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.
time and cut off needlesse expences too by time that time is sweet and precious in which the soule beholds God and glory and hath communion with him when wee consider how farre short we come of our dutie we may say with griefe and sorrow Lord what is man a very vanitie And notwithstanding wee come farre short of what we ought to doe wee are not to sit downe discouraged but to live by faith in all infirmities above infirmities beholding and enjoying thy joy and peace with God when thou art at the worst as knowing no infirmitie can lessen the love of God to those who are his yet are wee to take notice wherein wee come short with griefe looking up to him by faith for more strength to serve him better esteeming it a great priviledge to be circumspect in all our actions to God and man There be some other sever all things contained in this Treatise which I trust will be of use to some and as for the directions concerning the Scriptures they have been observed by many to be necessary to cut off many errors I have added some other things my whole aime and scope in all I have written is first to sustaine comfort and incourage the discouraged soule from sinking in despaire by reason of their many and great sinnes secondly to withdraw the soule from the life of its own hand to the life of the Lord Jesus Christ for salvation Thirdly that the soule might know and live in the assurance of the love of God which will fill the soule full of life sweetnes and joy Fourthly that the soule should obey Christ and live to his glory and suffer for him Fiftly to prevent errors and to recall such of the Lords who have through mistake fallen into them by the wiles of Satan You are not to expect vaine Philosophy nor intising words of the wisdome of man for here it is not I have desired and endeavoured to make the truth appeare by the evidence and demonstration of the holy Scriptures as that which is most safe and profitable for our soules to venture themselves upon and seeing they are to be our onely rule search the Scriptures to see whether what I have declared be so or no and I trust you shall find it true and sweet though others through mistake may call it error Now the Lord of heaven and earth enable thee and all his to looke up to him to be taught by him to enjoy him and to walke so before him that they may honour him and that their joy may be full Extoll him that rideth upon the heavens by his name Jah and rejoyce before him Psal 68. 4. The most mightie whose name is Jah his servant SAMUEL RICHARDSON Faults escaped in the Printing Page Line Word Read 33. 23. filled fitted 55. 3. Eph. Colos 56. 10. live leave 111. 23. Pauls parts 185. 26. shau shall 219. 3. sure faâ—re 265. 17. difference discerne 256. 26. save serve 276. 6. meanes mens consequences 315. title free grace free will 318. 12. of ours dash out 325. 12. men if men 365. 14. noyse voyce The other mistakes correct or passe by in love THE MISERABLE ESTATE of a Man by nature ISAI 44. 20. He feedeth upon ashes a deceived heart hath turned him aside that be cannot deliver his soule nor say Is there not a lie in my right hand THese words declare the dead and miserable estate of a man by nature 1. In this he is described to be one that is without knowledge and understanding for he hath shut their eyes that they cannot see and their hearts that they cannot understand vers 18 19. They are in the state of nature in the state of death as appeares vers 16 17. 2. The food he eateth is described to be ashes 3. He hath an appetite unto them he lives upon them he feedeth upon ashes 4. The end of his feeding is that he might live and deliver his soule 5. But he is mistaken he is deluded he is turned aside 6. The cause of this delusion is from his owne heart which deceives him and turnes him aside 7. Here is the strength of his delusion in that he cannot say Is there not a lye in my right hand 8. The sum of all is his soule is taken prisoner by Satan he is a captive to him and so kept by him that he cannot deliver his soule Ashes That is to say 1. groundlesse hopes 2. false conclusions 3. Idolatry 4. duties 5. ordinances 6. comforts 7. joyes 8. ravishment 9. or what else soever yee can name except Jesus Christ is ashes Jesus Christ is the true bread other things may be taken for bread and in appearance have the same colour and forme like this bread but let them seeme what they can they are no bread indeed but ashes But Christ is the true bread his flesh is meat indeed and his bloud drinke indeed He is the living bread which came downe from Heaven if any man eate of this bread he shall live for ever Joh. 6. 32. 35. 48. 51. 