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
but attaine unto such a deep measure of humiliation and sorrow for sin then they think they have an evidence for heaven but alas this is no evidence save onely of great ignorance in that they see not death in their best duties the Lord may say to you who worke so hard for life Thou hast found the life of thy hand therefore thou wast not grieved Isa 57. 10. Thou comfortest thy selfe in thine own sparkes but sorrow is all the comfort such comfort can produce yee shall lie downe in sorrow Isa 50. 11. When we say our good works are not the way to life men esteeme it a grievous error yet Christ saith I am the way Joh. 14. 6. Are thy works Christ or no if no then they are not the way for Christ saith true and if Jesus Christ is to be unto us all in all Col. 3. 11. Our best workes are to be unto us nothing at all our workes make us not the better before God nor to be more beloved of God but declare us to be what wee are made by God the Papists doe good works to be saved but we abhorre it because it is condemned by God therefore all those who expect and hope for mercy because they leave their sinnes as they say and do many good works consider what I say unto thee Alas poore soule thou art still in the state of nature in the gall of bitternesse thou art not quite plucked up off of thine own stocke of self-workes and self-concurrence with Christ and therefore art not planted into Christ thou art ignorant of the righteousness of God which is the cause why thou goest about to establish thine own righteousnesse and so long as thou doest so thou canst not submit to the righteousnesse of God Rom. 10. 13. But diddest thou know what a righteousnesse Christ is thou couldst not but have preferred it before thine own righteousnesse yea it would be esteemed by thee but drosse and dung to his as Phil. 3. 8 9. And unlesse the Lord Jesus open thine eyes and reveale his righteousnesse unto thee thy righteousnesse which thou joynest with Christs for salvation will of a certaine worke thy destruction unto all eternity Publicans and harlots are neerer salvation then thee when you who worke for life are Pharisees and if you dye in this estate you must perish Mat. 21. 31 32. Luk. 7. 29 30. I know many will cavill and say if Christ must doe all and man nothing then men need not care what they doe but live as they list Answ As it is our dutie so it is our desire to doe whatsoever the word of God requires but we are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and dutie I count my selfe to be never the neerer Heaven for my best workes then if I had done nothing else but blaspheme God But what saith the Scriptures Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 2 3 4 5. Wee are saved not according to our workes but according to his own purpose and grace 2. Tim. 1. 9. When wee were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. A new heart also will I give thee Ezek. 36. 26 27. 31. I have seene his wayes and will heale him Isa 57. 17. I have blotted out thy sinnes returne unto me c. Isa 44. 22. When thou wert polluted in thy own bloud I said unto thee Live When thou wert in thy bloud thy time was the time of love and I covered thy nakednesse c. Ezek. 16. 6. 8. All unto whom the mystery of Gods love and free grace is revealed they cry grace grace Christ Christ Christ is all in all nothing but Christ their prayers teares duties devotions and all of theirs is nothing to them in respect of acceptation or justification or salvation they are now dead to working they doe no workes in the world to attaine any of these all theirs is vanished and is quite drowned in the infinite Ocean of Gods free grace It is so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. But I have no worke of grace wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sinne and of righteousnesse To be convinced of sin implies Such a discovery of sinne which causeth the soule to see her selfe guiltie and utterly lost and undone by reason of sin they confesse themselves are vile and they abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. Esteâ—ming themselves as beasts Psal 73. 22. The soule is convinced so as to have no hope Jer. 2. in any thing it can doe to helpe it selfe out of that miserable state of sin he is undone in nature he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off of all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan. 10. 8. That is my best workes my righteousnesse is defiled and is sinne now sinfull selfe and righteous selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the holy Spirit discovers to the soule that there is nothing but darknesse and death in our best duties He is so convinced of sinne that he justifieth the justice of God if he perish in his sin as Psal 51. 4. Gen. 44. 16. See Leviticus 26. 41 42. Micah 7. 9. 2. Sam. 15. 26. Lam. 3. 28 29. It is from grace to be taken so off of nature and he that is so taken off of nature hath grace is begotten and borne of God For when the soule is taken off his own bottom it must have another to rest upon or else it sinkes therefore when God takes away the soules false soundation which was her false hope God gives the soule a better in himselfe The teaching and drawing of the Father Joh. 6. is this that all men have sinned and are in an estate of death and that in Christ there is a ransome in which is life and all happinesse and that this Jesus and all that he hath done is for him When the soule hath heard and learned this there is a power goeth with this teaching which carrieth the soule by faith
