to wound thy faith and confidence in God not onely for an answer of thy prayer but of thy persons acceptance Nay rather charge all upon thy corruption and want of preparation exercise of grace and be the more carefull and watchfull for time to come and learne to distinguish between a nullity and a defect and in a word if thou art sensible of thy sin in praying and art sorry for it thy imperfection is passed by and thou doest not pray in fashion The Spirit of God discovers deadnesse indisposition and unbeliefe and the like in prayer flesh and bloud cannot discover these and the Spirit of God onely makes the conscience tender and pliable 4. Let the frame of thy Spirit be alwayes thankfull and chearfull after prayer whether thou beest inlarged or straitned inwardly or outwardly alone or with others for when thou art at the best thou standst in need of a Jesus looke upward then by faith upon thy Advocate and when thy defects are most and thou art at the worst will not the same Jesus save thee yea surely and if thou groundest thy comfort upon a right bottome rightly thy comfort and the cause of it is the same because Christ is the same Heb. 13. 8. And if Christ be thine shall not he disanull all thy sinnes as well as one seeing he is able and willing But this is the childrens bread this pearle is not to be cast to swine 5. If in prayer thy heart have been opened and inlarged thy faith strengthned and thy conscience eased c. count it a sweet mercy be thankfull to God for all for want of taking notice of Gods goodnesse and thankfulnesse for it it is just in stead of light to possesse darknesse and for feeling to finde deadnesse c. 6. Presse after what thou hast prayed for in the use of meanes Pro. 2. 3 4 5. there is the prayer indeavour and blessing As he that makes prayer the end of his prayer rests in his prayer and prayes to no purpose So he that doth not in good earnest pursue with zeale and conscience the grace good things he prays for Ioseth his prayer The Saints pray to put their prayers in practise we tempt God to aske that wee use not meanes to attaine our indeavours must second our prayers Pro. 20. 4. It is for hypocrites to pray and returne to their lusts with more freedome as if they intended to have libertie to sinne Such prayers are odious to God take we heed that what we build up with prayer wee pull not downe by our practice by remisnesse sleightnesse frothinesse of Spirit it had been well if this knowledge had not been experimentall but a word is sufficient to the wise 7. Expect and wait patiently for a full answer of thy prayers in Gods time and way consider Psal 40. 1. Rev. 3. 10. Hab. 2. 2 3. Wee should be loth to lose any part of the answer of our prayers and that we may wait wee must first be sure we have a promise that wee shall speed that wee may feed our minds with the meditation of it this is necessary for the time of fulfilling may be long lest wee faint Psal 147. 11. Psal 135. 6 7. Have patience and tary that comes hardly is oft most prized but lightly come lightly goe God knows the fittest season to doe us good take not a delay for a deniall many things God hath promised he hath not set down the time or yeare but when it 's best for us let God alone for the time and ye shall see what God will do Watch we what event our prayers have and observe Gods dealings with our selves and others both with his and his enemies and be thankfull for any answer of prayers The Saints are often afflicted that they may often pray and that often praying they might pull downe many benefits from the Lord and returne many praises unto him wee sinne against God and hurt our selves for want of thankfulnesse For hearing the Word 1. Labour to be informed of the excellency and preciousnesse of the mercy to heare the Word and that no treasure of this world is like it for goodnesse beautie and truth there is nothing like the Word it informes convinces comforts what comfort is like to this if the heart be not lost in profits pleasures forth and ease 2. Prize the Word 1 Pet. 2. 3. Above all things we prize precious things and for such as love their lusts let them consider Ezek. 14. 7 8. 3. Heare not for noveltie c. but let your ends be good in obedience to God to know and practise 4. Deny thy selfe thy own wisdome see the Lord in all be a foole that thou maist be wise set God above all and say Speake Lord for thy servant heareth 5. Come in faith beleeve God can speake in particular to thee whether weake or strong and supply thy wants Micah 2. 7. to the end Isa 48. 17. eye the promise If any man will doe his will he shall know whether the doctrine be of God or no Joh. 7. 17. Heare and your soules shall live Isa 55. 3. Beleeve the promises meditate on them plead them apply them as thy own portion and rest satisfied and contented with them they that have the promise are sure enough 6. Come with a resolution to learne and a heart resolved to practise what God saith say as David Psal 119. 33 34. Psal 86. 11. And covet earnestly the best gifts 1 Cor. 12. 31. Consider 1 Cor. 12. 4. 1 Cor. 3. 4. 22. 7. Come emptie in the sense of want he filleth the hungry but the full are sent emptie away Luk. 1. 51. Pro. 27. 7. Emptie of distractions and worldly thoughts and affections Exod. 3. 5. Emptie of prejudice of man gifts or meanes be humble the humble he will teach Psal 25. 9. 8. Pray to God to prepare thy heart and to open thy eyes Psal 119. 18. Shew me thy truth and blesse it to me pray that he that speakes may not seeke himselfe and so rob God and that he may speake as he ought to speake Col. 4. 4. In hearing take heed to your eyes eares hearts Luk. 8. 18. Ezek. 40. 4. 1. Consider thou art in the presence of God and consider Job 21. 6. Psal 16. 8. Acts 10. 33. 2. Attend diligently Isa 55. 23. Watch that nothing come between thee and it sleepe not wander not gaze not Luk. 8. 18. Consider Act. 8. 6. And the people with one accord gave heed to those things that Philip spake 3. Heare for thy selfe and mind especially that which most concernes thee 4. Heare with understanding and judgement Mat. 13. 13. Mat. 15. 10. Joh 21. 11. Put a difference between truth and error The simple beleeveth every word Prov. 14. 15. Take heed what yee heare Mark 4. 24. and whom yee heare and how yee heare 5. If thou canst observe the methode and scope of the speaker to helpe memorie 6. Heare with thy
beleeve or no for some shall not be saved and if I be one of them if I should beleeve I should be saved by Christ I should beleeve a lye The Gospel declares that whosoever beleeves in Christ shall be saved Joh. 3. 16. therefore those who beleeve cannot be any of them that shall perish and the Word saith be that beleeveth not is condemned already Joh. 3. 18. and shall not see life What God saith is truth and truth ought to be beleeved and whatsoever is contrary to truth no man is bound to beleeve therefore no unregenerate man is commanded to beleeve the forgivenesse of his sinnes in any other way then Gods word holds forth forgivenesse of sinnes which is he that beleeves shall be saved and have everlasting life Men are commanded to beleeve they shall have benefit by Christ life and salvation by Christ if they beleeve Joh. 3. 16. And no man is commanded to beleeve he shall be saved by Christ whether he beleeves or no for this is contrary to the Word which saith He that beleeves not is condemned already Joh. 3. 18. No man is to beleeve that which is not true yet this hinders not but all that see an absolute necessitie of Christ shall enjoy him they ought not to distrust in him but to cast away all their doubts and feares and beleeve in him and rest upon him for ever as Simon Peter said to Christ Master to whom shall we goe thou hast the words of eternall life Joh. 6. 67 68. But I have no love to Christ I am an enemie to Christ I am not fit for Christ The reason thou doest not love Christ is because thou seest not thy sinnes to be pardoned by Christ didst thou know he loves thee thou wouldst love him the love of Christ would constraine thee to love him 2 Cor. 5. 14. We love him because he first loved us 1 Joh. 4. 19. Doest thou apprehend thy selfe to be an enemy to God so were all those once that ever did beleeve Ephes 2. 12 13. While we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 8. 10. Enemies cannot discerne Christ yet God gives Christ to such Thou canst not fit thy selfe for Christ if thou seest such a necessity of Christ as without him thou art undone thou desirest Christ and goest to Christ He that commeth to me I will in no wise cast out Joh. 6. 37. hearken what Christ saith you shall speed you have the promise of Christ which is security sufficient to satisfie thy soule for Christ is in you and no man can hunger and thirst after righteousnesse viz. Christ but such as are blessed Mat. 5. 