out of your selfe in the conceits of other men he that is little in his own eyes will not be troubled if he seeme so to others he that is troubled because others words answer not his desires he shall never live quietly and he that priseth others praises he injoyeth neither God nor himselfe 18. To sympathize with others Every day to take notice and sympathize with the sorrowes and sufferings of those that are the Lords and to be content to stand or fall into any sorrow or sufferings with the Church of Christ to part with estate friends libertie life If I doe not remember thee let my tongue cleave to the roofe of my mouth Psal 137. 6. Lam. 1 2 3 4 5. Chapters 19. To meditate Every day to meditate upon God in his goodnesse unto me and mind what God hath prepared for me in heaven and how I may be preserved from sin selfe c. and order my conversation aright Isaac went out to meditate in the field at eventide Gen. 24. 63. doe so or enter into thy closet Mat. 6. 6. Consider Psal 1. 2. 32. 4 5 6. Heb. 10. 38. Jos 1. 8. The book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night Meditation is wonderfull sweet and profitable by it wee winde up our minds from things below Col. 3. 4 5. and injoy God and thy selfe and live in heaven while thou art in the earth refreshing thy selfe with the great varietie of those invisible comforts in heaven the interest joy rest that thou shalt finde at last we might meditate of the miseries frailtie and shortnesse of the time we have to live here and how we may prevent sin beare the crosse deny our selves live by faith be contented in want grow in grace escape temptations keepe a good conscience and what is my duty to God and man and-wherein I come short what mercies I injoy and how I live by faith in every thing how I profit by afflictions or am thankfull to God for his sweet mercies to my soule or body and a thousand profitable things in which the soule may finde sweetnesse and if yee be risen with Christ seeke those things that are above Col. 3. 1. By faith and meditation keepe thy heart above to view thy everlasting glory filling thy selfe with joy injoying the joyes of heaven which I shall certainly and quickly injoy unutterable unconceivable and infinite bottomlesse boundlesse endlesse Oh the ocean of the joyes of heaven the greatnesse of sweetnesse in so great confluence of all joyes pleasures and delights which shall be for ever and never have an end 20. Watch to deny selfe That I daily deny my selfe wit wisdome carnall reason learning favour of men applause passion ease libertie and all things for God Consider Luk. 14. 20. 33. Mat. 16. 24. Mark 8. 34. Luk. 9. 23. It is good thus to crosse our selves if we could deny our selves every thing would be easie for us to doe for all things are so sure under us as we are above our selves in the same measure we are spirituall or live by faith so much we deny our selves such as cannot deny themselves are not able to indure the troubles and indignities of this world but will shrinke and fall off in the day of battell Luk. 14. 28. 31. 21. To be humble That in all my actions I be humble and meeke sincere serious fervent chearfull For humilitie and meeknesse consider Mat. 11. 29. Sinceritie Deut. 18. 13. Ephes 6. 14. Joh. 1. 47. Without faith and sinceritie all is nothing worth Fervency Fervent in spirit serving the Lord Rom. 12. 11. Jam. 5. 16. Fervent prayer Chearfulnesse Rejoyce evermore 1 Thes 5. 16. A chearful and a willing spirit is most sutable and acceptable wee oft looke not so much what is done as from what affection it is done an unchearfull spirit is soone weary if we be overwhelmed with sorrow feare c. and if we be filled with lightnesse vanitie wee are unfit for any service of God 22. Watch in use of meanes That I use the meanes to injoy and increase in holy resolutions desires purposes c. to injoy God and the things of God for God With my whole heart have I sought thee O let me not wander from thee Psal 119. 10. If resolution be wanting if thou beest forgetfull sloathfull thou art like to be a poore Christian Oh the strong and restlesse desires and the unweariednesse thereof after God of a heart touched with his love and tasted of his sweetnesse 23. Watch to joy in God That every day I rejoyce in God my union with him and interest in him and priviledges and happinesse by him c. and in the exercises of his graces and his word and Saints as the temptations chiefest joy and greatest advantage I was in his love before the world was love was the cause he shed his bloud for me it is his love that preserves me and crowned with it I shall be to all eternitie 24. That I scorne none That I sleight none nor checke any with their deformitie of body dulnesse or weaknesse of wit or memory meannesse of outward estate birth or smalnesse of gifts parts c. and to pitie those who are still in their sinnes Consider who made the difference between him and thee see 1 Cor. 4. 7. Job 10. 10. Psal 39. 13 14. 16. Isa 28. 26. In spirituall things Ezek. 16. Isa 43. 25. Rom. 5. 11. 2 Tim. 1. 9. Phil. 1. 29. Rom. 3. 24. Ephes 2. 10. The free grace and love of God onely maketh the difference and if God should convert him he may soone become better then thee or me 25. To know the vanitie of the creature Every day to consider the vanitie of these outward things and the hurt wee receive by them how wee exceed in our affections unto them notwithstanding they are not ours and may in a lesse time then an houre be taken all from us or us from them and that we are often distracted and unsetled by them to the end I may with more content want them and be weaned from them in my injoyment of them and so to use the liberties of this life soberly so as to be bettered by them All things below are full of transitorinesse mortalitie and change vanitie of vanities c. all is vanitie Eccl. 1. 2. These things are under the Sunne Eccle. 2. 7. but above is constancy and eternitie of all excellencies perfections and pleasures we have no certainty of any thing below Eccl. 1. 2. 1 Cor. 5. 25. Pro. 23. 4. Luk. 12. 15. Experience makes it appeare the more men possesse of outward things the lesse many use and injoy the more wee love them the more we are crossed with them and the more they have the more they are in want because of their insufficiency uncertainty and perishing nature Religion oft payeth for mens getting riches and oft suffers most by them 26. Watch in solitarinesse That
THE SAINTS DESIRE OR A Cordiall for a fainting soule Declaring that in Christs righteousnesse onely and in nothing else there is life happinesse peace strength comfort joy and all fulnesse of perfection Also the happy estate of a man in Christ the life he lives wherein he is exercised his experiences and his desires to enjoy God c. Surely shall one say In the Lord have I righteousnesse and strength even to him shall men come Isa 45. 24. I will make mention of thy righteousnesse even of thine onely Psal 71. 16. And these things write wee unto you that your joy may be full 1 Joh. 1. 4. By SAMUEL RICHARDSON I heard sweet Jesus Christ unto me say Rise my love my faire one and come away London Printed by M. Simmons and are to be sold by Hannah Allen at the Crowne in Popes-head-Alley 1647. To the Right Honorable Sir THOMAS FAIRFAX Captain generall of all the Parliaments Forces in ENGLAND and Oliver Cromwell Esquire Lievtenant generall to the said Forces such honour as is promised to all that honour the Lord Christ Right Honourable YOu two are so joyned as it were in one that it may be said of you which was said of Jonathan and David two mighty warriours that their hearts were so knit that they loved each other as their own soules they had such sweet experience of each others faithfulnesse that it was not in the power of Saul though a King to break it or cut it asunder and although many have attempted to doe the like to you yet their labour hath been fruitlesse it hath bin a joy to many to see the effects of love so freely flow forth from each to other interchangeably which is amiable sweet and lovely Moreover God hath raised you up and set you in high places where opportunities flow of doing good and which is more God hath given you hearts to improve these opportunities to his glory and the good of his people You have also had many and great experiences of his protection presence blessing even to admiration it is the Lord alone who hath wrought all your works for you surely you may well stand astonished at his dealings with you all you can doe is too little for him who hath done so much for you you know the sorrows sufferings and sighings of the people of God in this Kingdome have been many and great by reason of the Prelates Lording it over them in matters of Religion and their sorrows and sufferings are like to be greater if the plots and snares laid against them take place therefore now is the time for the righteous in authoritie to shew themselves for the people of God and such as sleepe and slumber had need quickly to be awaked that they might rowse up themselves shake off that feare and faintnesse which possesseth their hearts arme themselves with resolution courage to hazard all even life it selfe upon a possibility of doing the least good for to do good we live we rejoyce that God hath chosen you with many others whom God hath kept waking for such a time as this Next under God our eies are upon the house of Commons of England to deliver us from temporall slavery to free us from the oppression of men in matters of Religion we trust they will effect this work fully and God shall give them a full reward as good Job who was a father to the poore and the cause he knew not he searched out and brake the jawes of the wicked and plucked the spoile out of his teeth It is a great honour unto you that you have done valiantly so have been speciall instruments to save this Kingdome from destruction that God hath made you and your Armies so victorious but it is a greater honour unto you that you are of the number of those that love the truth and people of God and endeavour to rescue them from the hands of cruell and unreasonable men the people of God are in the love of God and which is more they are one with God therefore God takes the good done to them as done to himselfe abide by them and you shall be in safety hold together for they that seek their lives seek yoâ—â—â— also And as you have pleaded their cause with many other Worthies with you so still goe on prosper the Lord is with you you valiant men the Saints love you they pray praise God for you England fareth the better for you childreÌ„ unborn shall praise you blesse God for you the memorial of your names shal be for ever precious Most noble Worthies I may seeme to passe the bounds of modesty so to presse into your presence but such is your humility and love that you can passe by any defect in that kinde and accept of that which is presented in love And seeing God doth not despise the day of small things I trust you will not the great respect you have shewed to the truth and people of God hath imboldened me to present you with the best I have in love out of a deep respect unto you the perusall and acceptance of which I submit to your wisdomes and humbly take my leave and remaine Your Honours much oblieged SAMUEL RICHARDSON To all fainting and discouraged soules who are lost and fatherlesse BEhold I bring you tydings of great joy that Jesus Christ came from Heaven to seeke and save you Luk. 19. 10. You shall enjoy mercy life and glory by him for in him the fatherlesse finde mercy Hos 14. 3. You are they who hunger and thirst after Christ and his righteousnesse this desire is from the in-being of the light and life of Christ in you therefore thou art for the present blessed and shalt be satisfied Mat. 5. 6. Therefore you may be sure God is at peace with you he hath loving kindnesse for you which is better then life yea all is yours for God is yours and that for ever Is not this as good news from a farre Countrey welcome and savoury Oh what can be more sutable pleasant profitable or delightfull better or more desireable Christ will give you that peace which cannot be taken from you Oh the fulnesse sweetnesse gloriousnesse and infinitenesse of this peace it passeth our understandings we cannot fully impart it because we doe not fully know it for we know but in part yet a part wee know through grace though many see not this peace nor know not the way of it to whom I have endeavoured to declare that mystery of love and grace revealed to me desiring to obey Christs command When thou art converted to strengthen thy brethren And diddest thou know the freenesse fulnesse sutablenesse sweetnesse and durablenesse of Gods rich grace to a creature who is nothing in his own eyes who hath interest in it and therefore may apply it thou couldst not but be ravished with it Consider what God hath given