to Christ beleeving in him for the teaching of the Father and faith goeth together every one that hath heard and learnt of the Father commeth unto me Joh. 6. So that to convince the soule of righteousnesse is to be convinced of Christ to reveale Jesus Christ to the soule that in him onely is helpe and in his righteousnesse is deliverance I have laid help upon one that is mightie Psal 89. 19. Isa 63. 1. So fix and settle the eye of the soule upon Christs righteousnesse onely at least putting the soule under the hope of it for as soone as God hath stripped the soule of all hope in and from it selfe he turnes the soule to Christ and puts it under hope Ezek. 16. 5 6. when the soule seeth nothing but death God saith Live Ezek. 16. 6. and when the soule is a going downe into the pit God saith stay hearken I have found a ransome for thee Job 34. 23 24. Christ calls Come to me and be saved and the power of God goeth along with this call workes faith carrieth the soule to Christ as his own having possession of him When this is manifested to the soul faith acts in the love of God in pardoning his sinne greatly wondering at the greatnesse of his goodnesse or astonished with the glory of his present condition the heart being taken up as Luk. 1. 41. 43. though for the measure of it it is not in all alike For the first to be convinced of sinne then is more then a bare notion that it hath sinned for this may be in one that rests in themselves and in something else besides Christ and perish in this condition for by the letter of the Law and the light of reason men may see and say they have sinned as Saul and Judas did but those the Spirit convinces of sinne they are convinced to purpose because it is thorowly The Spirit shall convince the world of sin Joh. 16. 8. The Spirit discovers to the soule that she hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from by reason of them and that they are her best services and other lying vanities as groundles hopes peace joy comfort c. telling the soule that there is nothing but death and darknesse in them and that if the soule rest in any of them there is nothing but death and destruction for them and there is a secret power of God which goeth along with this teaching which turneth the soule from darknesse viz. selfe Satan and all lying vanities to light to Christ where life is the Spirit reveales to the soule a sufficiency of life in Christ and it needs seek life in nothing else also the Spirit of God perswades a soule that this life is for him therefore he is to look to Christ for it and wait upon him for pardon and life and that the soule shall not lose her waiting and so be deceived but shall certainly have it at last Isa 57. 13. These things must be wrought in truth and in a measure in every soule that hath grace though for the measure of this it is not in all alike for in some it is in a small measure as it was in those who are named to be carnall and not spirituall yet then they were babes in Christ therefore their state was happy safe 1 Cor. 3. 1. 3. But when this is wrought in any measure in the same time faith is wrought and as the measure of this worke is wrought in the soule more or lesse in the same measure faith is wrought in the soule and as it appeares to the soule so accordingly faith appeares to the soule and when the soule seeth it selfe to be lost by reason of sin and seeth all to be in Christ for life and is taken off from resting upō any thing else besides Christ and to expect all from Christ resting upon Christ though this be but in the smallest measure wrought in the soule now this instant time faith is wrought Jesus Christ is formed in the soule and the soule is converted for this teaching of the Father and faith are inseparable Joh. 6. 45. 47. I cannot beleeve It is not in the power of the creature to beleeve in Christ Phil. 1. 29. therefore look not upon faith as a worke of thine own nor is faith any condition of the Covenant required on thy part for as the Covenant of grace is not made with man but with Christ as appeares Psal 89. 27 28 29 30. nor is there any condition in the Covenant of grace required on mans part neither is there any thing to be done by man to cause him to have an interest in the Covenant of grace or to partake of it for the Covenant of grace and life by Christ is every way free and unconditionall on mans part else how doth it differ from a Covenant of works if there were any thing to be done by us to have interest in it and if faith were a condition required on our part to partake of the Covenant or else not I see not but we are now in as bad a condition as to be under the Covenant of works it being as hard and impossible for man of himselfe to beleeve in Christ as it is to keep the whole Law as the Scripture declares How hard it is to beleeve the experience of many can testifie to beleeve is a fruit of the Spirit Gal. 5. 