God hath strength in his hand to doe this whatsoever Satan hell law or wrath should say to the contrary I say he hath enough to warrant that he hath done against all opposers See Esay 27.4 5. Anger is not in me why Lay hold upon my strength and make peace The satisfaction of Christ is the strength of mercy as truly as the law is the strength of sinne The arme of mercy is so strong through this that the strong arme of justice cannot pull it away from forgiving a poore sinner but mercy will still be above and will not be beaten downe but prevaile against justice yea triumph against judgement By this strength then which overcomes justice shall not the distempers of the soule much more be vanquished and overcome Branch 5 Lastly the intent and purpose of God is by his promise to doe this favour for the soule even to put it out of all doubt and question and to breed assurance in it Heb. 6. That by two things the word and oath of God wherein it was impossible for God to lie we might have full assurance and so twice more in that Epistle he speakes The meaning whereof is As surely as I from all eternity did intend it in the foundation of mine election that is my Sonne as verily as I accepted it at his hands when he offered it up by his eternall spirit as verily as I offer it to my Church under the word of truth which cannot lie and have pawned my Ministers credit upon it that except I speake truely they are errant dissemblers as verily as now my deare Sonne at my right hand in glory pleads for poore soules that they may partake it so truly and really without hooke or crooke doe I intend to shew them mercy Why should not every one then that needs it fasten upon it and drowne all his distempers in it decide all doubts and rest well satisfied Conclusion of reasons To these I might adde many mo As that the promise beleeved gives the soule a full requitall for all which shee forgoes As Peter said We have forsaken all and followed thee Lord what shall we have Our Saviour answers him An hundred fold here and after eternall life So perhaps thou hast forsaken thy old crasie props for Gods word what shalt thou have Even perfect peace that which they could never have bred thee Againe I might say That faith enlarges the hidebound and shrunk heart and makes it concurre with the Lord and equall his bowels I meane to be enlarged in her bowels toward him againe whereas before it was not so but she limited the holy one of Israel and restrained his compassions Besides this word of the promise sets up a light in the heart above all that light which was there before We know when it is dark we are glad of a candle But when the Sunne shines bright a candle is a poore needlesse thing and is drowned by a superiour light So here a blind dark deluded heart is glad of any dimme candle of its owne to make it thinke it sees but when the word comes that dimme light vanishes These and many more I might adde but these are sufficient I hasten to the question and objection and the answers of them Here then first it may be asked The Answer to a Question But may a poore soule truly loaden with her owne sinne and under a condition of a promise be subject to so many distempers I answer yea surely as in the wombe the woman that is conceived with child yet ere the fruit be perfected feeles abundance of inward griefes and pains strugglings and wrestlings ere the fruit be come to the full ripenesse But when it is once come to that the former distempers cease Even so is it here Till faith have formed the soule to a true quietnesse and setling there cannot chuse but be many feares and turne-againes although the seed be cast into the wombe really But what are these I answer In three kinds Such as these I may referre them to these three heads for order sake First erroneous conceits on the right hand proceeding from selfe-love flattering it selfe by her hopes her morall qualities her negative abstinences opinion of her religious duties her affections complaints her liking of goodnesse flashes of joy and the like Oh! how can she chuse but doe well how can she be out of the way Then must thousands perish if she be wrong She is not so sinfull that she should put Gods mercy too farre to straine it selfe Ah poore wretch thinkest thou to fare well by making God lesse work or by making thy selfe to need him above all sinners The Word goes not by thy small sinne but by the graciousnesse of the promiser So also of this sort are all mixtures of selfe and soderings against the Word hoping that such a degree of desire or sorrow or selfe-deniall will serve although it have no roote in the Word nor continue Seeking God so farre as will hold with such a lust liberty or evill custome To sticke to our old condition though we find it crasie by the Word and to be unwilling to goe any further and to strippe and bare herselfe of her owne bottome that Christ might come and take possession But desperately to venture and cast all upon hazard if I be not well let all goe I will take as I find but I will altar none of my course This for the first sort Secondly there are distempers on the left hand for the soule is hurried with extremities on both sides till she beleeve I meane with bondage as well as boldnesse Of this sort are all base feares and wicked conceits against our selves That we are the unhappiest of all men of more aversnesse to Gods will and way then any men or women living That our corruptions are baser then any our natures more crooked inconstant awk and perverse that such spirits as ours so sly subtill and lewd cannot belong to God For then some restraining grace or other would have kept us all this while Why oh poore soule is it not as much for the glory of mercy to save a crooked spirit as a streight dost thou so looke upon thine owne ends that Gods are forgotten Also a false opinion of Gods enmity toward us because we feele our selves as corrupt and hardhearted as ever little amendment in us but much what the same under long hearing many mercies patience crosses meanes of grace What should this argue but that our hearts are given over and left of God Surely if he had chosen us we should not be thus Some there must be after all costs and trials who must be left in their hardnesse of heart and none more like to be of that number then such as we feele our selves So tempted to vile thoughts to lewd lusts and affections So many backwarder and further off then we in shew yet have beene brought home to God before us Many of our time age and
