spirituall when they are naturall If our affections love anger griefe joy doe fit us to pray they are spirituall else not When the object is spirituall and the motive spirituall then the affection is spirituall In our greatest earnestnesse wee have most cause to examine our hearts and affections Our affections come farre short of that we thinke we have in our judgements If some mens affections were answerable to their apprehension of God it would indanger their lives The quicknesse of our affections depends much upon the spirits of our bodies All the disquietnesse and distempers in us and by us is occasioned by the want of well bounding and ordering our affections Our affections declare what we love the fooles mind was all for his ease and his belly Our affections are strong and unruly and hard to be subdued The will is much to be observed in it's tempers inclinations motions which are the affections of the soule It 's not easie to master our wils and affections because they rage and doat so vehemently after vanities We set our affections on things below When our affections are set strongly 〈◊〉 things below it 's good for us they be taken from us that wee may take more delight in God and the unspeakeable and everlasting delight prepared with himselfe Concerning actions The lesse we doe the more we suffer Actions profit most but contemplation pleaseth best As the soule is more noble then the body so the actions of the soule are more noble then the actions of the body That which is the cause ground and end of an action in it wee live whether it be God or selfe Even the best actions of the best men are subject to the mis-interpretation of others The more spirituall any duty is the more averse our hearts are to it Actions begun with selfe-confidence doe oft finde successe accordingly Actions which concerne our selves wee oft exceed in but those that chiefly concerne God we are hardly drawn to but easily from If Satan cannot corrupt the action he will endeavour to corrupt the judgement and affection Without some measure of love and joy we are not fit for any good action Selfe-love rules all a naturall mans actions Wee often act more from affection then â—udgement but such actions never produce â—olid comfort but often reall sorrow Actions without a word to warrant them cannot be done in faith and with comfort A roving minde devours time and action The more wise we are the more we weigh all our actions in the ballance of the Word Of afflictions Crosses and afflictions are Gods call to examine our hearts and lives Afflictions are as necessary for our spirits as food is for our bodies Afflictions cause many to see their sinnes to own and confesse them and to be humble Sinne makes affliction bitter God sends afflictions to his for to try and exercise their faith and patience to open their eyes more to prevent and remove sin and to quicken us Afflictions breed patience give understanding humble and mortifie selfe they teach a Saint experience reforme him and send him the oftner to God Such as are most afflicted have oft-times most experience of God and themselves Not any affliction could trouble a childe oâ— God if he did but know wherefore God diâ— send it It 's beyond our knowledge what good Goâ— will doe us by afflictions God is as sweet and may be as much injoyed in poverty and affliction as in prosperity God is alwayes present with his in affliction though alwayes we doe not see him because we often look so much on the affâ—ictioâ— if oppressed with it yet many of the Lord see God best in affliction It is not best to fasten our minds upon the affliction but to minde the end of every affliction which of a certain will be sweet and comfortable to all that are the Lords A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction There is a blessing in every affliction to a childe of God whether they see it or no sooner or later they shall finde it Without affliction neither others know us nor we our selves Of assurance of the love of God Assurance of salvation is an effect of the testimony of the holy Spirit speaking peace to the soule A beleevers first assurance or comfort doth arise from the apprehension of Gods free love to him in Christ As our assurance is of the love of God so answerable is our peace and comfort and accordingly are we spirituall and our conversation is alike sutable Some things tend much to weaken and other things tend much to strengthen the assurance of the love of God Obedience is necessary to our comfort and assurance though not to pardon A childe of God may decay exceedingly in the sence and assurance of the love of God One that hath had the witnesse of the Spirit to evidence the goodnesse of his estate may notwithstanding in time of temptation and desertion question his estate and be full of feares and trouble The assurance of a Christians good estate may be maintained in him when the frame of his spirit and life is much degenerated from what it was The more we injoy the assurance of pardon of sinne the more contented we are in any estate and straight He that hath assurance of the love of God can trust himselfe with God in any estate and straight and can part with any thing for God A heart sensible of sinne and touched with remorse for it may stand with the assurance of pardon Authority The authority the husband hath over the wife is great but to exercise all of it ordinarily none but fooles will doe nor is it comely for the head to stand out of it's place Of the attributes of God The attributes of God are infinite The attributes of God are rocks of strength and fountaines of comfort to his and those that eye them live comfortably upon them It 's best in all our straights to looke to the attributes of God and live upon them by meditation faith and prayer Of Apostacy Going back tends to apostacy Infidelity is a cause of apostacy love of lusts love of the world ungroundednesse in the truth an unsound heart or not considering what attends the profession of Religion causeth many to draw backe Such as love not the truth will leave it To draw back from the profession of the truth is condemned by God and man Offences and darknesse and weaknesse cause many to stumble and turne aside Age. Old age is a state of griefe and sorrow and burden to themselves and others Age will kill no sinne Distrust and covetousnesse doe oft increase as age increaseth Every state and age hath some peculiar sinne to attend it It 's rare to see one full of yeares full of zeale for God Old and cold yet so it should not be Of anger Anger is a short madnesse it darkens our sight dulls troubles and corrupts us An angry man is weake he cannot
thy own least yee live to complaine as David did saying My soule refused to be comforted Psal 77. 2. and to wish yee had neither despised it nor refused it 22. Rest satisfied in Christs righteousnesse and adde nothing to it I will make mention of thy righteousnesse even of thine onely see 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 to us and doth alwaies lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it its perfect and full of divine consolation it s enough to refresh and satisfie thee for ever wee have enough wee need no other nor no more righteousnesse Jer. 23. 6. 23. Meditate on the goodnesse of God let his loving kindnesse be ever before thy eyes We have thought on thy loving kindnesse O God Psal 48. 9. 24. Above all take the shield of faith Ephes 6. 16. Beleeve in God Yee beleeve in God beleeve also in me and Let not your hearts be troubled Joh. 13. 1. Want of faith or a want in faith is acause of trouble in the soule faith in Christ quiets and settles a troubled soule thou canst not be too confident in God see Psal 30. 5. yee are bidden to come boldly to the throne of grace Heb. 4. 16. All that know thy Name will trust in thee Psal 9. 9. But a foole will not doe so O foole and flow of heart to beleeve Luk. 24. 25. Such as are made wise by God will trust in the word of the Lord Isa 26. 3 4. Feare not but beleeve Luk. 8. 50. Beleeve God in his promise even then when thou art in the greatest feares and most sensible of thy unworthinesse Trust in him at all times God is a refuge for us Selah Psal 62. 8. Observe if at all times then at the worst times also when thou art at the worst even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved God against hope Rom. 4. 18. So should we doe we should beleeve God intends our good and consider Psal 139. 17 18. and apply it Christ came to seeke and save the lost Luk. 19. 10. Lost in the sight and sence of thy sin and misery and in thy own sufficiency 25. 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 to them consider often and well weigh these Scriptures Rom 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet 4. 19. 5. 7. 26. Renounce all lying vanities and hearken unto none of them hearken not to the voice of thy heart it s a lying vanity and will deceive thee Pro. 3. 5 6 7. Hearken not to Satan Hearken not to sence Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But such sensuall practises are to be abhorred by us for it s no other but to consult with flesh and bloud which cannot discern spirituall things 1 Cor. 2. 14. and is condemned Gal. 1. 16. Some persons will see a holy frame of spirit in themselves and feele sin subdued before they will beleeve this is sensuall for faith lookes not to such things as these but to God in his Word therefore we live not by sight but by faith 2 Cor. 5. 7. Blessed are they which have not seene yet have beleeved Joh. 20. 29. Hearken not unto carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled Reason will say a Virgin cannot bring forth a childe and a woman of ninety yeares is past conceiving a childe Reason saith it cannot be and so contradicts God himselfe Gen. 17. 16 17 Mat. 1. Can Reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lions and quenched the violence of fire by faith yet faith did it Heb. 10. 30. 33 34. Is it likely or possible to Reason for a man to walke upon the Sea as Peter did Mat. 14. 29. Did not Christs command seeme vaine to Peters Reason that he should then cast his net into the Sea seeing he had cast it in so often and fished all night and caught nothing Luk. 8. 5. Can Reason conceive how the dead who are eaten with beasts and 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 can be no Reason given to Reason for these things and seeing sence and reason are so contrary to God in his Word we may not hearken to them when they say the soule hath no grace because sence seeth none and that God will not pardon my 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. Therefore they that hearken unto lying vanities forsake their own mercies Jona 2. 8. Also live not upon duties nor upon good report nor upon groundlesse hopes nor upon peace comfort joy raptures ravishments whether they be true or false live upon God alone live 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 whatsoever your sparks be you shall lie downe in sorrow Isa 50. 10. 27. Let not thy comfort depend upon Gods actings or dispensations to thee inward or outward if thou doest thou canst not be setled for they act oft changeable and con-contrary each to other one day thou maist have peace joy and strength another none of these to day God may shew himselfe to thee and in a moment he may hide himselfe â—o day riâ—h injoy health and many friends to morrow sicke and poore and friends all gone Gods actings in us and upon us are not alwaâ—es to us as he is unto us God is unchangeable and ever the same how ever he seemes to be see Heb. 13. 8. Isa 45. 7 8. 15. with Song 5. 6. Isa 8. 17. Therefore make a good construction of what ever cometh to thee his acting in us or upon us is the accomplishing of his will for his glory and the good of his that which I think worst for me may be best for me however it be yet God is good and good to me Psal 73. 1. This I see and say and injoy in both for thou art the same Heb. 1. 12. 28. Pray to God that yee may know the hope of your calling c. To give 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. Say unto my soule thou
to our sensiblenesse of fin but to Christ 6. Our greatest measure of sensiblenesse of sin is not free from sin it deserves nothing but death 7. If thou didst see thy selfe lost and fatherless so as not any thing could satisfie thee but Christ this is a great and sweet worke of the Gospel this none have but such as shall be saved by thy renouncing thy own sufficiency it doth appeare there is a better sufficiency come in place 2. Disâ— I feare my faith is not the faith of Gods Elect because I have so many doubtings 1. I grant feares and doubtings are the fruits of unbeliefe and as feares and doubts increase the stronger unbeliefe is yet by the Scriptures it appeares Gods people that have beleeved yet had many doubts and feares as appeares Joh. 13. 1. Mark 9. 24. Unbeliefe was so strong in Thomas that he said he would not beleeve Joh. 20. 24 25. It may be the case is so with thee therefore take heed least yee say you have no faith least yee deny the worke of God and call little faith no faith and light darknesse and one of the fruits of the Spirit sinne 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 2. Use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith ignorance is one cause of doubting also an over-sensiblenesse of infirmities slighting Gods meanes neglect of duty or formall performance or nourishing sin pâ—onenesse to sin hearkening to Satan to sense carnall reasonings nourishing feares and unbeliefe c. Know that means are means not causes of the increase of the fruits of the Spirit look to God 3. Indeavour to strengthen thy faith know the happinesse of a beleever in Christ seed thy faith with sutable promises live upon Christ above pray in faith Aske his Spirit and thou shalt have it see Luk. 11. 23. Which will revive and fill thy soule with joy and peace in beleeving in the same measure God reveales his love to a soule in the same measure doubts and feares are cast out Perfect love casts out feare 3. Dis I feare my faith is presumption Presumption may be understood in a twofold consideration first for a confidence without the Word or secondly against the Word for the first 1. He that presumes he hath no ground for his confidence he can neither give you any Scripture or good reason for his confidence the ground of his confidence is his own conceit and not from the Word and promise of God but he that beleeves in Christ his confidence is in the Word We through the Scriptures have hope Rom. 15. 4. No hope without a word In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. He that beleeves in Christ receives no promise of life but in and through Christ in the riches of his grace but 2. He that presumes if he receive a promise he receives it upon his own qualifications without respect to Christ he gathers conclusions of life from what he is and what he can doe his own righteousnesse was never drosse and dung to him as Phil. 3. 8. So they depend upon their faith and not upon Christ the cause of their confidence is because they are so good and not so bad like the proud Pharisee he never received the sentence of death in himselfe 2 Cor. 1. 9. And as they were ever confident so it was ever easie for them to beleeve He that beleeves his hope and trust is onely in God they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. It is Gods worke to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. John 6. 28 29. Also his confidence is contrary to the word of God the word of God protests against them and their confidence as appeares Jer. 9. 9. 15. So their presumption hardens them and imboldens them to venture upon sinfull practices as lying stealing drunkennesse swearing uncleannesse c. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 Joh. 3. 3. see Titus 2. 11 12. They count all things but losse for Christ for him they will suffer the losse of all things Phil. 3. 8. Those who have tasted of Gods free love admire it are thankfull for it and doe loath with the greatest indignation what soever shall intrench upon the free love of God although it were but in the least degree 4 Dis If I had grace I should grow in grace but I doe not my life is not holy nor am I like unto the Lords 1. Art thou a childe a young man or a father there is a great difference betwixt a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ see 1 Joh. 2. 12 13. Also consider are you a babe in the wombe or borne he is a babe that is unskilfull in the word of Righteousnesse see Heb. 5. 13. As a childe is begotten and alive it s in the wombe before it be borne so a soule may be alive begotten from above before it be borne Christ must be formed in us before we can be new-borne babes Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage darknesse and feares concerning thy soule thou art borne and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore such cannot do that which others doe Also in case thou art new borne there cannot be that expected from thee as from a man in Christ you know there is a difference to be put between a childe and a man 2. Learne to distinguish between the fruits of the Spirits and the exercise of them it s not the having of the fruits of the Spirit but the exercise of them that attaines to a holy conversation 3. Know that the time of doubting is a barren time men cannot fight and work at one and the same time when a soule is delivered from its enemies Satans terrors then the soule begins to serve Being delivered we serve Luk. 1. 47. Yee see deliverance is before working therefore the time of doubting of bondage is not the season of growing in holy services 4. Know it s one thing to be the Lords and another thing for God to convey his power into the soule by which it
