Christ according to the word of Christ We pray you be yee reconciled to God for he hath made him to be sin for us The way God takes to reconcile a sinner unto himselfe is the discovery of his free grace and love of God done to man through Christ The discovery of this to the soule expels ignorance and slayeth the soules enmity against God and by his love he draweth the soule to God in love again Gods way of saving man is onely in a way of love therefore he saith Behold I will allure her and speake comfortably unto her Hos 2. 14. His love is free full and eternall I will love them freely Hos 14. 4. I drew them with cords of a man with bands of love Hos 11. 4. Be reconciled for he hath made him to be sin for us It appeares that the sense and guilt of sin doth hinder the soule from being reconciled sin causeth the soule to desire to be at a further distance from God as Luk. 5. 8. That before a sinner can be reconciled unto God he must understand and know the cause way and meanes of his salvation I say not before God loves him therefore as it is declared that all have sinned and come short of the glory of God c. Rom. 3. So he declares that Jesus Christ is made sin for us and that wee are justified freely by his grace through the redemption that is in Jesus whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes that he might be just and the justifier of him that beleeves in Jesus Rom. 3. 23 24 25 26. see Rom. 5. 10 11. 13. 19. Rom. 6. 23. Titus 3. 5. He hath made him God the Father hath set apart the Lord Jesus to save man Heb. 9. 14. 22. Rev. 13. 8. There is no other name whereby we may be saved but by the name of Jesus Act. 4. 12. Which knew no sinne Christ knew no sin in himselfe personally Luk. 1. 35. nor inherently Heb. 14. 5. nor experimentally Joh. 8. 40. And seeing Christ is so holy a person and so qualified as he is Col. 2. 3. none ought to doubt of the sufficiency meritoriousnesse and effectualnesse of whatsoever he hath undertaken to doe for by once offering the sacrifice of himselfe he hath for ever perfected them that are sanctified that is set apart Heb. 10. 10. 14. So that the sinfull soule ought to cast away all discouragements and to rest satisfied in this full perfect and infinite satisfaction and not suffer their foolish hearts to seeke after or desire any other for as there is none to be found elswhere so there needs none for be thy sinnes never so great or many this one satisfaction of the Lord Jesus is sufficient Made him to be sinne God hath imputed our sinnes unto Christ and so laid them upon him Esa 53. 5. that they are not ours no more but Christs who hath freed us from them who will disanull them and so free himselfe of them so that he shall appeare without sin Heb. 9. 28. The way and meanes God hath chosen to free a sinner from sin is onely by Jesus Christ that he might undergoe the penalty of sin or else no man could be saved as these Scriptures declare Joh. 1. 1. 7. Joh. 1. 29. Rom. 8. 2. Ephes 2. 14 15. Rev. 1. 5. Heb. 9. 22. Col. 1. 20. Zach. 9. 11. For sin must be charged upon Christ or the sinner and our happinesse lyeth in this that our sinnes are not imputed unto us Psal 32. 1 2. Rom. 4. 8. Our sins cost Christ deare that they might cast us nothing Rom. 5. 9. 1 Pet. 1. 18 19. For us The word us and wee in this verse must be understood for them in the 19. verse to whom God doth not impute their trespasses So that they are blessed Psal 32. 1 2. Rom. 4. 7. for they shall not misse of glory because they have redemption by his bloud and remission of sinnes as Col. 1. 14. Rom. 5. 10. Therefore by the words us and wee cannot truly be understood every son and daughter of Adam For so large as the purpose of God is of saving men so large is the meanes of this salvation so large is the declaration to be so large is the particular application of salvation to be so large is the effect of salvation it selfe none of these are any larger then the other If any reply that Christ in the declaration is offered to all therefore the particular application of salvation is to be to all I answer That Christ is not offered to all nor to none at all true it is the Gospel is to be preached to every creature and that all persons whosoever will are called to come to Christ to drinke c. But what Scripture saith Christ is offered to any person much lesse to all the world God so loved the world that whosoever beleeves in him should not perish but have everlasting life This is a declaration of what persons God will save the word of God is a declaration of the will of God now for to declare a thing and to offer it is not one thing for one may declare to another the riches that he or another hath and yet not offer any of them nor it may be cannot and so a man may give that to another which he never offered him It 's safest to keep to the language of the Scriptures which forme of words are sound especially in this age in which men catch up expressions and by them abuse God and his truth and themselves for if one affirme that God offereth Christ to all men reply doth not God meane as he saith and if God offers Christ and man hath not a sufficient power to receive him they are mocked and God is unjust c. and that men have free-will and such like stuffe so that yee may see how one error draweth many after it and it 's oft grounded upon an unsound expression Made sin made the righteousnesse of God After what manner Christ became a sinner after the same manner wee are made just but he became a sinner not by any infusion of our corrupt qualities but by imputation onely Therefore wee are just before God not by infusion of any habituall grace into our corrupt natures but by imputation of his righteousnesse God imputeth righteousnesse without works Rom. 4. 6. If this were well minded it might answer and remove some temptations which are occasioned by apprehending the contrary The righteousnesse of God Christs righteousnesse is the righteousnesse of God That righteousnesse which freeth a sinner from the curse of the Law is a perfect righteousnesse Heb. 1. 8. Rom. 9. 5. Mat. 6. 33. Rom. 4. 6. Therefore prize it highly Mans righteousnesse is imperfect and could not justifie him before God Enter not into judgement with thy servant
be understood in a twofold consideration first for such a confidence as is without a ground or secondly against a ground For the first he that presumes he hath a confidence of pardon but it is without any ground he hath no word of God for his confidence and it may be he can give no reason at all for his confidence much lesse a good reason that this discouragement may be answered and removed consider wherein faith and presumption differs He that presumes he hath no ground no word of God for his confidence here confidence is fetched from their own conceits they seek no life in Christ his word and promise 1. But he that truly beleeves in Christ his confidence is from the Word Wee through the Scriptures have hope Rom. 15. 4. In his word doe I hope Psal 130. 5. But I hope in thy word Psal 119. 81. 2. He that truly beleeves in Christ doth not receive any promise of life but in and through Christ in the riches of his grace But he that presumes if he receives a promise he receives it upon his qualifications without respect to Christ and he gathers conclusions of life from what they are and can doe their own righteousnesse was never to them as drosse and dung as Phil. 3. 8. So they depend upon their faith and not upon Christ by faith the ground of their confidence is because they are so good or not so bad as others as the proud Pharisee but he was never fatherlesse Hos 14. 3. nor did they ever receive the sentence of death in themselves 2 Cor. 1. 9. So they were ever confident and it was ever very easie for them to beleeve 3. He that beleeves his hope and trust is onely in God and they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. And this is the work of God to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. Psal 33. 18. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. Joh. 6. 28 29. For the second so the confidence of the presumer is contrary to the word of God the word approves of no such confidence but protests against them and their confidence as appeares Jer. 7. 9. 15. So their presumption hardens them and makes them bold to venture upon sinful practises as lying stealing drunkennesse uncleannesse cheating and the like as theirs was Jer. 7. 9. c. 4. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 â—oh 3. 3. Purifying their hearts by faith Acts 15. 9. The grace of God teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world Tit. 2. 11 12. Christ is precious to them that beleeve 1 Pet. 2. 7. They count all things but losse for Christ and for him they will suffer the losse of all things as Phil. 3. 8. Yet many there be who say they are confident c. and yet they dare not speak for Jesus Christ his truth his servants c. these are far from suffering the losse of all things for him So others can hold Arminianisme and free-will setting themselves and their endeavours above God and his grace in affirming that notwithstanding all the grace God affords to any man yet unlesse man shall please to will and improve it well for as they say he may choose whether he will or no it shall never be effectuall to him if it be so they may thank God for his grace without which they can doe nothing but much more themselves for saving themselves for others had as much grace as they as they say Judas had shall be damned and they had been damned also if they had not willed well c. and it was in their power and choice whether they would will well or no which is so contrary to the Scriptures so then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. Not that we are sufficient of our selves to thinke any thing of our selves but our sufficiency is of God 2 Cor. 3. 5. Surely all those who have tasted of Gods free grace cannot but admire it and be thankfull for it and loath with the greatest indignation whatsoever shall intrench upon it although it were but in the least degree I have no grace because I grow not in grace my life is not holy nor am I like unto others who are the Lords Doest thou know thy age or degree in grace what art thou a child or a yong man or a father 1 Joh. 2. 12 13. there is a great difference between a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ 1 Joh. 2. 13. Also confider if thou canst whether if thou beest a babe in the wombe or borne Heb. 5. 13. He is a babe as a childe is begotten and alive while it is in the wombe before it be borne so thou maist be begotten from above and alive before thou canst be borne Christ must first be formed in us before we can be new borne babes Gal. 4. 18. 1 Pet. 2. 2. And when thou art delivered out of the state of bondage which is a place of darknesse of feares concerning thy soule thou art not borne and brought forth and as the wombe is a place of bondage so here and therefore canst not doe that service others doe if thou beest but new borne there cannot that be expected from thee as there is from a man in Christ as there is a difference between a childe and a man in nature so there is here learne to distinguish between the grace it selfe and the exercise of it it 's not the having of grace but the exercise of it which attaines to a holy conversation by the operation of the Spirit and when a soule is delivered from its enemies as Satan terrors wrath curse it 's borne being delivered we serve Luk. 1. 47. Deliverance is before working the time of doubting is a barren time men cannot fight and worke at the same time Regeneration consists in being begotten to the Lord to have union with him Joh. 17. 22. 23. 19. And for God to convey his power into the soule by which it is made conformable to the will of Christ and lives by faith in the Sonne of God Gal. 2. 20. is another thing in some of the Lords the first is where the latter is not at least in the degrees of it beleevers are of severall growths and states as first babes children secondly young men thirdly fathers 1 Joh. 2.