6. and the Spirit of God dwels in you and Christ is in you and they that are led by the Spirit of God out of themselves to Christ for light and life and strength are the children of God Rom. 8. 9 10 11 14. Indeed there are many sweet promises in the Word but they are all for beleevers but I am none I grant none may apply a promise of life but onely such as beleeve yet the promises are for all the elect thou knowest not but thou art one of them when God shall please to give thee faith thou shalt know thy interest in them Act. 13. 48. In the meane time stay thy selfe with this that the Lord Jesus gave himselfe for enemies and justifieth the ungodly Rom. 4. 5. Whilest wee were yet sinners Christ dyed for us While we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 8. 10. Therefore be not discouraged God may save thee also The Lord saith I will have mercy upon her that hath not obtained mercy and I will say to them which were not my people Thou art my people and they shall say Thou art my God Hos 2. 23. Oh sweet place therefore by no meanes yeeld not to thy feares nourish no jealousies against God but resolve in Christs strength to cleave to his Word as Psal 119. 49. And here hold saying My beloved is mine and I am his Song 2. 16. I would gladly beleeve but I dare not Thou shouldst not admit nor give way to any discouragement to hinder thy going to Christ seeing Christ cryed saying If any man thirst let him come to mee and drinke Joh. 7. 37. The Spirit and the Bride say Come and whosoever will let him come Rev. 22. 17. The Lord takes pleasure in them that feare him and in them that hope in his mercy Psal 147. 11. He will not quench the smoaking flax Mat. 12. 20. From whence is thy feare sure it is occasioned or much increased by them who bid persons beleeve forbid them againe by their saying Take heed what you doe you may be deceived it is not so easie a matter to beleeve you must first be so sensible of sin and so humbled for it c. before you may beleeve Now they conceit they are not so and so qualified therefore they dare not beleeve also they are scared with the many things hypocrites may doe how farre they may goe and so set them short of hypocrites which must needs discourage them yet the word of God requires no such teaching for men to learne before they may beleeve for when the soule seeth it selfe lost by reason of sinne and is at a stand not knowing what to doe the first thing they are to doe is to beleeve in Jesus Christ as appeares Acts 16. 31. The word requires nothing of them before they may beleeve therefore wee may not for none may presume above what is written If thou desirest to beleeve thy will is in part regenerated and thou doest in some measure beleeve though weakly as he did that said Lord I beleeve help my unbeliefe Mark 9. 24. Gods servants are described by a desire to feare his Name Nehe. 1. 11. Psal 145. 19. Psal 147. 11. There can be no desires without faith 1 Pet. 2. 2 3. a man cannot desire that which he beleeves not to be so Heb. 11. 6. Many give God their hearts and doe not know it and so are troubled because they do not know what is meant by the heart nor where it is seated I speak not of the heart of flesh Rom. 8. 5 6 7. there is a carnall minde and a spirituall minde in men I speake of the heart mystically and spiritually which is principally seated in the will so that what it wills or desires there is the heart and to that which the will most wills or desires to that is the bent of the heart unto Now if the soule were to have its choice of every thing that one thing that the soule should chuse would any question whether they loved it and that their hearts were not unto it for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom. 8. 10 11. so no soule
thou doest that which thou wouldst not as Rom. 7. 14. to 25. in our selves we are imperfect at the best Gal. 6. 1. The strongest is not able to stand alone also some of the Lords partake more of naturall choler which increaseth naturally and as that choler is we are more or lesse hasty and passionate A wicked man may be naturally patient and a childe of God may be sinfully passionate Jam. 5. 17. Thou shouldst not measure Gods love to thee nor the truth of his grace in thee by thy mortification of sin consider Rom. 7. God may for ends best knowne unto himselfe suffer corruption to be too strong for thee it may be to abase thee more as Paul Rom. 7. that thou maist see what need thou hast of a Lord Jesus to pardon and heale thee who knoweth but God may leave thy personall sanctification the more imperfect that we may minde and behold Jesus Christ and our righteousnesse in him and so live the more in him and our joy the more in our justification by him Rom. 4. 6 7. It 's one thing to have thy sinnes forgiven or not imputed Psal 32. 1 2. and another thing to be clensed from it live in the apprehension of the love of God and down goeth sin and all discouragements so live in discouragements and sinne prevailes as Psal 77. 2. 7 8 9 10. Wee ought not to fetch our comfort from our subduing of sinne but in Christ in whom we want no righteousnesse 1 Cor. 1. 30. Christ is ours and we are Christs and Christ is Gods When we are at the best we may not live in our selves nor by sight but by faith and when we are at the worst we are to live upon Christ by saith and comfort our selves in him and in him onely many when they want strength or comfort they seek what they want from their duties and comfort themselves in their abstainings from sin but for Christ he is not in all their thoughts Psal 10. 4. What I once felt is now decayed The ground of our faith is God in his Word and not our sight and feeling that is sensuall 2 Cor. 5. 7. We live not by sight and feeling but by faith Whilst thou maintainest feares and jealousies of Gods love to thee it is no wonder it is so with thee call to minde the dayes of old as Psal 77. It 's certain if ever God manifested his love unto thee he is still and ever will be the same unto thee having loved his owne he loved them unto the end Joh. 13. 1. With him there is no variablenesse or shadow of turning Jam. 1. 17. A child of God may decay in parts sight feelings and exercise of grace for a time as Phil. 4. 10. these are sometimes more and sometimes lesse but alwayes as God seeth best that wee might rest and relie upon nothing but Christ I see and feele nothing in my selfe or all is as nothing to me save onely Jesus Christ who is all in all to me We ought to beleeve that we neither see nor feele faith 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. I am discouraged because nothing is made good to me I doe not possesse it If thou beest included and art under the promise of it and under the hope of it thou shalt possesse it It may be made good unto thee without thy possession of it for wee must not ground faith in the possession of what it beleeves possession is sutable to sense and there is neither faith nor hope in what we possesse To have right in it and to possesse it are two things they died in faith and yet they did not possesse what they beleeved Heb. 11. 17 18. The possessiō of things gives no being unto faith nor is essentiall unto it no otherwise then as faith gives being unto it Abraham beleeved he should have a sonne here was his faith Rom. 4. 3. 17. 18. yet he did not possesse his sonne his sonne had no being but in the promise of God therefore to place enjoyment to be essentiall to faith is a very great mistake As a man must first beleeve God is before he can goe to God Heb. 11. 6. so a man must first beleeve in Christ to have remission of sinnes by him and after receive remission of sinnes as appeares Acts 10. 43. It thou hast power to close with God in the truth of his Word as Sarah did that shee should have a sonne not onely before shee had him but against reason shee beleeved shee should have him thou hast faith But I am not assured that I shall be saved therefore I have no faith Faith and assurance is not one thing but are differing and distinct assurance cannot be without faith but faith may be without assurance for assurance is not the proper act of faith assurance is an effect of faith and a higher measure then that is and the greater our feeling of assurance is the lesser our faith is Faith in the act is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing shee feeles in her selfe but from something it apprehends in God in his word Rom. 4. 20 21 22. The act of faith is sometimes attended with much strife and strugling for Satan saith to the soule it 's in vaine for thee to looke to Christ to beleeve in Christ Christ saith Come unto me beleeve I will ease thee Now for the soule to rest upon the fidelitie and abilitie of Christ in his promise is no small measure of faith assurance is not from the habit of grace 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 immediate testimony of the Spirit of God in the conscience of one who is already a beleever causing the soule to know it beleeves The Spirit it selfe beareth witnesse with our Spirits that we are the children of God Rom. 8. 16. Now abideth faith 1 Cor. 13. 13. therefore faith doth at all times one way or other sufficiently evidence the truth of our estates if we did at all times truly discerne the testimony or true act of faith and the reason why we discerne it not is for want of a full measure of faith to withstand all that is opposit to faith for some there be who have faith yet by reason of their ignorance and unskilfulnesse as Heb. 5. 14 15. 10. 15. forgetfulnesse babes are unskilfull and have not experience of Gods dealings with his both for order and manner so that when faith doth not so lively act and when Christ doth not clearly appeare in the soule he begins to doubt whether he be not deceived and when