by thy mortification of sin consider Rom. 7. 4. God may for ends best knowne to himselfe suffer corruption to be too strong for thee it may be to abase thee more in thy own eyes to see thy weaknesse and to see a more need of Christs strength God may leave thy personall Sanctification the more imperfect that wee might the more minde and behold Jesus Christ and our Righteousnesse in him and live the more upon him and joy the more in our Justification by him Rom. 4. 6 7. 5. It s one thing to have thy sinnes forgiven or not imputed Psal 32. 1 2. and another thing to subdue sinne in thee 6. The reason fin so much prevailes is because yee live so much in discouragements live in the apprehension of the love of God and downe goes sin and discouragements but if yee live in discouragements sin prevailes as you may see Psal 77. 2. 7 8 9 10. 7. We ought not to fetch our comfort from our subduing of sin but from Christ who is made unto us both Righteousnesse and Sanctification 1 Cor. 1. 30. When wee are at the best wee may not live in our selves nor by sighâ— buâ— by faith and when wee are at the worst wee ought to live upon Christ by faith and comfort our selves in him and in him onely It s the folly of many when they want strength and comfort they seeke it in their duties â—nd subduings of sinne and comfort themselves there but Christ is not in all their thoughts Psal 10. 4. 9. Dis What I once felt is now decayed 1. The ground of our faith is God in his Word and not our sight and feeling that is sensuall Wee live not by sight but by faith 2 Cor. 5. 7. 2. Whilst thou maintainest feares and jealousies of Gods love to thee it s no wonder it is so with thee call to minde the dayes of old as Psal 77. With him there is no variablenesse nor shadow of turning Jam. 1. 17. Whom he loves he loves for ever Joh. 13. 1. 3. A childe of God may decay in parts sight feelings and exercise of faith as Phil. 4. 10. these are sometimes more sometimes lesse as God seeth best that so wee might rest and relie upon Christ alone I see and feele nothing in my selfe or all is as nothing to me to Jesus Christ who is all to me 4. We ought to beleeve that we neither see nor feele saith is the evidence of things not seene Heb. 11. 1. To live by faith is to walke after the Spirit and to live by sight and feeling is to live after the flesh Rom. 8. 1 2. 10. Dis I am discouraged because nothing is made good to me I doe not possesse is 1. If thou beest included and art under the promise of it thou shalt possesse it 2. It may be made good to thee without thy possession of it there is neither faith nor hope in what we possesse to have right in it and to possesse it are two things They dyed in faith they did not possesse what they beleeved Heb. 11. 17 18. Abraham beleeved he should have a Sonne here was his faith Rom. 4. 3. 17 18. yet then he did not possesse his Sonne to make injoyment essentiall to faith is a very great mis-take 11. Dis I have no assurance of salvation and therefore have no faith 1 Faith and assurance are two distinct things assurance cannot be without faith but faith may be without assurance for assurance is not the proper act of faith but an effect of it and a higher measure then that is and the greater our feelings of assurance are the lesser is our faith 2. Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing the soule seeth or feeleth in it selfe but from something it apprehends in God in his Word Rom. 4. 20 21 22. Sometimes faith is attended with much strife and strugling for Satan saith to the soule it s in vaine to beleeve Christ saith Come I will ease thee now for the soule to rest upon the ability and fidelity of Christ in his promise is no small measure of faith Assurance is not from the nature of faith nor from the direct act of faith but from the reflect act of faith which is for a man to see and know that he beleeves which assurance is from the light and testimony of the Spirit of God in the conscience of one that is already a beleever causing the soule to know it beleeves the Spirit it selfe beareth witnesse to our spirits that wee are the children of God Rom. 8. 16. 3. There be some that have faith by reason of their ignorance and unskilfulnesse as Heb. 5. 14 15. 10. 15. Babes are unskilfull and have not experience of Gods dealing with his for order and manner so that when faith doth not act and when Christ doth not clearly appeare in the soule he doubts whether he be not deceived but when the Lord appeares againe the doubt is dissolved and the soule satisfied and he is armed with experience against such a time 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. 12. Dis I feare the opposition in me is not between Christ and Satan or the Spirit against the flesh but from my corrupt will and my inlightned conscience I grant all the combates in men are not right many are deceived herein yet the difference may be discerned as 1. The naturall conscience though inlightned acts onely in a naturall way at the most it is but morall as not to â—lie steale sweare and such grosse acts 2. It stirres not unlesse it be forced and onely to that its forced unto 3. Conscience inlightned strikes onely at the branches of sin but not at the roote 4. It sets one faculty against another as the will and affections against the understanding 1. But the Spirit of Christ causeth an opposition in the same faculty as in the will c. 2. The Spirit of God makes a free full constant impartiall resistance against all sin 3. And discovers to the soule her secret corruptions in their colours the Spirit overpowereth the soule causing it to hate sin and leave it 4. The Spirit causeth the soule to be more glad the more sin is discovered 5. The Spirit of God teacheth the soule to oppose all sin even the appearance of evill equally proportionably and orderly 6. The Spirit causeth the soule not to turne the truth of God into incouragements to sin as some doe 13. Dis I am so troubled with hideous temptations as I beleeve no childe of God is 1. Christ was tempted Mat. 4. There is no temptation but a childe of God may be tempted with see 1 Cor. 10. 13. 2. If they be hatefull and burdensome to you and you cry to God for helpe against them they shall not be laid to
deny himselfe Such as are often angry have but little â—udgement and consideration wisdome and discretion A foole is soone angry but not so soon pleased Concerning Books Books doe much good or much hurt There are too many Books and because there are so many there needs more It 's best for ordinary capacities to read but few books and such as are sutable to their conditions Many reade much to little purpose for want of wisdome in choosing books and wisdome to distinguish truth from error and for want of a serious consideration and meditation on that they reade There is more true knowledge and comfort in the study of the Scriptures then in all other books And seeing what God saith must stand it 's best and safest to minde what God saith in his Word and to sleight whatsoever any else say if they speake not according to them Of beleeving No joy and peace without beleeving Our beleeving in Christ is sooner discerned by us then our personall sanctification There is more reason to beleeve God then man but it 's easier to beleeve man then God Oft-times we are willing to beleeve that to be which we would have to be We beleeve more then we see and feele Concerning the body The beauty of the body is a vanity it will soone decay The more we prize our bodies the lesse we prize our soules To spare the body and keepe it tenderly spoyles it and makes it good for nothing He is an enemy to his body that gives it all it craves A moderate dyet is good for soule body The wise prize preserve health of body The most of the paines and diseases of the body are occasioned by excesse in eating and drinking Oft-times that we thinke best to preserve the body will soonest destroy it To pamper the body with costly fare will cause it the sooner to be diseased to perish and rott Many doe so feed and pamper their bodies that they cannot rule them it will end in sorrow The way to be sick is to fill the body with meat and drinke Many thinke that the costliest dyet and drinke is best for the body but it doth not alwayes prove it Sometimes water is better for the body then wine and fasting better then feasting That fasting sweats colds and toile that are immoderate are ill for the body The bodies of many want necessaries because they overflow in superfluities Few men know what is good for their bodies till it be too late Bondage Liberty to sinne is the greatest bondage that can be Outward bondage is not much to a free and inlarged spirit Nothing can doe much hurt when all is well within What can be grievous to him whose eye is fixed on Heaven and knows it to be his own Of outward blessings It 's a great mercy to injoy outward blessings The more common and largely God bestows his blessings the less they are regarded In the want of blessings we come to prize them Of causes Every cause depends upon the first cause The cause and the effect are inseparable Naturall causes will have their operations So much as we judge of things by secondary causes so much we judge amisse Of comfort The immediate and divine comforts are the sweetest Those comforts are the greatest and sweetest that flow from the love of God to us He that lives by faith wants not comfort Full and setled comfort a beleever cannot have untill it be witnessed unto him by the Spirit Comfort without the Word is but false comfort and the Word without the Spirit yeelds but dark comfort Neither the Word nor the Spirit doth teach us to take comfort so much in the work of Christ in us as from Christ himselfe He that grounds his comfort upon a right bottom rightly his comfort will hold and be the same because God is the same To build our comfort upon the change of our lives is a sandy foundation which will fail There is no comfort that will last long but that which is drawn from or confirmed by the word of God We oft seek comfort from the creature which have no power to comfort God takes from his their comfort to give them comfort upon better grounds and for ever God mixeth crosses with comforts and comforts with crosses Soul-afflictions imbitter outward comforts Many consent with Satan to take away their comforts and then say they want comfort Loose walkers shall meet with sorrow in stead of comfort If a childe of God fall into a grosse sâ—nne it will so grieve the Spirit as he shall not injoy so sweet comfort in his soule sin will breake the bones of his comfort The Saints comfort is in Christ who will provide for them while they live and receive them when they dye Consolation After consolation look to meet with temptations and trialls of one kinde or other Crosses Crosses are sent by God to let out selfe Great crosses are good physick for great stomacks Even good men without some crosse are prone to grow corrupt and carelesse Selfe makes the crosse to pinch if selfe be removed the crosse is easie The more crosses a Saint hath the more they doe him good and make him more like Christ All the Saints crosses are appointed by God to doe them good Crosses that come onely by providence wee have most comfort in Though crosses be not pleasing to the flesh they are profitable to our spirits There are but few that make others crosses their own God crosseth men that they may rest on his providence When we are crossed and tempted we shew what mettle we are made on Of cares Cares cause feares and distractions Worldly cares doe greatly distract and make men drunke The cause we are so full of cares feares is because we have so little faith and selfe-deniall and are not content with a little The poore are more freed from care then the rich The consideration of Gods care and providence in providing for birds c. and the wicked besides the promise of God is a speciall means to prevent immoderate care for food and raiment for we are better then lillies or sparrows and our life is more then meate Custome Custome so shutts mens eyes that they cannot see the true visage of things Custome makes hard things easie and bondage no burden and addes delusion to blindnesse Custome without truth is but an old error Forme and custome are deadly enemies to spirituallnesse The rich observe customes and the poore pay deare for them they are starued by them for if that which is spent at burials were wisely bestowed upon the poor it would be much better and so in other needlesse customes Custome by degrees eats out and destroyes Conscience Delight and custome so wraps a man up in sinne that he cannot get free from it Men rock themselves asleepe in the cradle of custome Corruption Corruption cannot be teformed Corruption neither will nor can subdue corruption Concupiscence Concupiscence is strong and raging and hardly
that is not constant is false love Fooles love lightly and leave as lightly Forced matches are empty of love In love there is no lacke in good will there is no want A man will beare much when he knows it comes from love Union breeds love and love simpathy and compassion but where selfe-love prevailes union and love are absent Arguments of love are sutable to the nature of man We are made like the things we love Kindnesse puts an obligation upon the spirit of love Where love is duties are frequent and done with ease and delight Where love is wanting all things are taken in the worst part Such love the way of God who hate all that is contrary to it and practise it when it is most despised The more we love Christ the more we remember him and his love As our love is to God so is our love to his Word It 's naturall to love ease liberty and carnall pleasure The power of sin stands in the love of it Selfe-love blinds us and deceives us exceedingly it's a dangerous enemy When our love to God runs high our love to the world runs low so on the contrary We may apprehend the love of God but we cannot comprehend it The love of God makes a soule mourne for sin more then any thing else Such as would be affected with Christs love must dwell upon the consideration of the excellency of it Such things as we love we keep with care possesse with joy and loose with griefe As our longing is to enjoy God so is our love to him such as greatly love the Lord greatly long to enjoy him for as our love is to any thing accordingly is our endeavour to enjoy it According to the measure of the manifestation of the love of God to the soule so accordingly it is filled with peace and joy and beares Christs yoke obeys him and is content to suffer for him and doth all freely Such as see Gods love to be the same to them in all conditions are not troubled when God altereth their condition Losses There is no losse in loosing for God what we loose for God will be made up unto us in God One benefit that follows the losse of outward things is that we shall never be troubled with them any more Many get by their losses Labour All things are full of labour man cannot utter it Lust Lust is violent and is past sense and shame Bad discourse inflames lust Laughtâ—r Laughter is a vanitie the wise laugh least Liberty When men thinke to use their libertie they loose it We are more prone to desire outward liberty then to know how to use it Such as plot and plead for liberty for the flesh are very carnall It is not fit to give young people halfe the liberty they would take Young people doe not know not will beleeve how slippery their state is till they come to feele it by their falls Many study more how to keep outward liberty then how to part with it the last is the best It is the greatest liberty to enjoy God and a free heart to serve him and to have the lets removed Too many of the Saints abuse their Christian liberty To be free from sin is liberty indeed Motions Forced motions cannot be perpetuall Minde This world cannot satisfie nor containe the minde of man Worldly things are not good enough to stay our minds upon Such as minde things above favour them and have interest in them By minding things above we are freed from many idle fancies When our minds are not fixed they rove any where and are no where to purpose Our minds are where our hearts are and that is where we love Our minds doe too much partake of the temper of our bodies God hath enabled some to make glad the sorrowfull minde Mirth In vaine mirth there is no true joy The mirth of the wicked is vanity and madnesse Naturall mirth ends in sorrow and sadnesse In naturall mirth when we are most merry we are nearest to danger When men are most chearfull and merry they are most free and bountifull Meditation Meditating on the sweetnesse of outward contents glues our hearts to them The more our thoughts are above the more is our joy and the more we avoyde the snares below It is no burden to fix our minds thoughts on things above where our life joy and treasure is There is much sweetnesse and profit in the consideration and view of the severall passages of Gods providence to us ours inward and outward of the time past if it were well minded it might strengthen our faith and draw out our hearts to God and inlarge our thankfulnesse who so is wise to observe these things shall understand the loving kindnesse of the Lord. By meditation we retaine truths and are enriched by them it makes them sweet to us it 's the way to knowledge the mother of wisdome it refines the judgement it cuts off errors in judgement and practice it makes the mercies of God fresh and sweet to us it increaseth love it 's the life of hearing reading conference c. it reveales truths to us and acquaints us with our selves it makes all to become our own it settles truth upon our spirits it removes lets and breeds affections and quickens them it makes hard things easie it fills the soule with experience and inableth us to apply it to our own benefit and others it fires the soule with love and sends it up to heaven By the neglect of meditation we loose a great treasure Unlesse by meditation the judgement be refined and setled and so work it upon our affections and lay it up in our minds Gods meanes and our hearing and reading comes to nothing Mâ—sery Extreme miseries last not long It 's no small misery to have the body and soule and conscience all distempered God knows the miseries of his and will send help in the fittest season The better the man is the lesse he needs to be bid to share with others in their miseries Mercies We injoy more mercies then we are aware off The mercies we injoy are more and greater then our crosses Many possesse many mercies and yet want the comfort of them We come to know the worth of mercies by their want Of marriage There is no outward comfort under the Sunne so great and sweet as a married estate affords what is equall to marriage for the being and well being of life it s the prop of mutuall content the aide of nature the perfection of health wealth beautie honour no condition is sweet where marriage supplyes it not it 's the pillar of the world the preserver of chastity the glory of peace and the life of the dead no union so strong as this no joy in any outward union so contentfull as this There are comforts in marriage that a single life is not acquainted with and so there are many crosses The crosses in marriage goeth to the very heart
therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
art my salvation Psal 35. 3. I beseech thee shew me thy glory Exod. 35. 18. Cause thy face to shine upon me Psal 80. 3. Establish O God that which thou hast wrought in us Psal 68. 22. 29. Frequent and wisely improve those whom God hath setled who are able to direct and informe thee in the knowledge of the grace that is revealed in which is fulnesse of joy 1 Joh. 1. 4. Many heare and confer with such as doe not understand the truth and finde successe accordingly 30. In the want of comfort goe not for comfort to sin to duties to conscience but to Christ to his word and promise Trust to the word of the Lord it s in vaine to thinke that ever their discouragements will be removed untill they cleave unto and rest upon the word of the Lord. When David rested upon the word of the Lord then he was setled Psal 73. 17. but not till then Psal 119. 92. God hath appointed his word to settle us wee finde by experience nothing will remove the soules doubts and discouragements but the word of God the word discovers to the soule the love of God it conveys to the soule that which is sutable to settle it carnall reason cannot settle the soule but the word can when God discovers his power and authoritie in it then all doubts c. gives place So we finde that according as we cleave to the word of the Lord our doubts and discouragements vanish and as we cleave to lying vanities our feares and discouragements increase Jonah 2. 8. When God pleases to settle a soule in his love he causeth it to trust in his word Remember the word unto thy servant upon which thou hast caused me to hope Psal 1 19. 49. You had better make the word of God your familiar and companion then to make carnall reason so see Isa 18. 16. Many in the want of comfort seek it where it is not which is to seek the living among the dead and so meet with dead comforts 31. Hearken to the voice of conscience prize and preserve the peace of it and doe nothing against it 32. Be thankfull for what thou hast received and improve that and waite for more We waite for thy loving kindnesse O God Psal 48. 9. 33. When thy conscience is satisfied by the Word hold to that stay there and maintaine it that so we may not alwayes have this work to doe 34. Hold fast what thou hast and let nothing goe that tends to thy peace doe not heare any thing against thy soule be so wise as to give no way to doubting he is a foole that doth so see Luk. 24. 25 O fooles and slow of heart to beleeve all that the Prophets have spoken 35. Remember your resting place Jer. 50. 6. If you forget your resting place it s no wonder if yee be troubled we have no more present actuall comfort then we have remembrance they were troubled the cause of it was they forgot the exhortation that speaketh unto you as children Heb 12 5. Christ is our resting place Returne unto thy Rest O my Soule Psal 116. 7. 36. Avoid sadnesse of spirit it breeds uncomfortablenesse and unsetlednesse and sadnesse causeth us to yeeld to discouragements seeing we are commanded to rejoyce alwayeâ— and evermore 1 Thes 5. 16. Wee should thinke our selves bound in conscience to doe so 37. When our spirits are downe and sad we should winde up our affections and stirre up our selves to take hold on God Isa 64. 7. If thou hast sinned thou hast done foolishly it being done it cannot be undone What shall the soule doe but remember that sweet place Heb. 10. 17. Their sinnes and iniquities I will remember no more see vers 19. to 26. Rom. 8. 1. 33. Fetch thy comfort from it 38. Know and consider there is not any sin a beleever can commit that should cause him to cast away his confidence or so much as question the love of God to him not for any thing he hath done or can befall him he may not admit of such a disquietnesse as shall discourage him or hinder him in obeying another command of God 1 Thes 5. 16. 39. Lastly Know that these means are to be used they tend much to assure and settle the soule in the sensible injoyment of love and that meanes alone are not sufficient to quiet and settle a troubled soule it s the worke of the Spirit to answer all doubts and remove all discouragements God creates the fruit of the lips peace peace to him that is afar off and to him that is neare saith the Lord and I will heale him Isa 59. 19. It s God that stablisheth us 1 Cor. 1. 21. In the use of meanes we are to look to him and waite upon him who will in his time free all his from all their discouragements doubts and feares and satisfie them with his love These things I write unto you that your faith and hope may be in God 1 Pet. 1. 21. 2 Cor. 5. 20 21. Now then wee are Ambassadours for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God For he hath made him to â—e sin for us which knew no sin that we might be made the righteousnesse of God in him THese words breath forth nothing but love tydings of peace and great joy in that Christ alone doth free the soule from sinne and causeth the soule for to injoy the Righteousnesse of God in him Behold what sure sweet cleare full durable divine consolation is here sufficient to cheare revive raise and ravish the sinking soule by reason of sin in the want of a Righteousnesse of God in him These words containe many divine truths for our instruction and consolation In that he saith We are Ambassadours for Christ Obs That God hath sent to us his servants to declare his infinite love and the unsearchable riches of Christ and the freenesse thereof as Isa 61. 1. Zach. 9. 9 10 11. 2 Tim. 1. 9 10. Ambassadours It s the duty of an Ambassadour to deliver his Message without alteration addition or detraction Obs Ambassadours for Christ Christ Ambassadours are for him not against him As though God did beseech you by us Obs Those into whom God hath put this word of Reconciliation when it is declared unto us by them or in his Word we ought to beleeve and receive it as if God did immediately speake unto us for they speake in his stead Obs Then all the doubts and feares the soule or Satan can frame of Gods unwillingnesse to save a lost sinner as Luk. 19. 10. are all groundlesse and false for God seeks to us to be reconciled man seeks it not I was found of them that sought me not Isa 65. 1 2 3. The Prodigall is said to goe but God who is the Father is said to run Luk. 15. 18. 20. As running doth expresse more willingnesse then going so God is more willing to save
doe not make us the better before God nor the more beloved of God but they declare us to be what we are made by God The Papists doe as they say many good works to be saved but we abhorre it because it is condemned of God Not of workes least we should boast If it were of works it were not of grace Therefore all those that expect hope for mercy because they leave their sinnes and doe many good workes as they thinke alas they are greatly deluded they are not taken off of selfe-works and selfe-concurrence with Christ you are ignorant of the righteousnesse of Christ therefore yee goe about to establish your own righteousnesse and so long as yee doe so yee cannot submit to the righteousnesse of God see Rom. 10. 3. But if thou didst know what a righteousnesse Christ is thou wouldst have preferred it before thy own yea it would be esteemed by thee but dresse and dung to his Phil. 3. 8 9. Publicans and Harlots are neerer salvation then thee as righteous as thou art who work for life as the blind Pharisees did and perished see Mat 21. 31 32. Luk. 7. 29 30. We are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and duty I doe count my selfe never the nearer heaven for my best works then if I had never done any thing but swore and blasphemed God it s to him that worketh not Rom. 4. 2 3 4 5. We are saved not according to our workes but according to his own purpose and grace 2 Tim. 1. 9 Doth not God speake plaine enough to the question in saying it is not according to our works And when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. When thou wert polluted in thy own bloud I said unto thee live then was the time of love Ezek. 16. 6. 8. From hence it is that all that see this mystery of Gods free grace that salvation is not according to our works they cry grace grace Christ Christ Christ is all in all nothing but Christ now all their prayers teares duties devotions all of theirs is nothing to them in respect of their acceptation justification or salvation they are dead to working they will not stirre to doe the least worke in the world to attaine any of these c. Heb. 4. 10. All ours is vanished in the infinite ocean of Gods free love it s so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. I have no worke of God wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sin and of righteousnesse to be convinced of sin is for the soule to see it selfe utterly lost and undone by reason of sin they confesse thâ—y are vile and abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. 2. The soule is convinced so as to have no hope in any thing it can doe to help it selfe this is to be undone in nature so as he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan 10. 8. That is now the case is altered from what it was now my best workes my righteousnesse is defiled and is sin now sinfull-selfe and righteous-selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the Spirit of God reveales to the soule that there is nothing but darknesse and death in our best duties it is from grace to be taken off of nature and he that is taken off of nature hath grace is borne of God When the soule is taken off its own bottome it must have another to rest on or else it sinkes therefore when God takes away the soules false foundation which is her false hopes he gives the soule a better in himselfe this is the teaching and drawing of the Father Joh. 6. That in Christ there is a ransome in which is life and that all that Christ hath done is for him and that nothing will stand the soule in any stead but him when the soule hath learned this there is a secret power goeth with this teaching and carrieth the soule to Christ to beleeve in him for the teaching of the Father and faith goeth together Every one that hath heard and learned of the Father cometh unto me Joh. 6. So that to convince the soule of righteousnesse is to convince it of Christ to reveale that in him onely is helpe and in his righteousnesse is deliverance I have laid helpe upon one that is mighty Psal 89. 19. So that the Lord doth fix and settle the soule upon Christs righteousnesse onely at least he puts the soule under the hope of it Ezek. 16. 5 6. When the soule seeth nothing but death God saith live and when the soule is a going downe into the pit God saith Stay hearken I have received a Ransome for thee see Job 34. 23 24. Now the soule wonders at the love of God in pardoning his sinne he is taken up as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike The Spirit discovers to the soule that it hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from her best workes and other lying vanities telling the soule that there is nothing but death in them God by this teaching turneth the soule from darkness viz. selfe Satan and all other lying vanities to light to Christ where life is telling the soule there is life in Christ and that it need not seeke life in nothing else but to waite upon Christ for it and that the soule shall not loose its waiting but shall certainly have it at last Isa 57. 13. These things are wrought in some measure Some are strong others are weake and are called carnall and not spirituall yet they are babes in Christ therefore they were in a happy state 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soule in the same measure faith is wrought and as it appeares to the soule so faith appeares to the soule I know not whether I may beleeve for some shall not be saved The Scripture doth declare that he that beleeves shall be saved Joh. 3. 16. You are to rest satisfied in the Word of
the Gospel of it have made will make the rich poore in that for Christ they have suffered the losse of all things Phil. 7. 8. It will not be alwayes thus if it continue as long as I live my life will not be long ere glory come then shall I suffer no more troubles nor afflictions no hunger cold nor nakednesse c. In our greatest want we should be content for the time will quickly come in which we shall feele no want nor suffer no hunger cold or nakednesse be content to be like Christ in poverty as well as in glory what God takes away in one kinde he can give in another which will be better Psal 34. 9 10. Therefore when I thinke I want I may not beleeve I want but that I have what I want when I doe not see it Saints poore and under abasement may be rich in faith Jam. 2. 5. 3. There is no state and condition under the Sunne that is free from Satans temptations those who have more abundance of outward things Satan saith to them these things are all they are like to have and in that they receive their good things in this life have a heaven of outward contents here they must not expect another hereafter and to those that have more gifts and parts then others he saith they are not given in love to them but onely for the benefit of others on every sâ—de Satan is ready to get advantage to disdiscourage us it s well if we could say we are not ignorant of his devices 2 Cor. 2. 11. The Lord teach us to know the depths of Satan Rev. 2. 24. So as to know his stratagems and resist him As there is no state under the Sunne free from trouble so it s a comfort to all that are the Lords that God can and will support his in and under it and make it sweet and comfortable to them All things shall worke for good to them that love God Rom. 8. 28. 35. 38 39. 18. Dis I cannot see God surely God hath forsaken me 1. Sometimes God hides himselfe from his Verily thou art a God that hidest thy selfe Isa 45. 15. I opened to my beloved and he had withdrawne himselfe Song 5. 6. Behold I goe forward and he is not there and backward but I cannot perceive him on the left hand where he doth worke but I cannot behold him on the right hand but I cannot see him Job 23. 8 9. 2. Our carnall reason our corrupt heart and Satans suggestions are so neare as before our eyes that wee cannot see God and wee hearken so much to what they say that wee minde not the voice of the Spirit Rom. 8. 16. 3. It s one thing to know and another to know that we know Christ said they knew they said they knew not Whither I goe yee know and the way yee know Thomas said unto him Lord we know not whither thou goest how then can we know the way Christ spake true and they knew not that they knew Joh. 14. 3 4 5. So shee saw Jesus standing and knew not that it was Jesus but when their eyes were opened they knew him Luk. 24. 31. Paul prayed that they might know the hope of their calling Eph. 1. 18 19. 4. When God hideth his face wee are to waite upon him and looke for him Isa 8. 17. For he will returne againe but Sion said the Lord hath forsaken me and my God hath forgotten me Can a woman forget her suâ—king childe c. yea shee may yet will not I forget thee Isa 49. 