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
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
thou maist have peace joy strength another none of these to day God may shew himselfe to thee and in a moment of time he may hide himselfe to day rich and injoy many friends with health to morrow sicke and poore and friends all gone c. Gods acting in us and upon us is not alwayes as he is unto his as God is in himselfe unchangeable ever the same so he is to his ever the same however he may seeme to be Heb. 13. 8. Isa 45. 7 8. 15. with Song 5. 6. Isa 8. 17. Therefore make a good construction of all that God doth do to thee his actings in us or upon us is the accomplishing of his will for his glory and the good of his that which I thinke worst for me may be best for me however it be God is good and good to me Psal 73. 1. This I see and say and injoy in both Pray to God that he may give unto thee the Spirit of wisdome and revelation in the knowledge of him that yee may know what is the hope of your calling Eph. 1. 17 18 19. Say unto my soule I am thy salvation Psal 35. 3. I beseech thee shew me thy glory Exod. 33. 18. Cause thy face to shine upon me Psal 80. 3. Establish O God that which thou hast wrought in us Psal 68. 22. Avoyd sadnesse of spirit and rejoyce evermore 1 Thes 5. 16. Sadnesse of spirit hinders us in thankfulnesse to God also it breeds uncomfortablenesse and unsetlednesse in us an unchearfull spirit is unfit for duty for what wee goe about unchearfully we are soone weary in it if not of it When our spirits are calme united and chearfull then we act more comfortably and such a frame of spirit is fittest to praise God sadnesse of spirit fitteth us to yeeld to discouragements if we be sad wee injoy not the comfort of any thing chearfulnesse is as it were the life of our spirits chearfulnesse inlargeth our spirits and fits us to receive happinesse and to expresse it Frequent and wisely improve those whom God hath setled who are able to direct thee and informe thee in the knowledge of the grace that is revealed in which is fulnesse of joy 1 Job 1. 4. Mind and remember that which makes for your peace and joy if yee forget your resting place as Jer. 50. 6. it is no wonder if yee be troubled Yee have forgotten the exhortation that speaketh unto you as unto children Heb. 12. 5. Wee have no present actuall comfort further then we have remembrance Know no meanes of themselves are sufficient to quiet and settle thy soul it 's the work of the Spirit to answer all discouragements it is God alone that creates the fruit of the lips peace peace to him that is afar off and to him that is neere saith the Lord and I will heale him Isa 57. 19. It 's God which stablisheth us 1 Cor. 1. 21. These things I write unto you that your faith and hope may be in God 1 Pet. 1. 21. Now the God of peace give you peace alwayes by all meanes 2 Thes 3. 16. Vse of Exhortation to all that beleeve 1. To admire the greatnesse and sweetnesse of Gods love in his free grace to thee it is a mercy to heare of it how much more to have interest in it and to injoy it being possessed of it Isa 61. 2. Take thy own portion and treasures provided for thee Col. 2. 3. and ever live in the eternall love of God in Christ to thee this object is sweet sâ—ll durable sufficient to satisfie thee at all times rest satisfied in Christ 3. Dedicate thy selfe and all thou hast freely to him who gave himselfe fully and freely for thee who suffered yea dyed so freely for thee Oh how should this love ingage our hearts to walke with God to be holy as he is holy c. yea doe all and suffer for him for the wayes of the Lord are right and the just shall walke in them Hosea 14. 9. 4. Declare to others Gods goodnesse unto thy soule use meanes that others may injoy the same mercy with thee Be yee mercifull as he is mercifull forgive and give unto others soules or bodies freely for so thou hast received 5. Be content with thy estate inward or outward though many crosses and miseries attend thee for if God be enough as he is thou hast enough oh let not many nor great troubles inward or outward dismay thee 1 Cor. 10. 13. for though they may seeme long yet they cannot last long The God of peace shall bruise Satan under your feet shortly Rom. 16. 20. Loe I come quickly Rev. 22. 20. 6. As Christ is all thy happinesse so let him be all thy comfort and the supply of all thy wants expect all you need and can desire yea that God can give that is for thy good it is certaine thou shalt have all thou needest Psal 34. 10. Seeing he hath freely given us his Sonne how shall he not with him give us all things freely Rom. 8. 32. 7. Watch and pray lest yee fall into temptation and abuse this favour and turne this grace into wantonnesse 8. Stand fast in this libertie of Christ in which he hath made you free as Gal. 5. 1. 9. Rejoyce alwayes evermore and let thy joy be full in God thy portion They shall rejoyce in their portion Isa 61. 7. 10. Be wonderfully thankfull to God for all his exceeding grace and mercy unto thee in that he hath given thee beautie for ashes and everlasting joy shall be to thee Isa 61. 3. 7. 2. Vse of Comfort and Consolation to all that beleeve Oh deare yea most deare and precious souls who can expresse your happinesse glory for the Lord hath done great things for us whereof we are glad Psal 126. 3. Oh now the great work of your Redemption is finished to your hands by him whose works are all perfect Heb. 10. 14. So that there is nothing of this work left for thee to doe Now thou maist come unto the throne of grace boldly now all is payd it 's God that justifieth who shall condemne surely none Rom. 8. 38 39. It 's not sin nor Satan nor any thing else shall hinder thy interest in Christ or injoyment of him for thy union with the Lord Jesus shall never be dissolved Christ lives for ever Heb. 7. 25. and seeing Christ lives yee shall live also Joh. 14. 19. Therefore thou art not onely happy now but thou shalt be so for ever thou shalt receive the end of thy faith the salvation of thy soule 1 Pet. 1. 9. Joh. 5. 24. Christ is enough to comfort us in the sight of all our sinnes and to make us happy in all our miseries There is a day a coming which will make amends for all in the meane time make mention of the loving kindnesse of the Lord and the praises of the Lord according to all the Lord hath bestowed on us c. according
better is nor doe they desire and bread Isa 55. 2. Ashes is sutable to their natures judgements desires affections they know no danger in eating of ashes they thinke it is a happinesse to have them and that they shall have satisfaction from them Eaters of ashes are in a dangerous condition they must dye spiritually and eternally there be many that eat ashes they thinke and dreame they eat bread but they are deceived as Isai 29. 8. They follow vanitie Hab. 2. 3. The East winde Hos 12. 1. And lay out their money for that which is no bread Isai 55. 2. What doest thou eate and live upon bread or ashes when thou art empty 1. What doest thou eye whether doest thou goe goest thou to nothing but to Christ onely wee have hope in Christ 1 Cor. 15. 19. Is thy hope onely in Christ 2. In what doest thou find peace comfort contentment satisfaction in is it in nothing else but Christ Phil. 3. 8. 3. Where lyeth thy life and strength is it in nothing but in Christ without me yee can doe nothing Joh. 15. 5. Col. 3. 11. Will no peace comfort praise of men duties ordinances joyes ravishments satisfie thee will nothing but Jesus Christ but Christ is all in all Col. 3. 11. If it be so it is well Comfort to all that eat this bread yee shall be satisfied yee doe live and shall live for ever Joh. 6. Oh you may well be thankfull for this so great mercy that yee have bread to eat which others have not nor know not of they famish and dye for want of bread yet thou hast enough and shalt ever have enough in my Fathers house there is bread enough and to spare Luk. 15. 17. 4. There is nothing in him that can helpe him if he follow his own heart he is misled his heart is deceived it turnes him aside and leads him to death if he follow his light his understanding he follows darknesse his light is darknesse Mat. 6. 33. man in himselfe is irrecoverably lost he that walketh in darknesse knoweth not whither he goeth Joh. 12. 35. We were sometimes darknesse Ephes 5. 8. 5. Consider mans heart is not to be hearkened unto because it turnes the soule aside from Christ what doest thou hearken unto and live upon thy owne heart c. or on Christ 1. Many in stead of living upon God live upon a deceived heart as Pro. 3. 5 6. 7. 2. Others live upon sense 3. Others live upon corrupt reason 4. Some build their hope of salvation upon other mens judgements who if they be godly may easily be mistaken in a close hypocrite 5. Many live upon the report of others which appears by this that if men speak not well of them they are greatly troubled are not able to beare it by which it appeares their life is in it it was no wonder Laban made such adoe in searching for his images because they were his gods 6. Many live upon their reformations they thanke God they are not so bad as they have been therefore they have hope it 's well when men grow better yet abstinence from evill is no evidence of grace for men may forbeare the acts of sinne for feare of hell or men c. 7. Others live upon duties and as they are increased their hope and confidence in God is increased but if their duties faile them their hope and comfort is gone by which it appeares they live upon what they doe and not upon God these count their duties which is their righteousnesse gaine but if they belong to God they must count againe as Paul did this their gaine to be losse for Christ Phil. 3. 8. 8. Some live upon their peace they thanke God they are quiet there is no terrors nor feare of hell in them therefore thinke they are in a good estate a most subtill delusion 9. Others live upon groundlesse hope because their sinnes are few or small as they thinke they have hope 10. Many live upon their inward comforts and joy which appeares by this that whilst they last they have much assurance of the love of God and are sure of salvation but as soone as their comfort joy which was sensibly felt leaves them their confidence went with their comfort and leaves them in a sad condition 11. Others upon ravishments and excasies of glory c. 12. Many live upon the ordinances of men and stand ready resolved to be of any Religion the Authority will impose upon them and the more easie it is for their persons and purses the more it shall have of their hearts 13. Yea and many there be that live upon the ordinances of God without God these so they may frequent the ordinances they are satisfied though they see not God in them and be never the better for them 14. Others live upon their confidence of salvation 15. And some live upon creature-comforts and conclude because they possesse them God loves them 16. And many live upon the Devill and his word that is when Satans suggestions are hearkened unto liked beleeved imbraced obeyed as if he should say their sinne shall never be pardoned nor subdued they beleeve him and are ruled by him this is to live upon the Devill as to hearken unto God as Isa 53. 3. To beleeve in him 1 Joh. 3. 23. and to submit themselves to God Jam. 4. 7. is to live upon God A false foundation and a false life goe together therefore whosoever they be that live upon any thing besides God in Christ as their foundation is unsound so certainly it will deceive them whatsoever their sparkes be they must and shall lie downe in sorrow as Isa 50. 10. they are all lying vanities and they that hearken unto them forsake their own mercies as Jonah 2. 8. A man is prone to follow the advise of his heart The reason is 1. Because he thinkes his heart knows 2. That his own heart will not deceive himselfe but who so trusteth in his owne heart is a foole Prov. 28. 26. Isai 10. 7. Jer. 23. 26. 3. He is ignorant of the desperate wickednesse of his heart The heart is deceitfull above all things and desperately wicked who can know it Jer. 17. 9. 4. He knows no better Counsellor happy is he who is so acquainted with his hearts deceitfulnesse that he will not trust to it nor hearken unto it 5. The heart is the â—aâ—se of all the errors and miscarriages of men for out of the abundance of the heart the mouth speaketh Luk. 6. 45. Mat. 15. 19. What men thinke speake or doe is from the heart 6. A man by nature desires that his soule may be delivered because he apprehends his soule is in danger and that it is of great concernment unto him for his soule to be delivered 7. A naturall man doth indeavour to save and deliver himselfe men seeke deliverance for themselves from themselves Reasons 1. He judgeth it a reasonable thing that his soule be delivered