askes Self forfeits all her travell labour for nothing 140. Shee is of an outlasting and surviving nature 143. Shee is very close and hard to be discerned pag. 144 Selfe a perpetuall enemy to the Regenerate themselves 146. making their lives sad and uncomfortable ibid. If Selfe in the painfull Professor bee so dangerous what shall become of the prophane pag. 147 Selfe exceeds grosse lusts pag. 149 The mischiefe of Selfe should teach us not to bee offended with afflictions and sorrasives to eat it out ibid. Staggering Non-proficiencie and unthriftinesse of Professors is the fruit of selfe pag. 152 Selfe requires deepe searching to discover it in the soule pag. 155 A Question Doe all that are truly converted discover Selfe in themselves thus Ans Two or three wayes pag. 156 157. 158 Motives to selfe-deniall sundry ib. Spirit of Grace what it is 168. 170. Exhortation to ensue it as the opposite of the spirit of Selfe ibid. Markes of it ibid. The 1. Grace causes the soul to grow more humble by knowledge 2. Grace subordinates all to her selfe 3. It subjects the soule to Christ upon his owne tearmes 4. It resists the speciall and personall pangs of Selfe in each soule 5. It answers all objections of Selfe 6. It sets Selfe against Selfe ibid. Spirit of Grace serves all in all for Grace and how Three wayes 1. In the discovery of it 2. In the effects of that discovery 3. In the end of it pag. 178 Spirit of grace proceeds on calmly in the soule contrary to selfe pag. 181 The soule bereft of that puritie of Reason in which it was created pag. 202 The Spirit of God must create holy wisedome in stead of carnall in the soule pag. 203 Savour spirituall things 235. The meanes and markes of it five 1. Savour the powerfullest ordinances 2. Love simplicity 3. Get heavenly mindednesse 4. Preferre the verdict of the Word 5. Be wise in thy course pag. 236 Silly and simple ones have an advantage of wiser in point of carnall reason pag. 236 Selfe is proud and coy pag. 259 Selfe in her owne way very jolly but out of her element crabbed pag. 260 Selfe defeated rageth 265. Sundry reasons ibid. Object How then is it that hypocrites are so merry Answered ibid. Selfe may want defeats because given over by God to delusion and hardening pag. 269 Self-willed ones who binde God to their hearings convinced pag. 269 Superiors learn grace of their inferiors pag. 290 Servants must bee faithfull to their masters pag. 294 Servants onely can bee well bred in Christs family pag. 296 The setling of a distressed heart by counsell is a mercy highly to bee prized pag. 330 Selfe and carnall reason are justly reproveable corruptions and why pag. 343. to 346. Sinners against sensible and ocular mercies present are worse then those who sin against the absent promises 349. Divers sorts of such ibid. Slighters of grace under pretence of ease terrified pag. 364 Season of ease to beleeve is at first 366. Hard to recover it if once lost pag. 367 Scorners of Gods Ministers reproved pag. 388 Satan who seekes our blood can perswade us to more cost for him then Christ who shed his blood for us pag. 396 Sincerity in a Counsellor claimes acceptance Reasons why pag. 410 The Sufficiency of a promise is the next object of faith pag. 482 Schismaticks who reject all steps and marks of conversion confuted pag. 488 The Spirit of Truth must bee the first planter of truth in the soule pag. 577 Sacraments divinely appropriated to seal up to the soule the assurance of salvation 592. Therefore not to be counted common things by the people nor used so by parents ibid. Spirituall penalties attend spirituall sins pag. 604 A spirit of sinne in a man what and how dangerous it is 866. especially if conceited of her owne welfare ibid. Spirit of grace by what marks it may be tried Generally by her owne working particularly by these marks 1. Shee is bred of the immortall seed of the Word and all false conceptions cast out 2. By her operations 3. By the frame and soundnesse of it 4. By the object order and equality of it 5. by the carriage of it pag. 879 Separatists from our Church the corruptions of it how blinde in discerning their owne pag. 882 Selfe-deniall urged in generall by many motives and meanes of direction pag. 162 Self-deniall in point of sanctification urged by the discovery of 4 or 5 false semblances false principles thereof with some meanes ib. Read at large the whole Tract T. Trials are to separate the pretious from the vile in the godly 95 See Difficulties Gods trials should work in us the spirit of prevention care to keep our peace and much prayer to bee kept from temptation pag. 97 Gods ends in tempting unlike to Satans ibid. Terror to all that cleave to carnall reason Pelagians and others pag. 225 Thanks due to God for freedom from this tyrant of Carnall reason pag. 238 Try thy selfe how defeating of thy selfe workes with thee pag. 276 To be trusted by our betters is honourable pag. 294 Triall of servants by 6 rules whether faithfull or not 1. It must be according to the word and knowledge 2. must not be contrary to it 3. It must be single sincere 4. Must not crosse the Law of Piety love or mercy 5. It must bee equall and regular 6. It must be diligent and sedulous pag. 307 Touchable and tractable natures in shew to take counsel yet persisting in their sin are dissemblers pag. 402 Tokens of love in other kinds offered to the Minister where obedience followes not are false pag. 406 Terror to all despisers of sincere counsell 422. Their woe and misery pag. 422 424 Terror to all such as live prophanely and yet thinke themselves under the condition of mercy pag. 486 Terror to all that savour not the spiritualnesse of faith pag. 492 Terror to all that wilfully cast off the yoke of Gods commands 528. where foure things are handled ibid. 1. their grounds 2. their practice 3. their shifts and colours 4. application of terror pag. 529 Trials of close obedience to commands 539. 1. It is truly inquisitive after the extent of commands 2. It is tender in affection towards commands 3. It is aware of disobedience by each experiment of sin 4. It rejoyceth in the voice of the Word determining of her doubtfull cases 5. It looks more at the preserving of a command entire then at her owne ends 6. It sets not Gods commands together by the ears 7. He saves himselfe harmlesse in all losses for obedience sake upon God by faith 8. It closes with commands without colours or cavils 9. In such duties as border upon her owne respects she is carried to obey upon Gods grounds 10. It groweth better and better 11. It seekes to amend the errours of others 12. It obeyes when yet there appeares not outward fruit of it 13. It profits by lively experience of