secret insnarements that attend lawfull things so that many are deceived and insnared and insensibly drawne into many excesses before we be aware to the dishonour of God griefe of our selves and others the fooles minde was all for his ease and his belly meate and drinke Luk. 12. 19. 11. Watch in things indifferent Every day to watch that I use not indifferent things securely and carelesly but to have regard to others weaknesses indevouring that my actions be such as I may defend with a good conscience All things are pure but it is not lawfull to doe things with offence it is good neither to eate flesh nor drinke wine nor do any thing whereby thy brother stumbleth or is offended or made weake Rom. 14. 21 22. These words doe prove that wee ought to forbeare the doing of that which is in it selfe lawfull if it can be omitted without sin in case another is not perswaded of the lawfulnesse of it and so is offended at it I grant he takes offence when none is given for if I doe that which is lawfull I give no offence therefore in being offended it is his fault and weaknesse yet if I know he is offended with it and yet shall do it he therewith is grieved c. I in so doing sin against God and him though otherwise I might doe it yet in this case it is condemned in the Word and it cannot defend it with a good conscience 12. Watch against sinne Every day to take heed and watch against every sin and that I defend no sinne in my selfe nor lessen it under no pretence of corruption temptation or for the sweetnesse or smalnesse of it nor inwardly favour it but to resolve against all sinne with the occasions of it and the appearance of it to be jealous against it and fearful of falling by it and ever to shew some dislike of it Levit. 19. 17. Looke we to sin at the first motion of it consider we the roote of it and the end of it and presently looke up to God for strength against it beleeve and pray against it and avoyd all the occasions of it Come not neere the doore of her house Pro. 5. 8. First we should be afraid to sinne because we are commanded to do otherwise by God secondly lest by it we dishonour God his truth and servants thirdly lest by it we incourage others to sin fourthly and fill our soules with sorrow because wee have sinned against so great and gracious and loving Father A sensiblenesse of sinne and a heart easily touched with remorse for it may stand with the assurance of pardon of it and when any hath by reason of frailtie sinned though it seeme to be in the least measure abhorre it with the greatest detestation and cover it not with any excuses or pretenses whatsoever see Ezra 9. 2 3. Rev. 2. 2. 13. Every day watch the tongue To watch that my speech be not vaine and idle and frothy but powdered with salt to take heed of speaking against others especially such as are the Lords that I disgrace none nor insult over any remembring my own weaknesses and that I wrest not mens actions and words but take them in the best sense so farre as I can with a good conscience and without prejudice of the truth Idle words are forbidden Let your speech be alwayes with grace seasoned with salt c. Col. 4. 6. Neither filthinesse nor foolish talking nor jesting which are not convenient but rather giving of thankes Ephes 5. 4. My tongue shall talke of thy righteousnesse all the day long Psal 71. 24. If you love to finde fault lay on there where you see most which will be your selfe if you can see Consider hast thou no unbeliefe Psal 31. 22. 116. 11. Privy pride 2 Cor. 12. 7. Secret hypocrisie Psal 51. 10. Atheisme and thoughts of blasphemy self-love self-seeking self-confidence Psal 30. 6. Unprofitablenesse Psal 106. 6 7. Nehe. 9. 35. Hardnesse of heart Isa 63. 17. Blindnesse of mind ignorance Pro. 30. 2 3. Unruly passion Psal 73. 3. 22. Securitie lukewarmnesse Song 1. 6. Abusing lawfull things Deut. 32. 15. Nehe. 9. 38. Unthankfulnesse for mercies Hos 8. 12. And want of mourning for the sinnes of others Ezek. 9. 4. Isa 42. 19 20. Want of courage for the truth Jer. 9. 3. Deadnesse dulnesse heavinesse wearinesse indevotion distractions and indisposednesse of heart in holy duties Mat. 26. 40 43. Hast thou no forgetfulnesse Mat. 8. 18. Inconstancy Hos 6. 4. Doest thou walke comfortably in thy Christian course Art thou never cast downe Psal 43. 5 The secret evils in us might put us in remembrance of our selves and silence us from insulting and disgracing others for their weaknesses 14. Observe the frame of my spirit Every day to observe the passages of my spirit before God in my actions and duties and expect strength from Christ in the use of meanes to act and whether I be sutably and inwardly affected with a sensiblenesse of what I want of God or from God or thankfull and humble eying my defects and with what faith and fervency I seeke God and observing how God answers my prayers and wait upon him for an answer of them 15. Watch to doe others good Every day to desire and indeavour to doe my dutie according to my relation and station to give a good example religious instruction loving admonition seasonable reproofes c. using meanes to doe all the good I can to others soules and bodies with an earnest intention with all care and deare affection See Acts 10. 24. Joh. 1. 40 41. If a husband if thou art a father or a master or a wife or a childe or a servant be a friend to friends and to enemies doe good Be thou an example in word in conversation in charitie in spirit in faith in puritie 1 Tim. 4. 12. 16. Watch to prevent evill Every day that I stand upon my watch every moment to prevent evill and to prepare and receive good having an eye to observe and a heart bent to resist all Satans assaults either from the world or flesh alone or with others knowing Satan watcheth to doe me a mischiefe and to consider that my fathers eye is upon me who hath commanded us to keepe his precepts diligently Psal 119. 4. Oh that my wayes were so directed to keepe thy Statutes Psal 119. 5. I said I will looke to my wayes Psal 39. 1. Watch and pray lest yee enter into temptation Mat. 26. 41. Watching keeps the soule awake ir is to have grace in a readinesse for action 17. Watch against occasions of sinne Every day that I decline watchfully all occasions of falling from my first love fervency heavenly mindednesse as dead company formalnesse in religious duties coldnesse or neglecting the meanes praise of men profit outward pompe mirth pleasure ease outward contentments that I exceed not nor sinke not under any of them but set light by others favours and frownes Seeke not your selfe
thee and sent unto thee and put into thy hand even some of his rarest and choicest dainties from his banquetting house some flagons of his most excellent and richest wine which is full of spirit and life one taste is able to cheare and revive thy heart yea raise and ravish thy fainting soule with love into love yet drinke freely the more the better be filled with them there is enough Christs dainties are durable his fountain is bottomlesse and infinite it can never be exhausted or drawne dry therefore eate O friends and drinke abundantly and be drunke with them Here are means proposed with some Scriptures which tends to settle a troubled soule in the sweet enjoyment of the love of God if God please to blesse them they will be sweet and profitable to thee in stead of darknesse light shall shine clearly sweetly pleasantly it 's the Lord onely that can cause the soule to see this light and love so as to live in it being over-powered with it and to walke sutable unto it if the Lord shall please to blesse this to thy soule acknowledge his goodnesse with thankfulnesse and joy as some have done the Lord give thee wisdome to know the truth and to receive thy own portion without which nothing can doe thee good 1 Cor. 3. 6 7. Men may speake comfort but they cannot comfort it 's God that creates the fruit of the lips peace if he speake the word it 's done Gen. 1. 3. The Lord speake so to thee that thou maist profit by it and that thy joy may be full Also to you belong all the promises of this life and that to come Heb. 6. 