Christ according to the word of Christ We pray you be yee reconciled to God for he hath made him to be sin for us The way God takes to reconcile a sinner unto himselfe is the discovery of his free grace and love of God done to man through Christ The discovery of this to the soule expels ignorance and slayeth the soules enmity against God and by his love he draweth the soule to God in love again Gods way of saving man is onely in a way of love therefore he saith Behold I will allure her and speake comfortably unto her Hos 2. 14. His love is free full and eternall I will love them freely Hos 14. 4. I drew them with cords of a man with bands of love Hos 11. 4. Be reconciled for he hath made him to be sin for us It appeares that the sense and guilt of sin doth hinder the soule from being reconciled sin causeth the soule to desire to be at a further distance from God as Luk. 5. 8. That before a sinner can be reconciled unto God he must understand and know the cause way and meanes of his salvation I say not before God loves him therefore as it is declared that all have sinned and come short of the glory of God c. Rom. 3. So he declares that Jesus Christ is made sin for us and that wee are justified freely by his grace through the redemption that is in Jesus whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes that he might be just and the justifier of him that beleeves in Jesus Rom. 3. 23 24 25 26. see Rom. 5. 10 11. 13. 19. Rom. 6. 23. Titus 3. 5. He hath made him God the Father hath set apart the Lord Jesus to save man Heb. 9. 14. 22. Rev. 13. 8. There is no other name whereby we may be saved but by the name of Jesus Act. 4. 12. Which knew no sinne Christ knew no sin in himselfe personally Luk. 1. 35. nor inherently Heb. 14. 5. nor experimentally Joh. 8. 40. And seeing Christ is so holy a person and so qualified as he is Col. 2. 3. none ought to doubt of the sufficiency meritoriousnesse and effectualnesse of whatsoever he hath undertaken to doe for by once offering the sacrifice of himselfe he hath for ever perfected them that are sanctified that is set apart Heb. 10. 10. 14. So that the sinfull soule ought to cast away all discouragements and to rest satisfied in this full perfect and infinite satisfaction and not suffer their foolish hearts to seeke after or desire any other for as there is none to be found elswhere so there needs none for be thy sinnes never so great or many this one satisfaction of the Lord Jesus is sufficient Made him to be sinne God hath imputed our sinnes unto Christ and so laid them upon him Esa 53. 5. that they are not ours no more but Christs who hath freed us from them who will disanull them and so free himselfe of them so that he shall appeare without sin Heb. 9. 28. The way and meanes God hath chosen to free a sinner from sin is onely by Jesus Christ that he might undergoe the penalty of sin or else no man could be saved as these Scriptures declare Joh. 1. 1. 7. Joh. 1. 29. Rom. 8. 2. Ephes 2. 14 15. Rev. 1. 5. Heb. 9. 22. Col. 1. 20. Zach. 9. 11. For sin must be charged upon Christ or the sinner and our happinesse lyeth in this that our sinnes are not imputed unto us Psal 32. 1 2. Rom. 4. 8. Our sins cost Christ deare that they might cast us nothing Rom. 5. 9. 1 Pet. 1. 18 19. For us The word us and wee in this verse must be understood for them in the 19. verse to whom God doth not impute their trespasses So that they are blessed Psal 32. 1 2. Rom. 4. 7. for they shall not misse of glory because they have redemption by his bloud and remission of sinnes as Col. 1. 14. Rom. 5. 10. Therefore by the words us and wee cannot truly be understood every son and daughter of Adam For so large as the purpose of God is of saving men so large is the meanes of this salvation so large is the declaration to be so large is the particular application of salvation to be so large is the effect of salvation it selfe none of these are any larger then the other If any reply that Christ in the declaration is offered to all therefore the particular application of salvation is to be to all I answer That Christ is not offered to all nor to none at all true it is the Gospel is to be preached to every creature and that all persons whosoever will are called to come to Christ to drinke c. But what Scripture saith Christ is offered to any person much lesse to all the world God so loved the world that whosoever beleeves in him should not perish but have everlasting life This is a declaration of what persons God will save the word of God is a declaration of the will of God now for to declare a thing and to offer it is not one thing for one may declare to another the riches that he or another hath and yet not offer any of them nor it may be cannot and so a man may give that to another which he never offered him It 's safest to keep to the language of the Scriptures which forme of words are sound especially in this age in which men catch up expressions and by them abuse God and his truth and themselves for if one affirme that God offereth Christ to all men reply doth not God meane as he saith and if God offers Christ and man hath not a sufficient power to receive him they are mocked and God is unjust c. and that men have free-will and such like stuffe so that yee may see how one error draweth many after it and it 's oft grounded upon an unsound expression Made sin made the righteousnesse of God After what manner Christ became a sinner after the same manner wee are made just but he became a sinner not by any infusion of our corrupt qualities but by imputation onely Therefore wee are just before God not by infusion of any habituall grace into our corrupt natures but by imputation of his righteousnesse God imputeth righteousnesse without works Rom. 4. 6. If this were well minded it might answer and remove some temptations which are occasioned by apprehending the contrary The righteousnesse of God Christs righteousnesse is the righteousnesse of God That righteousnesse which freeth a sinner from the curse of the Law is a perfect righteousnesse Heb. 1. 8. Rom. 9. 5. Mat. 6. 33. Rom. 4. 6. Therefore prize it highly Mans righteousnesse is imperfect and could not justifie him before God Enter not into judgement with thy servant
for in thy sight shall no man living be justified Psal 143. 2. Dan. 9. 18. Tit. 3. 5. 7. All our righteousnesses are as filthy rags c. Isai 64. 4. 6. God reveales to a soule Christs righteousnesse and the soules interest unto it Joh. 16. 14. To comfort the soule and cause the soule to love God againe he doth not comfort us in the sight of our own righteousnesse before he declares and comforts the soule in the righteousnesse of Christ Righteousnesse in him That righteousnesse which justifieth us before God as it is not ours so it is not in us but as it is Christs righteousnesse so it is in him In the Lord have I righteousnesse and strength in me you shall have righteousnesse and strength Isa 45. 23 24 25. The cause or forme of our justification is by a reciprocall translation of our sin unto Christ and his righteousnesse unto us both which is done by God for us That we might be made Whatsoever Jesus Christ hath done and suffered was for those whose sinnes were laid upon him who are stated in him Ephes 1. 4. and are fully pardoned by him Rev. 1. 5. By the obedience of one man viz. Christ many are made righteous Rom. 5. 19. By his stripes we are healed Isa 53. 5. The bloud of Jesus Christ cleanseth us from all sin 1 Joh. 1. 7. In him God considers his to be in Christ before they had a beeing in themselves Ephes 1. 4. and he never lookes upon his children out of him for they are never out of him They dwell in Christ Joh. 6. 56. and shall ever live Joh. 9. 25. and be found in him Phil. 3. 8. Christ and all true beleevers are so united together that they are but one one body one spirit bone of his bone oh what union is like to this that is so reall full and intire wonderfull glorious spirituall eternall and infinite 1 Cor. 6. 17. Gal. 5. 30. c. Joh. 15. 5. Joh. 17. 22 23. If our faith in Christ were as strong as our union with Christ wee should ingrosse and possesse all that is in heaven and nothing in the earth could trouble us The state of a beleever in Christ as considered in him is an estate of perfection We are complete in him Col. 2. 9 10. 13. As Christ is so am I as I am so is Christ Joh. 1. 17. What is Christs is mine what is mine is his Christs righteousnesse is mine I am all righteous I need no more nor no other righteousnesse as I am in Christ I am as righteous and as acceptable as Christ God seeth no sin in me because there is none for I am all faire there is no spot in me Song 4. 7. Song 2. 10. Ephes 5. 25 26 27. For as he is even so are we in this world 1 Joh. 4. 17. Thou hast cast all my sinnes behinde thy backe Isa 38. 17. As far as the East in from the West so far hath he removed our transgressions from us Psal 103. 12. Seventy weeks are determined upon the people and upon the holy Citie to finish the transgressions and to make an end of sinnes and to make reconviliation for iniquitie and to bring in an everlasting righteousnesse to seale up the vision and prophecy and to anoynt the most Holy Dan. 9. 24. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse Isa 61. 10. All Saints are alike clothed with Christs righteousnesse the meanest the weakest as the best and is as acceptable by it as the best oh they are all alike perfect righteous and glorious as they are in Christ oh here is strong consolation for thy fainting heart to refresh it selfe withall Drinke O friends and make yee merry O welbeloved yea drink drink abundantly in this fountaine that is bottomlesse and therefore can never be drawne dry Song 5. 1. In the most perfect Saints as they are in themselves there is much sin 1 Joh. 1. 10. and God doth see it yet God cannot condemne them to wrath for it no more then God can condemne Christ for it who shall appeare without sin Heb. 9. 28. They being in him who hath suffered for it and Justice neither will nor can exact the payment of a debt twice now it 's justice in God to justifie Rom. 3. 25. yea God is as just in pardoning a sinner by the bloud of Christ as he is just in condemning any and now thou hast a full pardon by justice as well as mercy therefore drinke freely Song 5. 1. For us That which is spoken in generall to beleevers every beleever is to apply it to himselfe in particular so Paul he loved me and gave himselfe for me Gal. 2. 20. For us for me The word and promise of God that it is for me is that which my soule should fix its eye upon and by faith for ever relie upon and be a full satisfaction to my soule knowing that the word and promise of God is the onely ground of my faith and is securitie sufficient for my salvation As soone as the soule is convinced that Jesus Christ is made sin for me and that I am made the righteousnesse of God in him all the soules doubts feares objections vanish and Christ is beleeved in and lived upon with thankfulnesse and joy Jesus Christ being made sin for me is as good for me yea better for me then if I had never sinned as much better as a spirituall body is better then a naturall as much better as the image of the heavenly is better then the image of the earthly yea as much better as strength is better then weaknesse and as heaven is better then earth 1 Cor. 15. 43 44. to 55. But saith a discouraged soule I cannot beleeve the Lord Jesus was made sin for me Why not for thee Because my sins are greater then others be for my sins have all the aggravations upon them that can be For mine are many So were theirs in the second and third Chapter of Jeremiah yet notwithstanding God pardoned them all as appeares Jer. 3. 21. to 25. But my sins are great and hainous So were theirs and so were Manassehs as appeares 2 King 21. 4. 9. 11. 16. and so was the womans Luk. 7. 47. and so was Pauls 1 Tim. 1. 15. yet God pardoned them all as he hath done others But my sins are against the Gospel So was Pauls he persecuted them that professed the Gospel and made havock of the Church entring into every house haling men and women and committed them to prison Act. 8. 3. And Christ died for them that slew him Act. 2. 23. 38. But mine are afâ—er many mercies So was Solomons who sinned against God after the Lord appeared unto him twice 1 King 11. 9.