14. For a small moment have I forsaken thee but with great mercy will I gather thee Isa 45. 7 8. Though God absents himselfe from his yet his love and care of them is the same to them as when he doth most manifest himselfe to them 19. Dis Another is discouraged and saith I had thought I had faith but since I fell into a great sinne I am perswaded if I had been the Lords I should not have been so left of God to sinne so as I did 1. Say not so consider God hath left his own children to fall into the same sinne or as great David sinned in adultery and murther and Solomon sinned greatly after he had obtained mercy 1 King 11. 9. And Peter denied Christ with an oath Paul was led captive Rom. 7. 23. These examples are recorded to hold forth the glory of the riches of Gods free graâ—e Eph. 2. 4. that men may know what God can doe that great sinners might not despaire or faint under their sinne 1 John 2. 1. 2. To despaire of the mercy of God because our sinnes are great were to limit God in his mercy which is to adde sinne to sinne and a greater sinne then the former therefore the greatest sin a beleever can commit ought not to make him mourne without hope for no sinne can put him in the state of damnation or under the curse Rom. 8. 1 2 3. While we live in this world God healeth not our sinfull natures wholly nor takes it quite away the flesh lusteth Rom. 7. God ever looks upon his as they are in Christ and not simply as they are in themselves Eph. 1. 4. 1 Cor. 1. 30. I my selfe keepe the law of God but with my flesh the law of sin sin doth the evill Rom. 7. 15. 17. 20. 1 Joh. 3. 9. Consider Nâ—he 9. 16 17 c. He knoweâ—h our frame and remembreth that we are but dust Psal 103. 14. see p. 66. God hath in wisdome and love left sin in his to humble them and to exercise the fruits of the Spirit Gal. 5. 22 23. and that we might long to be where we shall not sinne also that we may love Christ in that it s pardoned and depend upon Christ to subdue it and that we might not scorne nor insult over any and see the power of Christ in subduing them and admire free love the use of all is not to expect to be freed from the act of sin while wee live here as some dreame Secondly not to sinne that grace may abound God forbid Rom. 6. 1 2 3. 8. Use wee all meanes against it Be not over-pressed and sunke in despaire under it see Rom. 5. 20. 6. 1 2. 2 Cor. 12. 9. Rev. 3. 7 8. All the Lords are the more happy they were sinners else how could they be capable of union with God and of mercy and heaven if there were not evill it would not be knowne what is good Justice and mercy had not been knowne how could the wisdome of God be knowne in drawing good out of evill or his love in sending Christ to dye could not have been known and man had not come to that happinesse in Christ which the Saints shall come unto 1 Cor. 15. 44 45. The misery is that the most men fall into the extreames either to despaire by reason of sin or looke upon sinne as a small matter and so grow prophane of this wee have
fools he convinceth the soule of the folly of it's own wisdome and of a necessity to be taught and causeth the soule to see that it is not in it's own power to attaine true wisdome Those God teacheth he meekeneth their spirits and humbleth the soule to make it teachable and causeth them to have right ends in desiring knowledge and in using meanes to attaine it and makes them content to be at Gods disposing for the manner and measure of his teaching Gods teaching humbleth the soule the more they know the more vile they are in their own eyes Gods teaching causeth the soule to trust in God also their knowledge is sutable to their soules wants and strengthens them against temptations and preserveth them from many evills others fall into So much as we are taught of God so much we practice Gods teaching attaines the end of it which is practice therefore if thou art taught of God thy conversation shall shew it the wisdom from above is full of good fruits so it causeth them to be afraid to sin and to hate all false wayes Gods teaching causeth and raiseth the affections it 's no cold businesse the more they know the more they love God and doe act more for him as our knowledge is so is our practice He that is taught of God he never thinkes he hath knowledge enough but still thirsts after more and is thankfull for that he hath Toleration Where persecution is there is no toleration where there is toleration in differing opinions in Religion there is no persecution Those who make others causes their own plead for toleration It is but hypocrisie to professe another Religion then that which is in their heart Talent He that useth not or abuseth his talent looseth it Teares The apprehension of Gods love will cause teares freely Trouble There is nothing but trouble under the Sunne It 's in vaine to expect to live in this world without trouble The lesse trouble men expect the more they oft meet withall We should not be so troubled in trouble if we did look more to God in his promise and lesse upon the trouble God removes great troubles from his or giveth them strength to beare them There is no trouble so great as the trouble of an evill conscience Selfe cannot stay or check it selfe much lesse recover it selfe out of sinfull trouble A soule cast down by selfe or Satan rests 〈…〉 God but in trouble To say in great troubles be content and joyfull it is easie but to be so is hard So much as a Christian is stored with promises he is able to beare troubles In trouble we are prone to forget that which makes for our comfort He that is little in his own eyes will not be troubled if he seeme so to others A troubled soule is not fit to doe or receive good Weake mindes seek ease in changes There are but a few that in trouble expresse a free spirit and an inlarged heart to God Few in trouble expresse faith wisdome patience humility contentednesse comfort joy and thankfulnesse Trialls Those who are least exercised with tryalls have the least wisdome and experience Thoughts Our evill thoughts are many All actions are nourished by thoughts Thoughts kindle and inflame affections A mans most worst sins are his thoughts The most of our thoughts are vaine and come to nothing oh the vanity of the minde Evill thoughts defile our soules and spirits A childe of God loaths himselfe for the evill and vanity of his thoughts If one sinfull thought be admitted concerning the sweetnesse and pleasure of sin the will is ready to consent to the motion and the understanding to forecast the accomplishment and the affections to adde heat and strength then the heart travels with iniquity and by time and opportunity sin is brought forth Where our treasure is there are our thoughts The more our thoughts are above the more we injoy God and the more we avoid the soares below He whose thoughts are exercised in the things above injoyeth content sweetnesse and delight Temptations Temptations tryeth mens strength He is wise and strong that stands in strong temptations When temptation is absent a foole is wise and strong and the froward patient Every person hath his speciall temptation against which he ought to watch God lets Satan tempt his to keepe downe their pride Strong and lasting temptations are to shew us our selves and our pride God takes men off their pleasant lusts by hideous temptations Ranke affections are eaten out by strong temptations Satan tempts that he may tempt and he tempts not that he may tempt Those temptations are most dangerous that most sute with holy ends An over much fearing a temptation and a weake purpose to resist it weakeneth us and incourageth Satan to tempt Such as slight temptations are most like to fall by them The more of the fruits of the Spirit any hath the more they need to pray against Satans temptations When we are tempted it 's not best to stand reasoning with the temptation but immediatly shun the occasion and fall to prayer We cannot withstand the least temptation without the helpe of God Tongue Rule the tongue and rule all The tongue no man can tame Thankfullnesse Our natures are averse to it The sence of want of one mercy steales from us the remembrance of many and all thankfulnesse for them Thirst Spirituall thirst is as strong as naturall if not stronger Unbeliefe Impatience and discontentednesse with our estates immoderate care and desire of the world are the fruits of unbeliefe Unbeliefe is the cause we depend no more on God for soule and body Of Unwillingnesse What men doe unwillingly they doe not effectually Of Unthankfullnesse The more spirituall any are the more thankfull they are to God and man Ignorance forgetfulnesse and pride cause unthankfulnesse The not observing the severall passages of Gods providence to us is a cause of unthankfullnesse The beholding and minding the things of heaven provided for the Saints causeth them to be content and thankfull in any condition and straight Of Usury Usury is and is like to be in request because to lend without is out of fashion Who oppresseth most he that lendeth upon use or he that can lend freely but doth not To be tyed to pay use when the profit is uncertain is a meanes to fill men with care trouble distrust if not with oppression Vertue Some pretend a vertue to cover a vice this is base Vanitie Every man at his best state is altogether vanitie The Lord knoweth the thoughts of man that they are vaine Of Want Some have little and want little many have much and want much He that can beare outward want contentedly is a strong man It 's a sin and a great dishonour to a childe of God to say or thinke he shall want or to say what shall I doe If hands state and friends faile God will supply some other way A childe of God never is in want though
respect 5. Look with what affection yee doe what yee doe serve the Lord with the best and serve him fully for measure and degree he that doth these things his conversation shall be beautifull and savoury Concerning affections c. 1. Ever suspect your judgement and affection when the cause concernes your selves 2. Often call your affections to account 3. When your affections exceed their bounds aske your soule the reason of it 4. Let not your judgement be taken captive by your affections let your judgement command your will and your will your affections and your affections your actions 5. Make not your affection knowne in company unlesse the cause be extraordinary Concerning afflictions 1. Slight not any affliction nor let it over-presse thee consider it 's appointed Rom. 8. 29. There is a blessing in every crosse eye that more then the sharpnesse of the affliction know the longer it continues the more thou maist get by it 2. Consider that nothing can befall thee but what is appointed by God 1 Thes 3. 3. 3. Search to know the cause why he sends his affliction that so thou maist be reformed by it 4. If thou art the Lords stay thy selfe in the love of God and attend upon him for the time manner and measure of thy deliverance Concerning Books Study the Scripture set a high price upon it keep close to it next the Scripture prize those books which keep closest to the language of the Scripture and doe clearest prove from them what they affirme Beleeve not any man upon his bare word if the substance of it be not expressed in the word of God reject it Make much of Christs speaking unto you in his Word Heb. 12. 25. Conscience Hearken to the voyce of conscience Prize and preserve a tender conscience Take heed yee wound not your conscience to please your affections Creatures Expect not much content and satisfaction from the creatures So use the creatures so as to be fitted by them to serve God and man God gave not the creatures to hurt us Concerning Company Avoyde familiarity with such from whom you receive meanes of cooling In the choice of a companion consider What soundnesse of judgement is in them What knowledge and sensiblenesse of their own inward corruptions Whether they speake of the infirmities of the Saints with griefe and compassion Whether they doe plainly reprove them for any sinne they see in them What are his companions Countenance and incourage those who hazard themselves in Gods service and good causes be companions of such Heb. 10. 33. Crosses Be not afraid nor offended at crosses they may doe thee much good and let out sinfull selfe Desires of the world Wee had need to moderate our desires to things below We should rather endeavour to equall our desires to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Errors If you would be kept from errors pray to God search the Scripture labour to be well grounded in the principles of truth and shun false Teachers and their writings Luk. 21. 8. Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe to watch and pray to God to keepe thee from falling A friend Esteeme him thy friend that would hinder thee in sinne Faith Live by thy faith let not other mens beliefe be the rule of thine Griefe Discover not thy griefes to many Discover them to such as are able and willing to helpe thee the Lord is loving and pittifull able and willing to helpe it 's best to complaine to him Of good Thinke not much of doing a little good though it be with great trouble for to doe good we live Esteeme not that thy chiefest good which may be taken from thee God Be serious and zealous for God Gaine Be not greedy of gaine Glory Esteeme Christ his truth a good conscience the sufferings and reproaches of the Gospel to be your greatest glory Honour Honour the Lord with thy substance Infirmities Beare with the Saints infirmities and cover them with tendernesse Indure Indure that which thou canst not escape nor â—ure Judge Judge not thy estate by thy knowledge affections and actions but by thy principle Knowledge Prize knowledge above gold and wisdome above understanding Of lust of uncleannesse 1. Beware of fleshly lusts the sin is great and the consequence greater 2. Be temperate in all things dyet sleep apparrell recreation c. feare thy selfe watch thy senses avoyd the occasions of evill as persons places c. 3. Be frequent in fasting and prayer and look up to God for strength against it Losses What yee loose for Christs cause loose chearfully and count it your gaine Esteeme sufferings for Christ the most glorious passages of your life Heb. 11. 26. Liberty Study how to part with thy outward liberty Esteeme that bondage that causeth thee to sin and keeps thee from God Live In the use of creatures live above them Men. Be sure yee try men well and have good experience of their faithfullnesse before yee trust them with much Beware of men Minde If thou hast a sorrowfull minde a wearied and distressed conscience and wouldst have rest and knowest not what to doe have recourse to such as feare God and have a sound judgement wise and good experience and have meeke and loving spirits Opportunities Prize and improve opportunities of doing and receiving good Pilgrim Remember you are a pilgrim and have a pilgrims minde Heb. 11. Promises Provide severall promises sutable to thy severall necessities uses times and condition Promise Beleeve the promises of God meditate on them apply them let them satisfie thee Concerning the poore Part with your superfluities for their conveniencies yea part with your conveniencies to supply your poor brethrens necessities yea part with some of your necessaries to supply their extremities Religion Take heed of such a way of Religion and serving God as naturall men like and love Reproofe Receive reproofe willingly and profitably if it be causlesse revile not nor be angry Race Run the race set before you as becometh the Gospel Heb. 12. 1. Reproachâ—s Slight not reproaches if thou beest not so guilty thou art guilty in part or art guilty in another kinde and so it 's but a mistake or thou maist be guilty it may be it is sent to humble thee and give thee warning of the same sinne Sinne. Observe how sin enters thy heart and how it gathers strength and how it sutes with thy corrupt nature and how the Spirit of God helps thee to resist it and what meanes doth helpe thee most against it Judge not of sin by the matter or act of it but by the rule and authority of the Commander that forbids it and consider all the circumstances and aggravations of it Take heed least the unmortified roots of sin in you break out into scandall Be afraid to sin and use meanes to prevent 〈◊〉