are not able to settle a soule 66 Of Meditation 268. 122. That Miracles are not essentiall to the administrator of Baptisme 325. O. The Saints are not their own but Christs 138 Obedience is the Saints duty 38 116. 130 P. Pray to God 127 128. Of Prayer 290. We should minde sutable promises 118. 65. Presumption what 66. Peace none can give but God 109. God is the portion of his people 139. The Saints should rejoyce in their portion 131. God will pardon a lost sinner 3. 26. The poverty of Saints 91 92. Q. Mens qualifications are worth nothing 34. The quiet soul is fittest to receive comfort 119 R. Mans righteousnesse is not onely imperfect but also filthinesse 11. Such as prize their owne righteousnesse know not Christs 121. 35. 37. Such as prize their own righteousnesse are in a sad condition 37 38. That righteousnesse which justifieth us is not in us 11 121. Christs righteousness is the Saints comfort 39. 22. Christs righteousness is perfect 10 Christs righteousness is sufficient to satisfie us at all times 98. 122 123. 26. The meanest Saint is as righteous as the best 14. 139. The Saints are to rejoyce in God 97. 107. Regeneration wherein it consists 72. Concerning reading the Scriptures 177. Carnall reason to be abhorred why 125. S. Christ saves none but the ungodly 23. Sin should humble the Saints 155. 159. 14. Sin drives the soule from God 5. 62. The greatnesse of sin ought not to hinder any in beleeving 39. 104. 18 19. 21. 112. What the unpardonable sin is 27. Of sensiblenesse of sin 62 63. To be convinced of sin what 40 41. 43. Why sin is left in the Saints 159 160. The sins of a beleever are laid upon Christ now they are Christs not their own 113. No man ought to allow himself in any sin 117 It's possible for a childe of God to fall into a great sin 95 96 24. Considerations against sin 233. c. The Saints have made the greatnesse of sin an incouragement to hope 22. Why God leaves sin in his 78 79. Whether the combate in men be from the Spirit or no 84 85. The sins of the Elect are forgiven them before they know it 31 32. Satan is not to be hearkened unto 9 10 29. What it is to live by sense 124 125. Why men seeke to save themselves 11 12. Such as God saves he causeth to understand the way of salvation 5 6 7. The satisfactiō of Christ satisfieth the soule 7 The holy Scriptures are the word of God 298 Sufficient grace is not given to all 307. T. Terrors should not hinder faith 80 81. 87. Temptations against beleeving should incourage us in beleeving 123. 86. How a soule tempted may answer Satan 73. Weake beleevers are not to apply the threatnings to themselves 111. How to prevent trouble 120. V. Causes of unbeliefe 105 124. Lying vanities are to be renounced 124. We should put a difference between Christs voyce and other voyces 108 109. 329. c. And between the voyce of the Gospel and the voyce of the Law 110. We should know Christs voyce and hearken unto it 108 109. W. To waite upon God what 32. 44. 95. Good works justifie us before men 151. Deliverance is before our working 35. 71. Of the freedome of the will c. 3. 10. 318. A Song of the love of God to such as are in Christ THe love of God hath been to me full great In leaving me in such a state to be And then to set me free from this estate He gave his onely Sonne to dye for me Which is a greater happinesse to me Then if I had not been in misery I was as vile as any man could be And my vile state did openly appeare When God in love did please to look on me And caused me a joyfull voyce to heare For passing by me he to me said Live Which voyce of his unto me life did give When I heard this sweet voyce of God to me Vpon my heart effectually it wrought That I was then so set at libertie That oft times I did ponder in my thought From sin Satā curse wrath hell so free That I feare not what they can doe to me Love caused God for me his Sonne to give Love caused Jesus Christ for me to dye Love caused God to say to my soule Live Love in my soule doth againe reply forth In songs how lovingly Christ did come A mighty price ransom of great worth What glorious sight of love is this I see That being had before the world could be Without al time boūds measure or degree Is this his love which he hath set on me One glorious sight of this so great love Will cause a soule for to be sicke of love This love made known to me made me to muse That ever God should be to me so good To give his Son for me and me to choose Which was his enemy and in my bloud When I fled from him after me came he I sought not him but he sought after me The love of God to me is passing great Which had a being ere the world began It boundlesse is and every way compleat And lōger doth indure then this world can Like love to this hath never yet been heard And there is none can be to this compar'd That many in their sins should be destroyed Whose first condition was as good as mine And yet to me this mercy is injoyd Thus being freed I shall in glory shine This shews his love to me was great free And could not be deserv'd at all by me Oh who could wish himself a thing so rare As to be hemd in and compact about With boundles love oh who can it declare Or who by fadoming can finde it out My heart my hand tong are all too weak Of matchlesse love to thinke or write or speak It is through faith appli'd so excellent It comforteth and elevates on high The saddest heart and fils it with content Yea it revives a soule ready to dye The apprehending it brings joy peace When it is clouded peace joy doe cease Each soule that doth this boundlesse joy possesse May well be swallowed up in admiration And to the praise of God may it expresse And often have it in his meditation Well may it cause him to serve feare and love This boundlesse lover ever God above A Song that Jesus Christ is all in all to his CHrist is his Fathers chiefest choice And I in him the very same Why should I not in him rejoyce Who am secured from all blame In God through Christ the Saints rejoyce When they know they
can desire Christ above all things in the world if they might have their choice unlesse Christ have their hearts and they dearly love him and beleeve in him for Christ is precious to them that beleeve 1 Pet. 2. 7. and to none else So the seat of faith is in the heart which is in the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the Law of God Rom. 7. 18 19. with 21. 25. it appeares that the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your heart be also Mat. 6. 21. that is the mind and affections and by affections in Eph. 3. 2. is meant the heart for the heart and affections are one thing There be them that beleeve and yet they know not whether they beleeve or no so that it is possible for them to call their faith unbeliefe as the blind man did Mark 9. 24. Lord help my unbeliefe which must not be understood of unbeliefe for it is not a lawfull request to pray that sin may be increased for unbeliefe is a sin and the ground or cause of the soules departing from God as Heb. 3. 12. Many mistake faith some have thought comfort joy or ravishments of soule with God to be faith and so have concluded because they had not them they had no faith It is not mens beleeving but the object of faith that gives faith its denomination or name for there be divers kinds of faith there is a naturall faith as Luk. 8. 13. and a divine faith or the faith of Gods Elect Titus 1. 1. Faith and its object is not to be separated because faith and its object is one and the same it is too strict therefore to give a distinction or definition of faith without its object He that beleeveth that Jesus Christ is the Sonne of God shall be saved All is included in this he that beleeves this must 1. Know Christ to be the anointed Luk. 23. the Saviour of his people from their sinnes Mat. 1. 21. 2. To beleeve in Christ to rest upon him to live or stay upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. to hope in him Psal 147. 11. 3. To own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat. 16. 16. Rom. 10. 9. Any man may say that Jesus Christ is the Sonne of God yea the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of Gods Elect and so not the faith of the Gospel 1. There are three things to be considered in the nature of faith first illumination secondly for the soule to trust in Christ for pardon and life and the third is the application of him The first is when a man consents to the Word that it is true and this is called faith and this the Devill doth Thou beleevest there is one God thou doest well the Devill doth so James 2. Mark 5. 8. Acts 16. 17. The second is to beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and salvation and so to rest upon him for it he that thus beleeves in Christ is brought by Christ over to Christ and so centred upon him that he will never goe from him Joh. 6. 58. My soule wait thou on God for my expectation is from him Psal 62. 5. and this no Devill never did The third is to beleeve with an application of Christ as their own in particular therefore to beleeve in Christ is more then an illumination or a saying so or reformation for where faith comes old things are done away and they are new creatures there is a light set up in that soule now they know all is by Christ and that there is no way or meanes of life but by Christ and close with Christ and rest upon him Secondly the Scriptures cleerly prove that to beleeve that Jesus Christ is the Sonne of God is the faith of the Gospel for the Word of God is the ground of faith and the soules salvation depends upon the truth of what God saith and faith looks onely to what God saith and rests upon it and sets to its seale that God is true And that so to beleeve that Jesus Christ is the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith which is recorded unto us in the Scriptures Acts 18. 28. 1 Joh. 2. 22. 2. Because none can say knowingly that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this faith Christ builds his Church Mat. 16. 16. 18. 4. Upon the profession of this faith the Baptisme of Christ is dispensed as Act. 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. This faith flesh and bloud cannot reveale but God reveales it to the soule Mat. 16. 16 17. 7. Such are borne of God whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcommeth the world 1 Joh. 5. 4 5. 9. Because such as have this faith are pronounced blessed Mat. 16. 17. and shall never dye Joh. 11. 25 26. 10. Because he that hath this faith shall be saved If thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thy heart that God hath raised him from the dead thou shalt be saved Rom. 10. 9. Jesus said I am the resurrection and the life whosoever beleeveth in me shall never dye beleevest thou this shee said unto him yea Lord I beleeve that thou art the Christ the Sonne of God c. Joh. 11. 25 26 27. To beleeve this Record implies an assent that it is truth with a resting or hoping to have interest in it to be made one with it is faith though it be a lesser degree then a full and certain assurance of life by him for himselfe in particular see Isa 45. 21 22. Those in Mat. 5. 3 4 5. who mourne and hunger and thirst after Christ are blessed and shall be satisfied though they want the application of Christ therefore besides the illumination which wicked men and Devils may have as well as a beleever there is a two-fold act of faith the first is a direct act to beleeve Christ is in whom is life c. this is to beleeve the Record God hath given concerning his Sonne and that he