former obeying 14. It is obedient in her particular conditioÌ„ of life 15. It seekes after no dispensations ibid. to 548. Truths of God must not bee taken by tradition and prejudice but from the whole body of truth beleeved as Gods pag. 576 Terror to all Popish and blinde maintainers of truth upon false grounds pag. 577 Terror to all such as nourish in them selves most open and odious diseases seeking no cure pag. 866 Triall of the true spirit of Grace is from herselfe pag. 878 V. Vnbeliefe of the Word so much the more damnable by how much it hath been confirmed so by miracles pag. 5 Vnconditionall call of God what 10. Why and how it is free ibid. Vnfaithfull servants terrified 301. Wherein it consists sundry particulars ibid. Vowers first what they will doe and then enquirers of the Minister for counsell are dissemblers pag. 401 It bewrayes great Vnfaithfulnesse to bee very forward in great duties and backward in small pag. 430 Vnequall and unsound persons in their course not to be trusted pag. 436 To be at an Vtter strait and brought to a forlorne hopelesse condition is one step to faith pag. 499 Vnapt appliers of promises or of other parts of the Word reproved pag. 582 Vnproportioned meanes used by men without a Word to effect supernaturall things are evill and justly suspected pag. 590 Vnbeliefe bindes the armes of God from performing promises pag. 613 Vnbeliefe cannot beteame her selfe that bounty in performances which is in God 616. with amplification of the point ibid. W. Word and voice of Gods own mouth onely able to pierce the soule pag. 62 Yet the Word workes little without crosses in these dayes pag. 64 Wise men must learne to bee fooles in Gods matters that they may bee wise pag. 75 Mens will and minde more to them then the world besides pag. 163 Word of God must be cast as seed into the soule when once empty of her selfe pag. 233 Wisdome to guide a Christians course how gotten and wherein it stands in 5. or 6. properties 1. Chuse that one thing necessary 2. Discerne betweene things that differ 3. Bee ready for the hardest 4. Make safe thy retreat 5. Feare God which is the fountaine of it 6. Shun the wayes of error 7. Practise wisdome both in deliberation and determination 1. Being wise chiefly for thy selfe 2. Redeeme the time 3. Plot and project wisely for God 4. Be watchfull against all enemies especially spirituall 5. Meddle with thy owne businesse 6. In all doubtfull cases look to that which is purest comliest and of best report 7. Of 2. morall evills chuse neither but of a morall sin and a penalty chuse the latter 8. Let things profitable or pleasing yeeld to things honest 9. Try men or things ere thou trustest 10. Be neither too credulous nor too obstinate ibid. Wrathfull and habitually peevish and froward persons reproved 269. Much more if defeated ibid. Waiting upon God necessary for such as look to speed of grace pag. 274 Wisedome is needfull to judge aright of the ease of grace pag. 376 Weak beleevers must not quite quail and give over pag. 514 Z. Zeale of first converts described pag. 871 This Insertion is to be placed in the thirteenth page of Naamans History and the twentieth line after the foure first words thereof which are these but a cause of and so read on to the end of the said Insertion and then return to the former thirteenth page and twentieth line and proceed on with these words morall swasion c. procuring it which were most absurd I say Christ hereby should bee made not the foundation of Election as Ephes 1. in whom GOD established it but the fountaine of meriting it â—nswer 2. Secondly I answer though wee should grant the parity and make Adam and Christ alike in both yet there be other reasons to bee alledged of this parity then this viz. The equall number of the saved For why Three other reasons may bee given of Ad m and Christs equality nay rather of Christs exceeding Adam in his grace as first grace exceeds sinne in respect of the value and eminencie of the person undergoing the worke of Redemption viz. the eternall Son of GOD Between whom and Adam what comparison Sure in this Grace is farre above the offence Secondly if wee respect the grace it selfe purchased in point of duration and continuance Adams lasted but a while being in his owne keeping â—loff 3. but grace of redemption is hid with God and in Christ to abide for ever Thirdly in point of the reward purchased by Christ which in respect of the transcendencie of the Meriter above the offence restored not the redeemed onely to that they lost viz. an earthly Paradise but an eternall glory in the heavens I conclude then Those that make Christ the subject of universall grace for all and each one who by the freedome of his will assisted thereby will receive it or reject it catch who catch may I say these make Christ onely a wandring notion at the pleasure of each base wretch not the solid foundation of election as making the elect and only them happy â—bject But if grace be not universall then say these God deales unjustly in offering a remedy upon worse termes then the disease it selfe For why Hereby hee aggravates the contempt of all despisers causing their condemnation to be farre deeper then before especially knowing that it will prove so I answer First it is accidentall to Gods offer of Grace that the condemnation of the wicked is aggravated thereby For it is not through his default but theirs His offer is directly to his own elect but if the other will mixe themselves and abuse this offer their blood bee upon their heads But case a Prince offer his pardon to ten of whom hee knowes nine will not accept it is it his fault to offer it or is he the cause of their contempt Doth he infuse it into them No surely Nay further to stop the mouth of all such cavillers this I adde That God doth not hereby onely aggravate their judgement for he doth by his Gospel bestow upon them many gifts of his Spirit much restraint of sinne many mercifull allowances which others want so that by this meanes their condemnation is lessened â—bject But still it is objected How can this Doctrine consist with that bounty and abundance of mercy in God who would have all repent and be saved Offering fully freely to all sorts civil ones profane sinfull and ignorant ones mercy without difference Doth not this absolute soveraignty of God infringe it I answer No in no wise The secret purpose of God within himselfe and the outward offer differ as much as the presence Chamber of a Prince and his privie Chamber In the former he sheweth what hee hath done concerning the finall estate of his creature In the latter what he will have man doe concerning his own salvation Secrets are for God revealed things are for