the use of his meanes till he shall give thee faith that by it thou mayst know thy selfe to be elected Act. 13. 48. But I have used the meanes and yet I am no better but worser therefore God will never doe me good Are you sure you have used all Gods meanes doest thou know the number of them and have your ends been all good right placed and have you used them in a right manner measure time in sinceritie humilitie which I question and have you not rested in the use of means have you set God above his meanes and expected his blessing upon them without which they could doe no good If thou hast not used them all in faith say not thou hast used the meanes what are all meanes without faith they are as a shadow without the substance Heb. 11. 1. The word they heard profited them not for want of faith Heb. 4. 2. It is no good reason to say because God hath not answered me and supplied me therefore he never will consider Isa 64. 4. Isa 8. 17. They which had not obtained mercy did 1 Pet. 2. 10. They shall not be ashamed that wait for me Isa 49. 23. There be many that doe satisfie themselves with the meanes and their frequenting them and in what they doe that it is just with God yea a mercy to blast all to shew their emptinesse that we might look and long for Christ to blesse the meanes and be all in all unto us Men beleeve not that faith is the gift of God and the Spirits work Phil. 1. 29. so that they goe not to God in his promise for faith but endeavour to make a faith of their own to carry to God If thou hast a will that onely Christ should save thee God hath begun his work in thee and he will finish it Heb. 12. 2. and one day thou shalt know thy selfe to be pardoned and all thy sins shall be subdued Consider God may have mercy for thee though thou knowest it not for mens sinnes are first forgiven before they are to beleeve it or can be assured of it for if men should beleeve that their sins are forgiven before they be forgiven they should beleeve that which is false neither can any mans beleeving make that to be which had not a being before faith declares to us our pardon but our beleeving neither pardons nor procures the pardon of any sin if it could what need was there of the death of Christ I have waited a long time and many have received mercy since but not I. Even the Lords servants have waited a long time for God or at least they thought the time long David said I am weary of my crying my throat is dryed mine eyes faile while I waite for my God Psal 69. 3. If God have given thee a heart to wait upon him thou art blessed Blessed are all they that wait for him Isa 30. 18. Waiting implies perseverance patience long-suffering in holding out notwithstanding the tediousnesse of the time deferred courage in breaking through all difficulties that stand between waiting and to continue waiting though all things seem contrary till we enjoy what we waited for I wait for my God Psal 69. 3. I am now old in yeares and if God had intended to have done my soule good surely he would have done it before this time and now death is ready to take me away Yea though it be thus with thee yet mercy may be thy portion at last if mercy come at last it will be sweet and it may come at last The thiefe was saved upon the Crosse Mat. 20. Luk. 23. Oh how neere was he unto his end before mercy came unto him You may not set a time to God in which he shall shew mercy for he giveth what he will and when he will and will not be tyed to thy time it 's an exceeding great grace for God to shew mercy though it be at the last as he did to the thiefe upon the Crosse God hath all houres in the day to work the last houre God useth to call some as well as the third see Mat. 20. 1. to 10. for there is nothing too hard for God If I were filled with qualifications as humblenesse and brokennesse of heart and tooke delight to heare and pray as others I could have hope but now I cannot Alas poore soule thou art greatly deluded for these things can no way fit the soule for mercy Why doest thou seek the living among the dead Luk. 24. 5. Why doest thou look at and rest in such things as these for haddest thou these in the greatest measure they could not procure thy happinesse nor stand thee in any stead oh nothing but Christ can doe thy soule any good and truly comfort thee Consider what qualifications had they in Ezekiel 16. 3. to 9. of whom God was found Surely they had none except sinfull ones What saith God I was found of them that sought me not Isa 65. 1 2 3. Tell me what qualifications had they who were enemies yet Christ died for them Rom. 5. 9 10. All that are saved are saved by grace without any cause or condition in man 2 Tim. 1. 9. Under colour of devotion yee overthrow Christ can your duties c. procure Christ or what use is there of Christ if yee can have what yee need without him yee would have power abilitie and inlargements before yee dare believe in Christ Oh the greatnesse of thy pride and folly doth not Christ say true that without me yee can doe nothing Joh. 15. 5. As in nature none can worke before they have life so none can doe any thing that is spirituall before they live spiritually Christ must be in thee before thou canst beleeve the soule must beleeve before it can finde any sanctification or workes at all in it selfe yea without any regard to workes in any measure whatsoever for there is nothing to be done by man to be a preparation to his sanctification see Rom. 4. 5. 5. 8. 10. Thou hungerest and thirstest after a righteousnesse of thine own and wouldst establish it but it must be renounced I confesse this self-deniall is very hard oh how hard is it for the soule to be taken off its own bottom of workes and of self-concurrence strip them of all that is their own and yee take away their lives they must and will have something some humblenesse and brokennesse of heart some teares some good workes or abilities or a good heart something they must have for they think it cannot be that they should be accepted pardoned and saved and they to doe nothing at all themselves for it therefore as soone as they begin to espie a flaw in what they doe for who can say his heart is cleane Job 25. 4. they betake themselves to breake their hearts to make God amends for all and thinke if they can
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
12 13. Can babes work and yet if they die in that estate they shall not misse of glory 1 Job 2. 12. It is one thing to be justified and another to be sanctified so it is one thing to live another to be borne and to worke is distinct from both there is as much difference between some of the Lords as there is betwixt willing and doing some are termed carnall 1 Cor. 3. 1. others spirituall Thou maist be begotten but not borne if in bondage and then it is not the season of growing as another season is If thou beest ignorant or in temptation thy understanding is clouded and thy heart being distempered with feare so as Job 23. 8 9. and thou art not fit to judge of thy growth is a new borne babe 1 Pet. 2. 2. fit to judge of its growth Also consider it may be thou art in Gods way and so thou doest not use his meanes or not rightly consider Psal 1. 3. with Song 4. 12. there thou shalt grow I am much tempted by Satan that I have no grace Satan tempts Christs babes to cast away their confidence which is forbidden Heb. 10. 35. therefore if Satan tell yee that yee have no faith thou maist reply if I have it not in the act to my knowledge I may have it in the grace it selfe if he say that he knows and you know you have no grace at all Reply the Devill knows not and if I should thinke so I may be deceived as fire raked up in ashes appeares not and gives neither light nor heat so corruption doth hide and obscure grace 1 Cor. 3. 1. And if I have no grace why let yee me not alone as yee doe others and as yee did me when I tooke my fill of sin then ye told me I had faith when I had none I have found yee a lyer therefore I will not hearken unto you and I am the more confident I have grace because ye tell me I have none He is a lyer and the father of it Joh. 8. 44. But suppose I have no grace there is no reason why I should despaire because every one of the Lords were once without grace in the estate of nature At that time yee were without Christ being aliens from the common-wealth of Israel strangers c. having no hope and withouâ— God in the world but now in Christ Jesus yee who sometimes were afar off are made nigh by the bloud of Christ Eph. 2. 12 13. which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 1 Pet. 2. 10. Many are ordained unto eternall life which did not actually beleeve nor had any grace at all I nor any doe not know but I may be one of them also therefore I know no reason to despaire nor will despaire doe me any good it is better to use the means wait upon God trust him with my soule if mercy come I shall be happy and shall have cause to praise him There is nothing too hard for God Lord if thou wilt thou canst make me cleane Jer. 32. 17. Mat. 8. 2. I cannot pray nor doe any thing to purpose therefore I have no grace Unbeliefe deads the heart and hinders thy living upon Christs strength It is so with thee that thou mightst see a need of Christ Joh. 15. 5. and live upon him who hath promised to be a full supply to his If God hath given thee a desire to obey him say not it is nothing because God saith it's something 2 Cor. 8. to 11. he gives this and if this be all thou hast it is accepted vers 12. and he will grant thy desire He will fulfill the desire of them that feare him he also will heare their cry and will save them Psal 119. 19. Christ will not quench the smoaking flâ—x Isai 42. When we see no fire we know there is fire by the smoake holy desires cannot be in a soule that hath no grace Psal 145. 19. Desire after grace is an act of spirituall life an act is from a faculty a faculty is from life and being a dead man cannot desire none can desire that which they beleeve not to be nor that they doe not love desires if spirituall they flow from faith love and are a part of what it desires A will to obey may be all that a beleever can find in himselfe at some time To will is present with me but how to performe that which is good I find not for the good I would I doe not but the evill I would not that I doe Rom. 7. 18 19 20 21. Presse after obedience to God yet know our greatest holinesse cannot justifie us before God For by grace are yee saved through faith and that not of your selves c. Not of workes lest any man should boast Ephes 2. 8 9. Even the strongest of the Lords are but weake creatures and the highest perfection they can attaine unto in this life is a fight of our imperfections and a desire and endeavour to obey and to live upon Christ by faith see Phil. 2. 12 13. And was not Paul one of the most strongest beleevers see Rom. 8. 37 38 39. yet what saith he of himselfe and his words are the word of God That which I doe I allow not for what I would that I doe not but what I haâ—e that doe I To will is present with me c. Rom. 7. 14. to 25. He had no power to doe what he would yet he lived by faith in the Sonne of God Gal. 2. 20. I find no willingnesse to duties I find no relish in them so that I often omit them Unwillingnesse to duties argueth much corruption from whence omissions often flow God may have begun his work in thee although it be thus with thee it may arise from divers causes as from unbeliefe doubting of acceptance of person and dutie and it 's no wonder if such have little list to obey also eying infirmities and not Christ also with them and not exercising grace especially faith little love to Christ loving temporall things deads the heart and makes it carnall weaknesse of grace or from Gods not affording present strength sloath and ease that slayeth the soule undiscreet doing duties out of their season ignorance of the nature of duties and what God requires in some causes ignorance of the sweetnesse of spirituall duties So the soules sicknesse which hinders the soules relish of spirituall things also weaknesse of body is a great enemy to action My flesh and my heart fayles but God is the strength of my heart and my portion for ever Psal 73. 26. he never fayles Surely I am deceived I have no grace because I am not able to subdue my passions This declares rather weaknesse of grace then otherwise and it 's certain it is not from a want of truth of grace if
the Lord appeares againe the doubt is dissolved and the soule is satisfied and he is armed with experience against such a time appeares againe if he be able to judge and neglect not to marke well but where use and exercise is wanting there is not so cleare a discerning Heb. 5. 11 12. I feare the opposition that is in me is not between Christ and Satan or the Spirit against the flesh but from my corrupt will my inlightened conscience I grant all the combates in men are not right and many are deceived herein yet the difference may easily be discerned understand it thus 1. The naturall conscience although it be inlightened acts onely in a naturall way at the most it is but morall as not to lye sweare steale and such grosse acts 2. It stirres not unlesse it be forced and onely unto that it is forced unto 3. It sets one faculty against another as the will and affections against the understanding but the Spirit of Christ causeth an opposition in the same faculty as in the will c. 4. Conscience inlightened without grace it strikes onely at the branches of sin but not in the roote 1. Whereas the Spirit of God makes a free full constant impartiall resistance against all sin 2. And discovers unto the soule her secret corruptions in their colours and the Spirit over-powers the soule so as it causeth the soule to hate sin and leave it 3. The Spirit causeth the soule to be more glad when sin is more discovered 4. The Spirit of God teacheth the soule effectually to oppose all sinne even the appearance of evill equally proportionably and orderly I am so troubled with hideous temptations as I beleeve no childe of God is Christ was tempted Mat. 4. and I know no kind of temptation that God in his Word hath promised that his child shall not be tempted unto There hath no temptation taken you but such as is common to man therefore beleeve and take comfort in the wisdome and faithfulnesse of God who will not suffer you to be tempted above that yee are able but will with the temptation also make a way of escape that yee may be able to beare it 1 Cor. 10. 3. If they be burthensome and hatefull unto you and you cry out to God for help against them they shall not be laid unto thy charge for as it was with the damsell in Deut. 22. 25 26. even so is this matter I feare that when persecution comes I shall not suffer nor hold out unto the end but dishonour God betray his truth shame and grieve his people Cast all these cares and feares upon the Lord as Phil. 4. 10. In nothing be carefull he will care for thee I will never leave thee nor forsake thee Heb. 15. 5. God will take care for his glory truth and servants his wisdome and power and faithfulnesse shall order all Others are discouraged because they are not filled with joy and comfort c. Faith may be strong when joy is absent David had faith when he had no joy Restore to me the joy of thy salvation Psal 51. 12. He refused comfort and he wanted it Psal 77. 