22. We must be in Christ before wee can beare fruit Joh. 15. 4. therefore we must be in Christ before wee can beleeve he that hath the Spirit of Christ hath Christ wee have the Spirit of Christ before wee beleeve therefore we have Christ before we beleeve Rom. 8. 9 10 11. Men are ordained unto eternall life before they beleeve Acts 13. 48. Faith is a grace of the Covenant on Gods part to be given to those who are given to Christ faith is given to some that by it they may know their interest in Christ and by it live upon him faith is no condition of the Covenant therefore they mistake who conceive faith to be a condition of the Covenant either required on mans part to partake of the Covenant of grace or given to men and then required of them as a condition although the Scripture expresseth that he that beleeves shall be saved yet is not faith any condition of salvation but such expressions are to be considered as a declaration to us what persons shall be saved viz. such as beleeve it is an information to such as know not who shall be saved and if any desire to know who shall be saved the answer is he that beleeves shall be saved Joh. 3. 16. If faith did give us interest in Christ when faith did not appeare to act it would appeare to us that we had no interest in Christ and that wee were not justified by him I know not whether I am bidden to
no more Heb. 10. 17. So that now wee may draw neere with a true heart in full assurance of faith for he is faithfull that promised vers 22 23. Let not thy comfort depend upon thy personall Sanctification because from it there can no sure selected constant comfort flow To seek comfort from Sanctification and not from their Justification in Christ is a cause of much trouble in many a weake beleever for Sanctification hath nothing to doe with Justification nor salvation as any cause of it Also Sanctification admits of degrees but Justification admits of neither rules nor degrees and is more glorious then Sanctification our Justification depends not upon our apprehending of it nor in our receiving of it but upon the effectualnesse and merit of what our sweet Lord Jesus hath done for us Heb. 10. 14. 18 19. So that now wee may well have boldnesse to enter into the Holiest by the bloud of Jesus vers 20. Justification is apprehended by faith Heb. 11. 1. Joh. 8. 56. Faith doth evidence to us our justification for the Scripture saith all that beleeve are justified Act. 13. 39. It is possible to have a full assurance of faith Heb. 10. 22. therefore faith is an unquestionable evidence and when faith is hidden and doubtfull Justification is not apprehended and when faith is hidden and doubtfull Sanctification is not evident but doubtfull and so cannot evidence to us our Justification the effects of Sanctification cause men to question their Justification therefore no effect of Sanctification can evidence to the soule its Justification and that soule that by Faith apprehends his Justification by Christ not onely knoweth it but may live upon it injoying the sweet fruit of it peace joy strength without any considering the effects of Sanctification in himselfe And seeing Christ is made Sanctification to a beleever 1 Cor. 1. 30. why may not a beleever live upon his own and say I have Sanctification in Christ which is perfect my actuall righteousnesse doth often faile me but Christs righteousnesse indures for ever Psal 111. 3. therefore I will fetch all my comfort from Christ and my Justification by him and as wee are not to conclude our Justification from any effect of Sanctification so wee are not to conclude that apprehension of Justification to be from God as shall take men off the meanes and rules of Sanctification because it is to the dishonour of God for men not to walke holily according to the word of God Tit. 2. 14. Prize and preserve the peace of thy conscience Be sure yee allow your selves in no sinne but in the power and strength of Christ to hate and abhorre with the greatest indignation all sinne and the appearance of evill it is better to dye then to sinne there is that which accompanieth sinne which strikes at a beleevers peace and comfort and will damp straiten and oppresse their comfort joy and peace in God unlesse God doth wonderfully strengthen their faith in him And such as live by faith and injoy sweet peace in him have found sin to be an enemy and a let to their faith and comfort it having often unsetled and disquieted and clouded their soules peace though indeed it ought not so to doe for we are to remember that sweet place Heb. 10. 17. Their sinnes and iniquities will I remember no more This alone is able to settle a soule it being full of sweetnesse and life Doe not trouble thy selfe with any thing that may befall thee in case thou wert certaine great troubles shall befall thee be not troubled at any trouble much lesse for future trouble nor thinke not to incounter with supply a future trouble with a present strength if many and great troubles come God is alsufficient and will remove them or give strength to beare them when they come 1 Cor. 10. 