came into the world to save sinners 1 Tim. 1. 15. 2. Chron. 20. 12. Look unto me and be saved Isai 45. 22. and so trust in Christ for life from a hope of mercy but this hope is without a certainty these are blessed as appeares Mat. 16. 17. Turne ye to the strong hold ye prisoners of hope Zach. 9. 12. Secondly the reflect act of faith which is to beleeve Christ came to save them from their sinnes as Mat. 1. 23. to know I beleeve he that hath this measure or degree of faith trusts in Christ from a knowledge of an interest in him we beleeve and are sure Joh. 6. 69. He that hath this act of faith hath the former but there be some which have the first act of faith but have not attained the second yet their hearts are turned unto Christ and fixed upon him and they long for him hope in him and rest upon him alone for life and salvation these have faith which causeth them to depend on Christ which none can doe but such as are possessed with Christ though at present they may not know it yet are they blessed Mat. 5. 6. and in his Name they doe trust Mat. 12. 21. The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life and that yee may beleeve on the Name of the Sonne of God 1 Joh. 5. 13. So that these words declare they did but weakly beleeve and that they did not know that they were possessed with eternall life yet they were therefore they had not that particular knowledge or assurance of the love of God yet did beleeve in Christ Some conceive they have no grace because they never had so deep a measure of sorrow for sin as some others have c. The word of God declares that those that beleeved had not one and the same measure of sorrow the Scripture declares no sorrow in Lydia receiving the Word Act. 16. 14. but it is said that the Jaylor trembled being in feare Act. 16. 29. The word of God is to be our Rule Isa 8. 20. and not mens conceits The greatest measure of sorrow griefe feare terror for sinne that ever any had made them not to be loved of God nor to obtain mercy from God nor did sensiblenesse of sin ever drive the soule to Christ but ever from Christ as Peters sensiblenesse of his sin caused him to bid Christ to depart from him Lord depart from me for I am a sinfull man Luk. 5. 8. therefore a deep sensiblenesse of sin hinders the soule in beleeving of Christ and drives it further from Christ Thou hast no cause to complain if God deales more gently with thee then he doth with some others it's a great mistake to thinke that God delights in slavish feares or teares What is the greatest sensiblenesse of sin worth that proceeds not from faith and floweth not from the apprehension of pardon love in so evill requiting God look not to sensiblenesse of sinne but to Christ thy very sensiblenesse of sin is not free from sin and it deserves nothing but death but in Christ is life If thou wert ever fatherlesse which is for the soule to be stripped of all that none of thy workes nor means nor men nor Angels nor nothing besides Jesus Christ can stand thee in any stead nor satisfie thee being resolved to wait upon Christ untill he please to manifest his free love in pardoning thy sinnes this is the worke of God in thee yea this is a great and sweet work of the Gospel and such a work as never was in any but such as shall be saved If thou renouncest all thy own sufficiency so as thy best duties cannot satisfie thee certain it is there is a better sufficiency come in place I feare my faith is not the faith of Gods Elect because it is attended with so many doubtings Feares and doubtings are no fruits of faith but of unbeliefe and as feares and doubts increase the stronger is unbeliefe in the soule so the soule is ready to judge that where so great unbeliefe is there is no faith yet the Scriptures declare that in those who had true faith the faith of Gods Elect yet at the same time have had much unbeliefe also in them so as they have been filled with doubts and feares Joh. 13. 1. And from hence it was that he in Mark 9. 24. called his faith unbeliefe because he was sensible of his great unbeliefe and was not unbeliefe strong in Thomas when he said he would not beleeve Joh. 20. 24 25. And seeing that a child of God may have true faith notwithstanding they may also have many feares and doubtings thou knowest not but the cause may be so with thee therefore take heed that yee deny not your selves to have faith lest yee call weak faith no faith and light darknesse and grace sin for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. those that put faith for unbeliefe doe so pray to God to strengthen thy faith as he did Mark 9. 24. and use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith as ignorance is one cause of doubting also an over-sensiblenesse of infirmities sleighting Gods meanes neglect of duty or a formall performance or nourishing sinne more or lesse pronenesse to sin harkening to Satan to sense to carnall reasonings nourishing feare and unbeliefe c. Also endeavour to doe that which is a means to strengthen thy faith know the perfection of the state of a beleever in Christ in which the weakest and most imperfect beleever is as perfect as much justified accepted and as happy as the best live upon Christ alone make choice of and mind the sutablest promises for thee to feed and strengthen thy faith walk with God pray in faith aske his Spirit and thou shalt have it Luk. 11. 23. this Spirit will revive and fill thy soule with joy and peace in beleeving and make thee so wise and strong in his time that thou shalt not cast away thy confidence any more Heb. 10. 34. And as Gods love which is perfect full free is discovered to thy soule in the same measure thy doubts and feares are cast out for perfect love casts out feare And although you are to use meanes yet meanes are but means not causes of increase of grace it 's the operation of the Spirit of God in the soule which is as God pleaseth therefore looke up to God for faith I feare my faith is but presumption I feare the ground of this is thy not knowing or not minding what faith is and what presumption is What faith is see objection 15. and concerning presumption this word may
heart and affection as one that longeth for it 7. Mixe the Word with faith beleeve it obey it beleeve it 's true and thine â— Pet. 2. 3. if tasted 8. Heare it as the word of God or else it can doe thee no good see 1 Thes 2. 13. apprehend and digest well what Gods soveraigntie of God is in a command and the tie of obedience of the creature to God meanes consider the insolency of the creatures that dare reject the Word of the Lord. Come buy and eate Isai 55. 1. buy gold c. Rev. 3. 18 Forsake all Mat. 19. 27. If thou seekest her as silver Pro. 2. 4 5. Hearken and eate Isa 55. 2. In eating is required appetite chewing taste relish pleasure and delight Nehe. 9. 25. Let the Word sinke downe Luk. 9. 44. Hide it in your hearts Psal 119. 11. After hearing 1. If God hath manifested himselfe any way in his Word be thankfull oh that the Lord should reveale himselfe to me and not unto the world Joh. 14. 22. Consider Mat. 13. 17. Psal 147. 20. 1 Cor. 14. 25. 2. Hold fast that thou hast lose it not in the ayre of the world let nothing rob thee of it let memory call upon consciscience and conscience upon thee 3. Examine and prove what yee have heard as 1 Thes 5. 21. Acts 17. 11. and consider Acts 8. 34. Rom. 3. 8. 4. What good soever thou receivest give glory to God not to man for he is but as an instrument in the hand of God He that planteth and watereth is nothing but God it is that gives the increase 1 Cor. 3. 7. It is not in the graces of men Also consider Acts 8. 1. with Acts 11. 19. 21. nor learning for Acts 4. 13. So then God doth all 5. Muse and meditate on what thou hast heard Thinke on these things Phil. 4. 8. Deut. 3. 39. Shee pondered Luk. 2. 19. Meditation helps memory and affection and works an inward feeling of it if God blesse it but if we meditate not on it it doth us no good 6. Apply what thou hast heard to thy occasions which are many 7. Practice what thou hast heard this is the end of hearing Deut. 5. 1. Mat. 7. 26 27. Wee have no benefit by it if wee practise it not Jam. 1. 25. God lookes for fruit if we injoy meanes Isa 5. 2. Mat. 21. 34. Luk. 13. 7. Where much is given much is required Luk. 12. 48. see Joh. 8. 47. Job 12. 40. Practice presently I made haste and delayed not Psal 1. 19. 60. Gen. 7. 23. with 22. 3. Abraham went presently that which we put off till hereafter is seldome done Consider Pro. 24. 33 34. Many motions through delay have come to nothing they were not to stay but to step in presently as soone as the Angel stirred the water Joh. 5. 4. 8. Omit not opportunities for thou knowest not whether God will blesse this or that Eccl. 11. 6. Concerning Reading To read with profit requires diligence wisdome preparation meditation conference faith practise prayer For the first consider Pro. 2. 12. Mat. 13. 54. 2. Wisdome is necessary for the choice of matter order time for the matter it must be sutable to our necessities and capacities for order first that which concerns the foundation and after the building also order is a helpe to memory and understanding and for want of order some read much but profit little also wisdome must difference the fittest time to read in respect of other businesse God hath made every thing beautiful in its time Eccle. 3. 11. 3. Preparation requires first humilitie and a sensiblenesse of our own insufficiency to teach our selves and prayer to God to teach us and to give us sound judgements and good affections Secondly Faith in Christ for him to open the booke that is sealed and the heart also beleeving he will blesse his meanes unto us Thirdly a heart prepared to learne Pro. 17. 16. Such as received the Word with a good an honest heart brought forth fruit Luk. 8. Wherefore is there a price in the hand of a foole to get wisdome seeing he hath no heart to it After wee have reade meditate Meditation makes that we have read to be our own Blessed is he that meditateth in the Law day and night Psal 1. 