maliciously yet unless he fall finally and so make a defection from the truth not through fear or infirmity but out of hatred blasphemy and persecution if he come not up to this he hath not committed this sin for we find all the former sins to be pardonable It is reported of Julian that committed this sin that he was from his child-hood trained up in piety and attained to great knowledge and when he came to the Empire he carryed himself with much clemency but after this he came to deny Christ in France and turned a most bloody butcher and barbarous persecutor to poor Christians after this being either wounded in a battle or a blow from heaven he took a handfull of his blood and flung it up into the air and burst out into a most wicked experssion against Christ and said thou man of Galilee thou hast overcome me and so miserably dyed Quest Is not Election the cause of salvation and Reprobation the cause of damnation Answ Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and Reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and damnation they come in between the decrees and the execution thereof Quest How could Christ being but one make satisfaction for the sins of so many Answ How could father Adam being but one infect so many with original sin I hope you will grant that the second Adam was as well able to sanctifie as the first was to putrifie for though Christ was but one yet he was such a one as was greater and better then all and so able and sufficient to satisfie for all and to redeem all as well as he made all and the blood of such a one as Christ the son of God was of such an infinite value and price that it did surmount and surpass in dignity and worth all the souls in the world and his sufferings and merits were a sufficient satisfaction if intended and applyed to that end for to save so many worlds of men as there is men in the world Quest Did Christ fulfil the moral Law or ten commandments by his death Answ He did satisfie and perform for his people what the Law could require and exact from them and so became the end of the Law for righteousness or Justification to every one that believeth Rom. 10. 4. And so redeemed and freed them from the Curse of the Law Gal. 3. 13. By being made a Curse for them c. but it still remains in full force and vertue as a Rule of life as it is opened by Christ Mat. 5. There is some difference in the administration of it since Christs coming from the administration of it before his coming Quest Hath not Christ dyed for all men and tasted death for every man 2 Cor. 5. 15. 1 Tim. 2. 6. Answ The word All is not to be alwaies taken for every one for the word All hath many restrictions for this word All is very often taken in Scripture for all kinds as Paul exhorteth that supplication be made for all men that is some of all sorts and degrees as well Rulers as others 1 Tim. 2. 1. So it is said that Moses was learned in all the wisdom of the Aegyptians that is in all kind of wisdom so we read that Christ healed all diseases that is all manner of diseases All is sometimes restrained in Scripture to Gods peculiar people Christ saith I will draw all men to me John 12. 32. That is all men that the Father gave him John 6. 4 5. See Isa 54. 13. Again we read they shall be all taught of God not all the world sure but all Gods people Again I will pour out my spirit upon all flesh Acts 2. 7. These cannot be meant of all the wicked Again we read 1 Thess 2. 15. They please not God and are contrary to all men that is all good men Again we read Mat. 10. 22. Ye shall be hated of all men for my names sake that is of all wicked men by which we may see how the word All is taken variously and therefore it is to be limited and determined to persons and things according as the text will bear and no otherwise and when as it is said he tasted death for every
not that glory that fadeth not that kingdom that shaketh not 5. We do account that man a poor man that is in debt over head and ears and hath little or nothing where withall to pay even this is the case of most of those men that have feathered their nests by raking and scraping together the muck of this world they are in debt to men let every bird have his feather and they will have little enough and they are in debt to God ten thousand times more then they are worth and having no surety they must lie in prison perpetually and as for the honours of the world what are they the best mans honour is as glass britt and brittle and ever more in danger of breaking as a bird hoppeth from tree to tree so do the honours and riches of this world from man to man and so much of the world Of the Flesh NOw the works of the flesh are manifest Galat. 5. 19. which are these adultery fornication uncleanness lasciviousness therefore great need of this exhortation 1 Pet. 2. 11. dearly beloved I beseech you as strangers abstain from fleshly lusts Rom. 7. 18. in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not for all flesh is grace and all the goodliness thereof as the flower of the Field the grass withereth and the flower fadeth Isa 40. 