13. Mind seriously those promises of God that are sutable to thy condition separate thy selfe to meditate upon them as Prov. 18. 2. hide them in thy heart as Mat. 13. 44. There is strength and sweetnesse in the promise thou maist venture thy soule upon God in his promise and live upon it thou knowest not but God may reveale his promise to thee and settle it sweetly and fully upon thy soule by his almightie power as Ephes 1. 19 20. Therefore let not Gods promises be strange to thee but feed upon them eat them Eate O friends drinke abundantly O beloved Song 5. 1. Leave not the promise untill thou beest refreshed revived raised ravished with Gods rich grace and infinite free love and thy heart inlarged with thankfulnesse and obedience unto God againe for the exceeding riches of his mercy Eph. 2. 9. His plenteous Redemption Psal 130. 7. Treasure up experiences of Gods goodnesse unto thy soule but who among you will give eare to this who will hearken and heare for the time to come Isa 42. 23. Remember the dayes of old I have considered the dayes of old and the yeares of ancient time Psal 77. 5. Thou hast been my helpe Psal 63. 7. I was brought low and he helped me see 2 Tim. 4. 17 18. Psal 89. 49. Keepe thy heart calme and quiet from all passions as feare griefe c. The still soule can best heare and know Christs voice his still voyce but where feare vexation and distempers dwell they are not aware of Christ nor themselves and commonly they that feare most have least cause as they had the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid and the Angel said unto them Feare not for behold I bring you tidings of great joy Luk. 2. 9 10. When the soule is troubled with any passion it is not at the command of faith Luk. 24. 41. the violence of their joy hindred their faith Let not your hearts be troubled Joh. 13. 1. Quietnesse is the stay of the soule to doe or receive Be contented with thy present estate and fill not thy head heart or hand with any more businesse then thou must needs Consider Heb. 13. 5. Take heed of the cares of this life Luk. 21. 34. 15. Trouble not thy selfe with needlesse supposed feares if thou doest thou drawest upon thy selfe reall sorrow and unnecessary discontent there be many that are possessed with bitter sorrows from supposed sufferings Order thy conversation aright To him that ordereth his conversation aright will I shew the salvation of God Psal 50. 23. Want of wisdome to dispose of of diligence to dispatch what necessitie requires to be done in the right time and place hath produced such inconveniences as hath unavoydably caused trouble a disquieted and an unsetled spirit Walke with God in his wayes ordinances they are for thy comfort strength joy and peace in him there is no quiet to those that worship the beast Rev. 14. 10 11. Use Gods means but live not upon ordinances but upon God in them for meanes alone are not sufficient to doe
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
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
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
us any good 1 Cor. 1. 21. Doe not sleight nor refuse Gods consolations let them not seeme small unto thee are the consolations of God small with thee Job 15. 11. O soule own that comfort God gives thee if it seeme small to thee it s thy own own it lest yee live to complaine saying as David did My soule refused to be comforted Psal 77. 2. and to wish yee had that yee despised be thankfull to God for what thou hast received and hold that fast and let nothing goe that may tend to thy peace rest satisfied in Christs righteousnesse and adde nothing unto it I will make mention of thy righteousnesse even of thine onely Psal 71. 15 16. 19. 24. Thy righteousnesse is an everlasting righteousnesse Psal 119. 142. see Psal 22. 31. 35. 28. 50. 6. 51. 14. Jer. 33. 16. The perfection of Christs righteousnesse is held forth unto us and doth alwayes lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it seeing it so perfect and full of divine consolation Oh here is enough to refresh and satisfie all the Lords to all eternitie so that we have enough we need no other nor no more righteousnesse Meditate on Gods goodnesse unto thee let his loving kindnesse be ever before thy eyes Wee have thought of thy loving kindnesse O God Psal 48. 9. Beleeve in God I in Christ want of faith or want in faith is the cause of trouble in the soule Yee beleeve in God beleeve also in me and let not your hearts be troubled Joh. 13. 1. Faith in Christ quiets and settles a troubled soule Thou canst not be too confident in resting upon Christ in his free grace Psal 30. 5. therefore come boldly to the throne of grace Heb. 4. 16. Those who know God will trust him with their bodies and soules and that upon his word All that know thy Name will trust in thee Psal 9. 9 10. but a foole neither will nor can doe so O foole and slow of heart to beleeve Luk. 24. 25. But those who are made wise by God will trust in the word of the Lord Isa 26. 3 4. and say in his word doe I hope Psal 130. 5. When the Lord pleases to settle a soule in the assurance of his love he causeth the soule to trust in his word Remember thy word unto thy servant upon which thou hast caused me to hope Psal 119. 