2. And unlesse by meditation the judgement be refined and setled and worke it upon our affections and lay up what we reade in our minds all our reading and hearing will come to nothing Conference with others who are able to direct us is necessary to informe us in what we understand not The Word must be mixed with faith else it profiteth us nothing Heb. 4. 2. Luk. 18. 18. The end of reading is to practise and the best way to know is practise He that will doe his will he shall know it Without prayer we cannot well use the meanes nor expect a blessing by them 1 Cor. 2. David prayed and praised God Blessed art thou O Lord teach me thy statutes Psal 119. He that profits by hearing and reading 1. He must have his mind turned to Christ and fixed upon him in his Word as Psal 119. 15. Mark 7. 14. He must beleeve and he shall know 2. He must not be wise in his own eyes The humble he will teach Psal 34. Psal 119. 3. Pray continually 1 Thes 5. 4. Search the Scriptures Joh. 5. 39. 5. His end must be good 1 Cor. 10. 31. 6. He must love the Word Psal 119. 7. He must resolve to obey John 7. 17. Of Meditation MEditation is a serious reviving of those truths we have heard or the administrations of God towards us or others of that which we know wee further debate upon it that both mind and heart being seasoned with the savour thereof in applying it to our selves that wee may have some use of it in our practise and be furthered thereby to dutie In which the memory is exercised to remember some things past also the understanding gathering some other things as namely in finding out the causes fruits properties as when a man meditateth on the Word remembreth and museth on it so going from point to point applying generally some things unto himselfe and wisely examining how the case stands between the Lord and himselfe in those things whereby he hath his heart thereby stirred up to put some things in practise The worke wrought in the affections is that they are framed either to love or hatred joy or sorrow love feare according to the diversitie of the thing with the reasonable part hath seriously considered of Of the excellency of Meditation MEditation is a pondering in the heart a considering a weighing with our selves by meditation we retaine truths and are inriched by them and it makes them sweet unto us by it we ascend up to heaven it 's the life of all meanes the way to knowledge the mother of wisdome it refines the judgement and cuts off errors within
and without it increaseth love it makes the mercy of God fresh unto us it is the life of hearing reading conference praying c. By it all meanes are made profitable unto us it reveales truth to us and acquaints us with our selves it makes all to become our owne it removes lets and settles truths upon our spirit it breeds good affections and quickens them and makes us profitable to others and makes things easie sweet unto us and fires the soule with love it helpeth the memory and stirres up affection and filles us with experiences and inableth us to apply it to our owne use and benefit of others Judge then how usefull this duty is and what a treasure we forgoe when we neglect it Before Meditation 1. Reade and conferre with reverence and diligence Psal 119. Reading the Word fits us to meditate on it 2. Be sure thou hast fit texts or occasions of matter forelaid sutable to thy wants and spirits provide matter sutable of all sorts precepts promises c. Be not barren of fit matter to meditate on fit for thy necessitie and capacitie 3. Choose a fit time the morning is the fittest time for religious duties and noon and evening day and night Psal 1. 3. We ought to frequent this duty for the morning Psal 119. 147. Mark 1. 35. for the night vers 148. In the morning our memories are the quickest and strongest and our selves the readiest to conceive things our naturall powers being revived have the greatest libertie at night we are more dull and heavie Idolaters will rise early in the morning to worship an Idoll Oh that we were so wise to prevent the morning light Psal 119. 147. Mary came early to the Sepulchre Mat. 28. The holy Spirit came upon them in the morning Act. 2. It was the third houre of the day Consider Jer. 7. 13. Joh. 8. 2. Mat. 21. 28. 4. Separate thy selfe to this worke for a mans desire he will separate himselfe Pro. 18. 2. 5. Choose a fit place as for prayer so for meditation where thou maist not be disturbed by any thing 6. Love the Word of God and meditation will follow Psal 119. What we love we thinke on love drawes our affections according to the love we have to any thing so accordingly is our pleasure study and delight in it 7. Beleeve God will blesse it unto thee 8. Pray to God to blesse it unto thee In Meditation 1. Looke up to God and mourne for thy estrangement of spirit from holy things which should be familiar and bend thy selfe after separation of thy thoughts from frothy things to consider seriously of the truths set before thee and looke up to God for strength to resist a hard wandering dead defiled heart which makes thee weary of the worke of God 2. Let the Word of God be the object of thy meditation Psal 1. 2. Psal 119. 99. and from generals proceed to particulars 3. Meditate but of one thing at once and at one time and observe order 1. travell with our memories 2. judgement 3. our affections before we come to make use of it in our hearts after our memories let thy judgement consider what weight the thing is of how it concerns Gods glory our selves or others and whether we have it at all or in such a measure as we need and may have how we came by it what are the lets of getting and injoying it and how they may be removed what meanes are to be used to attaine it both for manner measure end time and having so done rest not in overfights but stirre up and provoke our affections accordingly and so worke it upon our hearts Take an instance when we come to make use of that we meditate of in our hearts and affections thus put case it be some speciall promise how happie were I if I could injoy it what things here below are like unto it then proceed to remove all the objections and temptations against it lay all in the promise and hold the promise untill thou canst sucke sweetnesse out of it till faith and comfort issue in thy soule if any should do all this unlesse God adde his blessing with his almighty power blesse meanes to us all is nothing yet wee must use the meanes 4. If in meditation thy minde rove and wander after other matters as soone as thou perceivest it sigh deeply to God and fall to prayer to be established from whence Satan our corruptions would draw us and having desired the Lord to deliver thee from a vaine light and frothy spirit c. fall to meditation againe After Meditation 1. Wee must ever be mindfull to be humble and thankfull 2. The more thou meetest with the Lord in this way let it more incourage thee to frequent it and make it a great part of thy communion with God and be as joyfull when God hath blessed it unto thee as any can be when they finde a mine of gold or great spoyle Directions for the understanding of the sense of the letter of the Scriptures 1. WHen the word one God is expressed the Father and the Holy Spirit is included as appeares in Joh. 17. 3. 2. All the attributes or workes of God are proper to any of the three without exception of any of them so Christ is said to create the worlds Heb. 1. 2. 3. Repentance in God notes no change in God who is immutable but in the thing or action 4. The word of God notes authoritie sometimes it notes onely excellency as Psal 1. 5. 17. 5. The Scriptures must not be understood against Christ but for Christ 6. Whatsoever is truly and soundly collected from Scripture is to be beleeved and rested upon as well as that which is expresly written yet no Ordinance of Christ nor the administration of it but it is plainly expressed in Scripture and depends not upon consequences much lesse meanes 7. It is usuall in Scripture to attribute that to the instrument that efficacy and force which belongs to the Author as 1 Tim. 4. 16. Rom. 3. 28. 5. 4. Deut. 5. 22. Heb. 13. That good meanes may be respected and bad sleighted 8. In a parable the minde scope and intention of the Spirit of God is to be marked above all it must be expounded and no further strained then things agree with the principall drift as Mat. 20. 1 2. The scope is God is not a debtor to no man straine no parable 9. We may not interpret Scripture by allegories unlesse we be able to prove the allegoricall sense by some other place of Scripture 10. In interpreting Scripture we must take the sense from the word and not bring one to it 11. Comparison of places together darker with plainer is the way to understand it Nehe. 8. 8. 12. There can be but one onely proper true sense of one place of Scripture which we are chiefly to search after and rest in wee may not make every Scripture speake every thing 13. The
literall sense of Scripture which ariseth from the words duly understood is the onely true and proper sense 14. Scriptures must be understood according to the largest extent of the words except there be some restraint of them by the matter phrase and scope of them as the word grace 1 Pet. 1. 13. or by some other place of Scripture it appeares they must be restrained 15. They must be expounded simply according to the letter except necessitie compell to depart from a literall sense to a figurative 16. Wee must not take a figurative speech properly nor a proper speech figuratively Mat. 26. 26 27. This is my body is a figurative speech it is a great servitude to take signes for things of which words be but signes 17. Where there is a sentence in Scripture which hath a tropicall or borrowed word we may not think the whole place figurative as Mat. 26. 28. 18. That which is said to one must be understood to be said to all in the like case and condition as appeares by comparing Joshua 1. 5. with Heb. 13. 5. For of the like things there is the like reason and judgement to be given let the circumstances be considered wisely 19. A particular example will afford a generall instruction when the equitie of the thing done is universall and the cause common otherwise not 20. The Scripture puts upon dead things the person of such as speake by a fiction of a person Ps 19. The firmament speakes c. So Rom. 19. 20 21. Psal 98. 7 8. By this manner of speech wee are moved to affect the things spoken and more easily brought to understand them 21. By bodily things the Scripture leads and lifts us up to divine thus a hand applied to God signifieth his working power so an eye his knowledge a heart his will his foot his presence or government wings his care or protection a mouth his word or commandement a finger his might and a soule put for the essence of God 22. The Scripture ascribes the names of things unto the similitudes and representations as 1 Sam. 28. 14 15. 23. That exposition that causeth an absurditie to follow is a false exposition Rom. 4. 