17. Which rich treasure God hath imparted in severall parts that all the sonnes and daughters of truth might be comforted in and satisfied with the injoyment of God in them To this end here are comprized many principal promises that you may with more ease and speed finde them and suck sweetnesse from them our lives cannot be sweet without them in respect of the many miseries that attend us within and without but those that live by faith are not troubled in a world of troubles faith supplies all wants this life of faith is the highest therefore the best such as live it know it to be a sweet precious and powerfull life as appeares Heb. 11. Faith honours God most and God honours them most that live by faith by it the Saints wrought righteousnesse stopped the mouths of Lyons of weake were made strong By faith Jacob had power with God Hos 12. 3 4. By it Job could trust God though God should kill him Job 13. 15. By faith we live to God a life of joy in God our righteousnesse as if we had never sinned by faith we live above sin infirmities temptations desertions sense reason feares doubts c. It sweetens the sweetest mercies yea the bitterest miseries faith makes great afflictions to be as none it maintaines the soules strength and comfort Christ lives in our hearts by faith by it wee obey God faith makes Christs yoke easie and sweet the fruition of God is all the soule can desire faith helps the soule to this it puts the soule into possession of heaven while the body is on earth by it we view the glory of heaven to know its worth to enjoy the purchaser and purchase it selfe by faith we know our selves to be happie even then when to a carnall eye we seeme most miserable by faith we can part with the sweetest outward comforts and welcome death because wee know we leave the worst place and things and goe to better they that live by faith live upon God himselfe and are feasted in our Lord Jesus banquetting house where there is all the desirable dainties and enough Eate then O friends drinke yea drinke abundantly O beloved because it is the pleasure of our sweet Lord Jesus that his doe so it 's their portion duty and priviledge to digest refresh and make their soules merry with his dainties to enjoy himselfe in them that so their joy may be full And because it is the will of Christ that those who have found rest and peace in him should take his yoke upon them as appeares Mat. 11. 38 39. Here is added the Saints dutie and service to Christ and the rather for now is the time the love of many waxeth cold to God and man Religion is esteemed of many to be but a bare notion or a little speculation nothing of practise iniquitie abounds many depart from the faith to needlesse disputes and principles that destroy the foundation of Religion no law no transgression no sinne all alike as appeares Rom. 4. 15. So that many run the round began at nothing and end in nothing so that many in stead of submitting to the yoke of Christ cavill against it so that few will submit unto it notwithstanding it 's holy just light easie sweet and a law of love Call persons to obey Christ and men are apt to think it legall and slavish but if men were to worke for life it were so indeed we cannot doe any thing to procure the pardon of sinne we only desire such as have received mercy and life from Christ to act from the same life and power according to the word of Christ to Christ againe out of love and thankfulnesse surely such as have received mercy from him vehemently desire to obey him esteeming it a great priviledge to be imployed in his service also in keeping his cōmands there is great reward Psal 19. By nature we are prone to desire libertie and abuse it we need to be exhorted that we use not our libertie as an occasion to the flesh Gal. 5. to sloath and ease c. Libertie to sinne is no libertie but the greatest bondage that can be to have a free heart to serve God and the lets outwardly removed is sweet libertie to enjoy God is libertie to be set free by Christ from sin Satan hell is to be freed indeed and though we have nothing to doe to be saved we have something to doe for his glory which is to be our meat and drinke therefore let no difficultie hinder thee in serving thy Lord say not it is impossible consider Luk. 1. 6. 1 Pet. 4. 13. 19. Presse after perfection the neerer the better watch and pray to prevent sinne to doe good make it thy businesse to keepe Christs commands Indeed all have not the like time to spend herein the necessitie of outward things hinders many that they cannot doe what otherwise they might and would one wants time another a heart another both we should consider whether we spare that time for these things we might we can and will spare time for what we list and love though they be things of lesse moment consider Song 8. 6 7. Were we so full of love wee could not but spare some time not onely from our recreation and idle visits but from our sleepe and callings wee would redeeme
But I have sinned against Gods intreaties to returne So did they I said after shee had done all these things Turn thou unto me but shee returned not Jer. 3. 7. But I have sinned against Gods Reproofes So did they Thou hast a whores forehead that refusest to be ashamed Jer. 3. 3. 8. 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. But I have committed one sin often So did they Thou hast played the harlot with many lovers Jer. 3. 1. 6. But I have continued sinning for a long continuance of time So did they We have not obeyed the voyce of the Lord from our youth unto this day Jer. 3. 25. 2. 22. But my sinnes are against knowledge and Conscience So was Davids sin concerning Bathshebah and putting to death Vriah And so did Peter sin when he said and swore he knew not Christ and that he was not with him Mat. 26. 69. to 75. But I am fallen back from what I have been So did they Returne thou backsliding Israel Jer. 3. 6. 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. But I have willingly chosen sin So did they saying I have loved strangers and after them will I goe Jer. 2. 25. But I have seduced others and caused them to sin So did they Thou hast also taught the wicked ones thy wayes Jer. 2. 33. And Manasseh seduced them to doe more evill then did the Nations whom the Lord destroyed and made Judah also to sin 2 King 21. 9. 11. 16. And Paul compeld men to blaspheme Act. 26. 11. 16. Manasseh a great sinner obtained mercy 2 Chron. 33. 18 19. And a lesser sinner perisheth in his sin that men may know the Lord will have mercy on whom he will Rom. 9. 15. But I have committed as much sin as I could So did they Behold thou hast spoken and done as evill things as thou couldst Jer. 3. 5. 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. 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. 2. 35. 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 said 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 out off before thine eyes Psal 31. 22. Abraham beleeved against hope Rom. 4. 18. Yee were sometimes afar off without God and without hope Ephes 2. 12. yet at last they were made nigh by the bloud of Christ Eph. 2. 13. Behold all these were once like unto thee and the Lord hath had mercy upon them and so he may have mercy upon thee also therefore poore soule be not out of hope mind what David said I was brought low and he helped me Psal 116. 6. God is able to save to the uttermost Heb. 7. 25. Consider what the name of the Lord is Exod. 34. 5 6 7. Oh the unsearchable riches of his grace all that know his Name will trust in him Psal 9. 10. And because the greatnesse of sin is one of the greatest discouragements to a soule under the sense of sin Consider these things which are incouragements of hope unto thee 1. Incouragement to hope The multitude or greatnesse of sinne ought not to be a discouragement unto thee because the fewnesse or smalnesse of thy sinnes are not to be any ground or cause of thy confidence in God for pardon but in the promise of God of pardon in which promise the truth and faithfulnesse is 2. Incouragement to hope Because the word of God doth no where say that great sinners shall not be saved therefore to conceive so is folly and no lesse then a delusion of Satan 3. Incouragement to hope Because the word of God saith the contrary that Jesus Christ came to save sinners yea and the chiefe sinners and this is a saying worthy of all acceptation 1 Tim. 1. 15 16. Come now let us reason together saith the Lord though your sinnes were as crimson they shall be made white as snow though they were red like scarlet they shall be made as wooll Isaiah 1. 18. The word of God declares many great and sweet promises to great sinners as Jer. 3. Isa. 55. 7 8 9. 43. 24 25. There be many examples of great sinners received to mercy as Manasseh 2 Chron. 33. 18 19. Paul and one who was a sinner with a witnes Luk. 7. 37. 47. And many others yea the rebellious also Psal 68. 18. 