55. c. Feedeth upon ashes This implies he hath an expectation to injoy satisfaction from them his going to them application of them contentednesse with them declares he hath satisfaction in them and lives upon them The words opened By heart is meant the understanding and will Deceived heart mis-informed by Satan darkened Aside from Christ in whom is deliverance rest and satisfaction Turned him viz. the understanding and will hath a power to turne the soule Soule is meant the whole man a principall part being put for the whole Deliver escape the danger he is in A lye viz. that is that which will deceive me in not being unto me that I take it for that which will not be that to me I need that which will not performe that it promiseth to be to me Hand that which holds mystically the understanding c. Right hand that is most eminent for use viz. in those things which are most eminent that are of greatest concernment the soule is deceived 1. A naturall man is sensible of the want of something he needs for his soule therefore he saith Wherewith shall I come before the Lord shall I come before him with burnt offerings with calves of a yeare old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of oyle Shall I give my first-borne for my transgression the fruit of my body for the sinne of my soule Micah 6. 6 7. All this is ashes 2. There is not any life or strength to be expected from ashes they are no food fit to eate as ashes naturally corrupts the body and destroys it so here they fill the soule with corruption and will kill and destroy the soule at last as they that have no bread must dye for hunger Luk. 15. 17. 3. The food naturall men live upon is ashes they have no better food to live upon bread they have none they know not where any
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
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
thee and sent unto thee and put into thy hand even some of his rarest and choicest dainties from his banquetting house some flagons of his most excellent and richest wine which is full of spirit and life one taste is able to cheare and revive thy heart yea raise and ravish thy fainting soule with love into love yet drinke freely the more the better be filled with them there is enough Christs dainties are durable his fountain is bottomlesse and infinite it can never be exhausted or drawne dry therefore eate O friends and drinke abundantly and be drunke with them Here are means proposed with some Scriptures which tends to settle a troubled soule in the sweet enjoyment of the love of God if God please to blesse them they will be sweet and profitable to thee in stead of darknesse light shall shine clearly sweetly pleasantly it 's the Lord onely that can cause the soule to see this light and love so as to live in it being over-powered with it and to walke sutable unto it if the Lord shall please to blesse this to thy soule acknowledge his goodnesse with thankfulnesse and joy as some have done the Lord give thee wisdome to know the truth and to receive thy own portion without which nothing can doe thee good 1 Cor. 3. 6 7. Men may speake comfort but they cannot comfort it 's God that creates the fruit of the lips peace if he speake the word it 's done Gen. 1. 3. The Lord speake so to thee that thou maist profit by it and that thy joy may be full Also to you belong all the promises of this life and that to come Heb. 6. 17. Which rich treasure God hath imparted in severall parts that all the sonnes and daughters of truth might be comforted in and satisfied with the injoyment of God in them To this end here are comprized many principal promises that you may with more ease and speed finde them and suck sweetnesse from them our lives cannot be sweet without them in respect of the many miseries that attend us within and without but those that live by faith are not troubled in a world of troubles faith supplies all wants this life of faith is the highest therefore the best such as live it know it to be a sweet precious and powerfull life as appeares Heb. 11. Faith honours God most and God honours them most that live by faith by it the Saints wrought righteousnesse stopped the mouths of Lyons of weake were made strong By faith Jacob had power with God Hos 12. 3 4. By it Job could trust God though God should kill him Job 13. 15. By faith we live to God a life of joy in God our righteousnesse as if we had never sinned by faith we live above sin infirmities temptations desertions sense reason feares doubts c. It sweetens the sweetest mercies yea the bitterest miseries faith makes great afflictions to be as none it maintaines the soules strength and comfort Christ lives in our hearts by faith by it wee obey God faith makes Christs yoke easie and sweet the fruition of God is all the soule can desire faith helps the soule to this it puts the soule into possession of heaven while the body is on earth by it we view the glory of heaven to know its worth to enjoy the purchaser and purchase it selfe by faith we know our selves to be happie even then when to a carnall eye we seeme most miserable by faith we can part with the sweetest outward comforts and welcome death because wee know we leave the worst place and things and goe to better they that live by faith live upon God himselfe and are feasted in our Lord Jesus banquetting house where there is all the desirable dainties and enough Eate then O friends drinke yea drinke abundantly O beloved because it is the pleasure of our sweet Lord Jesus that his doe so it 's their portion duty and priviledge to digest refresh and make their soules merry with his dainties to enjoy himselfe in them that so their joy may be full And because it is the will of Christ that those who have found rest and peace in him should take his yoke upon them as appeares Mat. 11. 