49. God by his word conveys that to the soule which is sutable to its wants and by his power and authoritie settles it upon the soule Above all take the shield of faith Eph. 6. 16. Feare not beleeve Luk. 8. 50. Yea cleave to God in his promise even then when thou art in thy greatest feares and most sensible of thy unworthinesse trust in him at all times God is a refuge for us Selah Psal 62. 8. If at all times then at the worst times also yea even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved against hope Rom. 4. 18. So should wee doe oh beleeve God intends thy good Christ came to seeke and to save the lost Luk. 19. 10. Lost viz. in the sight and sense of thy own sin and misery and in thy own sufficiency Improve thy doubts feares temptations against beleeving to incourage thee in beleeving for hast thou not by experience found that it is but in vaine to hearken unto any of them Consider often and well these places Rom. 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet. 4. 19. 5. 7. And search the Scriptures Reading helpeth mens judgements memories affections confirmes our faith and fits us to answer the temptations of Satan Renounce all lying vanities hearken unto none of them First hearken not to the voyce of thy heart it is a lying vanitie it will deceive thee Pro. 3. 5 6 7. Isa 44. 20. Secondly hearken not to Satan Thirdly hearken not to sense Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But this sensuall practise is to be abhorred by us for this is to consult with flesh and bloud which cannot discerne spirituall things 1 Cor. 2. 14. and is condemned by God Gal. 1. 16. So some persons will see such a holy frame of spirit in themselves and feele such a sin subdued c. before they will beleeve yet faith looks not to such things as these but onely to God in his word therefore wee must not live by sight but by faith 2 Cor. 5. 7. and blessed are they that have not seene yet have beleeved Joh. 20. 29. Fourthly hearken not to carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled for doth not reason say that a Virgin cannot bring forth a childe and a woman of ninetie yeares is past conceiving a childe therefore reason saith it cannot be and so contradicteth God himselfe Gen. 17. 16 17. Mat. 1. Also can reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lyons and quenched the violence of fire by faith yet faith did it Heb. 11. 30. 33 34. Or is it likely or possible to reason for a man to walke upon the Sea as Peâ—er did Mat. 14. 29. And did not Christs command seeme vaine to Peters reason that he should cast in his net into the Sea seeing he had cast it in so often and fished all night and catched nothing Luk. 5. 8. Can reason conceive how the dead who are eaten with beasts or fishes or turned into dust can be raised to life or that the Sea can be divided the Sunne goe backward or the Rockes yeeld water in abundance surely there cannot be any reason given for them And seeing sense and corrupt reason is so contrary to God in his word why should we hearken unto them when they say the soule hath no grace because sense seeth none and that God will not pardon their sinnes because there is no reason to reason why he should nor no way to reason which way it can be yet it may be for with God all things are possible Mat. 19. 26. They that hearken unto lying vanities forsake their own mercies Jonah 2. 8. 5. Live not upon duties 6. nor upon good report 7. nor upon groundlesse hopes 8. nor upon peace 9. comfort 10. joy 11. raptures 12. ravishments though they all be true or false live upon God alone and upon nothing else besides God in Christ if thou doest live upon any thing else as thy foundation is unsound so it will deceive thee and whatsoever their sparkes may be they must and shall lye downe in sorrow Isa 50. 10. Let not thy comfort depend upon Gods actings or dispensation to the inward or outward man if thou doest thou canst not be setled for they are oft changeable and coÌ„trary one to another one day
affect us with delight then if the same thing were spoken plainly without figures Psal 23. 1. Gods care is set out by a Metaphor of a Shepheard and Isai 5. 1 2 3. Also see Joh. 15. 1 2. For new things ingender delight 100. When the Scripture speaks somewhat darkly it useth for the most part to joyne thereto some plaine thing in the same place to give light to it as Isa 51. 1. The latter part of the 1. verse is somewhat hard is opened in the beginning of the second verse So Isaiah the 1. the third verse expounds the second and the former part of the first verse of Isai 53. expounds the latter and Rom. 10. the 5. and 6. verses expounds the 3. 9. 13. 8. Saith the word is neere that is the Gospel See the like Rom. 8. 20. 31. 2 Tom. 4. 6. Rom. 11. 7 8. 1 Cor. 5. 