is faine to shuffle as he is able to counterfeit life and zeale and when his endeavours succeed not he commits all to hazard and shifts off a dead heart as he can with head and shoulders Thirdly these persons may be knowne by this That they discerne Marke 3 of the distempers which formerly molested them Opposite to the ten former Objections and held them off from the promise as may appeare by these particulars opposite to the former objections named in the first question First they discover a mercy in their deep castings downe and feares and in the spirit of bondage which they feele they looke upon it not as a marke of wrath but as the entrance upon the way of God for their further humbling and making their heart tender acknowledging it could not be spared and looking into the promise for some hope of redresse Secondly they wisely consider that the condition of faith and the gift of faith it selfe differ much and therefore for them to rest in any such worke of preparation as will not stablish their hearts in peace through the bloud of the Covenant were a deceit of Satan causing them to lye by the way when they have a further journey to goe Affections and Ordinances they embrace but rest not therein as wanting a bottome of the satisfaction of Christ to Gods justice and therefore in that they onely dare pitch their rest renouncing whatsoever of their owne might satisfie them Thirdly they wisely cosinder what degrees they have atained in grace and dare not forget or deny what God hath already done for them confesse that thousands want that which they have yea that it s nothing but selfe-love which buries all former mercies under a clod of discontent for that which they want and with the lowest humblenesse acknowledge themselves the least of all others and that whatsoever is not hell is more then God owes them they count themselves not worth the ground they tread on submitting themselves unto God to doe with them as he pleases and willing to be as he will have them Fourthly they moderate their own judgements touching the matter of faith and desire to looke at it as that gift which God in wisdome useth for the saving of his neither on the one side making it lesse nor on the other side more high and solemne then God would have them for though it be too good for them to enjoy yet not for God to bestow whose gifts although very precious yet are most free and so they shake off that base slavery of heart which possessed them Fifthly they consider themselves not as they shall be when faith hath clensed them but as now they lye and are objects of mercy such as God purposes to declare the riches of grace upon in due time in the meane season they are the vilest of all sinners as also Paul and others were in their corrupt estate They consider that sinne causes mercy to abound so it bee not wilfully committed See Acts 2.34.35 And this is the honour of God to beteame it to enemies hypocrites proud uncleane prophane ones yea Christ died for sinnes against the Gospel an hard dead rebellious heart of unbeleefe as well as against the Law Therefore they see in that dunghill of drosse alway steaming out of them an occasion of mercy in God not of despaire save in themselves And if they were as they would be void of such corruption they should need no mercy they might plead merit Rom. 3.19 Christ came to save sinners and hath shut up all under disobedience that he might save some even the weakest unworthiest of all others for these will cun him most thank Pharisees need him not As for the dogging of their corruptions they consider Satan most clogs and dogs that soule which is most earnest to be rid of them whereas others are shut up in false peace and feare nothing Sixtly they grow to this resolution not to cast feares aforehand more then they ought Micah ult ult if God will pardon them they doubt not but he will afterward purge them subdue their corruptions for them and finish his worke with perseverance They were not fit judges to speake of time to come What hath he who wants faith to doe with the condition of him that hath it They will therefore attend one thing at once and not many If once they can obtaine faith in that they shall have the rest For why Faith will purge the conscience and set the beleever on worke to preserve in himselfe that which is already planted Therefore they see it were a great folly to hinder themselves of a present mercy through the distrust of a future Seventhly they repent them of those ungrounded cavills from the length of time the example of others and the feare of election and with a mourning heart for that hardnesse and unprofitablenesse of theirs they acknowledge it to be none of theirs but Gods priviledge to appoint the times and seasons of grace They ought not to forestall God in this kinde but wait his leasure They must not grudge at others but follow their example Others are not gone so fast before but mercy can send them after with as good speed And as for election it is not for them its Gods secret they know no such matter that they are reprobated but when they shall beleeve they shall know that they are elect Let therefore God alone with his secrets confesse his Soveraignty and tremble but apply themselves to the revealed way of God and behold his ladder and cords of mercy put downe unto them into the dungeon and clapse about them as they are commanded to do Eightly they look up to the promise and thereby shake off their melancholy sullennes of heart see the emptinesse the absurdity of their froward hearts which God doth as much detest as they admire They see a world of pride self and rebellion in it and therefore desire to send it to hell whence it came and to turn their censure of others into imitation of their grace Ninthly and especially whatsoever hath witheld them from the promise from beholding the excellency of it in the meaning of God in the bounty truth and fidelity constancy stablenes fulnesse sufficiency of the same they shake it off Jonah 2.8 they forsake other vanities conceits of their own their morall contents their busying themselves about many things whereby Satan as by his golden apple would keep them from the silver Bell and therefore now they resolve to lay all other sacrifices by the Altar till their reconciliation be made to which end they trade with the promise by meditation and use all meanes to dive into it and to looke into it as the Angels into the Mercyseat till their misery for want of it cause them to venture themselves and jeopard their salvation upon it Lastly they correct their loose and generall hearings of the word purposing to bend their minds as