6. 1 Pet. 1. 24. Psal 37. 2. Psal 90. 5 6. 92. 7. 103. 15. Isa 37. 27. What shall I say more all mankind are under the wrath and curse of God being full of blindness of mind having a reprobate sense liable to strong delusions hardness of heart horror of conscience and vile affections having the curse of God upon the whole creation for mans sake and besides all this man is subject to all manner of evil in body name and estate and relations and imployment together with an utter undisposed mind to all that is good and wholly inclined to all that is evil and that continually What man is by nature NOT only born in sin but left in a condition not able to help himself Job 14. 4. Who can bring a clean thing out of an uncelan not one Job 25. 4. How can he be clean that is born of a woman Psal 51. 5. Behold I was shapen in iniquity and in sin did my mother conceive me Mich. 7. 2. there is none upright amongst men there is none righteous no not one Rom. 3. 12. We go astray as soon as we are born Psal 58. 3. Every imagination of the thoughts of our hearts is only evil and that continually Gen. 5. 6. Nay all the Saints themselves before conviction conversion and regeneration were guilty of originall and actual transgression and so were by nature the children of wrath as well as others Eph. 2. 3. 1 Cor. 6. 9. Tit. 3. 3. 1 Tim. 1. 13. Eccles 7. 20. What shall I say more the understanding is full of vanity Psal 94. 11. Nay it s full of blindness 1 Cor. 2. 24. unteachableness and incredulity 2 Cor. 4. 4. The will of man is wholly depraved being contrary to God his word and spirit in all things as for the memory that also is full of corruption it will forget the things that it should remember and remember the things that it should forget it will retein trifles and let go matters of moment and as for the conscience that also is wholly corrupted it is without feeling whereas it should excuse or accuse it doth abuse and pervert the light it hath by making great sins small and small sins no sins and as for our affections they are also corrupted they come as a tempest and carry us away either to make us over-love or over-great and to hate our brother we should love and love our lusts we should hate Of mans own righteousness BUt we are all as an unclean thing and Isaiah 64. 6. all our righteousness is as filthy rags and we all do fade as a leaf Jer. 2. 22. For though thou wash thee with Niter and take much Soap yet thine iniquities are marked before me saith the Lord God Job 9. 30 31. If I wash my self in Snow-water yet mine own cloaths shall abhor me Hosea 6. 4. O Ephraim what shall I do unto thee O Judah what shall I do unto thee for your goodness is as the morning cloud and as the early dew it goeth away Isa 28. 20. The bed is shorter then that a man can stretch himself on it and the covering is narrower then that a man can wrap himself in it Isa 50. 11. Behold all ye that kindle a fire walk in the light of your fire and in the Sparks that ye have kindled this shall ye have of my hand ye shall lie down in Sorrow Job 35. 7. If thou be righteous what givest thou to him or what receiveth he of thine hand verse 8. Thy wickedness may hurt a man as thou art and thy righteousness may profit the Sons of men c. See Job 22. 2 3. Titus 3. 8. Psalm 16. 2. Of the Devil THE Devil sinned from the beginning of the world compare John 8. 44. with Jude 6. and you shall see he was the first sinner in the world and the sole cause of all other sinners he drew his apostate Angels with him hence came that phrase Mat. 25. 41. The Devil and his Angels he deceived our first parents in the Serpent and so brought sin upon all the world Gen. 3. And still he as a roaring Lyon walketh about seekinng whom he may devour sometimes in Scripture he is called Satan because he doth mortally hate mankind sometimes Devil because he doth slanderously accuse men to God and man Job 1. 11. 2. 5. Rev. 12. 8 9. 10. Sometimes he is called the old Serpent for his subtile temptations sometimes the great dragon for his destroying of many Rev. 12. 8 9. But here lies much of a Saints comfort the Devil must have a double leave before he can do any thing against him he must first have leave from God as we find in the example of Job 1. 11 12. 2. 3 5. though the Devil had malice enough to destroy him yet he had not so much as power to touch him till God gave him commission so Luke 8. 32. they could not so much as enter into the swine without leave from Christ so Satan could never have overthrown Ahab and Saul but by a commission from God 1 Kings 22 And as Satan must have a leave from God so he must have leave from us when he tempts we must consent when he commands we must obey or else all his temptations will be frustrate Act. 5. 3. Why hath Satan filled thy heart to lie to the Holy-Ghost why hast thou given him an advantage to fill thy heart with infidelity hypocrisie and obstinacie to lie to the Holy Ghost when a temptation comes and the soul cries out