2. Such as judge their condition to be good because they are filled with joy they are mistaken and build upon a wrong foundation in that they are not founded upon Jesus Christ alone so as to look to him and live upon him onely If some persons had joy they would make it a Christ to them and live upon it and so abuse Christ and themselves and their joy and it 's a mercy for such to want joy till they can better use it Others are discouraged because their soules are filled with terrors saith one Oh I feel the wrath of God in my soule I have a hell in me and so have been for a long time This is a sad condition yet thus it may be with one who is the Lords for thus it was with Heman who said Lord why castest thou off my soule why hidest thou thy face from me I am ready to dye whilst I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off Psal 88. 15 16. And Job cryed He hath kindled his wrath against me and counts me unto him as one of his enemies see Job 19. 10 11. 7. 6. 13 14 15 16. And David in temptation judging himselfe according unto the Law to sense and feeling said I am cast out of his sight Psal 31. 22. Horror hath overwhelmed me Psal 55. 5. 77. 8 9. And Jeremiah said He hath led me into darknesse but not into light he hath broken my bones and compassed me with gall he hath made my chaines heavy he hath filled me with bitternesse thou hast removed my soule far off from peace and I said my strength and my hope is perished from the Lord Lam. 3. 2. to 19. The Lord hath his way in the whirlewind and in the storme Nahum 1. 3. Some conceive that if God loved them there should be no such tempests in their soules but should injoy a sweet calme in stead of wrath and terrors sweet peace and joy indeed it is so with many but it 's not so with all that are the Lords as appeares Job saith to God Why doest thou not pardon my transgressions c. Thou hast set me as a mark against thee so that I am a burden unto my selfe see Job 7. 18 19 20 21. 13 14. Because it was so with Gideon as it was he could not be perswaded that God was with him the Angel said God was with him Judg. 6. 12 13. therefore he was mistaken and so maist thou be if thou judgest thy selfe not to be the Lords because thou art filled with terrors c. Comfort depends not upon any freedome from terrors but upon the Spirits revelation of truth and application of it unto the soule The greatest peace any Saint doth possesse is not to be either a ground or an incouragement for their beleeving so also there is no terrors any can possesse ought to be any discouragement in beleeving for our happinesse is not from any thing we feele or apprehend in our selves but in that we are knowne of God who loves us and comprehends us in himselfe and his not imputing our trespasses unto us Psal 32. 1 2. A soule being in such a sad condition should consider what the Lord saith in Isa 8. 20. and to cast all their feares of hell upon God in a promise to trust in the Lord for in Jehovah is strength for evermore Isa 26. 3 4 When thou art in the flames of this fire thou shalt not be burnt With God nothing is impossible Luk. 1. 73. O troubled soule the tender mercies of our God hath visited us and so it may visit thee also and give light to thee that sittest in darknesse and in the shadow of death 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
upon him with his stripes we are healed Isa 53. 6. God hath in wisdome and love left sin in his to keepe them humble in the sense of sinne and that wee may know what we are and our strength that wee might exercise the graces of the Spirit faith for pardon wisdome watchfulnesse self-deniall c. which we could not doe if wee had no sinne and that we might long to be in heaven where we shall injoy a full freedome from all sinne and that wee might love and prise Christ more seeing we stand in such need of him to pardon and heale us and that wee might daily depend upon Christ against it and live upon the fulnesse of Christ which wee should have no need in this kinde if we could not sinne and that wee might not scorn nor insult over any and that Gods power may appeare in preserving a little grace in a soule so full of sinne and also the power of his grace in subduing so many and so strong sinnes and that wee might admire that rich grace that can love such as we are and pardon our so many and great sinnes The use of this is if it be so first expect not full freedome of sinne here as some dreame Secondly doe not sinne that grace may abound God forbid Rom. 6. 1 2 3 8. but in obedience to God and love to him use all meanes against it all thy dayes strive against it in the strength of Christ the love of Christ will teach thee and cause thee to doe so Thirdly Be not over-pressed and sunk under it but live by faith in all infirmities say as Paul I glory in my infirmities not as they are sins but because by them Gods power and goodnesse is the more seene both in pardoning and healing see Rom. 5. 20. 6. 1 2. 2 Cor. 12. 9. Rom. 3. 7 8. c. What if I should say all the Lords are the more happy they were sinners else how could they have been capable of mercy and heaven and union with God c. If there were not evill it would not be knowne what is good justice and mercy had not been known therefore how could God be knowne his wisdome in drawing good out of evill nor his infinite love in sending Christ to dye could not have been known and man could not come to that full happinesse in Christ if there had not been sin Sin should not hinder our faith it is hard to beleeve the pardon of seventy seven sinnes in a day yet faith is able to beleeve it and also to keep a sinner from being perplexed in his spirits with any sinne or trouble so as to hinder the soule from rejoycing in God all the day long faith looks to Jesus Christ his bloud intercession and obedience who hath payd all our debts 1 Joh. 2. 1. and now wee are not under the Law but under grace Rom. 6. 15. So that the weakest beleever may say in the middest of all my imperfections have as much of the love or God and union with him acceptation reconciliation full and perfect righteousnesse in Christ to cover all my defects as the best Saint ever had and my state shall be as happie as any of theirs and were it not for Christ all their holinesse could not helpe them and they might cry they are unprofitable in all and had also perished in their sinnes Can a man be profitable to God Job 35. 7 Surely no and what shall hinder me of having as much happinesse and glory in heaven as the best Saint Oh who can expresse the sweetnesse that is in this doctrine of free grace to an humble soule and it is wonderfull sweet and it is a strong tie to God in all holinesse I know men of base spirits unbeleevers will catch at what I say but if they doe who can helpe it the children must have bread and if such dogs will snatch it to their perill be it as for you who love sin so as you are not willing to part with your sinnes that you desire to make Leagues and Covenants with sinners hell and death and the devill you take incouragement to sin because God is rich in grace c. Oh consider if yee have hearts yee are those who turne the grace of God into wantonnesse yee are still in your sinnes yee are the dogs touch it not it is not for you Christ saith It is not meet to cast the childrens bread to dogs Maâ— 7. 6. A childe of God is described by a desire to feare the Name of God Nehe. 1. 11. 1. Those that live the life of faith in infirmitie they eye Christs sanctification and injoy comfort in it 2. There is a harmony between that soule and Gods command Speake Lord for thy servant heareth 1 Sam. 3. 10. 3. He is not offended at Christ at any thing he requires Blessed is he that is not offended in me Mat. 11. 6. For this is the love of God that we keepe his Commandements and his commandements are not grievous 1 Joh. 5. 3. 4. He lookes at the word of God for his rule and his desire is wholly to be ruled by it he will trust God and relie upon his word 5. He eyeth Christs strength in his promise for helpe and by faith makes it his own Psal 46. 6. Surely in the Lord have I righteousnesse and strength Isa 45. 24. 6. He will with courage incounter against what ever opposeth God and contend earnestly for the faith once given to the Saints Jude vers 3. 7. He is sensible of good and evill and layeth to heart his own and others sins Acts 20. 31. 8. No sinne he commits doth so discourage him and sinke him but he can joy and rejoyce in Christ his joy and sorrow is not legall but evangelicall or spirituall and therefore may be in one Saint both at one and the same time 1 Thes 5. The second branch of this life of faith in infirmities it is to live upon Christ in his promise to helpe us against all our infirmities upon such places as these If thou beest in deadnesse of heart consider Behold my servant shall sing for joy of heart Isai 65. 14. In thy Name shall they rejoyce all the day Psal 89. 16. In dumbnesse consider The tongue of the dumbe shall sing c. Isa 35. 36. The mouth of the righteous shall speake wisdome and his tongue talkes of judgement Psal 37. 30. In forgetfulnesse The Spirit shall bring all things into your remembrance Joh. 14. 26. When thou art in feare of want consider There is no want to them that feare him Psal 34. 9. Trust in the Lord and doe good and verily thou shalt be fed Psal 37. 3. Seeke yee first the kingdome of God and his righteousnesse and all things else shall be added unto you Mat. 6. 34. Take no thought for to morrow shall take thought for it selfe sufficient to the day is the evill thereof Take no thought for your life what yee shall
23. For deliverance out of trouble c. Many are the troubles of the righteous but the Lord delivers them out of them all Joh. 5. 19. Psal 19. 17 Psal 50. 15. For speedy deliverance My salvation shall not tarry Isa 46. 13. 9. Every day to live the life of faith concerning the time past Which is to consider and call to remembrance and to see God in his dealings to us ours and others both for soule and body I have considered the dayes of old and the yeares of ancient time Psal 77. 5. This is to injoy time past as present David made this a part of his meditation oh how sweet is it to muse of Gods mercies unto us from our birth that I should be borne of such as feared God and so injoy better education then others or else that I should be borne of haters of God and instead of good education had bad and was brought up in ignorance and prophanenesse and how I have been tempted to desperate sinnes or healed those breaches how strangely God brought us to better places unexpected or undeserved and how neere and often we have been to be cut off by death by sicknesse casualties desperate practices by others and by our selves and how great bondage we have been in by sinne being filled with despaire terror and wrath without hope of ever being pardoned Ephes 2. 12 13. and yet for God to fill my soule with joy peace in beleeving Rom. 5. 1. and in how great bondage I was unto sinne not able to restraine my selfe and out of hope of ever having strength against such strong lusts and yet God hath subdued them Oh great change and also how we were convinced of our state of death we are in by nature and by what meanes But if we had been borne in India or Turkey or Rome we should either have never heard of a Jesus or seene no light or to no purpose Also how God hath preserved us in Babylon and brought us out of it if thou beest so and preserved us from the errors of the wicked rotten tenets as Pelagianisme his free will and power by nature Arminianisme with his free will so by grace as he may choose whether he will be saved or no and so under pretence of inlarging Gods grace robs him of all to grace himselfe in his indeavours and sets the crowne upon his own head So some deny the Morall Law and word of God to be a Rule to them to walk by and so are lawlesse and where there is no Law there can be no transgression and now are the last times in which iniquitie and abominable errors doe abound and shall more abound that which God hath said shall be must be no man nor men can hinder it some denies Election and originall sinne c. the Lord in mercy open their eyes I was once wrapped up and sunke in Arminianisme and had so continued but the Lord in mercy pulled me out Oh how sweet should that love be to us which keepes us from these errors or brings us out of them and the Lord will in his time be full Redemption to all his Also consider how we have been freed from many sorrows and sicknesses which others indure having little or no rest day or night and what meanes we injoy for our soules which others want and it may be never heard of and blesseth them unto us Also in what straits wee have been in how the Lord hath helped us in them and delivered us from them and how God hath provided and doth provide for us meanes of living friends and comforts strangely and unexpected and how strangely God hath given us good wives or husbands or so orders it that bad ones sends us to God or weanes us from the world c. These mercies with a thousand more to us and ours requires our meditation to strengthen our faith and to endeare our hearts to God exceedingly and to be more inlarged in thankfulnesse and to sucke sweetnesse in the remembrance of such experiences Mercies forgot are as nothing to us and wee cannot be thankfull to God for them though they were never so many or great Who so is wise and will observe these things shall understand the loving kindnesse of the Lord Psal 107. 43. 10. Every day to live the life of faith in Glorification Which is to behold the rest peace glory and happinesse c. in heaven which is provided for us and also to beleeve that God will give us after this life all these things with himselfe which he hath promised us in his word see Acts 20. 23. Acts 26. 18. 1 Pet. 1. 4. For the resurrection of my body He that beleeves in me I will raise him up at the last day Joh. 6. 40. To have a spirituall body It is sowen a naturall body it is raised a spirituall body 1 Cor. 15. 44. Our bodies shall be more glorious then the Sun in the firmament because that is but a naturall body To have a powerfull body It is raised in power 1 Cor. 15. 43. To have a glorified body and like Christs It is raised in glory 1 Cor. 15 43 44. Who shall change our vile body that it may be fashioned like unto his glorious body Phil. 3. 21. To have fulnesse of knowledge And to know the love of Christ which passeth knowledge and be filled with the fulnesse of God Ephes 3. 19. And know even as I am known 1 Cor. 13. 12. To have fulnesse of joy and pleasures In thy presence is fulnesse of joy and at thy right hand are pleasures for evermore Ps 16. 11. Joy inward pure spirituall full in heaven wee shall have no misery no hunger cold nakednesse paine griefe wearinesse but rest 2 Thes 1. 7. To have Rest I shall have rest 2 Thes 1. 7. without labour In this Rest tranquillity in this tranquillity contentment in this contentment joy in this joy varietie in this varietie securitie in this securitie eternitie To have life We shall also live with him 2 Tim. 2. 11. Your life is hid with Christ in God Col. 3. 3. When Christ who is our life shall appeare Col. 3. 4. To have everlasting life Who shall receive life everlasting in the world to come Luk. 18. 30. Mat. 19. 29. Joh. 4. 40. Then shall I never die nor end being for continuance eternall To injoy the presence of God with Saints and Angels When Christ our life shall appeare then shall we appeare with him in glory Col. 3. 4. Father I will that they which thou hast given me be with me where I am Joh. 17. 24. To see the Lord as he is Beloved now are we the sonnes of God and it doth not appeare what we shall be but we know when we shall appeare we shall be like him for we shall see him as he is 1 Joh. 3. 2. Then shall we see him face to face 1 Cor. 13. 12. To behold his glory That they may behold my glory Joh. 17.