9. yet this Rule holds not alwayes Demonstrations that the holy Scriptures called the Bible are of God and from God THe Scriptures are from God or from men they are not from men because neither the folly nor the wisdome of men cannot effect such a worke 1. Because men as men cannot understand the meaning of them nor agree upon any meaning of them So that it appeares they are a mystery above the reach of nature 2. They are not from men because they condemne that which is most excellent in man as the wisdome of man c. it being contrary to nature for to condemne that which is most excellent in nature the Scriptures declare natures wisdome in the things of God to be foolishnesse the wisdome in man esteemes the wisdome of God to be foolishnesse 3. It is not from men because the whole scope of the Scriptures tends to destroy that which the nature of men love most 4. Because that which the Scriptures require is not onely contrary to the nature of man so that men delight and choose to read any booke rather then the Scripture therefore before men can submit unto it they must deny themselves So also that which it requires is beyond the power of men and requires a divine power as the Scriptures and experience teach 5. It is not from men because the more any is ruled by it obeying it the more such are hated and persecuted by men which sheweth it came not from nature 6. The Scriptures came from God because they tend to God it being a rule in nature Every thing tends to its center a stone to the earth the waters to the Sea from whence they came So the Scripture ruâ—s to God shews God in his goodnesse wisdome power love there is in them a divine wisdome they speake for God they call men to God to be for God 7. They are not from men because the way of bringing them forth into the world was contrary to the wisdome and expectation of men who in great matters imployeth great honourable and wise men but God takes a quite contrary course he chooseth such who were meane contemptible silly tradesmen as fishermen and Tent-makers c. to be the publishers and penmen of the Scriptures 8. They are from God because God hath wonderfully continued them preserved them strangely first in making the Jewes who were enemies unto Christ and the Scriptures great preservers of them also preserving them when the greatest power hath sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any writings of men which have had so great opposition 9. The miracles that were wrought at the first publishing of them shewes them to be immediately from God and for the proofe of this wee have the testimony of them who lived in Christs time the Jewes who would not own Christ nor his doctrine yet in their writings they confesse there was one Jesus who did such miracles as the Scriptures declare as Josephus and others testifie 10. Wee know the Scriptures to be from God because wee see some of the Prophesies accomplished in our dayes according to the saying of Christ that there shall arise false Christs and false Prophets that shall say I am Christ Mat. 24. 5. 24. There being now two or three or more that have said so of themselves Also the division foretold in Luke 12. 52 53. From henceforth there shall be five in one house divided the father against the sonne and the sonne against the father and the mother against the daughter c. which is now accomplished in these dayes for when there hath been but five persons in one family every one of them of a severall opinion concerning Religion The Spirit speaketh expresly that in the latter times some should depart from the faith giving heed to sedâ—cing spirits and doctrines of Devils 1. Tim. 4. 1. c. How many lies are now held and received for truths so that men dare speake against the Scriptures deny the resurrection of the body others teach that men and devills shall be saved and that the soule is mortall and that there is neither heaven nor hell with divers other opinions that I am ashamed to name some of them which are held for truths This know also that in the last dayes perilous times shall came for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without naturall affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high minded lovers of pleasures more then lovers of God having a forme of godlinesse but denying the power thereof 2 Tim. 3. 1. c. Which things our eyes have seene come to passe more then ever hath been heard of by any that have been before us and are like to increase more and more And thus it must be that the Scriptures may be fulfilled and if men must have a reason for every thing in Religion for saith one how can the dead body eaten by another creature be raised againe To whom I reply God is said to be without beginning and so he is else he could not be God but what reason can be given that God never had a beginning or that God is ever present in all places and knoweth and ordereth all things yet he is so yet I see not how reason can reach these things c. To beleeve the Scriptures is a worke of faith and unlesse the holy Spirit of God perswades the truth of them there will be doubting the Lord perswade his of the truth of the Scriptures and of their interest in the same That Christ dyed not for the sinnes of every man in the world SOme men affirme that Christ dyed for all the sinnes of every person in the world and yet they shall not all be saved To whom we reply how can it agree with the wisdome of God to grant that which he knew would never profit As for God to give Christ to dye for the salvation of man and yet decree to