her in all straits and troubles As Selfe was a body of death in her before easily besetting her so is Christ now a very reall being of Truth and Grace a very life of being and welfare unto her Now the soule is willing to shake off Selfe because she hath a better thing in possession which frees her from the old yrkesomenesse vanity bondage and unsubsistence which before she was disquieted with Oh! it is a wonderfull priviledge to a poore soule that whereas before it was tedious to her to muse of the promise to deny her owne hopes flashes and pangs to cleave to the bottome of another out of herselfe now all these are become sweet unto her because Christ is now instead of Selfe unto her even all in all Before it was a violent worke to apply the soule to meditation for she was out of the element of Grace but now she counts it familiar worke because the presence of Christ hath made it so a mercy more worth then all the world beside when shee considers duly of it Before shee was haled as a Beare to the stake to the word to the sacraments to other ordinances duties now she hath fellowship with them as her owne even as she is Christs before she knew not what to make of herselfe her affections her desires but now shee is able to discerne what God hath done for her and her affections mournings and duties stand not up in the roome of Christ but flow from him safely and returne to him as the waters to the sea whence they came Oh! what oddes is there betweene the dead life of Selfe moving the soule heavily as Pharaohs charet wanting their wheeles and the living life of Christ alway affording some warmth vigor breath and motion to the soule and assuring her that is not from herselfe but from a principle without which will not faile her Oh! this second Adams quickning spirit is as far above that dead principle of Selfe as a living creature is above an Image Thirdly the Spirit of Grace drawes the soule to the end of Grace The third is the end to behold the purpose of God in declaring the riches of that mercy by which he saved a sinner that he might purchase more glory to himselfe then good to the soule Of this I spake before by another occasion only note this that the Spirit carries Selfe out of the soule hereby For when the soule is ravished with the view of those excellencies of God manifested by redemption she loseth herselfe as in a streame as being ashamed to thinke that she should so basely struggle for that by her own strength which onely the Spirit of the promise can conduct her unto for the ends of the promise serving to make the Lord admirable in his Saints Oh! how is the soul ashamed yea confounded for her own folly that she should goe about the fadoming of so bottomelesse depth with her owne bucket I conclude these three branches with renewing my exhortation Try your selves by these whether the Spirit of Grace bee in you or no for if it be it hath the promise of a full bottome to stablish the soule upon it hath brought realnesse of comfort and peace into it and it hath carried it into the sea of the riches of grace so that it can make songs of the Lords deliverance with more admiration then if the inheritance of a Prince had befalne it I cannot insist now any longer So much for the second marke that the Spirit of Grace is for Grace To make an end a third and last marke of the Spirit of Grace is The third marke is The calme proceeding of this Spirit of Grace that it goeth forward calmely and softly in her pursuit of the promise without any carnall striving and violence of Selfe much lesse fretting and distemper of spirit upon Gods delaies She teaches the soule to waite upon the Lord and harken what he would say to his Saints for he will speake peace to them that they may not returne to folly their old selfe-staggering unsettlednesse or bondage The Spirit of Grace is much like the Temple of Salomon it loves not to hear the din of Selfe to disquiet it Psal 85.8 as hammers and tooles might not bee used in the building of the other 1 King 6.7 While he is at worke he cannot endure Selfe to disturbe him he will raise up the frame himselfe we must onely say Grace grace unto it but he will both lay the foundation and corner stone Zach. 4.7 and set the building upon it and it shall prosper in his hands Suffer we our selves orderly and by degrees to be led from step to step without turning off on the right hand or the left meekely and patiently attending his leasure in our innocency and use of meanes and foist not any secret weights of our owne into the ballance as if the Lord were not alone able to perfect his owne worke onely let there be no stops in our owne spirits to set backe or quench this Spirit of Grace under the pretence of our quiet and patient wayting 1 Thes 5. A point which no hypocrite can discerne If he be bidden to rest he leaves his diligence and waxes idle whereas true striâ—â— and true rest goe together and a poore soule so rests from his selfe striving that yet he continues his selfe-denying diligence in the use oâ— meanes Esay 30. Try your selves also in this but I remember I have touched â—oâ— part before when I spake of the violence of Selfe This shall thereâ—ore suffice to have spoken touching the markes of this Spirit of Grace and the several branches thereof Now in a word for the other peece of the question how this Spirit of Grace may be attained Quest 2. Hâ—w this Spirit of grace may be attained I answer briefly First be earnest in prayer to God for it for the Spirit of Grace and supplication are joyned together Zach. 12.10 That both the Lord would cast down this strong castle of Selfe and raise up the strong fort of his own salvation upon the ruines Answ 1 thereof joyne with prayer meditation be much in the use of all other powerfull ordinances of God fasting especially the true Sampson to Answ 2 cast down the house over the head of self and unbeleefe And observe seriously Answ 3 the graces of others such as have shot this gulfe and have had the Answ 4 experience of Christ in them Again seek not to please our flesh as it is said David would never crosse Adonija from his youth and that made him such a good one but abridge our selves of our wills even in some lawfull liberties 1 King 1.6 and abstaine from many things which others permit to themselves dyet our selves daily as those which runne for a prize and that may somewhat inure us to deny our selves in this great worke of Answ 5 Grace 1 Cor. 9.25 Tye our selves closely to the duties of