love thy law and nothing shall offend them Psal 119. 169. 3. Seeing they are the inspirations of God it should cause us to cleave to the Scriptures heare nothing against it prove all things by the Scriptures it will be a speciall means against errors and heresies Christ made use of the Scriptures Luk. 4. 17. to 22. and directed others to doe so Joh. 5. 39. Search the Scriptures for in them yee thinke to have eternall life for they testifie of me Some deny that Jesus Christ is God The Scriptures prove that Christ is God 1. Because as the Father hath life in himselfe so hath the Sonne Joh. 5. 26. 2. Because the Angels ought to worship him Heb. 1. 6. 3. Because he laid the foundation of the earth Psal 102. Heb. 1. 3. He created all things Col. 1. 6. He made the worlds Heb. 1. 2. 4. He upholds all things by the word of his power Heb. 1. 3. 5. He is the first and the last Rev. 1. 8. 6. He was before the world Joh. 17. 5. 7. He is the everlasting Father Isa 6. 9. 8. The Scripture saith expresly He is God Christ is God The mighty God Isa 6. 9. Very God Joh. 5. 20. The Word was God Joh. 1. 1. 14. Christ who is God over all Rom. 9. 5. Unto the Sonne he saith Thy throne O God is for ever and ever Heb. 1. 8. That the holy Spirit is God the Scriptures declare the Spirit is eternall Gen. 1. 2. 1. Because God is a Spirit therefore the Spirit is God Joh. 4. 24. 1 Cor. 12. 4. God is truth the Spirit is truth 1 Joh. 5. 6. The Lord is that Spirit 2. We are baptized in the Name of the Spirit Mat. 28. 19. We are equally baptized in the name of the three therefore they are one equall in authority 3. The Spirit creats Joâ— 35. 10. Ps 104. 30. God the Spirit are one inseparably God creats 4. To be the Temple of God and to be filled with the Spirit are all one 1 Cor. 13. 16. with 1 Cor. 9. 19. Luk. 1. 67. 1 Cor. 6. 19. 5. To lie to God and to lie to the Spirit is all one Acts 5. 1. To lie unto the holy Spirit 3. v. Thou hast lied unto God v. 5. 2 Tim. 3. 16 17. with Acts 16. 6. The Spirit anointed Christ and sent him to preach Isa 16. 1. Luk. 4. 18. see Isa 48. 17. 7. If the holy Spirit were not God whence is it that a sin against him shall not be forgiven Mat. 12. 32. Shall a sin against God be forgiven and not a sinne against a creature therefore the Spirit of God is God 1 Cor. 3. 6. So for those that deny the Resurrection of the body try it by the Scriptures of them there are two sorts some deny the Resurrection because they beleeve it is past already and there is no Resurrection but that which is in us Ans Christ saith in the Resurrection there is neither marriage nor giving in marriage but are as the Angels in Heaven Mat. 22. 30. If you be in this Resurrection why doe you marry c. or will you lay marriage waste make it needlesse to you and know who you please Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven Sort 2. Are those that deny the Resurrection of the body because they cannot see reason for it Ans The Scripture doth fully and clearly prove the Resurrection of our bodies after this life Marvell not at this all they in the gravâ— shall heare his voice Joh. 5. 28 29. At the 〈◊〉 of God the dead shall rise 1 Thes 4. 16. that sleep in the dust shall awake Dan. 12. 12 And the Sea gave up the dead that were in it and death and hell delivered up the dead which were in them Rev. 20. 13. Christ is risen from the dead 1 Cor. 15. 20. I will raise him up at the last day Joh. 6. 44. Thy dead men shall live Isa 26. 19. 2. The dead shall rise because he that hath said it is able to doe it There is nothing impossible with God Luk. 1. 37. 3. The Saints have beleeved the Resurrection of the body Job saith Though worms destroy this body yet in my flesh shall I see God Job 19. 26. I know my brother shall rise againe at the last day Joh. 12. 24. Our vile body shall be like his glorious body Phil. 3. 21. 4. If the dead rise not then is not Christ raised and if Christ be not raised your faith is vaine then they also which are fallen asleepe are perished 1 Cor. 15. 16 17 18. But Christ is risen therefore the dead shall rise Acts 3. 15. 1 Cor. 6. 14. 5. If the dead rise not and in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. It 's our comfort death cannot dissolve the union between Christ and a beleever Rom. 8. 38 39. If not any thing shall separate us from the love of God with then death shall not Whether we live or dye 1 Cor. 9. are the Lords Rom. 14. 8. 5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one 31 32. Marâ— 12. 18. 26 27. Though it be incredible to reason yet we ought to beleeve it because God hath said it But some will say this is but the letter the mystery of it is no such thing I answer 1. The mystery was revealed to the Apostles Eph. 1. 9. Eph. 3. 4 5. Eph. 6. 19. 2. Christ is a mystery Col. 4. 3. Col. 1. 27. Christ in us by his Spirit Col. 2. 27. Col. 2. 2. Gal. 1. 16. 3. They speake the mystery of Christ Col. 4. 3. and made it knowne by the Scriptures Rom. 16. 25 26. Behold I tell you a mystery and 〈◊〉 written 1 Cor. 15. 51. c. Eph. 3. 7. Eph 〈◊〉 â—2 The mystery is made manifest to the 〈…〉 Rom. 1. 26 27. And seeing the myâ—◠〈…〉 â—clared in the Scriptures we are not 〈…〉 another mystery of the mystery 〈…〉 â—erstand the Scriptures They worâ—◠〈…〉 â—â—in the Spirit Phil. 3. 3. They were 〈…〉 of the mystery yea they knew 〈…〉 â—â—ese last times many would depart from the faith and bring in a mystery of iniquitie and call it the mystery of God and of Christ and the Spirit and so should deceive many Wee are forewarned and commanded to hold the forme of sound words and seeing the Scriptures are able to make the man of God perfect and to furnish him for every good work 2 Tim. 3. We neither may nor need presume above what is written Rev. 22. 18. And so for other things bring them to the Scriptures to be tryed and beleeve nothing but what God faith in his Word and expect not to satisfie Reason in matters of Religion We beleeve God is without beginning and present in every place who knoweth and ordereth all things but what reason can be given that God is so is it not
God that nothing below should move us Phil. 4. 11. 13. Our spirits should rule the things below and not be ruled by them we should rejoyce in tryalls temptations conflicts disertions and outward troubles death it selfe is to make us capable of a fuller injoyment and communion with God James 1. 2. c. If wee should rejoyce how much more should we be content and patient 1 Thes 4. 18. One said Lord I will beare any thing because my sins are forgiven a conscience set at liberty can with ease undergoe a great burden Bees gather honey from bitter flowers as well as sweet so should wee from bitter conditions Crosses are Christs servants they come and goe at his command they are sent to doe us good all is sent in love and best for me God will supply all our wants with his all-sufficiency we should not looke so much â—t freedome from trouble as to profit by it to injoy God by it and strength to beare it looking upon all that befalls-us as appointed and ordered by God in his wisdome and love for our good c. 1 Thes 3. 3. 31. To shew mercy and pitie to others in their misery and supply their necessities according as we are able freely and willingly and be more industrious and sparing in expences to supply others necessities especially the Saints above our ability let thy heart house and hand be open joyfully and compassionately supply their necessities consider Luk. 3. 10 11. 12. 33. Mat. 5. 42. 7. 12. Gal. 5. 10. Ease as many mens burdens as we can be helpfull have mercy compassion love goodnesse and such like vertues 32. Watch that wee grieve not the holy Spirit Eph. 4. 3. We quench and grieve the Spirit when we neglect the motions of it and slight the comforts of it seeke comfort from the flesh feed upon lusts and spend our thoughts and time upon the outward man and use spirituall things for carnall ends and father the work of the flesh upon the Spirit slight that which is good and allow of evill or plot for sin or cavill against the truth or omit duties or slight them or doe them in our own strength or slight the fruits of the Spirit or slight any Saint c. 33. Every day to take notice of Gods goodnesse and mercy to us and others and acknowledge it in all things give thankes 1 Thes 5. 14. 34. Every day will I blesse and praise thy Name Psal 145. 2. 35. Every day to grow in grace and knowledge 2 Pet. 3. 18. 36. Every day to beleeve the present state and condition best for me Rom. 8. 28. if any thing oppresse thee use the meanes to remove it then be content 37. Every day to cast my care upon God Phil. 4. 6. 38. Every day to be willing to be dissolvâ—d and to looke for death All the dayes of my appointed time wâ—ll I waite till my change come Job 14. 14. 39. Every day to observe my profiting in Religion 2 〈◊〉 3. 18. Heb. 6. 1 2. 40. Every day to view my actions and take notice of my failings omissions and commissions to be more watchfull against them and to live by faith in all infirmities above infirmities as if I had never sinned living in the sweet injoyment of the love of God and so lie downe in the consideration of it Saints subject to fall from their first love Thou hast left thy first love c. Rev. 2. 4 5. CHrist commends this Church in vers 2 3. and informes and reproves them in these words and vers 5. containes the meanes to recover them from their evill In the first verse he saith He knowes their workes He would have them to know that he did know and observe all their actions what their actions were and with what affections they did them how they exercised the fruits of the Spirit and how they decayed in their love to him which should teach us to observe all our actions and to walke circumspectly as becometh so holy a presence The Saints first love is the best God will be served with the best with the fullest measure and highest pitch of love The Saints Church of Christ need to be informed of their decayes of their love to him To leave their first love is to abate in the degree and measure of love which they have to God Gods own people are subject to decline or leave their first love this the Scripture and experience testifie The causes of our pronenesse to decline in our love to God are many 1. Our natures are prone to it we have an apostatizing spirit and we know it not or consider it not Heb. 10. 2. Security in us causeth us to thinke wee are well and need not feare no danger and so we fall before we are aware 3. Is from the insensiblenesse of this sin it secretly steales upon us wee fall so easily and by small degrees that we perceive it not till we are downe nor hardly then we need be told we are fallen 4. Because wee doe not meditate on the love of God and rest satisfied in it causeth us to seeke satisfaction elsewhere and resting satisfied in that we are happy and what affections actions we formerly have had for God thinke wee have done enough this is a base frame of spirit that causeth us to turne the grace of God into wantonnesse such need forget what is behinde and presse forward as knowing they can never doe enough for him who hath done so much for them 5. Because of the sloathfulnesse of spirit causeth us to have no minde to stirre to goe to God or to doe any thing for him â—loathfulnesse casteth into a deepe sleepe and then we neglect or abate in the use of means in which we have had communion with God when we leave our first workes then wee decline and fall asleepe God absents himselfe While the bridgegroome â—arried men slumbered and slept Mat. 25. 5. 6. Want of watching our hearts and lives did we watch wee might observe our coldnesse and on what our love is set and so our consciences might smite us for our divided love 7. Wâ—nt of faithfull friends to observe and informe us of our declinings from God and their not using meanes to helpe 〈◊〉 8. Comparing our selves with those who are fallen and because wee are like them we thinke our selves well enough and so rest satisfied and thus we teach and cause others to be as cold as our selves 9. Because iniquity abounds the love of many waxeth cold This should teach those that stand to take heed least they fall to watch narrowly against all occasions which tend to draw us from our first love for God will have his to know that it is a great evill for to decay in their love to him The greatnesse of this sin appeares in these particulars 1. Because our love is Gods and he calls for it My sonne give me thy heart He calls for his own and it 's unreasonable
heaven by faith we know our selves to be happy when to a carnall eye wee seeme most miserable by faith wee can part with the sweetest outward comforts and welcome death because we know we leave the worst place and things and goe to better they that live by faith live upon God and are feasted in Christs banquetting house where there are all desireable dainties and enough Eate O friends and drinke abundantly because it is the pleasure of our Lord that we doe so it 's thy portion duty and priviledge to digest and refresh and make thy soule merry with his dainties to injoy himselfe in them that so thy joy may be full The life of faith is the communion the soule hath with God in Christ in his promises spirituall and temporall Faith in effectuall calling It 's the soules cleaving to God in Christ for life upon such places as these Mat. 11. 28. 2 Cor. 5. 20 21. Mat. 5. 1 Joh. 3. 23. The life of faith in justification The Lord having spoken peace to the soule that Christ hath paid all and his sin shall be remembred no more Isa 53. Jer. 31. 34. Now the soule knows it's happy and injoys the comfort of it is filled with joy and peace in beleeving his life is a life of comfort beholding and injoying Christs righteousnesse as his own lives upon it what ever befalls him he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times living upon such places as these Rom. 8. 38 39. Job 13. 15. Isa 54. 7 8. Rev. 1. 5. Eph. 1. 6 7. Rom. 5. 9 10. Gal. 3. 13. Heb. 10. 10 11 12 13 14 c. 2 Tim. 2. 13. Concerning justification see the third part The life of faâ—th in sanctification 1. It 's the soules cleaving to Christ our sanctification 1 Cor. 1. 30. 2ly it 's the soules cleaving to God in his promise to clense and renew my heart and life and be a quickning Spirit in me upon Psal 103. 8. Hos 14. 5. Isa 57. 18 19. Micah 7. 19. Joh. 17. 17. 19. Oh how little doe we obey him injoy him and honour him The life of faith in infirmities It 's the soules beleeving that God will be to us according to his promise for ever a God of love notwithstanding all our omissions and commissions excesses and defects Psal 103. 3. Joh. 13. 1. Mal. 3. 6. Heb. 13 8. Psal 89. 30. Nehe. 9. 16. c. Isa 43. 25. Psal 130. 7 8 9 10 13 14. 17. Isa 42. 2. Psal 86. 5. He that lives by faith in infirmities he will heare Christ 1 Sam. 3. 10. He is not offended at what Christ requires Mat. 11. 6. Joh. 1. 5. 3. The Scripture is his rule he will trust God and relie upon his Word he eyeth the promise saying as Psal 46. 6. Isa 45. 24. He will contend for the truth Jude 3. and doe others good Acts 20. 31. His sinne doth not sinke him into despaire the soule despaireth not for any sinne or trouble the weakest beleever may say in the midst of all imperfections I have as much of the love of God acceptation and perfect righteousnesse in Christ as the best Saint ever had Jer. 23. 6. my state is as happy as any of theirs Job 35. 7. and I shall have as much glory in heaven as the best Such as live by faith in infirmities live upon Christ in his promise for strength against all infirmities upon such places as these In deadnesse of heart Isa 35. 36. Ps 37. 30. In forgetfulnesse Joh. 14. 16. In feare of want Psal 34. 9. 37. 3. Mat. 6. 25. to the end Rom. 8. 32. Luk. 12. 15. In cares Phil. 4. 6. 1 Pet. 5. 7. Heb. 13. 5. In ignorance Heb. 5. 2. James 1. 5. If fallen by passion not to sinke under it James 5. 17. Acts 14. 15. In all infirmities Psal 103. 8. For a supply of all wants Phil. 4. 6. 19. To live by faith for the fruits of the Spirit c. To beleeve 1 Joh. 3. 23. Zeph. 3. 12. To increase in saith Rom. 1. 17. To continue in the faith Luk. 22. 32. 1 Pet. 1. 5. In the exercise of faith Isa 26. 3. Psal 18. 30. 32. 10. To know God Jer. 31. 33 34. Pro. 1. 23. To love God Mat. 27. 17. Joh. 17. 26. In loving God Deut. 30. 6. To seek God seek ye the Lord Acts 17. 27. In seeking God Psal 119. 2. 9. 10. 69. 32. 22. 26. To feare God Jer. 32. 39 40. Hos 3. 5. In fearing God Psal 147. 11. 25. 12. 34. 9. To hope in God Psal 147. 11. 146. 5. 31. 24. To waite on God 1 Cor. 2. 9. Isa 49. 23. 30. 18. To delight in God Psal 41. 16. 89. 16. 33. 21. To praise God Isa 38. 19. Ps 72. 15. 63 3. To injoy peace Isa 27. 5. To love the Saints 1 Joh. 3. 14. 23. 4. 7. 1 Pet. 2. 22. Joh. 13. 35. To love enemies Mat. 5. 43 44. Luk. 6. 35. To judge our selves 2 Cor. 11. 31. Eze. 36. 31. To mourn for sinning against God Zach. 12. 6. Joh. 16. 20. Mat. 5. 4. In poverty of spirit Mat. 5. 3. Isa 66. 2. In deâ—ires after Christ Isa 51. 1. Job 7. 33. 37. Rev. 21. 6. Mat. 21. 6. Isa 42. 3. 2 Cor. 8. 10 11 12. Gen. 16. 17. Heb. 11. 27. Luk. 21. 3. Psal 37. 4. Pro. 10. 24. To be meeke Psal 25. 9 76. 9. 149. 4. To be sincere Psal 51. 6. Mat. 5. 8. To confesse sin 1 Joh. 5. 9. Job 23. 27 28. To forgive others Luk 17. 4. Mark 11. 25 26. 6. 37. Mat. 6. 14. Eph. 4. 23. To be a peace-maker Mat. 5. 9. To devise good Pro. 14. 22. Isa 32. 8. To selfe-deniall Mat. 16. 15. To watch Mat. 13. 17. 1 Thes 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 22. 47. To be patient Jam. 1. 5. 8. Luk. 21. 9. Heb. 6. 15 To be content in our condition Heb. 13. 5. To resist sin Rom. 6. 14. Not to feare the world Joh. 6. 33. 1 Joh. 4. 4. To mortifie the flesh Rom. 8. 13. To give to the poore He that hath two coaâ—s impart to him that hath none and he that hath meatâ— let him doe so likewise Luk. 3. 10 11. The life of faith in the use of meanes It 's the soules cleaving to God in Christ for a blessing upon the meanes he hath appointed Pro. 9. 29. Isa 48. 19. Isa 48. 17. To pray 1 Thes 5. 17. Zâ—ch 12. 10 Mat. 7. 7 8 9 11. Luk. 11. 13. Mat. 21. 22. Mark 11. 24. Mat. 16. 23. Isa 65. 24. To reade 1 Tim. 4. 13. Rev. 1. 3. Pâ—o. 1. 23. To meditate Jos 1. 8. 1 Tim. 4. 15. Psal 1. 1 2. Psal 104. 34. 49 3. For conference Prov. 15. 17. 18. 21. Mal. 3. 16. Psal 37. 30. 71. 24. Isa 59 21. To heare Christs Ministers Pro. 8. 34.