14. 10. 14 15. 24. The word heart is commonly put for the soule of man 25. There is such a necessary and mutuall relation between faith and Christ the object that where one of these is expressed alone the other is included Christ onely is the matter of our righteousnesse 26. The Scripture divers times expresses the antecedent by the consequent Rom. 9. 33. with Isa 28. 16. For not making haste in Isaiah Paul saith Shall not be ashamed shame confusion being an effect which followeth haste 27. The Scripture useth one word twice in one sentence with a different signification Joh. 4. 35. Harvest is taken first for earthly and in the latter place for spirituall harvest So the word water in Joh. 4. 13 14. First elementary secondly spiritually viz. the graces of the Spirit 28. The word of commanding is often put for wishing as Let thy kingdome come â—hy Name be hallowed that is Oh that thy Name were hallowed Let him kisse me Song 1. 1. for oh that he would kisse me 29. Crying in Scripture doth often betoken a strong noyse outwardly but inwardly compunction and fervency of spirit and affection Rom. 8. 15. Heb. 5. 7. 30. Things proper to the body are ascribed unto the soule as hunger thirst to declare the earnest desire of the soule because the soule is unknowne unto us the Scripture very oft speaketh of invisible things by visible and shadoweth spirituall by corporall 31. A hyperbole is sometimes in Scripture this kind of speech expresseth more then can be signified by the proper acceptation of that speech it increaseth the truth as Gen. 13. 16. 15. 5. The meaning is no more then that his posteritie shall be very great as Gen. 17. 4. so Joh. 21. 25. 32. It is usuall in Scripture to put all for many 1 Tim. 2. 3. Mat. 3. All Jerusalem and Mat. 4. 23. All diseases So on the other side many is put for all as Rom. 5. 9. And whether all or many is meant may be knowne by observing the matter handled 33. Nothing is for little Joh. 18. 20. Also small and none for few Act. 27. 33. and alwayes for often 34. The negative particle not is often put comparatively and respectively not absolutely and simply as Hosea 6. Not sacrifice viz. rather then or not sacrifice in respect of mercy see Jer. 32. 33. So not is put for seldome Luk. 2. 37. 35. The word ever or everlasting doe not properly signifie eternitie in every place where it is used but great continuance as Psal 32. 14. 36. In Scripture the word untill doth not alwayes exclude the time following but signifies an infinite time or untill viz. eternitie 1 Cor. 15. Mat. 28. 28. Mat. 5. 26. That is to say never and also a certaine limit of time 37. The copulative particle and is often when it is not joyned to other matter as Psal 4. Ezek. 2. 1. 5. 1. And so often else-where Also this particle therefore or then is not alwayes illative or argumentative Rom. 8. 1. Oâ— it coupleth words outwardly to that which the Prophet heard inwardly 38. The particle if is not alwayes a note of doubting but of reasoning as Rom. 8. 31 Joel 1. 14. Acts 8. 22. Sometimes it notes the difficultie of the dutie and sometimes the necessitie of the thing and sometimes it is put for doubtingly Mat. 3. 14. 39. When a Substantive is repeated or twice mentioned in one case it signifieth emphasis or force as Lord Lord secondly a multitude as droves droves Gen. 32. 16. many droves thirdly distribution as 1 Chron. 16. a gate a gate 2 Chron. 19. 5. Levit. 17. 3. a Citie and a Citie that is every Citie fourthly diversitie or varietie as Pro. 20. 20. A weight and a weight that is divers weights An heart and a heart divers or a double heart 40. A Substantive repeated in divers cases if it be in the singular number it argueth certainty as Sabbath of Sabbath Lamentation of Lamentation Micah 3. 4. If it be in the plurall number it signifieth excellency as Eccl. 1. 1. Vanitie of vanities Song of Songs Cant. 1. God of Gods Psal 136. 2. King of Kings Lord of Lords for most high and excellent 41. Repeating of an Adjective and of a Substantive sometimes signifies increasing as Holy holy holy Jehovah Jehovah Temple Temple c. 42. A Verbe repeated or twice gone over in a sentence makes a speech more significant or else it shewes vehemency certainty speedinesse as to dye by dying Gen. 2. And is my hand shortened in shortening Isai 30. 2. 43. A Conjunction doubled doth double the deniall and increase it the more Shall not perceive Mat. 13. 14. 44. A figurative speech affords matter to nourish our faith as Mat. 15. 35. 1 Cor. 12. 12. Acts 9. 4.
45. An Ironie which is when the contrary to that which is spoken is meant carrieth with it a just reprehension of some sinnes as Gen. 3. last Judg. 10. 14. Mark 7. 9. 1 Kings 22. 15. Goe up and prosper 1 King 18. 27. 46. Questions doe sometimes affirme an earnest affirmation as Gen. 4. 7. Josh 10. 13. Joh. 4. 35. Gen. 37. 13. 1 Kings 20. 2. Sometimes they signifie a forbidding as Why should the Gentiles say where is their God Psal 79. 10. also 2 Sam. 2. 22. And sometimes they argue affection of admiring compassion fault-finding and complaining as Psal 8. 10. Isa 1. 21. Psal 22. 1. 47. Confession and yeelding hath sometime in it a deniall and reprehension as 2 Cor. 12. 16 17. 48. The word behold is not used alwayes or onely to stirre up attention as the report of some weighty or admirable thing but most commonly it signifieth a thing manifest and plaine where men may take knowledge as Psal 51. 6. Mat. 1. 23. and often else-where 49. Doing doth sometimes import beleeving as Mat. 7. 2. Joh. 6. 40. 50. Negative speeches in Scripture be more vehement and forcible then affirmative 51. Grammer must give place to Divinitie because things are not subject to words but contrariwise 52. The placing of things before which should come after and some things after which should be before is frequent in Scripture 53. We are commanded to be perfect viz. in uprightnesse shining to all duties for perfection in measure and degree wee are not capable of in this world 54. All places of Scripture have this proper to them that they be interpreted by the matter handled and phrase scope end which is aimed at or by circumstances of time persons places also by precedence and subsequence by conferring Scripture and analogie of faith 55. Scripture hath allegories as Gal. 4. 22 23 24. An allegory is ever to be expounded according to the meaning and drift of the place where it is found allegoricall senses are not of private motion but to be followed where wee have the Spirit for our precedent and subsequent by conferring Scripture and analogie of faith 56. Numerall words as 5 7 10 c. notes not alwayes a certaine time as seventie weeks of captivitie c. yet a certain finite time is put for an uncertaine oftentimes as to fall seven times to forgive seventie times seven and the like Also divers numbers be Propheticall as the number of Daniels weekes or mysticall as the number Rev. 13. 8. 57. The Scripture often in one word saying uttereth one thing plurally and many things singularly as Blessed is the man c. Heare O Israel and thou shalt not have any strange God because God would have every one to take to himselfe that which is meant of that societie and kind whereof he is one 58. In setting downe numbers the Scripture is not exact to reckon precisely as Luk. 3. 23. Act. 1. 15. 59. It is usuall in Scripture by a part to signifie the whole as Rom. 13. Let every soule be subject for every person man and woman and the whole sometimes notes onely a part Mat. 3. 5. All Judea that is a great part 60. Some wishing speeches be not so much prayers as Prophesies foretelling what shall be rather then desiring they should be as imprecations against Judas c. 61. The Scripture repeats the same things in the beginning and end of the sentence as Psal 33. 10. It is done by way of explication sometimes for confirmation sometimes for expressing or exciting zeale as Isa 3. 9. Joh. 1. 3. Psal 6. 9 10. 2 King 9. 10. Rom. 11. 8. 62. In sundry places of the old Testament cited by Christ and the Apostles the sense is kept but not alwayes the same words as Rom. 10. 15 18 19 20 21. and else-where To teach us that the Scripture is considered by the meaning and not by the letters and syllables 63. Some places in the old Testament which seeme meere historical containing bare Narrations of some things done yet are mysticall withall and have a hid and spirituall sense as Jonah's being in the Whales belly holds forth Christs death buriall resurrection for it pleaseth God to make some histories already done to be types and Prophesies of things afterwards to be done as that of Hugar and Sarah Gal. 4. 64. The Scripture hath sundry words which according to the place where they be used doe signifie divers yea even contrary things as Leven to signifie the nature of the Gospel Mat. 13. and also heresie and superstition Mat. 16. 6. 12. And sometime for sinfull corruption as 1 Cor. 5. So a Lyon signifieth Christ and the Devill 1 Pet. 1. 5. Likewise Serpent is put in good part Mat. 10. 16. and in ill part Gen. 3. 1. Because these things have severall properties and contrary 65. Where the text of Scripture is ambiguous as it cannot be found out by us after diligent search to which sense of two or three to leane unto that text may be interpreted in both senses if analogie of faith will suffer they be not against the circumstances of the text for we must not swerve from the generall scope of the whole word faith in Christ and love to God and our neighbour 66. Many things be first generally spoken and presently declared by particulars as 2 Tim. 3. 1 2. There be many such examples 67. Some things in Scripture are incomprehensible by our reason yet true 68. Such Scriptures as have shew of repugnancy are easily reconciled by an intelligent reader as 1 Tim. 2. 3. with Rom. 9. Not all By all is not meant every one but of all sorts and kinds of men rich and poore c. See Joh. 5. 17. Gen. 2. 2. That is from making more workes anew of nothing So Mathew speaks of a staffe which might cumber and burden but Marke of one that might ease and relieve a traveller Mat. 10. 10. Mark 6. 8 9. 69. Some things are said in Scripture not according to the truth of the things but after their profession appearance or visibilitie and opinion of the times as others thought Thus the Scribes Pharisees are termed righteous Luk. 15. And thus hypocrites are said to have faith Jer. 2. 18 19. 70. The Scriptures doe not allow alwayes the things actions from whence similitudes be fetched as the manners of theeves and unjust Stewards and Judges 71. Some of Christs workes were miraculous and proper to him as Mediator but Christs morall duties were given us for example and patterne Mat. 11. 29 30. 1 Pet. 2. 21. 1 Joh. 2. 6. That we should walke as he hath walked 72. By the words poore and needy in the Scriptures is often to be understood all Gods people poore or rich 73. When sinfull actions are attributed to God as to provoke others to anger to envie or to harden Pharaohs heart and the like we must know God tempts none to sinne as Jam. 1. But he doth it by