38 39. Here is added the Saints dutie and service to Christ and the rather for now is the time the love of many waxeth cold to God and man Religion is esteemed of many to be but a bare notion or a little speculation nothing of practise iniquitie abounds many depart from the faith to needlesse disputes and principles that destroy the foundation of Religion no law no transgression no sinne all alike as appeares Rom. 4. 15. So that many run the round began at nothing and end in nothing so that many in stead of submitting to the yoke of Christ cavill against it so that few will submit unto it notwithstanding it 's holy just light easie sweet and a law of love Call persons to obey Christ and men are apt to think it legall and slavish but if men were to worke for life it were so indeed we cannot doe any thing to procure the pardon of sinne we only desire such as have received mercy and life from Christ to act from the same life and power according to the word of Christ to Christ againe out of love and thankfulnesse surely such as have received mercy from him vehemently desire to obey him esteeming it a great priviledge to be imployed in his service also in keeping his cōmands there is great reward Psal 19. By nature we are prone to desire libertie and abuse it we need to be exhorted that we use not our libertie as an occasion to the flesh Gal. 5. to sloath and ease c. Libertie to sinne is no libertie but the greatest bondage that can be to have a free heart to serve God and the lets outwardly removed is sweet libertie to enjoy God is libertie to be set free by Christ from sin Satan hell is to be freed indeed and though we have nothing to doe to be saved we have something to doe for his glory which is to be our meat and drinke therefore let no difficultie hinder thee in serving thy Lord say not it is impossible consider Luk. 1. 6. 1 Pet. 4. 13. 19. Presse after perfection the neerer the better watch and pray to prevent sinne to doe good make it thy businesse to keepe Christs commands Indeed all have not the like time to spend herein the necessitie of outward things hinders many that they cannot doe what otherwise they might and would one wants time another a heart another both we should consider whether we spare that time for these things we might we can and will spare time for what we list and love though they be things of lesse moment consider Song 8. 6 7. Were we so full of love wee could not but spare some time not onely from our recreation and idle visits but from our sleepe and callings wee would redeeme
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
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
condemne him and doth not Christ lose the end of his death to dye for their salvation who yet perish or is it justice to require the payment of one debt twice is there remission of sinnes in Christ for every man but no righteousnesse no everlasting life for them did Christ purchase salvation but not the application of salvation which is necessary to salvation how doth it appeare Christ purchased salvation or enough for salvation or is the death of Christ of an uncertain event is Christ appointed to death to purchase a possibilitie of salvation but not salvation it selfe with the application of it then Christ shed his bloud to save man and yet no man saved by it for if it depends upon mans beleeving of it why may not all of them perish as well as any of them And if it be so if man please Christ shall lose the end of his death but it clearly appeares that all those for whose sinnes Christ dyed are justified by his bloud and shall be saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Rom. 5. 8 9 10. B. 3. 4. but this subject is handled at large by John Spilsbery in his book intituled Gods Ordinance if the Sonne shall make you free then are you free indeed Joh. 8. else not But upon second thoughts they affirme that Christ never dyed for the sinne of unbeliefe and that finall unbeliefe is the unpardonable sin Answ It cannot truly be denied but unbeliefe is a not beleeving Christ which sinne is most immediately and directly against Christ which sin is pardonable with all manner of sin and blasphemy which Christ saith shall be forgiven unto the sons of men as appeares Mat. 12. 31 32. therefore not beleeving in Christ is not the unpardonable sinne also Such as beleeve have been guiltie of unbeliefe which is pardoned in them and if the sin of unbeliefe which is none of the least sinnes is pardoned without the bloud of Christ to the Elect who beleeve why might not all other sinnes in like manner be so pardoned to them and then shall not the bloud of Jesus Christ be shed in vaine because by their reason their sinnes might have been pardoned without it as well as their unbeliefe And seeing without shedding of bloud there is no remission Heb. 9. 22. let them declare how unbeliefe can be remitted also if the bloud of Jesus Christ his Son cleanseth us from all sin then from unbeliefe also 1 Joh. 1. 