secret insnarements that attend lawfull things so that many are deceived and insnared and insensibly drawne into many excesses before we be aware to the dishonour of God griefe of our selves and others the fooles minde was all for his ease and his belly meate and drinke Luk. 12. 19. 11. Watch in things indifferent Every day to watch that I use not indifferent things securely and carelesly but to have regard to others weaknesses indevouring that my actions be such as I may defend with a good conscience All things are pure but it is not lawfull to doe things with offence it is good neither to eate flesh nor drinke wine nor do any thing whereby thy brother stumbleth or is offended or made weake Rom. 14. 21 22. These words doe prove that wee ought to forbeare the doing of that which is in it selfe lawfull if it can be omitted without sin in case another is not perswaded of the lawfulnesse of it and so is offended at it I grant he takes offence when none is given for if I doe that which is lawfull I give no offence therefore in being offended it is his fault and weaknesse yet if I know he is offended with it and yet shall do it he therewith is grieved c. I in so doing sin against God and him though otherwise I might doe it yet in this case it is condemned in the Word and it cannot defend it with a good conscience 12. Watch against sinne Every day to take heed and watch against every sin and that I defend no sinne in my selfe nor lessen it under no pretence of corruption temptation or for the sweetnesse or smalnesse of it nor inwardly favour it but to resolve against all sinne with the occasions of it and the appearance of it to be jealous against it and fearful of falling by it and ever to shew some dislike of it Levit. 19. 17. Looke we to sin at the first motion of it consider we the roote of it and the end of it and presently looke up to God for strength against it beleeve and pray against it and avoyd all the occasions of it Come not neere the doore of her house Pro. 5. 8. First we should be afraid to sinne because we are commanded to do otherwise by God secondly lest by it we dishonour God his truth and servants thirdly lest by it we incourage others to sin fourthly and fill our soules with sorrow because wee have sinned against so great and gracious and loving Father A sensiblenesse of sinne and a heart easily touched with remorse for it may stand with the assurance of pardon of it and when any hath by reason of frailtie sinned though it seeme to be in the least measure abhorre it with the greatest detestation and cover it not with any excuses or pretenses whatsoever see Ezra 9. 2 3. Rev. 2. 2. 13. Every day watch the tongue To watch that my speech be not vaine and idle and frothy but powdered with salt to take heed of speaking against others especially such as are the Lords that I disgrace none nor insult over any remembring my own weaknesses and that I wrest not mens actions and words but take them in the best sense so farre as I can with a good conscience and without prejudice of the truth Idle words are forbidden Let your speech be alwayes with grace seasoned with salt c. Col. 4. 6. Neither filthinesse nor foolish talking nor jesting which are not convenient but rather giving of thankes Ephes 5. 4. My tongue shall talke of thy righteousnesse all the day long Psal 71. 24. If you love to finde fault lay on there where you see most which will be your selfe if you can see Consider hast thou no unbeliefe Psal 31. 22. 116. 11. Privy pride 2 Cor. 12. 7. Secret hypocrisie Psal 51. 10. Atheisme and thoughts of blasphemy self-love self-seeking self-confidence Psal 30. 6. Unprofitablenesse Psal 106. 6 7. Nehe. 9. 35. Hardnesse of heart Isa 63. 17. Blindnesse of mind ignorance Pro. 30. 2 3. Unruly passion Psal 73. 3. 22. Securitie lukewarmnesse Song 1. 6. Abusing lawfull things Deut. 32. 15. Nehe. 9. 38. Unthankfulnesse for mercies Hos 8. 12. And want of mourning for the sinnes of others Ezek. 9. 4. Isa 42. 19 20. Want of courage for the truth Jer. 9. 3. Deadnesse dulnesse heavinesse wearinesse indevotion distractions and indisposednesse of heart in holy duties Mat. 26. 40 43. Hast thou no forgetfulnesse Mat. 8. 18. Inconstancy Hos 6. 4. Doest thou walke comfortably in thy Christian course Art thou never cast downe Psal 43. 5 The secret evils in us might put us in remembrance of our selves and silence us from insulting and disgracing others for their weaknesses 14. Observe the frame of my spirit Every day to observe the passages of my spirit before God in my actions and duties and expect strength from Christ in the use of meanes to act and whether I be sutably and inwardly affected with a sensiblenesse of what I want of God or from God or thankfull and humble eying my defects and with what faith and fervency I seeke God and observing how God answers my prayers and wait upon him for an answer of them 15. Watch to doe others good Every day to desire and indeavour to doe my dutie according to my relation and station to give a good example religious instruction loving admonition seasonable reproofes c. using meanes to doe all the good I can to others soules and bodies with an earnest intention with all care and deare affection See Acts 10. 24. Joh. 1. 40 41. If a husband if thou art a father or a master or a wife or a childe or a servant be a friend to friends and to enemies doe good Be thou an example in word in conversation in charitie in spirit in faith in puritie 1 Tim. 4. 12. 16. Watch to prevent evill Every day that I stand upon my watch every moment to prevent evill and to prepare and receive good having an eye to observe and a heart bent to resist all Satans assaults either from the world or flesh alone or with others knowing Satan watcheth to doe me a mischiefe and to consider that my fathers eye is upon me who hath commanded us to keepe his precepts diligently Psal 119. 4. Oh that my wayes were so directed to keepe thy Statutes Psal 119. 5. I said I will looke to my wayes Psal 39. 1. Watch and pray lest yee enter into temptation Mat. 26. 41. Watching keeps the soule awake ir is to have grace in a readinesse for action 17. Watch against occasions of sinne Every day that I decline watchfully all occasions of falling from my first love fervency heavenly mindednesse as dead company formalnesse in religious duties coldnesse or neglecting the meanes praise of men profit outward pompe mirth pleasure ease outward contentments that I exceed not nor sinke not under any of them but set light by others favours and frownes Seeke not your selfe
most High in this fulness go forth to meet your God with joy and full assurance of a supply of what yee need Concerning a right manner and spirituall behaviour in the duty of prayer observe 1. Fix thy mind and faith upon God in the flesh of Christ who is God with us and neere us else he cannot be comprehended by us eye the flesh of our Advocate united to the deity and hold the eye of thy faith upon it all the while thou art in prayer which gives life and strength to prayer else thy prayer is but a morall devotion a meere shadow by the flesh of Christ so united we have union with God and accesse to God which else could not and the more our faith layeth hold upon this flesh of Christ so united to the divinitie and we also by it the more the Ordinance imparts Gods goodnesse unto the soule for whatsoever vertue there is in any thing it 's conveyed by application and touching of it that whereby wee touch God is our faith which never toucheth him but it draweth vertue from him but that in which our happinesse consists is our union with the divinitie by Christs humanitie which is full and admits not of any degrees 2. Pray in knowledge and not in ignorance Joh. 5. 14. 3. Watch and pray against Satans discouragements sloath ease vanitie of minde that if it were possible no vaine thought might come in all the while 4. Pray as thy present state condition and frame of spirit requires 5. Strive for the best affections thou canst in prayer those ravishing which may carry thee furthest from thy selfe and neerest to communion with God and looke to the bottome upon which thy affections stand as faith and inward grace and eying a promise serve God with all thy might courage strength with frequency and fervency for time zeale intention long prayers oft dead others affection it 's good to pray briefly and often as Christ Mat. 26. 39. Consider what others can beare minde the time occasion and season in long prayers we must take heed of custome superstition and ambition and in short of prophanenesse and carelesnesse whether long or short you must pray with affection as joy desires and griefe 6. When thou prayest to one in the deity mind all three and sever them not the object of our worship must be the union of the flesh with the Trinitie 7. Give God all thy heart and see that thy heart and tongue goe together all the while and observe when and in what the heart draws backe c. 8. If thou canst observe Gods order first expresse Gods greatnesse next his goodnesse and his goodnesse to thee his large love and thy ill requiting him be thankfull for former mercies 1 Chron. 15. 13. Seeke and aske spirituall blessings before earthly c. If time will permit confesse thy sins freely to God with inward griefe and in faith beg the Spirit of supplication and mourning Zech. 12. 10. And let all mourning flow from faith of thy person accepted and sinnes forgiven or else all thy mourning and teares are worth nothing and no better then the howllng of a dog but that mourning which flowes from faith of pardon is a sweet grace and an acceptable sacrifice to God In thankesgiving it is fit we should be as much and as large in it as in requests be as ready to be thankfull for mercies thou hast as to aske new ones spirituall temporall c. Be thankfull for all to thee thine and others and thou shalt not be barren for either matter or manner wee ought to be more ready to be thankfull then to crave what wee want wee should prefer God before our selves In supplication aske the Spirit of prayer to pray in the holy Spirit and in understanding c. and aske all graces and temporall things in faith and a blessing upon all and be content to be at Gods dispose in all and wait Gods time know if God heareth thee not in that kinde thou desirest he intends that which is better for thee in stead thereof God hath not absolutely promised thee measure of grace and temporall things in particular and so sometimes denies them in love to his because not fit for them therefore aske with submission Adde fervency and importunitie as one loth to be sent away empty and let thy earnestnesse be according to the degrees of goodnesse of things prayed for or of thy necessitie of them The life of prayer consists in the heat of earnest and fervent desires Rom. 15. 30. 8. 16. Psal 143. 6. Of a cold prayer expect not more then a cold answer if a righteous mans prayer be not fervent it will not prevaile Jam. 5. Oh Lord give me what I come for cease not knocking till yee speed what we need wee have in God and this is ours oh sweet love turne feares into hopes complaints into prayers and thy lamentations into supplications and Christ will turne thy darknesse into light and thy deadnesse into life thy bondage into libertie and thy weaknesse into strength Covet the best measure of grace and rest in that measure God thinks best forthee pray often 2 Cor. 12. 10. see Isa 26. 26 27. Be thankfull to God in prayer for what thou obtainest from God by prayer and in prayer use that gesture that most befits the duty and most befits thee for the dutie weigh it well consider the weaknesse of thy body yet abhorre unreverence in prayer both in soule and body Acts 7. 60. Concerning a spirituall carriage after Prayer 1. As soone as the dutie is ended especially if inlarged and before others eye some one or more of thy defects in prayer to keepe thy soule humble and also eye what was of God in dutie to the end thou maist be thankfull and not dejected and overcome in viewing thy weaknesses and distempers view all the parts of thy prayer how it was performed if thou canst both for matter manner heart and affection and consider what feelings desires comforts God gave thee in prayer take heed thou doest not over-like thy prayers nor thinke that God dislikes them because thou seest not what thou shouldst in thy prayers 2. Renounce all that is our owne in prayer feelings hopes affections zeale as they are the ordinance of God so I prise them but as they are acts of mine they stinke in my nostrils yet the Lords fire shall heat me My power is perfected in my infirmity very gladly will I be under infirmitie that his power may be magnified in me 2 Cor. 12. 8 9. 3. Watch that Satan wound thee not with thy prayers if thou beest in any measure sensible of sinne thy defects in dutie Satan is ready to tell thee if thou hadst the Spirit of God then shouldst thou have the Spirit of prayer and if thou hadst it it should be otherwise with thee then it is but if the soule consent to what he saith to be true yee both agree