delivering them over to Satan their lusts to be hardened God oft punisheth sin with sin Rom. 1. 74. Sundry interrogations in Scripture as Rom. 10. 14 15. have the force of a negative that is to say they cannot Some againe do so aske a question as they require have an expresse answer Psal 15. 1. Rom. 11. 1. 3. 12. It is to quicken attention or to urge more vehemently the affection or to prepare way for some weightie discourse 75. The title God is sometimes put absolutely and in the singular number then it notes the Creator or the essence Sometimes it is used with an addition as in Exodus I have made thee God of Pharaoh or in the plurall number Psal 84. I have said yee are Gods and vers 1. In the assembly of Gods then it belongs to the Creator see Rom. 1. 7. Sometimes essentially as Joh. 4. 24. God is a Spirit So the word Father is sometimes put essentially for the deity Mat. 6. Our Father Sometimes distinctly The Father is greater then I. Ignorance in these Rules causeth errors concerning God 76. Words of knowledge and sense doe signifie besides action and affections as God knoweth the wayes of the righteous Psal 1. 6. And that he knoweth who are his 2 Tim. 2. 19. Apoc. 2. 3. is meant he knowes them with love favour and approbation to reward and crown them Also it is said whom he foreknew Rom. 11. 2. with 1 Pet. 1. 2. is meant his eternall love imbraceth these as his owne for he knew barely before all reprobates and devils and their works too but not with favour and allowance Also the word Remember is a word of sense yet it often importeth care love delight 1 Cor. 11. Doe this in remembrance of me Gen. â—8 77. Legall and Evangelicall promises must not be distinguished by bookes but by the nature and condition of the promises for Legall promises may be found in bookes of the New Testament as Rom. 2. 7 8 9 10 11 12 13. 10 5 Gal. 3. 10. 12. And Evangelicall promises of grace are in the old Testament as Psal 132. 1 2. Jer. 32. 31 32. c. Observe them according to these two rules following 78. If promises of temporall or eternall things are propounded upon condition of workes they are Legall Christ onely hath kept the Law and they which beleeve are to claime them by this tide conveyed to them by faith in Christ 79. All promises for this life or a better which are made as one condition of beleeving repenting working for these are workes though imperfect are onely effects and fruits of faith and not conditions nor causes but are onely to declare what persons God will save Godlinesse hath the promises c. 1 Tim. 6. He that beleeveth c. Joh. 3. And to understand them in any other sense is Legall see Psal 1. 1 2 3 2 Cor. 7. 10. 80. Touching such places where morall duties are commended and commanded they must be understood according to these Rules following as 1. though no word be spoken oâ— Christ yet it must be understood that he alone is the whole cause of every part of our salvation Act. 4. 12. 81. All morall duties are then commended in any partie when the partie which doth them is first in Christ and his sinnes pardoned through his death as 1 Pet. 2. 5. Heb. 11. 6. Our best duties are imperfect if in Christ accepted if out of Christ mens best duties cannot cause them to be accepted 82. All good workes must have a pure heart Gods glory for the beginning and the end having a conscience to God in obedience to his Word unlesse the person be accepted the bare deed or action cannot please God 83. Where blessednesse is promised to morall duties doing those places are not to be considered as causes thereof for Christ is the cause of all out onely to declare what persons they are which God doth save and what the Saints dutie is to doe 84. These duties must not be understood in the strictnesse and rigour of the morall Law but of a continuall and unfained desire purpose and indeavour to doe them This rule prevents scruples and feares which weake ones have through the sense of their wants and failings 85. The Scriptures use to call them sonnes which by nature are no sonnes to them whose sonnes they are called but they are sonnes legally and by succession thus Salathiel being sonne of Neri naturally Luk. 3. 27. is legally and by succession made the son of Jechoniah whom he succeeded in the kingdome as Mat. 1. 12. 86. After this manner Zedekiah or Jehoiakim 1 Chron. 36. 10. and his sonne 1 Chron. 3. 16. His brother by generation his sonne by right of succession By this Rule the two Evangelists Matthew and Luke are reconciled in their Genealogie for Luke followeth the naturall order and Matthew the legall order 87. Many things are said in Scripture by anticipation and recapitulation 88. In Scripture some things are spokeÌ„ well when righteous things are taught rightly as Repent and beleeve c. Or secondly when evill things are taught evilly when wicked things are perswaded as To curse God and dye Or thirdly when good things are uttered evilly when some right thing is said with a perverse mind as Joh. 9. Be thou his Disciple Or fourthly evill things well spoken and dishonest things uttered in honest termes as David went in to Bathsheba and Rom. 1. 26. 89. The Scripture speaks many things in the person of the ungodly men whose crooked words it doth report unto us as well as their deeds 90. That word which seemeth to forbid goodnesse or to command wickednesse is a figurative speech as Vnlesse a man eate my flesh c. This is wickednesse because the word is pure it cannot allow any thing against honesty of manners or veritie of faith 91. Tropes and figures in Scriptures are not to be accounted lies as for Christ calling Herod a Fox and himselfe a Vine a Dore c. Because there is no purpose to deceive in them but by meet resemblance to expresse the truth 92. Similitudes are rather to make darke things plaine then to prove any doubtfull thing similitudes are not argumentative as Stewards in Joh. 15. 93. To make allegories and figures where none are in exposition is licentious dangerous and hurtfull 94. In things that be subordinate the affirming the one doth not sollow the denying of the other 95. All interpretations must be fit as well as true 96. It is a ready way to all error to interpret Scripture by prejudice in favour of some opinion of our owne 97. In Scripture a betrothed woman is called a wife Mat. 1. 20. and so of the man Deut. 22. 23. Because betrothing is an essentiall part of marriage yet the solemnization is necessary unto comelinesse and avoyding of offence 98. That interpretation is corrupt that builds not up in faith and love 99. A figurative speech in Scripture does more
Joh. 3. 9. 10. Those that beleeve are the seed of the righteous and of the promise Isai 43. 5. with Rev. 12. 17. Gal. 4. 26. 31. 4. Because the matter of the Church of Christ ought to be Saints living stones as 1 Pet. 2. 5. 9. Eph. 2. 19. to 23. 4. 6. 1 Cor. 12. 12 13. 25 26 27. Eph. 5. 25 26 27. Joh. 4. 23. Act. 20. 28. Rev. 17. 14. 5. Because God in his word denies fellowship and communion with such as do not beleeve Joh. 3. 5 6. 36. Heb. 11. 6. Rom. 9. 8 9. They which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed If yee be Christs then are yee Abrahams seed and heires according to promise Gal. 3. 29. For yee are the children of God by faith in Christ Jesus vers 26. Those God owns for his in his word are purchased by his bloud who are called chosen and faithfull 1 Pet. 2. 5. 9. Jam. 4. 23. Eph. 2. 19. to 23. 4. 16. Rom. 8. 29 30. Rev. 11. 7. Eph. 1. 4 5 6. 2 Thes 2. 13 14. 1 Pet. 1. 2. Act. 2. 47. 13. 48. The naturall posteritie of beleevers are not so much as in appearance such But because this Controversie is handled largely in severall Treatises such as desire further satisfaction may have recourse to them Some affirme that the children of beleevers in Church-fellowship are to be baptized which is now practised in New-England and else-where There are three doubts to be answered 1. What if neither of my parents nor their parents can be proved beleevers 2. Nor any members of a true visiable Church 3. If I were baptized with god-fathers god-mothers Common-prayer-book Crosse and Surplice and by a Minister made by the Bishops all which are now found out to be Antichristian and the manner of Baptisme was also by springling water upon my face concerning which the Scripture is silent how may I be assured God will own such a baptizing for his Ordinance seeing also themselves confesse that no man may lawfully baptize but a true Minister that hath a lawfull calling And although wee conceive men able to preach the Gospel may baptize yet we doe not beleeve God sends such to baptize whom he hath not informed of the manner how to doe it which is not by sprinkling water on the face but by dipping in the River as Mat. 3. 16. Acts 8. 38. That the gift of miracles is not essentiall in him that dispenseth Baptisme THat some of those that did baptize did miracles we grant and that all that baptized did so cannot be proved John baptized yet he did no miracle Joh. 10. 41. nor Apollo c. And seeing that the Scriptures doe not declare that the gifts of tongues or miracles or laying on of hands is to be in those that dispense Baptisme we have no word to warrant such a restriction men are to administer baptisme by vertue of gifts 1. Then that gift and ministery which God in his word owns is to be acknowledged sufficient for his Ordinance but some one or more of those gifts in 1 Cor. 12. 8 9 10 11. 28 29. c. still continue as they confesse Ergo. 2. All the gifts of the Spirit are of the same nature viz. spirituall though divers in operation and are of equall authoritie and so to be esteemed by us 1 Cor. 12. 7 8 9. 24. 3. As in the naturall body wee honour and put comelinesse upon those parts which we think least honoured for our comely parts have no need so ought we to doe the same in spirituall gifts as 1 Cor. 12. 23 24. Doe they so who tie the administration to one of the gifts of the Spirit and not to another and doe not they who seeke to honour one gift to the dishonour of another dishonour all the gifts of the Spirit For as it is in the body 1 Cor. 12. 26. so it is in this case and this was the Corinths sin as appeares 1 Cor. 12. 4. Wee are all baptized by one Spirit 1 Cor. 12. 13. He saith not by the gift of miracles c. and he that is baptized by any gift of the Spirit is baptized by the same Spirit vers 28 29 30. 5. If the administration of Baptisme be not annexed to the operation of one gift of the Spirit more then to another of the same Spirit then wee may not so annex them but to the operation of any one gift of the Spirit Baptisme is not annexed Ergo for proofe see 1 Cor. 12. 