perswasions are to purpose because they are effectuall If men could give peace God should loose his glory and man should be admired and adored as God Vse 1. If the Lord of peace must give peace this should teach us in the want of peace to goe to God for it 2. It should teach such as injoy any peace how small soever it appeares in their eyes to be thankfull to God for it for it s from his mercy and loving kindnesse that we injoy it Obs 3. The Lord himselfe give you peace by all meanes God conveys peace to his people in and by meanes Meanes cannot give peace but God gives peace by them If meanes could give peace we would look and rest too much upon meanes and be satisfied with them without God and resting upon meanes and not upon the God of meanes Vse This should teach us to use the means to look above them to God to blesse them and in the use of meanes to live upon God and not upon the meanes Obs 4. By all meanes all the meanes that tend to increase the peace of the Saints they ought to know and minde and use and beleeve God will give them peace by them Vse Use all if by any meanes thy wants may be supplied Phil. 3. 11. Honour not one so as to exclude or flight another it s the fault of some to neglect some use such as themselves like be yee so wise as to imbrace and use all for all are for his glory and thy good the neglect of one may hinder the fruit of another there is no meanes how weake so ever it appeares but God can blesse it to thee There be many speciall means to quiet and settle a troubled foule in the assurance of the love of God which are of speciall use to increase thy peace to name some Meanes 1. Commune with thy heart and make diligent search to finde out what it is that troubleth thee see Psal 77. 6. Aske a reason of thy soule why it is disquieted why it is cast downe why art thou cast downe O my soule why art thou disquieted Psal 42. 5 6. 11. 2. Examine from whence all thy discouragements come and you shall finde they come not from God for his voice is peace and comfort to his I know the thoughts that I thinke towards you saith the Lord thoughts of peace and not of evill Jer. 29. 11. Comfort yee my people saith the Lord speake yee comfortably to Jerusalem cry unto her that her warfare is accomplished that her iniquitie is pardoned Isa 42. 1 2. You see they come not from God nor doe they come from Christ it was promised of Christ that he should speake peace Thy King cometh he shall speak peace unto the heathen Zach. 9. 9 10. This is his work and he doth it therefore he doth not trouble nor discourage any He binds up the broken hearted he proclaims peace and liberty he comforts all that mourne he gives beauty for ashes the oyle of joy for mourning and garments of praise for the spirit of heavinesse c. Isa 61. 1 2 3. Luk. 4. 18. He is gracious and pitifull He will not quench the smoaking flax nor breake the bruised reed Isa 42. 3. His voice is full of love and tendernes his words are sweet words as Let not your hearts be troubled Joh. 13. 1. Feare not it is your fathers pleasure to give you a Kingdome Luk. 12. 32. Cast your care upon me I will care for you Phil. 4. 6. Christs voice is Open to me my sister my love my dove my undefiled Song 5. 2. What sweet words are here all tending to peace and comfort not the least word of discouragement or trouble his name is King of Salem that is King of peace Heb. 7. 2. It s evident then our fears discouragements come not from Christ Nor come they from the holy Spirit of God for he is the great and most sweet Comforter he causeth no discouragement but removes them all by revealing and applying to the soule the love of God and carrieth the soule by faith from all discouragements to God who is love and peace where the soule is to rest Psal 116. 7. and be filled with sweet peace This is the worke the Spirit doth hence it is he is called the comforter Joh. 15. 16. He never caused the least feare or discouragement in the soule of any The consideration that our feares doubts and discouragements come not from God nor from Christ nor from the holy Spirit is sweet for then what need we care to regard them or be troubled for them but slight them But may a soule say from whence then doe they come 1. They come from the Devill who is a malicious enemy to the peace and comfort of the Saints he is an enemy to their beleeving therefore he tempts and takes the word out of mens hearts least they should beleeve Luk. 8. 12. And his instruments tempt see Psal 42. 10. 1 Thes 3. 5. 2. They come from our own hearts Take â—eed brethren least there be in any of you an evill heart in departing from the living God Heb. 3. 12. 3. They come from the lâ—iâ—g vaâ—ities we have chosen They that hearken unto lyinâ— vanities forsake their own mercy 〈…〉 8. 4. The causes why the children of God have â—o many discouragements doubts and feares doe arise 1. From ignorance of the fulnesse and â—reenesse of the promise Isa 55. 2. 2. Mindlesnesse and heedlesnesse of the promise Heb. 2. 1. 3. Ignorance and forgetfulnesse of God Heb. 12. 4. Vnskilfulnesse of the word of Righteousnesse Heb. 5. 13. 5. And from corruption in the heart opposing grace unbeliefe takes the Law and â—pplies it to it selfe which occasioneth feares and feares doubts and discouragements 6. Not watching against sin the not keeping a cleare conscience omission of duties â—nd loose walking with God all these will â—aise tumults in the soule 7. Building our comfort upon that which â—s mutable and uncertaine Mica 2. 10. and seeking comfort in our personall sanctification and not in Christ in our justification by him 8. False reasonings as to conceive they have no grace because they see or feele none and because they are so bad thus we delude our selves in choosing trouble and preferring it before comfort Job 15. 11. 9. From the bodies distemper with melancholly and want of imployment or too mucâ— businesse and the troubling themselves witâ— the event of things and peevishnesse Jona 3. 9. Jer. 31. 15. and pride in not quietly subâ—mitting to that condition inward or outward God hath put us in and want of patience iâ— not waiting upon God for deliverance in thâ— use of meanes 10. Want of confideration of the grounâ— of the trouble to see whether it ought to bâ— a ground of trouble or no. 11. Too much eying of sinne and the coâ—â—science siding with the Law against it selfe 12. Gods not appearing to the soule Maâ— 27. 46. the Spirits not
speaking in the soule and causing the soule to beleeve Rom. 8. 16. 3. Meanes Give no way to any discourageâ—ment at all although it doe seeme never 〈◊〉 just and reasonable this was Davids sinne 〈◊〉 admit of a parley with that which did tenâ— to discourage him saying Will the Lord caâ— off for ever doth his promise faile for ever more I said this is my infirmitie Psal 77. 7 8 9 10. As soone as he did see his infirmitie he had other thoughts of God saying Who so great a God as our God thou art a God that doest wonders and thy footsteps are not knowne vers 14. 19. If God in his greatnesse were knowne and the wonders he doth knowne and the way he goeth knowne we would admire and rejoyce at that for which we now mourne 4 Meanes Learne to know and distinguish between the voice of Christ all other voices that thou maist know and say It is the voice of my beloved that knocketh and hearken unto it Song 5. 2. If you would know Christs voice its peace Luk. 24. 26. Thy sins are forgiven Luk. 7. 48. I will remember them â—o more Heb. 10. 17. Therefore that voice that tends to hinder the Saints peace suits with Satans voice and is not the voice of Christ you must not heare what Satan saith â—ut heare what God saith I will heare what â—he Lord will speake for he will speake peace to his people Psal 85. 8. Satan is ready enough to speake to the soule against what God saith and say it s a delusion and it is not likely to be from God and alledge reason for it and saith Art thou a childe of God and act so and so and because this last voice is sutable to reason the soule is ready to close with it and conclude against God and his own soule that the voice was not from God but a delusion of Satan and so mis-takes Christs voice to be the voice of Satan and Satans voice to be the voice of Christ which is a great mis-take therefore know that voice which is for Satans side and if followed will give Satan the victory thâ—t voice is Satans voice and that voice which is for God against Satan that is the voice 〈…〉 that all discouraging voices are 〈◊〉 from God but from the Devill and therefore see that â—ee so looke upon them therefore learne to know the severall colours sounds and voices which are for God and which for Satan 1 Cor. 14. 8 9 10 11. or else you will misâ—take and come unprepared to the battell 2 Cor. 7. 5. 5. Learne to know and distinguish between the voice of the Gospel and the voice of the Law the Law saith Cursed is every one that continueth not in all things that are wristen in the Law to doe them Gal. 3. 10 11. When there is any worke to be done upon paine of punishment or upon promise of eternall life it s the voice of the Law the Law requires a doing something for life Moses describing the Righteousnesse of the Law saith That the man that doth these things shall live by them Rom. 10. 5. But the voice of the Gospel is otherwise as that Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. and that his mercy is above what we can aske or thinke Eph. 3. 20. So the promises of life are free without condition the Gospel declares what God workes in us and freely gives to us I will love them freely Hos 14. 4. If we did more listen to the promise which is the voice of the Gospel and not to the voice of the Law and the voice of corruption we should injoy more peace and lesse trouble 6. Meddle not with the threatnings in the Word to apply them to thy soule because they belong not unto it they are no part of thy portion they concerne not the state of a beleever however they may be of use to prevent sinne yet are of no use to him after sin is committed it s a weaknesse in a beleever having sinned to apply the threatnings against sinne to himselfe because we are not under the Law but under grace Rom. 6. 14. Christ being made a curse for us Gal. 3. 13. hath made full satisfaction for the sins of the Elect. Reckon your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord Rom. 6. 10 11. Rom. 6. 7. It is against reason sight sence and feeling to reckon so but we are to walke by faith and not by fight 2 Cor. 5. 7. 7. See that yee doe not judge your estate by false principles some judge their state to be bad for the want of that which if they had it it would not prove their state good as knowledge memory parts sensiblenesse of sin c. nor judge thy state to be bad for having of that which if thou wert freed from would not prove thy state good as passion temptation discontentednesse c. If this rule were observed by some more they should not be so troubled as they are 8. Take heed yee be not overwhelmed with sinne doe not eye so much thy infirmities beware of such a minding and complaining of sinne as may discourage oppresse and trouble thy soule this is sinfull our experience might teach us this as well as it did David I complained and my spirit was overwhelmed I am so troubled that I cannot speake Psal 77. 3 4. 8. Therefore hearken not to thy failings corruptions doubts and feares so as to be discouraged c. For as they are all against God so they are all against thy soule there is no grace or mercy to be expected from them in this sence what thou seest and feelest see not consider not forget and what thy sence sees not see Faith is the evidence of things not seene Heb. 11. 1. Walke by faith and not by sight 2 Cor. 5. 7. 9. Eye Christ onely minde him meditate upon him and his rich and free grace fetch all thy comfort from him who is made to thee Wisdome Righteousnesse Sanctification and Redemption 1 Cor. 1. 30. If thou wilt attend onely to God in his promise thou shalt finde Rest Psal 116. 7. O soule eye not so much thy selfe or thy sinnes as Christs full and perfect satisfaction which was offered and accepted for all thy sinnes therefore live and rest thy soule upon the Lord Jesus Christ alone and place all thy confidence in him doe you not heare Christ say Cast away all thy feares and come to me I will settle thee comfort quicken and uphold thee and be better to thee then thy selfe can be yea all in all to thee 10. Know and minde the happinesse of a beleever in Christ he is cleane from all sinne 1 Joh. 1. 7. They are removed from us Ps 103. 12. Meditate on this truth untill thy heart be over-powred with it and enjoy the sweetnesse of it ever minde what is thy freedome and
the robe of righteousnesse therefore they may all rejoyce alike in the Lord Isa 61. 10. Oh here is strong consolation for a fainting soule to refresh it selfe withall Use This should teach all that desire righteousnesse to goe for it to Christ where it is O soule look no longer to finde it in thy selfe for it is not there it is in Christ in him his righteousnesse is enough and good enough for thee yea best for thee therefore seek no further but rest satisfied in Christ in his righteousnesse drinke here abundantly in this sweet fountain that is bottomlesse add therefore can never be drawne dry Song 5. 1. Thy pardon is now by Justice as well as mercy therefore drinke freely Use Comfort Behold here is comfort and consolation to all that beleeve in that you have righteousnesse in Christ at all times however it be with you within or without be thy defects few or many this is a comfort to thee thou hast righteousnesse in Christ which makes thee happy for ever Now all is paid by my sweet Jesus I may goe boldly to the throne of grace I am happy now and so shall be for ever But saith the discouraged soule I cannot beleeve the Lord Jesus was made sin for me Why not for thee Because my sins are greater then others for my sins have all the aggravations upon them that can be 1. Mine are many So were those in the second and third Chapter of Jeremiah yet notwithstanding God pardoned them all as appeares Jer. 3. 21. to 25. 2. But my sinnes are great and hainous So were theirs and so were Mâ—nasses as appeares 2 Kings 21. 4. 11. 16. and so was hers in Luk. 7. 47. and so was Pauls 1 Tim. 1. 15. yet God pardoned them all as he hath done many others if thou art a wonderfull sinner Christ is a wonderfull Saviour Isa 9. 6. 3. But my sinnes are against the Gospel So was Pauls he persecuted them that professed he made havocke of the Church entring into every house haling men and women and committing them to prison Acts 8. 3. Christ dyed for them that slew him Acts 2. 23. 38. 4. But mine are after many mercies So was Solomons he sinned against God after the Lord appeared unto him twice 1 Kings 11. 9. 5. But I have sinned against Gods intreaties to returne So did they I said after shee had done all these things Turne thou unto me but shee returned not Jer. 3. 7. 6. But I have sinned against Gods Reproofes So did they Thou hast a whores forehead that refusest to be ashamed Jer. 3. 3. 8. 7. But I have sinned against Gods corrections in not being reformed by them So did they In vaine have I smitten your children they have received no correction Jer. 2. 30. 8. But I have committed one sin often So did they Thou hast played the harlot with many lovers Jer. 3. 1 6. 9. But I have continued â—â—ning for a long continuance of time So did they We have not obeyed the voice of the Lord from our youth unto this day Jer. 3. 25. 2. 22. 10. But my sins are against knowledge and conscience So was Davids concerning Bathsheba and putting to death Uriah and so did Peter sin when he said and swore He know not the man and that he was not with him Mat. 26. 69. to 75. 11. But I am fallen backe from what I have been So did they Returne thou backsliding Israel Jer. 3. 6. 12. 12. But I have willingly and resolvedly forsaken God So did they saying We are Lords wee will come no more at him Jer. 3. 31 32. 13. But I have willingly chosen sin So did they saying I have loved strangers and after them will I goe Jer. 2. 25. 14. But I have seduced others and caused them to sin So did they Thou hast also taught the wicked ones thy wayes Jer. 2. 23. And Manasseh seduced them to doe more evill then did the Natâ—ous whom the Lord destroyed and made Judah also to sinne 2 King 21. 9. 11. 16. And Paul compelled men to blaspheme Acts 26. 11. 16. Manasseh a greater sinner obtained mercy â— Chron. 33. 18 19. and a lesser sinner perisheth in his sin that men may know that the Lord will have mercy on whom he will Rom. 9. 15. 15. But I have sinned as much as I could So did they Behold thou hast spoken and done as evill things as thou couldst Jer. 3. 5. 16. But my sins are after vowes and covenants So were theirs Thou saidst I will not transgresse when upon every high hill and under every greene tree thou wanderest playing the harlot Jer. 2. 25. 17. But I have justified my selfe in all my sinnes So did they Because thou saidst I have not sinned I will plead with thee Jer. 3. 35. 18. But I despaire and have no hope of mercy This is worst of all yet so did they Thou saidst there is no hope Jer. 2. 25. And when I cry he shutteth out my prayer and I said My strength and my hope is perished with the Lord saith Jeremiah Lam. 3. 8. 18. And Job said My hope hath he removed like a tree Job 19. 10. My dayes are spent without hope Job 7. 6. 13 14 15 16. David in his hast said I am cut off before thine eyes Psal 31. 22. Abraham beleeved against hope Rom. 4. 18. Yee were sometimes without hope Ephes 2. 12. Consider these were once like thee and the Lord hath had mercy on them and it may be he hath mercy for thee although thou dost not know it be not out of hope I was brought â—â—w and he helped me Psal 116. 6. And so God may helpe thee also Oh the riches of his grace is unsearchable All that know his Name will trust in him Psal 9. 10. consider Exod. 34. 5 6 7. I am perswaded I have sinned the sin against the holy Spirit and that is unpardonable Heb. 6. 4. 1. Those who have committed that sinne tread under-foote the Sonne of God and câ—unt the bloud of the Covenant an unholy thing and doe hare God and Christ Joh. 15. 24. 2. In that thou art afraid thou hast committed this sinne it is certaine thou hast not committed it because those that have so sinned are past feare and feeling being given up to a reprobate sense Eph. 4. 19. I am afraid he doth not love me and so nothing can doe me good 〈…〉 give way to such a thought 〈…〉 but the Lord may returne as 〈…〉 2. Is this the way thinkest thou to injoy assurance to nourish jealousies against his love shouldst thou not rather say as David How precious are thy thoughts to me O God great is the sum of them if I should count them they are more then the sands Psal 139. 17 18. The number of the sands are many yet yee see Gods thoughts of love exceeds them therefore be not afraid onely beleeve Mark 5. 36. Christ received sinners Luk. 15. 1 2. 3. If thou thinkest so because