literall sense of Scripture which ariseth from the words duly understood is the onely true and proper sense 14. Scriptures must be understood according to the largest extent of the words except there be some restraint of them by the matter phrase and scope of them as the word grace 1 Pet. 1. 13. or by some other place of Scripture it appeares they must be restrained 15. They must be expounded simply according to the letter except necessitie compell to depart from a literall sense to a figurative 16. Wee must not take a figurative speech properly nor a proper speech figuratively Mat. 26. 26 27. This is my body is a figurative speech it is a great servitude to take signes for things of which words be but signes 17. Where there is a sentence in Scripture which hath a tropicall or borrowed word we may not think the whole place figurative as Mat. 26. 28. 18. That which is said to one must be understood to be said to all in the like case and condition as appeares by comparing Joshua 1. 5. with Heb. 13. 5. For of the like things there is the like reason and judgement to be given let the circumstances be considered wisely 19. A particular example will afford a generall instruction when the equitie of the thing done is universall and the cause common otherwise not 20. The Scripture puts upon dead things the person of such as speake by a fiction of a person Ps 19. The firmament speakes c. So Rom. 19. 20 21. Psal 98. 7 8. By this manner of speech wee are moved to affect the things spoken and more easily brought to understand them 21. By bodily things the Scripture leads and lifts us up to divine thus a hand applied to God signifieth his working power so an eye his knowledge a heart his will his foot his presence or government wings his care or protection a mouth his word or commandement a finger his might and a soule put for the essence of God 22. The Scripture ascribes the names of things unto the similitudes and representations as 1 Sam. 28. 14 15. 23. That exposition that causeth an absurditie to follow is a false exposition Rom. 4. 14. 10. 14 15. 24. The word heart is commonly put for the soule of man 25. There is such a necessary and mutuall relation between faith and Christ the object that where one of these is expressed alone the other is included Christ onely is the matter of our righteousnesse 26. The Scripture divers times expresses the antecedent by the consequent Rom. 9. 33. with Isa 28. 16. For not making haste in Isaiah Paul saith Shall not be ashamed shame confusion being an effect which followeth haste 27. The Scripture useth one word twice in one sentence with a different signification Joh. 4. 35. Harvest is taken first for earthly and in the latter place for spirituall harvest So the word water in Joh. 4. 13 14. First elementary secondly spiritually viz. the graces of the Spirit 28. The word of commanding is often put for wishing as Let thy kingdome come â—hy Name be hallowed that is Oh that thy Name were hallowed Let him kisse me Song 1. 1. for oh that he would kisse me 29. Crying in Scripture doth often betoken a strong noyse outwardly but inwardly compunction and fervency of spirit and affection Rom. 8. 15. Heb. 5. 7. 30. Things proper to the body are ascribed unto the soule as hunger thirst to declare the earnest desire of the soule because the soule is unknowne unto us the Scripture very oft speaketh of invisible things by visible and shadoweth spirituall by corporall 31. A hyperbole is sometimes in Scripture this kind of speech expresseth more then can be signified by the proper acceptation of that speech it increaseth the truth as Gen. 13. 16. 15. 5. The meaning is no more then that his posteritie shall be very great as Gen. 17. 4. so Joh. 21. 25. 32. It is usuall in Scripture to put all for many 1 Tim. 2. 3. Mat. 3. All Jerusalem and Mat. 4. 23. All diseases So on the other side many is put for all as Rom. 5. 9. And whether all or many is meant may be knowne by observing the matter handled 33. Nothing is for little Joh. 18. 20. Also small and none for few Act. 27. 33. and alwayes for often 34. The negative particle not is often put comparatively and respectively not absolutely and simply as Hosea 6. Not sacrifice viz. rather then or not sacrifice in respect of mercy see Jer. 32. 33. So not is put for seldome Luk. 2. 37. 35. The word ever or everlasting doe not properly signifie eternitie in every place where it is used but great continuance as Psal 32. 14. 36. In Scripture the word untill doth not alwayes exclude the time following but signifies an infinite time or untill viz. eternitie 1 Cor. 15. Mat. 28. 28. Mat. 5. 26. That is to say never and also a certaine limit of time 37. The copulative particle and is often when it is not joyned to other matter as Psal 4. Ezek. 2. 1. 5. 1. And so often else-where Also this particle therefore or then is not alwayes illative or argumentative Rom. 8. 1. Oâ— it coupleth words outwardly to that which the Prophet heard inwardly 38. The particle if is not alwayes a note of doubting but of reasoning as Rom. 8. 31 Joel 1. 14. Acts 8. 22. Sometimes it notes the difficultie of the dutie and sometimes the necessitie of the thing and sometimes it is put for doubtingly Mat. 3. 14. 39. When a Substantive is repeated or twice mentioned in one case it signifieth emphasis or force as Lord Lord secondly a multitude as droves droves Gen. 32. 16. many droves thirdly distribution as 1 Chron. 16. a gate a gate 2 Chron. 19. 5. Levit. 17. 3. a Citie and a Citie that is every Citie fourthly diversitie or varietie as Pro. 20. 20. A weight and a weight that is divers weights An heart and a heart divers or a double heart 40. A Substantive repeated in divers cases if it be in the singular number it argueth certainty as Sabbath of Sabbath Lamentation of Lamentation Micah 3. 4. If it be in the plurall number it signifieth excellency as Eccl. 1. 1. Vanitie of vanities Song of Songs Cant. 1. God of Gods Psal 136. 2. King of Kings Lord of Lords for most high and excellent 41. Repeating of an Adjective and of a Substantive sometimes signifies increasing as Holy holy holy Jehovah Jehovah Temple Temple c. 42. A Verbe repeated or twice gone over in a sentence makes a speech more significant or else it shewes vehemency certainty speedinesse as to dye by dying Gen. 2. And is my hand shortened in shortening Isai 30. 2. 43. A Conjunction doubled doth double the deniall and increase it the more Shall not perceive Mat. 13. 14. 44. A figurative speech affords matter to nourish our faith as Mat. 15. 35. 1 Cor. 12. 12. Acts 9. 4.
45. An Ironie which is when the contrary to that which is spoken is meant carrieth with it a just reprehension of some sinnes as Gen. 3. last Judg. 10. 14. Mark 7. 9. 1 Kings 22. 15. Goe up and prosper 1 King 18. 27. 46. Questions doe sometimes affirme an earnest affirmation as Gen. 4. 7. Josh 10. 13. Joh. 4. 35. Gen. 37. 13. 1 Kings 20. 2. Sometimes they signifie a forbidding as Why should the Gentiles say where is their God Psal 79. 10. also 2 Sam. 2. 22. And sometimes they argue affection of admiring compassion fault-finding and complaining as Psal 8. 10. Isa 1. 21. Psal 22. 1. 47. Confession and yeelding hath sometime in it a deniall and reprehension as 2 Cor. 12. 16 17. 48. The word behold is not used alwayes or onely to stirre up attention as the report of some weighty or admirable thing but most commonly it signifieth a thing manifest and plaine where men may take knowledge as Psal 51. 6. Mat. 1. 23. and often else-where 49. Doing doth sometimes import beleeving as Mat. 7. 2. Joh. 6. 40. 50. Negative speeches in Scripture be more vehement and forcible then affirmative 51. Grammer must give place to Divinitie because things are not subject to words but contrariwise 52. The placing of things before which should come after and some things after which should be before is frequent in Scripture 53. We are commanded to be perfect viz. in uprightnesse shining to all duties for perfection in measure and degree wee are not capable of in this world 54. All places of Scripture have this proper to them that they be interpreted by the matter handled and phrase scope end which is aimed at or by circumstances of time persons places also by precedence and subsequence by conferring Scripture and analogie of faith 55. Scripture hath allegories as Gal. 4. 22 23 24. An allegory is ever to be expounded according to the meaning and drift of the place where it is found allegoricall senses are not of private motion but to be followed where wee have the Spirit for our precedent and subsequent by conferring Scripture and analogie of faith 56. Numerall words as 5 7 10 c. notes not alwayes a certaine time as seventie weeks of captivitie c. yet a certain finite time is put for an uncertaine oftentimes as to fall seven times to forgive seventie times seven and the like Also divers numbers be Propheticall as the number of Daniels weekes or mysticall as the number Rev. 13. 8. 57. The Scripture often in one word saying uttereth one thing plurally and many things singularly as Blessed is the man c. Heare O Israel and thou shalt not have any strange God because God would have every one to take to himselfe that which is meant of that societie and kind whereof he is one 58. In setting downe numbers the Scripture is not exact to reckon precisely as Luk. 3. 23. Act. 1. 15. 59. It is usuall in Scripture by a part to signifie the whole as Rom. 13. Let every soule be subject for every person man and woman and the whole sometimes notes onely a part Mat. 3. 5. All Judea that is a great part 60. Some wishing speeches be not so much prayers as Prophesies foretelling what shall be rather then desiring they should be as imprecations against Judas c. 61. The Scripture repeats the same things in the beginning and end of the sentence as Psal 33. 10. It is done by way of explication sometimes for confirmation sometimes for expressing or exciting zeale as Isa 3. 9. Joh. 1. 3. Psal 6. 9 10. 2 King 9. 10. Rom. 11. 8. 62. In sundry places of the old Testament cited by Christ and the Apostles the sense is kept but not alwayes the same words as Rom. 10. 15 18 19 20 21. and else-where To teach us that the Scripture is considered by the meaning and not by the letters and syllables 63. Some places in the old Testament which seeme meere historical containing bare Narrations of some things done yet are mysticall withall and have a hid and spirituall sense as Jonah's being in the Whales belly holds forth Christs death buriall resurrection for it pleaseth God to make some histories already done to be types and Prophesies of things afterwards to be done as that of Hugar and Sarah Gal. 4. 64. The Scripture hath sundry words which according to the place where they be used doe signifie divers yea even contrary things as Leven to signifie the nature of the Gospel Mat. 13. and also heresie and superstition Mat. 16. 6. 12. And sometime for sinfull corruption as 1 Cor. 5. So a Lyon signifieth Christ and the Devill 1 Pet. 1. 5. Likewise Serpent is put in good part Mat. 10. 16. and in ill part Gen. 3. 1. Because these things have severall properties and contrary 65. Where the text of Scripture is ambiguous as it cannot be found out by us after diligent search to which sense of two or three to leane unto that text may be interpreted in both senses if analogie of faith will suffer they be not against the circumstances of the text for we must not swerve from the generall scope of the whole word faith in Christ and love to God and our neighbour 66. Many things be first generally spoken and presently declared by particulars as 2 Tim. 3. 1 2. There be many such examples 67. Some things in Scripture are incomprehensible by our reason yet true 68. Such Scriptures as have shew of repugnancy are easily reconciled by an intelligent reader as 1 Tim. 2. 3. with Rom. 9. Not all By all is not meant every one but of all sorts and kinds of men rich and poore c. See Joh. 5. 17. Gen. 2. 2. That is from making more workes anew of nothing So Mathew speaks of a staffe which might cumber and burden but Marke of one that might ease and relieve a traveller Mat. 10. 10. Mark 6. 8 9. 69. Some things are said in Scripture not according to the truth of the things but after their profession appearance or visibilitie and opinion of the times as others thought Thus the Scribes Pharisees are termed righteous Luk. 15. And thus hypocrites are said to have faith Jer. 2. 18 19. 70. The Scriptures doe not allow alwayes the things actions from whence similitudes be fetched as the manners of theeves and unjust Stewards and Judges 71. Some of Christs workes were miraculous and proper to him as Mediator but Christs morall duties were given us for example and patterne Mat. 11. 29 30. 1 Pet. 2. 21. 1 Joh. 2. 6. That we should walke as he hath walked 72. By the words poore and needy in the Scriptures is often to be understood all Gods people poore or rich 73. When sinfull actions are attributed to God as to provoke others to anger to envie or to harden Pharaohs heart and the like we must know God tempts none to sinne as Jam. 1. But he doth it by