good should draw thine affection to be for them True it is servants are not as children in point of naturalnesse and neerenesse for the child abides in the house for ever but the servant only for a time yet during that time he pleades for fatherhood and regard from thee so farre as is meet Quest But wherein stands this duty of Masters toward them Answ Briefly in these things First in a preparation Secondly in a performance 1. Preparation Behold God in thy servants duty Gen. 35.5 First for the former When thou seest that thy servants heart is subject unto thee and that there is a reall awe and Religious feare of spirit put into him by God for thine advantage and that as it is said of the Nations when Iaacob went to Luz the Lord smites a trembling at the ordinance of government Thy duty is to behold God in this worke to see thine owne basenesse and to say who am I that thou shouldest subject the wills of men unto so sinfull a creature as I am It is not my worth authority or carriage which could claime that esteeme and service which my servants tender unto me It is thou O Lord that subduest my people unto me In me there is nothing but might breed disdaine and despising as well as reverence But thou hast covered my uncomely parts by the honour of thine ordinance Oh! that this might draw my soule in subjection and awe under thee Eph. 3.15 who art the father of whom all the families of the earth are called Oh that I could tremble at thy greatnesse Oh! that as thou hidest from my cretaures their owne strength and parts that they might be wholly under mine authority so I might remember that I am under thee far more absolutely then a creature can be under mine Oh! that I might not feele mine owne parts strength wisdome welfare but feele thy feare upon mine heart as a bridle to awe and to restraine me from any boldnesse or loosenesse before thee Lord I never see awe and feare in my inferiours to me-ward but presently I conceive thou art in it to reflect a greater awe of my heart toward thy selfe For every Kingdome and rule in this world from a King to an housholder is under a greater Oh! let not my servant rise up in judgement and condemne me in that hee could behold that in a sinfull peece of flesh which could subdue him but I could never see that lustre and glory that mercy and love in thee which should draw and subdue my heart to thy selfe and set thee up so therein that my selfe might bee as nothing Psal 73.27 that I might say Whom have I in heaven but thee or in earth like thee By this meditation with praier prepare thy selfe first and then the duty will follow the better 2. Performance 1. Yeeld fatherly respect to thy servant Secondly having thus first given up thy selfe to God give thy selfe also to the duty of fatherly and due respect to thy servants and let not thine heart checke thee for any such wilfull neglect of them as might cause the Lord to punish it in thy selfe Even thy very diet lodging and care of the body must be good Thy horse thou wilt sometimes attend busily and carefully because thou wouldest have him serviceable and loath he should faile thee even so looke what thou wouldest have thy servant toward thy selfe that utter by the managing his spirit and framing of him for thy use The Masters eye makes the fat horse and his care the good servant This generall branch out to thy selfe in these particulars First be sure that as thou thy self lookest daily Tender to him his share in spirituall instruction for the bread of the day from God so tender thou as thy servants steward the demensum or portion due to thy servant daily let him share in thine instruction catechising and information in the Lord with correction and reproofe warnings and admonitions encouragements and promises let him not goe up and downe shifting and gracelesse give him such as the Lord hath given thee with praier for blessing daily and know that this is as meete for him as his daily food or wages better unfed then untaught Trust not thine owne wisdome but carry him in thine armes to God and pray the Lord to wash him shave off his locks and pare his nailes to make him faithfull to lay his hands upon him and blesse him that so thou maiest have a servant of the maker purged and made usefull for himselfe and thee When thou hast him tyed to thee by Gods cords he is safe This whet every day will be no let unto thee Secondly feed him not onely by the eare but by the eye Feed him by the eare and eye too pull not down that in practice by an humorous passionate base and ungracious carriage which thou hast set up in him by teaching for this will make him loath thee and despise it But tender unto him an holy grave and pure example walke before him so that Gods authority may appeare in thee Stand not so much upon thy superiority of fatherhood over him as wisdome and respect unto him Above all as Salomon saith over heare not thy servant when he speakes evill of thee that is let him see that thou art a man who can rule thy passions for thy selfe canst tell that thou hast oft offended God in that kinde This convincingnesse of thy carriage will breed invincible reverence and reflection of obedience toward thee againe See that thy servant despise thee not This will command reverence Contrarily the heart of a servant will suggest thus if thou walke basely what is matter how I serve such a Master What if I filch from him neglect his worke speake evill of him and dishonour him runne away from him It is good enough for him God is just But holy walking awes a servant overpowres his heart shames him makes him blush and puts him to silence This is powerfull not by violence but by perswasion both in sight and behinde thy back Thirdly Looke to thy authority 1. In charges bee carefull both of thy authority in commanding and in practising For the former impose nothing upon thy servant which the Lord hath not warranted thee by his word Bee not so vile as to digest any thing so thou maiest have thy worke and thy will done by him Be thou thy selfe also under authority and be a Master in the Lord. Thou hast enough to answer for thy selfe endanger not his soule also to make thine account more grievous Stretch not thy conscience to pervert his urge him not to breake Sabbaths send him not upon errands that day as if it were loose and might be spared fleece not from God presse him not to make a lye for thee to sweare or forsweare for thy sake and the like carry him not with the to base lewd companies pleasures lusts 2. For practise So for practice Ye