4. Incouragement to hope Because there is a fountaine set open for sin and for uncleannesse Zach. 13. 1. And Christ is mightie to save Isa 62. 1. He will abundantly pardon Isa 55. 7. And his compassions faile not Lam. 3. 22. 5. Incouragement to hope Because great sinners that are heavie laden with sinne are called to come to Christ Mat. 11. 28. If any man thirst let him came to me and drinke Joh. 7. 37. Every one that thirsteth come ye to the waters Isa 55. 1. Rev. 22. 17. 6. Incouragement to hope The Saints have made their greatnesse of sinne an incouragement to beleeve Lord pardon my sinnes for they are great Psal 25. 11. How great is his goodnesse much greater then thy sinnes Zach. 9. 17. Isa 43. The greater our sinnes are the greater our faith should be Loe here is great consolation 7. Incouragement to hope Because God doth not sell Christ or grace but he gives Christ and all that is his freely Yee that have no silver come buy and eate come buy without money Isa 55. 1. And the Spirit and the Bride say Come and let him that heareth say come and let him that is athirst come and let whosoever will take of the water of life freely Rev. 22. 17. Jesus stood crying saying If any man thirst let him come to me and drinke Joh. 7. 37. 8. Incouragement Because such as Jesus Christ saves are unworthy ungodly and without works Rom. 4. 5 6. The most perfect Saint that ever hath been did stand in need of mercy and was unworthy Behold he found no stedfastnesse in his servants and chargeth his Angels of folly how much more in them that dwell in
can desire Christ above all things in the world if they might have their choice unlesse Christ have their hearts and they dearly love him and beleeve in him for Christ is precious to them that beleeve 1 Pet. 2. 7. and to none else So the seat of faith is in the heart which is in the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the Law of God Rom. 7. 18 19. with 21. 25. it appeares that the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your heart be also Mat. 6. 21. that is the mind and affections and by affections in Eph. 3. 2. is meant the heart for the heart and affections are one thing There be them that beleeve and yet they know not whether they beleeve or no so that it is possible for them to call their faith unbeliefe as the blind man did Mark 9. 24. Lord help my unbeliefe which must not be understood of unbeliefe for it is not a lawfull request to pray that sin may be increased for unbeliefe is a sin and the ground or cause of the soules departing from God as Heb. 3. 12. Many mistake faith some have thought comfort joy or ravishments of soule with God to be faith and so have concluded because they had not them they had no faith It is not mens beleeving but the object of faith that gives faith its denomination or name for there be divers kinds of faith there is a naturall faith as Luk. 8. 13. and a divine faith or the faith of Gods Elect Titus 1. 1. Faith and its object is not to be separated because faith and its object is one and the same it is too strict therefore to give a distinction or definition of faith without its object He that beleeveth that Jesus Christ is the Sonne of God shall be saved All is included in this he that beleeves this must 1. Know Christ to be the anointed Luk. 23. the Saviour of his people from their sinnes Mat. 1. 21. 2. To beleeve in Christ to rest upon him to live or stay upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. to hope in him Psal 147. 11. 3. To own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat. 16. 16. Rom. 10. 9. Any man may say that Jesus Christ is the Sonne of God yea the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of Gods Elect and so not the faith of the Gospel 1. There are three things to be considered in the nature of faith first illumination secondly for the soule to trust in Christ for pardon and life and the third is the application of him The first is when a man consents to the Word that it is true and this is called faith and this the Devill doth Thou beleevest there is one God thou doest well the Devill doth so James 2. Mark 5. 8. Acts 16. 17. The second is to beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and salvation and so to rest upon him for it he that thus beleeves in Christ is brought by Christ over to Christ and so centred upon him that he will never goe from him Joh. 6. 58. My soule wait thou on God for my expectation is from him Psal 62. 5. and this no Devill never did The third is to beleeve with an application of Christ as their own in particular therefore to beleeve in Christ is more then an illumination or a saying so or reformation for where faith comes old things are done away and they are new creatures there is a light set up in that soule now they know all is by Christ and that there is no way or meanes of life but by Christ and close with Christ and rest upon him Secondly the Scriptures cleerly prove that to beleeve that Jesus Christ is the Sonne of God is the faith of the Gospel for the Word of God is the ground of faith and the soules salvation depends upon the truth of what God saith and faith looks onely to what God saith and rests upon it and sets to its seale that God is true And that so to beleeve that Jesus Christ is the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith which is recorded unto us in the Scriptures Acts 18. 28. 1 Joh. 2. 22. 2. Because none can say knowingly that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this faith Christ builds his Church Mat. 16. 16. 18. 4. Upon the profession of this faith the Baptisme of Christ is dispensed as Act. 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. This faith flesh and bloud cannot reveale but God reveales it to the soule Mat. 16. 16 17. 7. Such are borne of God whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcommeth the world 1 Joh. 5. 4 5. 9. Because such as have this faith are pronounced blessed Mat. 16. 17. and shall never dye Joh. 11. 25 26. 10. Because he that hath this faith shall be saved If thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve in thy heart that God hath raised him from the dead thou shalt be saved Rom. 10. 9. Jesus said I am the resurrection and the life whosoever beleeveth in me shall never dye beleevest thou this shee said unto him yea Lord I beleeve that thou art the Christ the Sonne of God c. Joh. 11. 25 26 27. To beleeve this Record implies an assent that it is truth with a resting or hoping to have interest in it to be made one with it is faith though it be a lesser degree then a full and certain assurance of life by him for himselfe in particular see Isa 45. 21 22. Those in Mat. 5. 3 4 5. who mourne and hunger and thirst after Christ are blessed and shall be satisfied though they want the application of Christ therefore besides the illumination which wicked men and Devils may have as well as a beleever there is a two-fold act of faith the first is a direct act to beleeve Christ is in whom is life c. this is to beleeve the Record God hath given concerning his Sonne and that he
3. 17. Isai 53. 11. Also to say we are not justified before God or in his sight untill we beleeve is to say we must adde our work to Christ to make up our justification before God and if it be so then wee in part save our selves and if we doe joyne with Christ in this worke why may wee not joyne with him in the glory of it for that may be esteemed one of the greatest parts of our justification without which we cannot be justified But this derogates from Christ and all such tenets we are to hate with execration For saith Christ I have troden the wine-presse alone and of the people there was none with me Isai 63. 3. Wee rather say if wee beleeve not yet he abideth faithfull he cannot deny himselfe 2 Tim. 2. 13. What the Lord Jesus Christ hath done for us is perfect and is by God imputed to us so as it is really ours though it be inherent in another and by beleeving it wee know it to be ours Rom. 4. 24. First Not any shall be saved by Christ but those who were predestinated in him according to his eternall purpose Eph. 1. 4 5. 3. 11. And that there was not any foreseene faith or works in any kinde why he chose these rather then others the will of God was the cause one was chosen and not another all was according to the good pleasure of his will to the praise and glory of his grace Ephes 1. 5 6. Are we better then they no in no wise c. Rom. 3. 9. It was from his great love wherewith he loved us Ephes 2. 4. This love of God was the cause of Gods sending Christ Joh. 3. 16. and the chiefe cause of mans election and salvation 1 Joh. 4. 10. Eph. 1. 4. Joh. 17. 23. And that it is impossible for this great love to decrease or increase because it is infinite as appeares by Psal 139. 17 18. Jam. 1. 