s made conformable to the will of Christ and lives by faith in the Son of God Gal. 2. 20. The first is where the latter is not 5. Beleevers are of severall growths and states first babes children secondly young men thirdly Fathers Can babes worke yet if babes dye in that state they shall not misse of glory 1 Joh 2. 12. It s one thing to be â—â—stified and another to be sanctified as it s one thing to live and another to be borne and to worke is distinct from both There is a great deale of difference between the Lords own people some are spirituall but others are termed carnail 1 Cor. 3. 1 Thou maist be begotten and not borne 6. If thou beest ignorant or in temptation then thy heart is clouded and thy heart distempered with feare as Job 23. 8 9. and to thou art not fit to judge or thy growth isâ— new borne babe able to judge of its growth Also consider it may be thou doest not use the meanes or not rightly in Gods way Psal 1. 3. with Song 4. 12. 5. Dis I have many thoughts in me that I am not the Lords which discourageth me and weakâ—â—â—â— my confidence 1. These thoughts are from Satan they are contrary to the word of the Lord which saith Cast not away your confidence Heb. 10. 35. 2. If you would consider from whence such thoughts arise it would appeare to be groundlesse and not according to the word they arise commonly because a man is so indisposed to doe good in that he is no more spirituall these indeed declare there is much corruption and sin but they doe not prove one not to be a sonne and daughter of God one sonne is more wilfull and stubborne then another yet he is a sonne for all that though a bad one 3. Satan tempts Christs babes to cast away their confidence in God it s no wonder he will tell them they have no faith c. Satan may be answered that he knowes not also if I should thinke so I may be deceived for as fire raked up in ashes appeares not nor gives it any light or heate so corruption may hide and obscure faith 1 Cor. 3. 1. The soule may say to Satan if I have no faith why doe yee not let me alone as yee do others and as yee did me when I tooke my fill of sinne then yee told me I had faith when I had none I have found yee a lier and therefore I will not beleeve you and am the more confident I have faith because yee say I have none for you are a lier and the father of it Joh. 8. 44. But suppose I have no faith there is no reason why I should despaire because all that are the Lords were sometimes as I am at that time yee were without Christ c. Eph. 2. 12 13. Which in times 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. Men are ordained to eternall life before they beleeve I know not but I may be one of them despaire will do me no good it s better in the use of meanes to waite upon God and trust him with my soule if mercy appeare I shall praise him and it may come there is nothing too hard for God Lord if thou wilt thou canst make me cleane Mat. 8. 2. Jer. 32. 17. 6. Dis I cannot pray nor doe any thing that is good therefore God hath not done my soule good 1. Unbeliefe deads thy heart and hinders thy living upon Christs strength 2. It s so with thee that thou maist see a need of Christs strength and goe to him by faith for it 3. If God hath given thee a desire to obey him say not that it is nothing God saith its something 2 Cor. 8. to 11. He that gives this accepts it 12 and he will grant thy desire in his time He will fulfill the desire of them that feare him he also will heare their cry and will save them Psal 119. 19. He will not quench the smoaking flax When wee see no fire wee know there is fire by the smoake Many a time a will to obey may be all that a beleever can finde in himselfe To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the evill I would not that doe 1 Rom. 7. 18 19 20 21. The strongest Saint is but weake the highest perfection we are capable 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. Paul was one of the most eminent Saints yet see what he saith of himselfe Rom 7. 14. to 25. Rom. 8. 37 38 39. He had not power to doe what he should yet he lived by faith in the Sonne of God Gal. 2. 20. 4. We should doe all we can to obey God yet we must know our all we can doe will not justifie us before God see Eph. 2. 8 9. 7 Dis I finde no relish in goâ—d things and I often â—mit them 1. God may have begun his worke in thee although it be thus with thee this temper in thee may arise from divers causes first from unbeliefe secondly doubting of acceptance of thy person and duty it s no wonder such have little list to obey thirdly eying infirmities and not Christ with them fourthly not exercising the fruits of the Spirit especially faith fiftly little love to Christ fixtâ—y loving temporall things deads the heart and makes it 〈◊〉 seventhly weaknesse of grace eightly from Gods not affording present strength ninthly sloath and ease that-slayeth the soule tenthly undiscreet doing duties out of their season eleventhly ignorance of the nature of duties and what God requires in some cases twefthly ignorance of the sweetnesse in spirituall duties thirteenthly the soules sicknesse which hinders the soules relish of spirituall things the soule hath its sicknesse and distempers as well as the body fourteenthly weaknesse of body is a great enemy to action My flesh and my heart failes but God is the strength of my heart and my portion for ever Psal 73. 26. he never failes 2. Unwillingnesse to good duties argueth much corruption from whence the omission of them doth often flow 8. Dis I have nothing for I am not able to subdue my passions 1. Thy not subduing them may arise from weaknesse wee arke weake and imperfect at the best we fall often see Gal. 6. 1. 2. Some partake more of naturall choller then others and as that is so we are more or lesse hasty and passionate and as that increaseth passion increaseth one that is wicked may be naturally patient and a childe of God may be sinfully passionate Elâ—â— was a man subject to the like passâ—ons we are Jam. 5. 17. 3. You must not measure Gods love to thee nor the truth of his work in thee
that is unprofitable to him that doth not keepe the Law Gal. 5. 3. Therefore Circumcision hath nothing to doe with the covenant of grace 2. The Scripture doth not declare that Circumcision was an old seale of the covenant of grace Col. 2. 11 12. Doth not prove it was 3. Because if Circumcision had been a seale of the covenant of grace those who had that should not need a new seale 4. If Circumcision had been a seale of the covenant of grace then the urging it could not have overthrowne the Gospel as the Apostle said it did see Gal. 2. 17 18. with Gal. 5. 10. and Chap. 3. 5. Because the promise of blessednesse by remission of sinnes Gen. 12. 3. is farre different from that covenant Gen. 17 7 8. which was sealed by Circumcision Lastly Circumcision being an intolerable yoke Acts 15. 10. it could not be a seale of the righteousnesse of Christ if it had then it had been a benefit and not a burden Luk. 5. 4 5 6. Observations MAster Christ is to be owned acknowledged and obeyed We have toiled all night Much paines And have taken nothing Mens labours without Gods blessing are fruitlesse Neverthelesse I let goe reason experience and likelihoods to obey thee At thy word Christs word prevailes a word from Christ is enough to put us upon action his word is to be eyed I will So soone as the soule heares Christ speake it submits Let downe the net Faith and the use of meanes agree Nets filled Obedience of faith never fruitlesse c. Matth. 10. 29 30 31. Are not two sparrowes sold for a farthing and one of them shall not fall to the ground without your Father the very haires of your head are all numbred COnsider the lilies of the field how they grow they toile not neither doe they spin Mat. 6. 28. God provideth for the young Ravens their food Job 38. 41. All things are ordered by the providence of God Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deepe places Psal 135. 6. Our God is in heaven he â—hath done whatsoever he pleaseth Psal 115. 3. Many seeke the Rulers favour but every mans judgement cometh of the Lord Pro 29. 26. He fashioneth their hearts Psal 33. Whose hearts God hath touched 1 Sam. 10. 9. 26. As the Rivers of waters he turneth it whither soever he will Pro. 21. 1. The lot is cast into the lap but the whole disposing thereof is of the Lord Pro. 16. 33. The preparations of the heart in man and the answer of the tongue is from the Lord Pro. 16. 1. A mans heart deviseth his way but the Lord directeth his steps vers 9. Yee ought to say if the Lord will we will goe unto such a Citie and doe this or that Jam. 4. 13. 15. They shall fight against thee but they shall not prevaile Jer. 1. 19. The consideration of these Scriptures are very necessary profitable and comfortable these Scriptures declare that what God willeth he effecteth all things are as he pleaseth to order them Job seeing of God in all his crosses was patient content and thankfull The Lord hath given and the Lord hath taken blessed be the Name of the Lord He knew men could doe neither more nor lesse then God will it was God that did it A cause of that great care and over-thoughtfulnesse of heart in fearing men and want is because wee see not all things to be ordered by God wee are more like heathen Gentiles as Christ saith Matth. 6. Wee have need to minde that Chapter more to be more content and to live by faith and to be thankfull to God which we cannot be untill we see it s sent from God it s a gift of love whether it be bitter or sweet it shall doe me good Psal 34. 1 Cor. 13. 10. All our care and dislike c. cannot alter what God will doe it might cause men to be content Job saith He is in one minde and who can turne him and what his soule desireth even that he doth for he performeth the thing that is appointed for me and many such things are with him Job 23. 13 14. As if he should say I cannot helpe it God will have it so I may use the meanes but I must waite upon him both for the time and manner of my deliverance Man disquiets himselfe in vaine because he doth not see and minde the providence of God in the ordering of all things and so are not content with our conditions nor beare crosses patiently If thou art lost and fatherlesse Luk. 19. 10. Hos 14. 3. Christ is precious to thee and thou art precious to him Oh know Christ came to seeke and save you and that you shall injoy life and glory by him God is at peace with you he hath loving kindnesse for you that is better then life loe all is yours for God is yours and that for ever what can be more sutable pleasant profitable and delightfull better or more desireable Oh the fulnesse sweetnesse gloriousnesse of this peace it passeth knowledge if thou art nothing in thy own eyes thou hast a right in it and therefore mayst apply it and be ravished with it Consider what I have said what God hath given thee sent unto thee and put into thy hand even his rarest choisest dainties from his banquetting-house flaggons of his most excellent and richest wine full of spirit and life one taste is able to cheare and revive thy heart yea raise and ravish thy fainting soule with love into love Oh here is enough Christs dainties are durable his fountaine is bottomlesse and infinite it cannot be exhausted or drawne dry therefore eate O friends and drinke abundantly To be comforted and strengthened with it if God please to blesse it to thee it will be sweet and profitable instead of darknesse light shall shine clearly sweetly pleasantly if the Lord cause thy soule to be this light love to live in it be overpowered with it thou wilt acknowledge his goodnesse with thankfulesse and ioy as some have done he creates the fruit of the lips peace if he speak the word it s done Gen 3. 3. The Lord so speake to thee that thou maist profit by it and that thy joy may be full A Song of the love of God to such as are in Christ Make yee his praises glorious with a joyfull voice Psal 66. 1 2. 1. 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 that 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 2. I was as vile as any man could be And my vile state did openly appeare When God in love did please to looke on me And caused me a joyfull voice to heare For passing by me he to me said