7. Also if finall unbeliefe were the sin against the holy Spirit that is unpardonable then it could not be cōmitted before death There is a sin unto death if thou see thy brother sin c. But if a man could not commit this sin before he dye he could not be seen so to sin 1 Joh. 5. 16. which sin is described Heb. 10. 29. therefore finall unbeliefe is not this sin here spoken of To conclude Christ dyed not for the sinnes of all the world for Christ saith He layeth downe his life for his sheepe Joh. 10. 15. You beleeve not for yee are not of my sheepe vers 26. Yet as many as were ordained to eternall life beleeved Acts 13. 48. see Joh. 17. 2. 19. 24. 29. The end of Redemption is application Phil. 1. 29. Joh. 6. 37. 39. The Scripture saith He tooke upon him the seed of Abraham Heb. 2. 16. and how Abrahams seed is considered appears Gal. 3. 16. 22. 29. Such as are Christs such as beleeve are Abrahams seed And seeing all Adams posteritie cannot be considered to be Abrahams seed in no sense therefore there is no ground to cōceive that Christ dyed for the sinnes of all the seed of Adam as they affirme That all men under the Gospel have not sufficient grace given them for conversion FOr the word sufficient grace how can we conceive that grace to be sufficient in power which is not sufficient in performance of the worke for seeing conversion follows not how is it sufficient to conversion is that sufficient to conversion that never attaines it is that medicine sufficient to cure such a disease which being taken doth not cure it Sufficient and effectuall is all one And seeing many were never converted it must of necessitie follow that sufficient grace was never given unto them for if sufficient strength be put to move the earth motion must needs follow The reason why they came not to Christ was because the Father did not draw them Joh. 6. 44. and inwardly teach them God must give a heart to perceive and eyes to see for miracles cannot doe it Deut. 29. 3 4. Joh. 12. 37 38. The arme of the Lord must be revealed They say it was because they would not beleeve Wee answer They neither would nor could the Lord saith they could not beleeve Joh. 12. 39. Therefore man cannot finally hinder his conversion for whom God will save no power of man can destroy Man in his first conversion is wholly passive we cannot worke it in our selves nor hinder Gods working of it because we are dead in sinnes Ephes 2. 1. Col. 2. 13. Ephes 5. 14. and spiritually blind Rev. 3. 18. Eph. 4. 17. 6. 8. Mat. 6. 23. Luk. 4. 18. Joh. 1. 5. Acts 26. 18. 1 Cor. 2. 14. Our hearts stony and destitute of goodnesse Ezek. 36. 26. 11. 19. Gods worke in converting us is a raising from the dead Eph. 2. 5. Col. 2. 12. Rev. 20. 6. Joh. 5. 21. 25. A restoring the sight to the blind Luk. 4. 18. A new birth Joh. 1. 13. 3. 3. Another creation of him Eph. 2. 10. Psal 51. 12. 2 Cor. 5. 17. Gal. 5. 15. The giving of a new heart Ezek. 9. 19. So that man cannot prepare himselfe to conversion God regenerateth man that he may beleeve The tree must first be good before it can bring forth good fruit How can they that are evill speake good things Mat. 12. 34. It 's an error therefore to thinke that mans conversion to God begins in some act man performes and not in a worke first wrought in us by God They alledge Isai 55. 11. to prove the word and the Spirit goeth together Ans Not to make it powerfull in the conversion in all They reply Act. 7. 51. Yee have alwayes resisted c. Ans True in resisting the outward means but it cannot be proved that they resisted in the inward work of God upon their hearts From Mat. 25. 29. they affirme that he that useth nature well shall have grace This text is to be understood of the gifts of the Ministery in the improvement of them the increase is in the same kinde nature and grace are not so Also it 's plaine grace hath not been bestowed upon such as used nature best as appeares by the rejection of the Sidonians and Capernaits who were better fitted for nature Therefore the well using of
for it is bound by Gods decree so as not any thing can be done but what he hath determined yet nothing can satisfie some unlesse it be granted that they have power of will to crosse Gods decree 3. If the cause why God chooseth me and not another is because I will c. then it is not meerly from his will and then you deny the freedome of Gods will Also if a man hath libertie of will to resist Gods will and worke so as God shall not convert him it will follow that when we are converted we convert our selves which is contrary to the Scriptures as Psal 51. And doe not they give the Scriptures the lye that say the will of an unregenerate man may be free to righteousnesse will it and imbrace it when it is proposed But if a seeing eye were in darknesse it could not discern any thing how much lesse shall the blind see By nature we are blind Rev. 3. 17 18. Wee are darknesse till we be made light in the Lord Eph. 5. 8. Darknesse cannot comprehend the light Joh. 1. 5. The naturall man cannot receive the things of the Spirit for they are foolishnesse to him 1 Cor. 2. 14. Therefore the Saints pray to God to reveale to them the knowledge of Christ and to inlighten their eyes by the Spirit of wisdome and revelation Eph. 1. 