17. God is perfect and infinite he knows and understands all things that ever were are or shall be at once So he is one pure act therefore when we were chosen in Christ wee were justified and compleat in him God looked upon the Elect to be in Christ before the world was Ephes 1. 4. and so he ever lookes upon the Elect So that they ever appeare to him perfect and righteous as Christ for they are one and are in him 1 Cor. 1. 30. Yee are in Christ Jesus and ever shall be in him being justified freely by his grace in his sight Rom. 3. 20. 24. God properly was never wroth with Christ nor the Elect and therefore Christ could not suffer Gods wrath see Heb. 2. 9. So that in respect of their justification God seeth no sinne in any of the Elect even before their calling and after And as it is Gods will so it should be ours to set his glory above our salvation that in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us to the praise of the glory of his grace Ephes 1. 5 6. Ephes 2. 7. Secondly In time the Elect did breake a holy and just Law and so lay under the curse and wrath of it which was death Rom. 3. 21. 23. Christ in our nature for our persons suffered death Heb. 2. 9. the penalty to free all the Elect so that they are now actually justified by Justice That he might be just Rom. 6. 15. 3. 25 26. If God should have justified us without this propitiation after he had made this Law and we breaking it he could not have been just but having received this propitiation he could not be just if he did not justifie the Elect That he might be just and the justifier c. Rom. 3. 26. Thirdly The soule by faith doth apprehend and apply Christ and what he hath done to be for him by which it knoweth it selfe to be justified in the sight of God and in the Word and in his own conscience Whence flowes joy and peace in beleeving Rom. 5. 1. because all that beleeve are justified And as many as were ordained to eternall life beleeved Act. 13. 39. 48. So that by beleeving I know I am ordained to eternall life because Gods word saith so and that wee are justified in his sight without the deeds of the Law Rom. 3. 20. 28. viz. by faith wee apprehend our selves to be freely and fully justified by Christ without any workes of our own Gal. 2. 16. without any addition of inherent goodnesse in us c. Fourthly by our workes in our outward subjection to Christ to his word we declare to men as farre as they can judge that we have the faith of Gods Elect 2 Pet. 1. 1. Thou O Lord knowest the hearts of all men but faith without workes is dead to men and buried also James 2. 18. 20. If there be no workes they can see nothing of it shew mee thy faith by thy workes Yee see then how by workes a man is justified 21. 24. In the 1. we are justified in respect of the knowledge and purpose of God in his sight Rom. 3. 20. In the 2. we are actually and vertually justified in Justice by the bloud of Christ which payd the debt now the full price the full debt being paid is it justice in law by God or man to require it againe surely no. In the 3. wee are justified in our Consciences by the holy Spirits manifestation and application of Christs righteousnesse unto us In the 4. and last we are justified before men or unto men Object If it be so that men are loved of God c. before they repent and beleeve then men may live as they list c. Answ We are to own and confesse the truth and not what men of corrupt minds and base spirits will say and will doe the Apostle saith If any man sin we have an Advocate with the Father Jesus Christ the righteous 1 Joh. 2. 1. But what if one say it seemes the Apostle incourages men to sin to tell them there is an Advocate who is alwayes heard And the Apostle saith Where sinne hath abounded grace did abound much more Rom. 5. 20. By the Apostles answer it appeares some did say they might continue in sin that grace might abound what shall wee say then shall we continue in sinne that grace may abound God forbid how shall we that are dead in sin live any longer therein c. Rom. 6. 1 2. But this is an old cavill and slander cast upon those that teach the truth as the Apostle saith it was then in his dayes We be slanderously reported and as some affirme that we say let us doe evill that good may come whose damnation is just Rom. 3. 8. Their exception is against the truth of God and therfore we leave them to God to answer and satisfie them And though all the Elect are freed from the curse of the Law yet we establish the Law Rom. 3. 31.
We receive the Law from the hand of Jesus Christ to be a rule for us to walke by and herein is my Father glorified that yee bring forth much fruit Joh. 15. 8. And the Saints injoy sweet priviledges by walking close with God see 1 Pet. 4. 14. To him that orders his conversation aright will I shew the salvation of God Psal 50. 23. God sheddeth his love into the hearts of his in his time and measure which love so constraines them that they cannot choose but love God againe for his great love Rom. 5. 5. Ephes 4. 6. 2 Cor. 5. 14. Which love as it is apprehended by them so it constraines them to obey him and there is no faith true but that which workes by love Gal. 5. 6. and to all that love God his commandements are not grievous Joh. 14. 15. 1 Joh. 5. 1. 3. And God hath chosen us that wee should be holy and without blame before him in love Ephes 1. 4. 2. 10. 4. 1. But this doctrine hath ever been slandred and opposed by Papists Arminians and such as they are but let those that can see judge whose lives are most according to the Word they that hold with it or against it 3. The life of faith in Sanctification This consists in two branches The first is the soules cleaving to God in Christ our Sanctification which is for my pardon and peace and assurance of glory 1 Cor. 1. 30. Who is made unto us sanctification The second is the soules cleaving to Christ in his promises to change my nature clense and renew my heart and life and to worke all our workes for us and be a quickning Spirit in us 1 Cor. 15. 45. I will heale their backslidings Hos 14. 5. He will subdue our iniquities Micah 7. 19. Sinne shall not have dominion over you c. Isa 57. 18 19. I have seene his wayes and will heale him and heale all thy diseases Psal 103. 8. This was Christs prayer Sanctifie them with thy truth thy Word is truth for their sakes sanctifie I my selfe that they also might be sanctified through the truth Joh. 17. 17. 19. There is much unevennesse in us it should be a great griefe unto us that we cannot honour God no more in our conversation that our spirits are so much estranged from him as they are and unto holy and divine things which should be familiar and more delightfull unto us All that are the Lords have received great love from him which should greatly ingage their hearts to walke as becometh Saints in a holy course and conversation according to the Word of God every day and all the day long to injoy God and obey him according to his word Of infirmities An infirmitie is such a weaknesse as when the heart is upright yet by reason of some impediment it cannot doe the good it would and doth the evill it would not Infirmities are the imperfections of good actions There is an infirmitie which ariseth from some impediment which a man would faine remove but cannot There is an infirmitie that ariseth for want of growth in grace A sin of infirmitie is alwayes with griefe and sorrow and where there is no griefe for it it is no infirmitie It is a sin of infirmitie in him who desires to be informed of it and to be reproved for it and to know how to leave it when he is ashamed of it and will not plead for it but complaine to God against it and is grieved humbled for it and useth meanes against it There is no childe of God that is wholly free from infirmities therefore every beleever is to live by faith in all their infirmities 4. The life of faith in infirmities Which consists in two things First It is the soule cleaving to God in Christ that he will be to us according unto his promise a God of love and mercy unto us for ever notwithstanding all our omissions and commissions excesses and defects Secondly and that he will supply all our wants for soule or body as if we had never sinned according to his Covenant with Jesus Christ and us in him that it shall stand fast for ever with him Psal 89. 27 28 29. For the first If any man sin we have an advocate with the Father 1 Joh. 2. 1. Who forgiveth all thy iniquities Psal 103. 3. Whom he loves once he loves to the end Joh. 13. 1. I am the Lord I change not Mal. 3. 6. Jesus Christ the same yesterday and to day and for ever Heb. 13. 8. I will make an everlasting Covenant with you even the sure mercies of David Isai 53. 3. Which is confirmed by two immutable things Oath and Covenant c. That wee might have strong Consolation Heb. 6. 17 18. Through the bloud of the everlasting Covenant Heb. 13. 