thus they served Christ and his Apostles see Luk. 23. 13 14. Joh. 17. 12. 10. 20. 23. Jer. 20. 8 9. and darken this truth instead of clearing it over-confidence of mens knowing truth forestalls and deceives many and keeps them from the truth 3. This doctrine most abaseth man in that he hath not nor could not doe any thing in the world to procure these things I deserved it not nor procured it not nor had any hand in the doing of it God will have it so that no flesh should glory 1 Cor. 1. 29. That God may be all and man nothing I be nothing 1 Cor. 12. 11. As the light of the Sunne puts out theâ— light of the fire as not enduring any light but its selfe So when Christ the Sonne of Righteousnesse appeares in the soule Mal. 4. 2. Gal. 1. 16. Out-goeth all fire and candle-light not one sparke is left to walke in nor to comfort the heart withall Isa 50. 10 11. It is no matter let it goe Christ is a better light and heate strength and comfort and shines mesâ— gloriously when alone 4. This is the doctrine that causeth thâ— Saints to sin lesse Gal 5. 16. Sin is desired soâ— the sweetnesse and pleasure of it in the waâ— of satisfaction men goe to sin but being satiâ—fied are content without it here is sweeâ—nesse and satisfaction oh how it satisfieth the soule The more the soule is filled with this doctrine the lesse it desireth sin the lesse wâ— desire sin the lesse we sin loe now there is 〈◊〉 better sweetnesse satisfaction come in placeâ— Song 1. 5. This is the doctrine that makes thâ— Saints most spirituall and thankfull this 〈◊〉 us with joy and gladnesse praise and thankfulnesse to God and to glory in him and 〈◊〉 call Christ by his right name This is his naâ— that they shall cal him the Lord our righteousnesse Jer. 23. 6. Job 33. 23. 6. This doctrine causeth the soule to bâ— most serviceable to God to serve him freeâ—ly and chearfully Being delivered we serâ— him in holinesse and righteousnesse all the dayes of our lives Luk. 1. 73. Untill men know they are delivered they cannot serve God freely but the contrary doctrine fills men with slavish feares to doe duties to escape hell and get heaven 7. This is the doctrine that will hold when all failes because it is built upon the truth The Gospel is the word of truth Col. 1. 5. Therefore this doctrine we imbrace 8. This is the doctrine that holds up the soule and keeps it from sinking and fainting in the sight and sense of sinne this doctrine removes many objections which otherwise would trouble and discourage us this doctrine saith there is nothing to pay all is paid it cost Christ deare that it might cost us nothing it s not of works nor according to our works Rom. 10. 6. 4. 4 5. 2 Tim. 1. 9. Our life is hid with Christ in God Col. 3. 3 4. The answer of a good conscience is O God thy Sonne hath dyed for me satisfaction is made what more canst thou require of me O the unsearchable riches of Christ Eph. 3. 8. 9. This is the doctrine that raiseth the soule when fallen to rise and returne to God Hebâ—0 â—0 Not any thing can keepe the soule from utter despaire and â—aise it when fallen but Christs satisfaction and the unchangeablenesse of the everlasting love of God Jer. 31. 3. Tell me what peace or comfort could we have if we were not freed from the punishment of sin I see not how one can be wholly ignorant of this doctrine and be a Christian 10. This is the doctrine that is full of sweetnesse and life behold a living fountaine that can never be drawne dry it ever flowes full of sweetnesse loe here is strong consolation full of spirit and life for the soule to drinke freely in at all times to refresh it selfe withall here is peace security consolation joy contentment in that not any thing can be laid to our charge our sins shall be remembred no more no more no more oh what a fountaine of consolation is here what marrow and fatnesse is like to this if my soule be deserted faith faile yet God is my God I change oft but he never when I cannot apprehend him I am comprehended of him Christ is the same yesterday to day and for ever Heb. 13. 8. I am the Lord I change not Mal. 3. 6. He that understands not this doctrine can injoy no true sweet solid setled comfort in the right understanding of this doctrine Christ is rightly understood and our soules injoy such marrow and fatnesse which glads our hearts and keeps our soules from fainting in a world of misery and trouble Seeing the Lord hath caused us to know and injoy this truth we have cause alwayes to rejoyce and sing praises to him I will give thankes and sing praises to his Name Psal 18. 49. see Acts 16. 25. A Song that JESUS CHRIST is all in all to his 1. 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 2. In God through Christ the Saints rejoyce When they know they in Christ are found Through Christ they with a joyfull voice In singing doe his praises sound 3. I now in Christ have beauty bright I am compleat in him alone And cloathed in his Robe that 's white In him I have perfection 4. In me God doth through Christ delight In God through Christ I a right have Through Christ I may come in his sight And needfull things may aske and have 5. My priviledges are full large Through Christ my Saviour and King Wee onely underâ—â— the charge Me to redeeme and me home bring 6. Christ is my light my life and strength My Prophet Priest and King is he My husband head and Saviour Oâ— nonâ— but Jesus Christ for me 7. Christ is Sanctification And Reconciliation And all my Consolation For he u my Salvation 8. He is my Covenant and peace Mediator and Advocate And he is my Physitian And the forgivenesse of my sin 9. And my Sanctuary alway He is my She heard and my stay He is my Counseller alway In him I have fulnesse of joy 10. He is a Father unto me And supply continually And my foundation is he And he alone is my glory 11. I have no hope comfort or joy But in sweâ—t Jesâ—s all the day He is my sweet delâ—ght alway For all things else will soone decay 12. What is it worldly men desire But beauty riches and fine fare With pleasure ease and rich attire Things which the world in them doe share 13. And what these things to them can be
interpreted by them for the Scriptures are to be interpreted for Christ and not against him Also we are to consider if the word Faith were alwaies to be understood for beleeving by Levit. 17. 11. it appeares that was ascribed to the signe which is proper to the thing signified The word Justifie it signifieth to make just men are made just three wayes First By infusion so Adam Eccles 7. 29. Secondly By the justice of another Râ—m 5. 19. Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ for we are justified by another and in another Righteousnesse and Justification are one when he was made our Righteousnesse then he was made our Justification 1 Cor. 1. 30. We are made righteous by his satisfaction therefore we are justified by his satisfaction to deny this were to overthrow the foundation of Religion and mans salvation Thirdly Men are said to be justified by Sentence in this sense a man may justifie himselfe so Job 9. 20. or by witnesses Isa 43. 9. 26. In a large sense this is called Justification and sometimes this Justification is worth nothing and worse then nothing as wheâ— the wicked are justified Pro. 17. 15. 24. 24. Wee are justified by the Spirit 1 Cor. 6. 11. But this is not that Justification on which depends our eternall happinesse this is onely declared to us by the Spirit that we are justified by Christs death this knowledge of it is onely necessary to satisfie quiet the Conscience Christ having justified his upon the Crosse by his bloud it is not our beleeving but the Spirit that reveales the same to the soule The Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The bloud of sprinkling is the Spirits speaking to the conscience that all is paid this satisfieth and clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the testimony of the Spirit that it is truth and so receives its testimony to manifest and to receive the manifestation are not one thing Eph. 3. 5. When the declaration is beleeved the answer of a good Conscience is My sweet Jesus dyed for me he hath delivered me from all my enemies and from the wrath to come the debt of all my sinne is paid there is nothing now to be required of me What shall I render to the Lord for all his goodnesse unto me O that men would praise the Lord for his goodnesse c. Psal 107. 8. There is a Justification before men by good workes James 2. 24. which declareth to men we are justified visibly but not infallibly but this is not that Justification which saveth us that Justification I treat is of that Justification which freeth us from condemnation for Justification is opposed to condemnation Rom. 8. 1 2. For his death was our Justification from the punishment of sinne this is the Justification that I intend and contend for for in this is our salvation therefore in this is our greatest happinesse and glory And that the Elect from the beginning to the end of the world were justified at and by Christs death upon the Crosse Consider Justification is that which is our freedome from the punishment of sinne this I have proved was at and by Christs death and that I may more fully put this question out of question namely that we are not justified by beleeving but before we beleeve by Christ I prove by these Arguments or Reasons 1 Argu. If Justification is free then beleeving is not required for that which is free is without any condition or consideration of any thing in us or done bâ— us but we are justified freely Rom. 3. 24. Ergo. If it be Christ and his workes it is not I and my workes that can justifie me from the punishment of sinne if Christ saves us then beleeving doth not save us compare Joh. 12. 42 43. with Mat. 10. 37. Luk. 14. 26. If it be Christ and my beleeving together that saves me then Christ doth not save me if it be Christ and my workes then I share in saving my selfe To say we are justified by Christ and beleeving together as some say is to deny we are justified by either for that which is not alone doth not justifie alone he that is justified by two is justified by neither Christ and faith together say you Christ and workes together say the Papists wee are not justified without beleeving say you not without charity say the Papists that which they say is Popery so is what you say because what yon both say is in the nature of it one and though you differ in the letters that expresse it yet in substance it is one and the same thing 2 Argu. If Christ justified enemies sinners ungodly c. then they were not beleevers when they were justified but Christ justified enemies Kom 4. 5. 5. 10. Beleevers are not so called they are called friends Luk. 12. 4. Joh. 15. 15. Saints 1 Cor. 1. 2. Holy and beloved Col. 3. 12. Holy brethren Heb. 3. 1. Holy women 1 Pet. 3. 5. If holy then not ungodly Babes in Christ 1 Cor. 3. 1. Therefore we were justified before we beleeved therefore beleeving comes too late to justifie us from the punishment of sinne if we were not justified till we beleeve he doth not justifie the ungodly it is evident 3 Argu In the same manner we are made sinners in the same manner we are made just and righteous but we were made sinners by the disoâ—edieâ—â— of one so we are made righteous by the obedience of one even Christ Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sinne viz. from all the punishment of sinne therefore ever since his death we have been justified also if justified by his obedience then not justified by beleeving as our sinfulnes consists in that one disobedience of the first Adam so our righteousnesse consists in that one onely obedience of our sweet Lord Jesus Christ 4 Argu. Those God declares to be just and righteous they are just before therefore made so by Christ if they be not just they are wicked and to declare them to be just is to justifie the wicked which he saith is abomination to him Pro. 17. 15. 5 Argu. If Christ did dye for us truly really and actually then he did truly really and actually justifie us but Christ did dye for us truly really and actually Joh. 10. 15. it was not in a shadow Col. 2. 17. Therefore he truly and really took away sin viz. actually justifie us from all the punishment of sinne and in that the Apostle saith Without bloud there is no remission Heb. 9. 22. it doth follow that with bloud there is remission see 1 Pet. 1. 19 20.
prophesie of Christ who by his death washed us cleane in his own bloud Rev. 1. 5. Christ gives remission of sinnes after we beleeve Ans The question is not when Christ gives it nor when we receive it but when sin was destroyed and washed away and we made just if there were not remission of sinnes in Christ for us before we beleeve how could it be given us afterward We are to aske pardon Mat. 6. 12. Ans The word pardon is not in the Text the word debts is to be understood betwixt man and man first for we pray to be forgiven as we forgive we forgive not perfectly will an imperfect forgivenesse of our sinnes from God be sufficient for us Secondly Because Gods forgiving us our sinnes against him is not on that condition if we forgive others as this is see Mark 11. 25 26. Luk. 17. 3. 2 Cor 2. 7. And as for the forgivenesse of sin in 1 Joh. 1 9. is to be understood for the manifestation of forgivenesse the assurance and injoyment of it in the conscience its usuall in Scripture to put the cause for the effect and the effect for the cause Pro. 8. 36. It s so to be understood because there is nothing of pardon obtaineable but the manifestation of it therefore not to be prayed for since Christs death all that is to be done is onely to declare its done and for whom it s done for Christ will dye no more it s in vaine to pray for the pardon of that sin which was not washed away in his bloud Heb. 10. 18. 2 Cor 5. 19. It is no mocking of God to pray to God to manifest to us what he hath done for us as David Psal 51. 9. 12. I grant Christ hath borne our sinnes there is a difference betwixt Christs bearing them and giving us pardon for them Ans If Christ hath borne them and satisfied for them seeing God is satisfied now we know it we are satisfied in that God hath not any thing to lay to our charge Rom. 8 33. 2 Tim. 1. 9. speakes of his purpose Ans Christ by his death did save us according to his purpose before the world marke the words His purpose to save us was before the world He saith not that we were saved before the world He saved us by his death so that its said He hath saved us 2 Tim. 1. 9. see Titus 3. 5. Joh. 3. 36. 5. 24. Col. 2. 10. Eph. 1. 3. 2. 5. 8. Heb. 10. 14. 1 Joh. 5. 11 12 Phil. 3. 12. Rom. 8. 24. We have all in Christ Rom. 8. 23. We wait for the adoption yet we are now the Sonnes of God 1 Joh. 3. 2. and our Redemption Eph. 1. 4. Yet by Christ we are redeemed Luk 1. 68. We have redemption in him Col. 1. 14. for Eph. 1. 3. In our selves imperfect there is no perfection in us nor in this life Heb. 10. 10. Proves that by one act Christs death God was satisfied Ans It s enough seeing God is satisfied we are satisfied though others cavell and be unsatisfied Forgivenesse of sinne conveyed to us by the Spirit is called pardon Ans It appeares from Isa 40. 1 2. That their sinnes were pardoned before it was declared unto them God cals it pardon yet they knew it not nor had it in their consciences Comfort ye my people tell her that her iniquity is pardoned 2. Pardon of sinne or justification in the conscience is not justification is selfe but onely the knowledge of it Justification depends not upon our assurance of it or knowledge of it but upon Christ Isa 45. 25. It consists in taking away sinne that which is in the conscience is the knowledge of it and comfort of it 1. That pardon of sin or justification consists not in the declaring of it nor receiving of it for if to declare one to be just makes him so then he was not so before God and wisdome are said to be justified by men Mat. 11. 19. Luk. 7. 35. Rom. 3. 3 4. did it make him so 2. God by his Spirit declareth a soule to be just and righteous but if he were not made so by Christ before it will follow he justified the wicked which is abomination Pro. 17. 15. They are just or wicked guilty persons or not guilty he saith he will by no meanes cleare the guilty Exod 34. 7. Deut. 25. 1. Therefore they that are righteous before God will declare them to be so God will not have men to declare any to be just and righteous unlesse they appeare to be so The Elect are made just by Christ therefore they appeare so to God and in his time he declares it 3. If to declare one to be just could make him so it were good to doe it for its good to make evill good if the wicked and their actions were to be declared to be just yet would they remaine wicked and sinfull still 1. Neither is Justification a taking sin out of the conscience if it were faith justifieth not nor doth it take sin out of the conscience nor assure the conscience that he is a childe of God for that is the worke of the holy Spirit of God 2. A man may feare the Lord and obey Christ and yet walke in darknesse and see no light and yet God is his God Isa 50. 10 11. If he be not a beleever how doth it appeare that God is his God If sin be taken out of his conscience he assured that God is his God how doth he walke in darknesse and see no light to see all Christ hath done to be for us and sin taken out of the conscience which is the fruit of the former is a great light 3. If the knowledge that a man is a beleever takes away sin then faith takes it not away for it is one thing to beleeve and another to know I beleeve as it is one thing to see and another to know I see the latter is by a reflection by this reason it will follow that nothing justifieth but the taking sin out of the conscience which is assurance and 4. If assurance be justification then a beleever may be an unjustified man because he may want assurances and be so clouded and deserted that he may not injoy the assurance of pardon but very much doubt whether his sinnes be pardoned or noâ— thus it was with Heman Psal 88. and many other beleevers 5. If justification consists in taking sin out of the conscience it will follow that if conscience accuse he is an unjustified man and so be a justified and unjustified man in ten minutes for idle thoughts and words are sins and conscience will accuse for them and they may lie heavy upon the conscience 6. Also by this reason it will follow that none are converted nor have faith untill they have assurance they appeare to be in their sinnes no faith but assurance yet assurance is no faith at all for they are two things Joh. 6.