7. to 14. 6. If God workes in all the operations of the Spirit then to be baptized by any of the operations of the same Spirit it must be acknowledged to be the Baptisme of the same God but the first is true 1 Cor. 12. 6. Ergo the latter is true also 7. If the Apostles might baptize because they were Apostles then might they baptize in case they had not the gift of miracles and tongues c. For it is one thing to be an Apostle and another to have the gift of tongues or miracles as appeares 1 Cor. 12. 28 29 30. They were severall gifts though they might have the gift of miracles it 's not because they were Apostles for they were given according to the good pleasure of his will he divides to every man severally as he will 1 Cor. 12. 11. 8. If any affirme Baptisme was to be administred by those who had such gifts of miracles c. because those gifts were greater in operation and so the greater gifts I answer the gift of faith is greater then the gift of miracles for a man may perish with the latter They confesse some of these gifts still continue if the rest are not then these are the greatest now and so Baptisme may be dispensed by him that hath any of them and if they be ceased might it not be because they were Idolized above the rest of the same Spirit 9. It is said that Apollo conferred the gifts of the holy Spirit by laying on of hands because he baptized not untill he had learned the principles of Religion and so understood the ministery of the Spirit I answer it follows not because it is one thing to understand the ministery of the Spirit and another to worke miracles and conferre the gifts of the holy Spirit and speake with tongues c. As it is one thing to learne the doctrine of Baptisme and laying on of hands and the resurrection of the dead as Heb. 6. 2. and another thing to have the gifts and to conferre them by laying on of hands it is one thing to learne and beleeve the resurrection of the dead and another to raise the dead 10. They affirme that those that beleeve in truth are of the body of which Christ is the head and that they are of the Church and that many now beleeve Whence I also inferre those who are of
commanded it though mariage be an equall state yet the carriage of both is not to be the same therefore let thy love to thy husband be with a loyall sweet subjection without slavery and thy obedience shall be a blessing to thee and an increase of thy inward peace and joy also thou shalt avoid many quarrels envie and discontents which others indure also by thy obedience thou shalt honour God and be a good patterne to others to doe so also Counsell to the Husband 1. COnsider the command of God is upon you that yee love your own wives and be not bitter unto them let love descend first from thee shee is a deserving object of love shee hath forsaken all for thee and perhaps is shiftlesse without thee great are her burdens and paines in conception and bearing children c. Let thy love to her be full and free love her in some sense better then thy selfe and let thy love be conveyed to her with royaltie without tyranny Husbands love your wives even as Christ also loved his Church and gave himselfe for it so ought men to love their wives as their own bodies he that loveth his wife loveth himselfe Ephes 5. 25. 28. For no man ever yet hated his own flesh they two are one flesh 29. 31. 2. Let her share with thee in the benefit of thy graces gifts estate if thou hast plenty let her have plenty also shee shall be sure to share with thee in the ill in povertie sicknesse disgrace and other miseries oh therefore let her share in thy plenty also let her have for delight as well as thy selfe make her cause thy own and doe so as thou wouldst be done unto and give it her freely without asking Some men have much and spend much upon their pleasures but allow their wives just nothing such give their wives ground enough to question their loves to them because love is bountifull where there is plenty why should not part of that which is yours be hers for her necessitie and comfort 3. Ease thy wife as much as thou canst though shee be bound to obey thy command yet it 's like you need not command so many things or not so frequently and so the burden of subjection may be much lighter to her if shee be willing to obey spare her if unwilling forbeare her that shee may sinne lesse Say not that thou wilt make her be not too confident of thy strength to mould thy wife into subjection as wise and strong as thou art could not doe it onely God can make a stout stomack to yeeld to a weake and wilfull Governour Victory is not alwayes to the strong Eccl. 9. 11. It 's ill grapling with a head-strong woman shee may be weake in body but strong in mischiefe the tongue is an unruly member no man can tame be not so mad as to strike thy crowne nor cast it in the dirt if shee answers not thy desires informe her of her dutie from the Scriptures and pray to God to set it home upon her conscience if God be not regarded who shall 4. Honour thy wife right her wrongs suffer none to sleight nor abuse her in no kinde c. Follow Christs carriage to his Church which is most loving meeke and sweet 5. Provide all things needfull for her that shee may live comfortably with thee and whether shee be good or bad you ought to doe what you can to provide meanes that shee may live comfortably after you in this world 6. Dwell with her deprive her not of the benefit of thy presence by long journeys c. unlesse absolute necessitie inforce it and rather erre with over-loving thy wife then otherwise Thus I have thought fit to mention some few things which so much concerne the comfort of a married life This may be of use to some of those into whose hands it may come though this is more largely handled in severall Treatises The Remedy of feares SOme few observations from Isai 41. 10. Feare not for I am with thee be not dismayd for I am thy God I will strengthen thee yea I will helpe thee yea I will uphold thee c. Obs 1. Some things are terrible to a Saint which he is subject to feare 2. It is the will of God that his people be not troubled but to live a sweet and quiet life in and upon God 3. God is alwayes present with his to keepe them from evill and doe them good though they know it not or consider it not 4. Feares arise in not beholding the presence of God 5. The consideration of the presence of God a remedy against feares 6. I am thy God when a childe of God is at the worst still God is his God 7. The knowledge of an interest in God is enough to raise a soule out of all its feares 8. I will strengthen thee God is ingaged by promise to helpe and strengthen his 9. The Saints should minde Gods promise and live upon it 10. The promise of God is enough to quiet and settle a soule from feares 11. The weakest Saint with God shall prevaile 12. Strengthen thee there is strength enough in God 13. The Saints strength is God 14. It 's in vaine for men to oppose the Saints for God is with them to helpe them 15. I will help thee the Saints in themselves are weake and cannot helpe themselves 16. There is no helpe but in God creatures cannot helpe they are vanitie 17. So much as the soule rests upon the promise of God for helpe so much its freed from feares in the greatest appearance of dangers 18. Vphold thee The trialls of the Saints are above their strength they cannot stand without God God upholds his 19. Strengthen helpe uphold God applies himselfe sutable and in particular to the wants of his people 20. When God will preserve a man it is not any thing that can hurt him From all which wee may observe Obs 1. That the ground of feares are ignorance as Psal 62. 11. forgetfulnesse Isa 12. 13. and living by sense not by faith Obs 2. That it is unreasonable and sinfull for a childe of God to feare men or be dismayed at any thing Reas 1. Because it 's against Gods command which saith feare not c. 2. They have the presence of God to keepe them 3. They have an interest in God which is a happinesse beyond all miseries 4. Because nothing can befall them but what God appoints who loves them infinitely 5. Because whatsoever befalls them shall doe them good Rom. 8. 6. The bitternesse shall be but short Rom. 16. 7. Feares never doe any good but hurt they dishonour God his truth and people and oft cause an omission of dutie 8. Feare is unsutable for a Saint Rev. 21. Lastly feares are unreasonable for a childe of God because God hath given unto them many great sweet and precious promises that they shall not want no good thing Psal 34. For he hath said I will
are much joyed at good reports will be much grieved at ill Oft times the best suffer the worst reports because they will be no worse There is not a good man that can escape evill and false reports from the wicked Riches Riches are uncertaine wee must leave them they insnare many but there are but few that are drawne the nearer to God by them The greedinesse of riches are more sharpened by the having of them then by their wants Riches are the destruction of many Commonly the richest men doe the least good to others Riches make many afraid to confesse Christ and his truth c. Religion It is impossible for every man to be of one Religion and Judgement because their lights and ends differ Where Religion is in truth it is in power and enableth a man to practise it A forme of Religion onely with riches is imbraced rather then the power of Religion with povertie Most men love that Religion best which best suits with their lusts as honour pleasure easâ— and their bellies A little Religion goes a great way in rich persons Reproofe for sin Those that complaine because they are reproved for sinning shew their folly Poore persons have a priviledge above the rich in that they are reproved Such as are wise count reproofe a priviledge Sinne. Many sinne by omission and commission at one and the same time and yet know of neither Some sinnes of omission may exceed some of commission The beginning of sinne is oft by the Devils concupiscence suggesting evill thoughts evill thoughts cause delight delight consent consent ingendreth action action causeth custome and custome causeth necessitie custome winneth strength by time and is more fierce then nature one sinne draweth on another grant a little and a great deale will follow The more there is of the will in the acting of sin the greater the sinne is The more deliberation and the weaker temptation any hath and yet sinneth the greater the sinne is According as mens sight of sinne is so they hate it and them selves for it The lesse sensiblenesse of sinne there is after sinne is committed the greater is the hardnesse of heart Ignorance and unbeliefe and want of consideration and meditation and not shunning the occasion of sinne causeth much sinne Such as the more they fall into sinne the more they hate it and are grieved for it and the