20. If his children forsake my Law and walke not in my Judgements if they breake my Statutes and keepe not my Commandements then will I visit their transgressions with a rod and their iniquitie with stripes Neverthelesse my loving kindnesse I will not take from him nor suffer my faithfulnesse to faile my Covenant will I not breake my mercy will I keep for him and my Covenant shall stand fast with him Psal 89. 30 31 32 33 34. They and our fathers dealt proudly and hardened their neckes and hearkened not to thy Commandements and refused to obey c. But thou art a God ready to pardon gracious and mercifull and slow to anger and of great kindnesse and forsakest them not Nehe. 9. 16 17 18 19 20. In our greatest falls when the soule is subject to doubt of pardon consider our God will abundantly pardon c. Isa 55. 7 8 9. I am he that blotteth out thy transgressions for my Names sake Isa 43. 25. And am mighty to save Isa 63. 1. With the Lord is plenteous redemption Psal 130. 7 8 9. I have blotted out thy sins returne unto mee for I have redeemed thee Isa 44. 22. He knoweth our frame and remembreth that we are but dust Psal 103. 14. If thou shouldst mark iniquities O Lord who shall stand But there is forgivenesse with thee that thou mayest be feared Psal 130. 3 4. But the mercy of the Lord is from everlasting to everlasting upon them that feare him As a father pitieth his children so the Lord pitieth them that feare him Psal 103. 13. 17 18. Thou art a God ready to forgive and plenteous in mercy unto all them that call upon thee Psal 86. 5. But thou art a God ready to pardon gracious and mercifull and slow to anger and of great kindnesse and forsakest them not though they dealt proudly and hardened their neckes and hearkened not to thy Commandements and refused to obey Neh. 9. 16 17. He hath not dealt with us after our sins nor rewarded us according to our iniquities Ps 103. 10. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was
and without it increaseth love it makes the mercy of God fresh unto us it is the life of hearing reading conference praying c. By it all meanes are made profitable unto us it reveales truth to us and acquaints us with our selves it makes all to become our owne it removes lets and settles truths upon our spirit it breeds good affections and quickens them and makes us profitable to others and makes things easie sweet unto us and fires the soule with love it helpeth the memory and stirres up affection and filles us with experiences and inableth us to apply it to our owne use and benefit of others Judge then how usefull this duty is and what a treasure we forgoe when we neglect it Before Meditation 1. Reade and conferre with reverence and diligence Psal 119. Reading the Word fits us to meditate on it 2. Be sure thou hast fit texts or occasions of matter forelaid sutable to thy wants and spirits provide matter sutable of all sorts precepts promises c. Be not barren of fit matter to meditate on fit for thy necessitie and capacitie 3. Choose a fit time the morning is the fittest time for religious duties and noon and evening day and night Psal 1. 3. We ought to frequent this duty for the morning Psal 119. 147. Mark 1. 35. for the night vers 148. In the morning our memories are the quickest and strongest and our selves the readiest to conceive things our naturall powers being revived have the greatest libertie at night we are more dull and heavie Idolaters will rise early in the morning to worship an Idoll Oh that we were so wise to prevent the morning light Psal 119. 147. Mary came early to the Sepulchre Mat. 28. The holy Spirit came upon them in the morning Act. 2. It was the third houre of the day Consider Jer. 7. 13. Joh. 8. 2. Mat. 21. 28. 4. Separate thy selfe to this worke for a mans desire he will separate himselfe Pro. 18. 2. 5. Choose a fit place as for prayer so for meditation where thou maist not be disturbed by any thing 6. Love the Word of God and meditation will follow Psal 119. What we love we thinke on love drawes our affections according to the love we have to any thing so accordingly is our pleasure study and delight in it 7. Beleeve God will blesse it unto thee 8. Pray to God to blesse it unto thee In Meditation 1. Looke up to God and mourne for thy estrangement of spirit from holy things which should be familiar and bend thy selfe after separation of thy thoughts from frothy things to consider seriously of the truths set before thee and looke up to God for strength to resist a hard wandering dead defiled heart which makes thee weary of the worke of God 2. Let the Word of God be the object of thy meditation Psal 1. 2. Psal 119. 99. and from generals proceed to particulars 3. Meditate but of one thing at once and at one time and observe order 1. travell with our memories 2. judgement 3. our affections before we come to make use of it in our hearts after our memories let thy judgement consider what weight the thing is of how it concerns Gods glory our selves or others and whether we have it at all or in such a measure as we need and may have how we came by it what are the lets of getting and injoying it and how they may be removed what meanes are to be used to attaine it both for manner measure end time and having so done rest not in overfights but stirre up and provoke our affections accordingly and so worke it upon our hearts Take an instance when we come to make use of that we meditate of in our hearts and affections thus put case it be some speciall promise how happie were I if I could injoy it what things here below are like unto it then proceed to remove all the objections and temptations against it lay all in the promise and hold the promise untill thou canst sucke sweetnesse out of it till faith and comfort issue in thy soule if any should do all this unlesse God adde his blessing with his almighty power blesse meanes to us all is nothing yet wee must use the meanes 4. If in meditation thy minde rove and wander after other matters as soone as thou perceivest it sigh deeply to God and fall to prayer to be established from whence Satan our corruptions would draw us and having desired the Lord to deliver thee from a vaine light and frothy spirit c. fall to meditation againe After Meditation 1. Wee must ever be mindfull to be humble and thankfull 2. The more thou meetest with the Lord in this way let it more incourage thee to frequent it and make it a great part of thy communion with God and be as joyfull when God hath blessed it unto thee as any can be when they finde a mine of gold or great spoyle Directions for the understanding of the sense of the letter of the Scriptures 1. WHen the word one God is expressed the Father and the Holy Spirit is included as appeares in Joh. 17. 3. 2. All the attributes or workes of God are proper to any of the three without exception of any of them so Christ is said to create the worlds Heb. 1. 2. 3. Repentance in God notes no change in God who is immutable but in the thing or action 4. The word of God notes authoritie sometimes it notes onely excellency as Psal 1. 5. 17. 5. The Scriptures must not be understood against Christ but for Christ 6. Whatsoever is truly and soundly collected from Scripture is to be beleeved and rested upon as well as that which is expresly written yet no Ordinance of Christ nor the administration of it but it is plainly expressed in Scripture and depends not upon consequences much lesse meanes 7. It is usuall in Scripture to attribute that to the instrument that efficacy and force which belongs to the Author as 1 Tim. 4. 16. Rom. 3. 28. 5. 4. Deut. 5. 22. Heb. 13. That good meanes may be respected and bad sleighted 8. In a parable the minde scope and intention of the Spirit of God is to be marked above all it must be expounded and no further strained then things agree with the principall drift as Mat. 20. 1 2. The scope is God is not a debtor to no man straine no parable 9. We may not interpret Scripture by allegories unlesse we be able to prove the allegoricall sense by some other place of Scripture 10. In interpreting Scripture we must take the sense from the word and not bring one to it 11. Comparison of places together darker with plainer is the way to understand it Nehe. 8. 8. 12. There can be but one onely proper true sense of one place of Scripture which we are chiefly to search after and rest in wee may not make every Scripture speake every thing 13. The