17 18 Mans will being wholly inthralled into sinne as appeares Rom. 6. 20. 8. 6. The carnall mind is enmitie to God it is not subject to the Law of God nor can be how then can it will desire and receive grace by nature As God commanded Pharaob to let Israel goe yet he could not for God hardened his heart that he could not be willing Joh. 12. 39. with Rom. 11. 32. they confesse that unlesse God give faith it 's impossible for men to beleeve so then the reason men doe not beleeve is because God doth not give them faith Phil. 1. 29. But to what purpose is it for God to give Christ to dye for mens sinnes seeing as they confesse they shall have no benefit by him unlesse they beleeve and that they cannot doe without God and God doth not give them faith if he did they could not but beleeve what great love is this which is shewed to them The substance of those famous or rather infamous opinions of ours of such as hold free will and that Christ dyed for the sinnes of all Adams posteritie is that God wills the salvation of all men but he is disappointed of his will Those whom God will save by his antecedent will he will destroy by his consequent will that God doth seriously intend the salvation of all persons yet neverthelesse he calls men by a meanes and time that is not apt nor fit by reason whereof those who are so called doe not follow Gods calling That faith is partly from grace and partly from free will that God is bound to give all men power to beleeve They distinguish between the obtaining of salvation and the application of salvation The first they say is for all The second is onely for them that beleeve but the application of salvation is neither willed nor nilled to men That man may determine and open his own heart and receive the word of God That the reprobate may be saved That the number of the Elect is not certain That the decree of Reprobation is not peremptory And that a Reprobate may convert himselfe And that faith is not of-meere grace They bring in God speaking thus I decree to send my Sonne to save all who shall beleeve but who and how many they shall be I have not determined onely I will give to all men sufficient power to beleeve but he shall beleeve who will himselfe I will send Christ to dye for the sinnes of many whom I know it shall not be effectuall at all unto to whom I will never give faith and notwithstanding Christ hath satisfied for all their sinnes yet they shall suffer my wrath for them for ever That God did not elect for foreseene Faith VVEE grant God knew all that ever was is or shall be but we deny that God did elect to life any for any thing he did foresee in them for if God should looke out of himselfe to any thing in the creature upon which his will may be determined to elect were against his al sufficiency as if he should get knowledge from things we doe implies an imperfection of knowledge and of will if he should see some thing in us before he can determine as if God were in suspence saying I will choose this man if he will I will upon foresight of my condition absolutely choose him To say I will elect 〈◊〉 if they beleeve is a conditionall election and if they can doe this without God then God is not omnipotent if they say he will give them faith to beleeve then it is all one with an absolute will as I elect to life and I will give these faith Far whom he predestinateth them he calleth c. Rom. 8. It seemes God wills our salvation if we beleeve that is he wils the having a thing on a condition that he will not worke and then it is impossible unlesse the creature can doe something that is good which he will not doe in him or on a condition which he will worke and then he worketh all he willeth or on such a condition as he seeth the creature cannot performe nor himselfe will not make him performe and this were frivolous Also to say God decreed to send Christ to save all if they will beleeve I see they neither will nor can therefore I will condemne them Joh. 12. 39. God hath shut up all in unbeliefe as Rom. 11. 32. therefore they could not beleeve because he hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their hearts and be converted Joh. 12. 39 40. Concerning Infants Baptisme SOme reasons why we dissent from it 1. Because we finde no command nor example in the word of God that any infants were baptized and wee are forbidden to presume above what is written And if we should admit of any one thing in the worship of God which we finde no warrant for in the Word we should be forced by the same reason to admit of many yea any invention of men 2. Because God requires that such as are baptized should first be made Disciples Beleeve and repent c. Mat. 28. 19. Acts 8. 12 13. 36 37 38. Acts 2. 38. 41. Mat. 3. 6. Mark 1. 4 5. Acts 10. 44. 47 48. 3. Because Christ in his Testament which is his last will the Legacies therein contained are given to such as beleeve and to none else Gal. 3. 6 7. 14. 23. 29. Rom. 8. 17. 14. 11 12. These are the heires of the kingdome of Christ with the priviledges thereof Jam. 1. 18. 1 Pet. 2. 23. Joh. 1. 12 13. 1
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
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