more they goe to God against it with faith they shall conquer it Satan It is the great designe of Satan to draw the Saints from God his truth and people and that we neglect the meanes or wholly relie upon them in good things he severeth the meanes from the end in evill hee separateth the end from the meanes Sorrow It is the nature of sorrow to bring the soule downe Senses Our senses every day decay by little and little though we take not notice of it Truth Jesus Christ is the truth and his word is truth No man can teach himselfe or another the mystery of truth Whatsoever is without or against the Word is not truth That which the most men doe is not truth The authoritie of men is not alwayes for the truth That which carrieth the greatest shew of humilitie is not truth Neither the learned nor the unlearned can know the truth untill God shall please to teach it them Mans reason cannot dive so deepe as the truth lyeth He that is naturally wise is least capable of divine things The greatest enemy that truth hath is concealement for the more manifest truth is the more gloriously it appeares If truth may have libertie to goe abroad it will quickly suppresse errors Thirst Spirituall thirst is as strong as naturall thirst yea stronger Time Time is not valued to its worth Time past cannot be recalled againe Time ill spent turnes to great losse and ends in deepe sorrow Temptations Temptation triâ—th mens strength he is strong that stands in strong temptations When temptation is absent a foole is wise and the froward patient Those temptations are most dangerous which suits best with holy ends Strong and lasting temptations are to shew us our selves and humble us An over-much fearing a temptation and a weak purpose to resist it weakeneth us and incourageth Satan to tempt When we are tempted it is best presently to fall to prayer and not to stand reasoning with the temptation Trials They who are least exercised with trials have the least wisedome and experience Trouble There is nothing but trouble under the Sunne The lesse trouble men expect the more they oft meet withall A troubled soule cannot doe good nor receive good A soule cast downe by selfe or Satan rests not in God but in trouble Selfe cannot stay nor checke it selfe much lesse recover it selfe out of sinfull trouble Vsury To pay use when the profit is uncertaine is a meanes to fill men with troubles cares distrust if not with oppression Want It is a sin and a dishonour to a childe of God to say or thinke he shall want or to say What shall I doe A childe of God never wants though he may thinke he wants for he is possessed of all things If hands estate or friends faile God will send supply some other way He that suffers want contentedly is a strong man Of weeping Excesse in weeping is against nature reason and Religion Many make a God of other teares World Such as are full of the things of this world are emptie enough of spirituall things According as the world is sweet unto us the things of God are bitter to us The world is a deadly enemy to spiritualnesse He that is full of worldly businesse needs no other troubles Will. Many prefer their wills before their lives for when they are crossed they wish for death When we want a will to do any thing we pretend want of power and say I cannot To will is naturall but to will well to will spiritually is supernaturall Those vertues that grace the will as love grace mercy justice are more glorious then â—hose that grace the understanding as power and wisdome c. Weaknesse The wisest Saint is most sensible of his own weaknesse Weaknesse with watchfulnesse will stand when great strength with selfe-confidence faileth Watchfulnesse Spirituall watchfulnesse is a speciall grace of God a chiefe part of godlinesse a speciall helpe to holinesse and a great priviledge of a Saint Because the Saints watch no more they fall so much There is no good order in their lives who watch not A wonder Naturall men wonder at worldly and sensuall things It is no wonder for a naturall man to seeke himselfe in all things Zeale Every man is zealous either for God or himselfe These few Experiences I present unto thee for a taste though many more might be added which I leave thee to finde out by experience also considering there are many sweet experiences recorded in the Scriptures especially in the Proverbs and Ecclesiastes and also in other places in the Bible to which I
referre thee GRAVE COUNSELS Concerning actions LEt all your actions have a good foundation a word of God to warrant them else they are evill to do things not required by God is the error of the wicked 2 Pet. 3. 17. God will say Who required this at your hands as Isa 1. 12. consider Deut. 12. 32. Ephes 4. 14. First looke that what yee doe be lawfull next consider that it be expedient the circumstances of time place persons must be wisely considered to a good action is required that all the circumstances be good also Next looke to your ends why yee doe what yee doe for the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse workes of mercy and necessitie hinder and looke to doe every dutie required of thee to doe one and neglect another is uncomely give each dutie its due respect and looke with what affections yee doe what yee doe serve the Lord with the best and serve him fully for measure and degree he that doth these things his conversation is beautifull and savoury Concerning the judgement and affections Ever suspect your judgement and affections when the cause concernes your selves Often call your affections to account When your affections exceed their bounds aske thy soule the reason of it Let not your judgement be taken captive by your affections Make not your affections knowne in company as little as may be unlesse the cause be extraordinary Concerning afflictions Sleight not affliction nor let it over-presse thee it 's appointed 1 Thes 3. 3. Rom. 8. 29. There is a fruit of the least crosse looke more at the fruit then deliverance from the crosse the longer it continues the more thou maist get by it Labour to know the cause of every affliction All that are the Lords are to stay themselves in the love of God and attend upon him for the time manner and measure of their deliverance Bondage Esteeme that bondage that causeth thee to sin or keeps thee from God Conscience Conscience is a very tender thing and must be tenderly used Prize and preserve a tender Conscience and hearken to the noyse of it Take heed yee wound not your Consciences to please your affections Creatures Use the creatures so as thou beest not unfitted by them to serve God and man God gave not the creatures to hurt us Companion In the choice of a companion consider what soundnesse of judgement there is what knowledge and sensiblenesse of their own inward corruption and whether they speak of others infirmities with compassion never trust him who will conceale any sinne he seeth in thee Crosses Be not offended at crosses they may doe thee much good and let out sinfull selfe Concupiscence To avoyd concupiscence be temperate in all things dyet sleepe apparell recreation c. And feare thy selfe watch thy senses and avoyd the occasion of it as persons times places be frequent in fasting and prayer and looke up to God for strength against it Desires We had need to use meanes to moderate our desires to things below We should rather endeavour to make our desires equall to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Of errors If you would be kept from errors pray to God search the Scriptures and be well grounded in the principles of truth Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe A friend Esteeme him thy friend that would hinder thee in sinne Griefe Discover not thy griefes to many and choose such as are able and willing to helpe thee The Lord is loving and pitifull able and willing to help it 's best to complain to him Of good To doe good we live therefore thinke not much of doing a little good though it be with great trouble Esteeme not that to be the chiefest good that may be taken from thee Concerning thy estate Judge not thy estate by thy knowledge affections and actions but by the principle Men. Be sure yee try men well and have good experience of their faithfulnesse before yee trust them with much Reproofes Receive reproofes willingly and profitably Reproaches Sleight not reproaches he that is not guiltie may be guiltie in part or hath been or is in another kind c. so it 's but a mistake thou maist be guiltie in the same kind it may be sent to humble thee and give thee warning of the same sinne Of successe Judge not of the goodnesse of thy action by the successe but judge thy successe by the goodnesse of the action c. Of sinne Judge not sin alwayes by the matter or act of it but by the rule and greatnesse of the authoritie of the commander that forbids it and bring in all the circumstances and aggravations of it Of speech When thou speakest of thy selfe speak modestly without vanitie and boasting Time Redeeme the present time to do good depend not upon the time to come which is uncertain and not at thy disposing Counsell to the unmarried 1. THinke not of marrying untill yee have first sought God by earnest prayer for strength and contentednesse to live a single life 2. Use such meanes as may best enable and fit thee for a single life observe a wary and temperate dyet company fasting and prayer meditation on God c. diligence in thy calling it may please God by these and the like meanes thou maist attaine the gift of chastitie 3. Be informed of the conveniences and inconveniences of a married life consider whether you be able and willing to drinke of the bitter cup of discontents which the married oft drinke of what cares and burdens attend that state If upon the use of meanes for some space you finde God inclines your heart to marry feare nothing but cast thy care upon God and be as wise as thou canst and venture upon a wife or husband 1. Pray to God to give thee a wife or husband that may be a meet helpe for thee a vertuous wife is called a gift of God the crowne of her husband crownes are precious and honourable happie is he that hath such a crowne Her price is farre above Rubies Pro. 31. 10. No jewell is to be compared unto her shee is worth the asking 2. Doe nothing rashly snatch not up the first that comes to hand prove shee well or ill shee may please well for a moment and be a thorne in thy side for ever after 3. If thou beest the Lords marry in the Lord love such as the Lord loveth that which is desireable in a man is his goodnesse Pro. 19. 22. So in a woman men seeke wealth and beautie though they have no Religion but these things cannot supply the want of Religion great portions and great stomacks high spirits costly fashions and great expences oft goe together externall things will quickly blast and the most resolved