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
like Christ Great crosses are good physicke for great stomackes Contentment Earthly contents are present to our sense No earthly thing can give content Joy in God breeds content So much as wee deny our selves so much contentment we have Contemplation Divine contemplation makes us high in thoughts and rich in expectation Contemplation of Gods free love and the soules interest in it doth revive raise and inlarge the soule To contemplate on the things above is most pleasant of all things to them who have tasted the sweetnesse of them Covetousnesse Such as are not contented with that they have are covetous Distrust of God causeth covetousnesse which is the root of all evill So much as we are discontented with our estates so much covetousnesse there is in us Covetousnesse doth us and others more hurt then we are aware of Such as thinke themselves least covetous are most covetous A child of God knows not how to be revenged upon his selfe for his covetousnesse of the things of this world Contraries Every contrary the more it is resisted the more it appeares Deadnesse of spirit Deadnesse of heart is an enemy to action he that will support diligence must support chearfulnesse deadnesse is the grave of many graces Such as come to God unchearfully oft returne unthankfully Spirituall deadnesse is a great griefe to a childe of God Delayes Delayes a rise from sloath The more we delay the more we may By deferring wee presume upon that we have not and neglect that we have To morrow to morrow cozens many a man Death Death hath something to say to every man and would faine be heard but men are not at leisure Every man must dye The day of death is the first day of life He whose hopes are in heaven is not much afraid of death Death is to him no misery whose hope is in eternitie Death when it seemes to dispossesse a Saint of all it possesseth him of all things Such as are spiritually dead are not aware of it they onely mind and savour the things of the flesh Difficulties Difficulties are discouragements and handsome excuses are welcome to a sloathfull heart Love will carry on through all difficulties and to undergoe all manner of torments Dreames An evill dreame shews some evill that prevailes in the heart By dreames God may foreshew some sin to come which we are in danger to fall into which we are not afraid of Selfe-deniall They live the sweetest lives that most deny themselves There are very few that do deny themselves but many can deny Christ and his truth Selfe may be denyed a little in one kinde if it may please selfe much in another Distractions Distractions of minde in duties is either from our minding other things or resting in our own strength or from a not serious setting our minds on the thing propounded by us for that which the heart is throughly set upon it is so attentive to it that it can be present to no other thing at that instant especially to hinder the thing in hand The want of a wise ordering and dispatch of businesse causeth a great distraction in men Duties It is no wonder some doe so much because they expect heaven for what they doe Such duties as flow not from faith and love are legall and slavish Many will own and confesse their dutie in the generall that will wholly deny it in particular especially when it concernes themselves A beleever as he is a beleever he doth fetch all from God refer all unto God and doe all for God Examples The examples of men is not to be any rule to walke by Mens example is very forcible when it is universall The worst examples are most observed Excuses When we have sinned Satan and our corruptions help us to cover it with excuses which is to cover a lesser evill with a greater It is easie to frame an excuse for any evill Education Good education doth oft cause an outward reformation Evill education is a great provocation to sinne Excesses Men doe too little or too much men love extreames as many eate too little or too much worke too little or too much Most men are drowned in adversitie or drunke with prosperitie Extraordinary For men not to seeke themselves is extraordinary To practise the truth against great opposition to be the more humbled by knowledge and to goe against custome is extraordinary For a man to refuse to joyne house to house when he can is extraordinary For the rich to take reproofe willingly and profitably of the poore is extraordinary For to part with riches as freely as they were received is extraordinary Ends in duties The end rules the meanes and is above them A beleever is ever true to his end but he often failes in the meanes Error When errors prove profitable many will imbrace them Ignorance is the foundation of error It 's common for error to be called truth and truth to be called error Effects Effects are in order to second causes not to God who most certainly necessarily and wisely hath willed them and nothing falls out accidentally as referred to him whose wise intention reacheth every thing Favour of men The favour of men is a vanitie yet much desired The favour of men is an uncertaine thing soone got and soone lost Men desire the favour of men God denies it to some to exercise their faith weane them from the world or because we performe not our duties unto them Folly Many never see their folly untill it be too late Feares Feares make the understanding weake and the judgement dull Feares hinder the certainty of faith So much as we feare men wee forget and sleight God Faith Where God gives faith he gives trials also to exercise it Faith quiets comforts and strengthens the soule We injoy Christ by faith and not by feeling When faith is at the greatest then there is the least feeling As our faith is so are we incouraged to obey God The more faith the lesse feare God Gods presence in every place is a great comfort to his They that live upon God alone live most comfortably for there is satisfaction and no changes he feares nothing that can befall him he lives comfortably in all Grace Grace is exceeding strong especially faith love to carry a man through all God will exercise the graces that are in his The more grace any have the more need to pray because Satan is most ready to tempt such Griefe We cannot heartily be grieved for that sin in another of which wee make not conscience in our selves It is a griefe to a childe of God to speake of any good they finde a want of in themselves If we did not immoderately love outward things we would not grieve at the losse of them nor keepe such a doe to get them Of gifts The greater gifts spirituall or temporall the prouder the flesh is and the readier Satan is to assault Good A man may doe good in the strength of a
commanded it though mariage be an equall state yet the carriage of both is not to be the same therefore let thy love to thy husband be with a loyall sweet subjection without slavery and thy obedience shall be a blessing to thee and an increase of thy inward peace and joy also thou shalt avoid many quarrels envie and discontents which others indure also by thy obedience thou shalt honour God and be a good patterne to others to doe so also Counsell to the Husband 1. COnsider the command of God is upon you that yee love your own wives and be not bitter unto them let love descend first from thee shee is a deserving object of love shee hath forsaken all for thee and perhaps is shiftlesse without thee great are her burdens and paines in conception and bearing children c. Let thy love to her be full and free love her in some sense better then thy selfe and let thy love be conveyed to her with royaltie without tyranny Husbands love your wives even as Christ also loved his Church and gave himselfe for it so ought men to love their wives as their own bodies he that loveth his wife loveth himselfe Ephes 5. 25. 28. For no man ever yet hated his own flesh they two are one flesh 29. 31. 2. Let her share with thee in the benefit of thy graces gifts estate if thou hast plenty let her have plenty also shee shall be sure to share with thee in the ill in povertie sicknesse disgrace and other miseries oh therefore let her share in thy plenty also let her have for delight as well as thy selfe make her cause thy own and doe so as thou wouldst be done unto and give it her freely without asking Some men have much and spend much upon their pleasures but allow their wives just nothing such give their wives ground enough to question their loves to them because love is bountifull where there is plenty why should not part of that which is yours be hers for her necessitie and comfort 3. Ease thy wife as much as thou canst though shee be bound to obey thy command yet it 's like you need not command so many things or not so frequently and so the burden of subjection may be much lighter to her if shee be willing to obey spare her if unwilling forbeare her that shee may sinne lesse Say not that thou wilt make her be not too confident of thy strength to mould thy wife into subjection as wise and strong as thou art could not doe it onely God can make a stout stomack to yeeld to a weake and wilfull Governour Victory is not alwayes to the strong Eccl. 9. 11. It 's ill grapling with a head-strong woman shee may be weake in body but strong in mischiefe the tongue is an unruly member no man can tame be not so mad as to strike thy crowne nor cast it in the dirt if shee answers not thy desires informe her of her dutie from the Scriptures and pray to God to set it home upon her conscience if God be not regarded who shall 4. Honour thy wife right her wrongs suffer none to sleight nor abuse her in no kinde c. Follow Christs carriage to his Church which is most loving meeke and sweet 5. Provide all things needfull for her that shee may live comfortably with thee and whether shee be good or bad you ought to doe what you can to provide meanes that shee may live comfortably after you in this world 6. Dwell with her deprive her not of the benefit of thy presence by long journeys c. unlesse absolute necessitie inforce it and rather erre with over-loving thy wife then otherwise Thus I have thought fit to mention some few things which so much concerne the comfort of a married life This may be of use to some of those into whose hands it may come though this is more largely handled in severall Treatises The Remedy of feares SOme few observations from Isai 41. 10. Feare not for I am with thee be not dismayd for I am thy God I will strengthen thee yea I will helpe thee yea I will uphold thee c. Obs 1. Some things are terrible to a Saint which he is subject to feare 2. It is the will of God that his people be not troubled but to live a sweet and quiet life in and upon God 3. God is alwayes present with his to keepe them from evill and doe them good though they know it not or consider it not 4. Feares arise in not beholding the presence of God 5. The consideration of the presence of God a remedy against feares 6. I am thy God when a childe of God is at the worst still God is his God 7. The knowledge of an interest in God is enough to raise a soule out of all its feares 8. I will strengthen thee God is ingaged by promise to helpe and strengthen his 9. The Saints should minde Gods promise and live upon it 10. The promise of God is enough to quiet and settle a soule from feares 11. The weakest Saint with God shall prevaile 12. Strengthen thee there is strength enough in God 13. The Saints strength is God 14. It 's in vaine for men to oppose the Saints for God is with them to helpe them 15. I will help thee the Saints in themselves are weake and cannot helpe themselves 16. There is no helpe but in God creatures cannot helpe they are vanitie 17. So much as the soule rests upon the promise of God for helpe so much its freed from feares in the greatest appearance of dangers 18. Vphold thee The trialls of the Saints are above their strength they cannot stand without God God upholds his 19. Strengthen helpe uphold God applies himselfe sutable and in particular to the wants of his people 20. When God will preserve a man it is not any thing that can hurt him From all which wee may observe Obs 1. That the ground of feares are ignorance as Psal 62. 11. forgetfulnesse Isa 12. 13. and living by sense not by faith Obs 2. That it is unreasonable and sinfull for a childe of God to feare men or be dismayed at any thing Reas 1. Because it 's against Gods command which saith feare not c. 2. They have the presence of God to keepe them 3. They have an interest in God which is a happinesse beyond all miseries 4. Because nothing can befall them but what God appoints who loves them infinitely 5. Because whatsoever befalls them shall doe them good Rom. 8. 6. The bitternesse shall be but short Rom. 16. 7. Feares never doe any good but hurt they dishonour God his truth and people and oft cause an omission of dutie 8. Feare is unsutable for a Saint Rev. 21. Lastly feares are unreasonable for a childe of God because God hath given unto them many great sweet and precious promises that they shall not want no good thing Psal 34. For he hath said I will
are 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