to all the truth of God without neglect so especially to those maine truths which they most sticke at and come shortest of that their insight into Gods method and way may be more evident unto them As for novelties and fancies of men of unstable minds ready to carry them away from the simplicity of the Gospell whether erroneous opinions or things which have some truth but yet for the present are not pertinent or profitable but might under some pretence of zeale and devotion withdraw them from their grounds ere they be setled which I observe to be a notable trick of the Divell to disorder the course of a soule travelling towards heaven they are shy thereof and cannot close with it Let every one that desires to know himself to thrive to Godward well marke this whole Section So much for this third marke Another is That such a soule strives after that which makes most Marke 4 for her owne good and for the justifying of God Even that foolish modesty which holds many under the hatches that they will not open themselves to any but keepe the Divells counsell to their owne hindrance and thereby nourish unbeleefe the longer in themselves when they are convinced of it as its long ere many will be they abhor it using all means with Paul if by any they may attaine faith at last They doe not as Ahaz who being willed to aske a signe from God to confirme his promise refused it and let all goe at six and sevens pretending that he needed none but would leave it to God without such adoe Esay 7. But he is rebuked for greeving of God by such slightnesse who loves that his people should take order to resist their infidelity and hasten to beleeve using every ordinance each occasion for the atchieving of such a grace Such a restlesse spirit they are led by who keepe the price of the high calling of God in their eie loth to lose it Phil. 3. and preserving the tender care and inquiry after it in their soules as an object of greatest excellency A bottomlesse carelesse spirit to get and lose as fast and to spill that pretious liquor which God hath been long putting into them they loath and detest 2 Joh. 8. and still seek to make up a full reward to themselves and cannot be quiet till the Lord give into their bosomes measure heaped up and running over that they may be at rest If they have any bottomlessenesse it is for the world and the cares of it but as for grace they keep all they have and still are on the gaining hand till they attaine their desire Psalm 84. No faintnesse there shall be but from strength to strength they goe full fast till they appeare before God in Sion Fifthly as they are alway hastening the Lord and impatient in Marke 5 respect of their importunity of desire Psal 70.5 so yet they are patient in respect of discontent unweariedly waiting upon the Lord for the accomplishing of their petition They have learned that lesson of the Psalmist Blessed are they that wait upon him and of Ieremy Lamen 3.25 It is good to wait patiently upon the Lord. It s much to them that the Lord will come and bring healing in his wings at last requiting long delay as Malachi speakes with speed Mal. 3. and as for urging the particular time when he will come and how soone they leave it to him whose the seasons of mercy are by whom onely the day of sealing is appointed they must wait They attend upon a Soveraigne God who shewes mercy to whom and when he pleases Rom. 9. yet also his mercies are fare to them whom hee hath called to the hope thereof Therefore their part is to get the spirit of supplication alway attending the Spirit of grace Zach. 12.10 which will hold out with the Lord without fainting and concurre with him in his time of ease In which respect it makes not haste but considers that each day hastens Gods time For as it is in the second comming of our Lord Jesus Matth. 24. end so it is in his first None knowes whether he will come at noonetide or at the evening midnight or cockcrowing but come he will So whether in youth or middle yeares or old age thou knowest not whether in a short time or after a long season whether in thy hearing or at the sacrament or in prayer or at a fast or in some great crosse or at thy death its unknowne Thou hast a promise come he will and therefore wait upon him thou art not too good and when he comes thou shalt not repent thee Marke 6 Againe this is another marke That such a soule suffers not it selfe to be taken up so deeply with the common mercies of the earth that the mercy of pardon and salvation should lose her price and wax stale with her Oh she strives to put difference alway between the content which blessings of this life bring and those which the mercy of heaven affords Give Esau a messe of pottage and his longing is satisfied Give a child a bright counter Heb. 12. and he will forgoe a gold angell It pleases a foole as well to have his bable as a Kings Crowne why Because he is a fool and discernes not so a wretch that never came in the favour of mercy will equall it to any common thing fill his belly give him ease cloath his body fill his purse and you may rob him of his birthright So hee have content any way and for the present he is well Not so that soule that longs for mercy For why It compares one with other and makes as much difference as between gold and drosse holds firmly the esteem of mercy to herself and will not suffer the base vanishing creature to come between her and home and steale her heart away by such rattles and feathers as these are Zach. 12.10 It comes here to minde what Zachary speakes That the spirit of grace goes with the spirit of compassions There are such compassions towards the Lord in a poore soule as there are in the Lord towards it In the Lord there are tender mercies as that other Zachary speakes Luke 1. Through the tender mercies of our God mercies of tendernesse and compassion to a poore miserable lost sinner reaching to forgivenesse These are peculiar not common or such as he bestowes upon them whom he pitties not in their miserie Now therefore that soul that partakes these tender mercies is as tender of them and doth so prize and esteem them that no other mercy can steale away the affections of the soule therefrom nor stall the heart therein much lesse make tender mercies to wax stale and common but still the price thereof rises till the Lord fill her therewith Marke 7 Lastly note this out of Naamans example That a perpetuall and sure marke of a man who is grace and faithward is this that his old perversenesse
hope they doe and had alway a good faith to God and a good meaning to men They confesse they breake out sometimes as others doe but so long as they cry God mercy they shall doe well for they understand that Christ was a loving Preacher kept company rather with the worser sort then the better many Publicans and sinners yea harlots and was the sinners friend And it was not they who put him to death but such as went for the devoutest and most precise in those times But oh yee deluded fooles Doe you thinke that when sinne hath incorporated herselfe so long and like a fretting leprosie seated it selfe in their bowells by long custome that all on the suddaine you should be changed by the conceit of their beleeving What Matth. 3.1.2 Are there no steps of calling to be observed Why then did Iohn Baptist goe before Christ in the Spirit of Elija Why did hee batter downe the rebellious spirits of men And why did hee cast downe every high hill and fill every valley Why did he prepare a way for Christ in the souls of people crying Repent for the Kingdome of Heaven is at hand Why did he plow up mens fallow grounds And turne the spears of men into mattocks and their swords into plowshares Oh take heed I will not say all your abstinence from sinne can save you but your jollity and boldnesse in it may so harden you and encrease your chaines through rebellion Esay 28. that you shall finde it an hard thing for mercy to pierce you Therefore take counsell thinke not that mercy can save you in the midst of your lewdnesse when you come steaming out of the stewes or from your alebenches or in the midst of your sports and pleasures What God can doe I aske not it s not safe for you to trust to that looke what he will doe Therefore let the point of the speare of the Law pierce your sides let it taw and breake your fierce spirits goe not on to sinne against light Defile not your consciences by wilfull rebellions covetous drunken contentious treacherous and voluptuous courses looke not that God should meet you in your cursed way when as he hath appointed you to meet him in his owne way Rather apply your selves to his word to prepare your spirits for mercy Repent that is breake off the custome and jollity of your sins the Kingdome of Heaven is at hand This counsell to suffer affliction and the spirit of bondage by the sense of guilt and wrath would bee an wholesome School-master to bring you to Christ Oh! A caveat Ministers should gaster prophane people out of their prophanenesse errors if you my brethren the Ministers would remit a little of your pleasures and liberties and apply your selves to a right order of preaching the Law and Christ and give them a view of the way of God to heaven you might the more hopefully leave them to God else how should blinde people laden with sinne stumble upon Gods preparations Will they not rather abuse the grace of God and wax insolent in turning it into wantonnesse making the remedy worse then the disease Oh! scare them out of their prophanenesse corrasive their festred sores sow not pillowes ferret them out of their dennes their starting-holes errors excuses and covers of shame Alas they have a thousand of such trickes to seduce them Base conceits of the Ministery the difficulty of faith of repenting and forsaking their lusts false opinion of the way of God of them who professe it they are poysoned so deeply by Satan and base customes in sinne so leavened with a conceit that either there is somewhat in themselves to demerit God their good meanings setting of their good deeds against their bad and such like or else thinking that Christ serves for no other end save to be their stalking-horse Rom. 4. under whom they may sin securely that grace may abound the more They dreame that because the World is hard therefore men are set here to heare the Word to keep them from theft to hold them in awe from out-rages and so if they can worke and pay their debts bring up their charge and get money they are well Oh! labour to season them with this salt of preparation that their faces may bee sharpned to looke heaven-ward and to breake off their lewd wayes that they may so come within the bounds of the Kingdome and not live like Salvages and Epicures or worldlings whose hope reaches no further then this life So much for this former sort 2 Branch Schismatickes who reject all steps marks of conversion cleaving to the spirit of free grace confuted Againe secondly this is for reproofe of such Sectaries as are lately risen up among us in sundry places who are so spirituall forsooth that the Doctrine of the condition of faith and casting of the Soule upon the promise are beggarly elements with them they esteeme them carnall matters and devices of mens braine They hold indeed there is use of a Law and Gospell to tame men first and then to comfort them But in this Gospell they have found out a new and more compendious course then others For they say there is a grace offered in the promise by such a Spirit of freedome that it will not endure any bondage of the letter nor suffer men to bee puzled and enthralled with these conditions of a Promise nor to tye themselves to a promise and the markes or signes of believing This they count base and unbeseeming such a Spirit of free grace as they have found out and therefore they scorn all those who busie their thoughts about such workes of preparations and tell them they will get more comfort in an houre by the Spirit of this their free grace then these lazy and leasurely beleevers can doe in seven yeares But oh you fantasticke and deluded ones where learne you in the Word that there is a Spirit which workes without a Word Or by what meanes come you to lay hold of this Spirit save by the Word If by the Word then of necessity by such markes and prints as the Word workes And although there is a Spirit spoken of in the Gospell which witnesseth to our Spirits that we are the Lords yet how doth it witnesse it save by the Word Is every hearer at the first dash so ripe and perfect that presently as a fledge bird flying out of her nest and leaving her Damme he can soare aloft in the sky and mount up to heaven by the Spirit of assurance So that he shall no more need any promise any conditions or markes to testifie the grace of God wrought in him Put case that God hath some speciall ones to whom after they have beleeved he hath given the Spirit to seale them to the assurance of salvation Is this the case of every novice as soon as hee heares that Christ freely forgives sinners to bee hoysed up with such a spirit of