affect us with delight then if the same thing were spoken plainly without figures Psal 23. 1. Gods care is set out by a Metaphor of a Shepheard and Isai 5. 1 2 3. Also see Joh. 15. 1 2. For new things ingender delight 100. When the Scripture speaks somewhat darkly it useth for the most part to joyne thereto some plaine thing in the same place to give light to it as Isa 51. 1. The latter part of the 1. verse is somewhat hard is opened in the beginning of the second verse So Isaiah the 1. the third verse expounds the second and the former part of the first verse of Isai 53. expounds the latter and Rom. 10. the 5. and 6. verses expounds the 3. 9. 13. 8. Saith the word is neere that is the Gospel See the like Rom. 8. 20. 31. 2 Tom. 4. 6. Rom. 11. 7 8. 1 Cor. 5. 9. yet this Rule holds not alwayes Demonstrations that the holy Scriptures called the Bible are of God and from God THe Scriptures are from God or from men they are not from men because neither the folly nor the wisdome of men cannot effect such a worke 1. Because men as men cannot understand the meaning of them nor agree upon any meaning of them So that it appeares they are a mystery above the reach of nature 2. They are not from men because they condemne that which is most excellent in man as the wisdome of man c. it being contrary to nature for to condemne that which is most excellent in nature the Scriptures declare natures wisdome in the things of God to be foolishnesse the wisdome in man esteemes the wisdome of God to be foolishnesse 3. It is not from men because the whole scope of the Scriptures tends to destroy that which the nature of men love most 4. Because that which the Scriptures require is not onely contrary to the nature of man so that men delight and choose to read any booke rather then the Scripture therefore before men can submit unto it they must deny themselves So also that which it requires is beyond the power of men and requires a divine power as the Scriptures and experience teach 5. It is not from men because the more any is ruled by it obeying it the more such are hated and persecuted by men which sheweth it came not from nature 6. The Scriptures came from God because they tend to God it being a rule in nature Every thing tends to its center a stone to the earth the waters to the Sea from whence they came So the Scripture ruâ—s to God shews God in his goodnesse wisdome power love there is in them a divine wisdome they speake for God they call men to God to be for God 7. They are not from men because the way of bringing them forth into the world was contrary to the wisdome and expectation of men who in great matters imployeth great honourable and wise men but God takes a quite contrary course he chooseth such who were meane contemptible silly tradesmen as fishermen and Tent-makers c. to be the publishers and penmen of the Scriptures 8. They are from God because God hath wonderfully continued them preserved them strangely first in making the Jewes who were enemies unto Christ and the Scriptures great preservers of them also preserving them when the greatest power hath sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any writings of men which have had so great opposition 9. The miracles that were wrought at the first publishing of them shewes them to be immediately from God and for the proofe of this wee have the testimony of them who lived in Christs time the Jewes who would not own Christ nor his doctrine yet in their writings they confesse there was one Jesus who did such miracles as the Scriptures declare as Josephus and others testifie 10. Wee know the Scriptures to be from God because wee see some of the Prophesies accomplished in our dayes according to the saying of Christ that there shall arise false Christs and false Prophets that shall say I am Christ Mat. 24. 5. 24. There being now two or three or more that have said so of themselves Also the division foretold in Luke 12. 52 53. From henceforth there shall be five in one house divided the father against the sonne and the sonne against the father and the mother against the daughter c. which is now accomplished in these dayes for when there hath been but five persons in one family every one of them of a severall opinion concerning Religion The Spirit speaketh expresly that in the latter times some should depart from the faith giving heed to sedâ—cing spirits and doctrines of Devils 1. Tim. 4. 1. c. How many lies are now held and received for truths so that men dare speake against the Scriptures deny the resurrection of the body others teach that men and devills shall be saved and that the soule is mortall and that there is neither heaven nor hell with divers other opinions that I am ashamed to name some of them which are held for truths This know also that in the last dayes perilous times shall came for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankfull unholy without naturall affection truce-breakers false accusers incontinent fierce despisers of those that are good traytors heady high minded lovers of pleasures more then lovers of God having a forme of godlinesse but denying the power thereof 2 Tim. 3. 1. c. Which things our eyes have seene come to passe more then ever hath been heard of by any that have been before us and are like to increase more and more And thus it must be that the Scriptures may be fulfilled and if men must have a reason for every thing in Religion for saith one how can the dead body eaten by another creature be raised againe To whom I reply God is said to be without beginning and so he is else he could not be God but what reason can be given that God never had a beginning or that God is ever present in all places and knoweth and ordereth all things yet he is so yet I see not how reason can reach these things c. To beleeve the Scriptures is a worke of faith and unlesse the holy Spirit of God perswades the truth of them there will be doubting the Lord perswade his of the truth of the Scriptures and of their interest in the same That Christ dyed not for the sinnes of every man in the world SOme men affirme that Christ dyed for all the sinnes of every person in the world and yet they shall not all be saved To whom we reply how can it agree with the wisdome of God to grant that which he knew would never profit As for God to give Christ to dye for the salvation of man and yet decree to
Joh. 3. 9. 10. Those that beleeve are the seed of the righteous and of the promise Isai 43. 5. with Rev. 12. 17. Gal. 4. 26. 31. 4. Because the matter of the Church of Christ ought to be Saints living stones as 1 Pet. 2. 5. 9. Eph. 2. 19. to 23. 4. 6. 1 Cor. 12. 12 13. 25 26 27. Eph. 5. 25 26 27. Joh. 4. 23. Act. 20. 28. Rev. 17. 14. 5. Because God in his word denies fellowship and communion with such as do not beleeve Joh. 3. 5 6. 36. Heb. 11. 6. Rom. 9. 8 9. They which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed If yee be Christs then are yee Abrahams seed and heires according to promise Gal. 3. 29. For yee are the children of God by faith in Christ Jesus vers 26. Those God owns for his in his word are purchased by his bloud who are called chosen and faithfull 1 Pet. 2. 5. 9. Jam. 4. 23. Eph. 2. 19. to 23. 4. 16. Rom. 8. 29 30. Rev. 11. 7. Eph. 1. 4 5 6. 2 Thes 2. 13 14. 1 Pet. 1. 2. Act. 2. 47. 13. 48. The naturall posteritie of beleevers are not so much as in appearance such But because this Controversie is handled largely in severall Treatises such as desire further satisfaction may have recourse to them Some affirme that the children of beleevers in Church-fellowship are to be baptized which is now practised in New-England and else-where There are three doubts to be answered 1. What if neither of my parents nor their parents can be proved beleevers 2. Nor any members of a true visiable Church 3. If I were baptized with god-fathers god-mothers Common-prayer-book Crosse and Surplice and by a Minister made by the Bishops all which are now found out to be Antichristian and the manner of Baptisme was also by springling water upon my face concerning which the Scripture is silent how may I be assured God will own such a baptizing for his Ordinance seeing also themselves confesse that no man may lawfully baptize but a true Minister that hath a lawfull calling And although wee conceive men able to preach the Gospel may baptize yet we doe not beleeve God sends such to baptize whom he hath not informed of the manner how to doe it which is not by sprinkling water on the face but by dipping in the River as Mat. 3. 16. Acts 8. 38. That the gift of miracles is not essentiall in him that dispenseth Baptisme THat some of those that did baptize did miracles we grant and that all that baptized did so cannot be proved John baptized yet he did no miracle Joh. 10. 41. nor Apollo c. And seeing that the Scriptures doe not declare that the gifts of tongues or miracles or laying on of hands is to be in those that dispense Baptisme we have no word to warrant such a restriction men are to administer baptisme by vertue of gifts 1. Then that gift and ministery which God in his word owns is to be acknowledged sufficient for his Ordinance but some one or more of those gifts in 1 Cor. 12. 8 9 10 11. 28 29. c. still continue as they confesse Ergo. 2. All the gifts of the Spirit are of the same nature viz. spirituall though divers in operation and are of equall authoritie and so to be esteemed by us 1 Cor. 12. 7 8 9. 24. 3. As in the naturall body wee honour and put comelinesse upon those parts which we think least honoured for our comely parts have no need so ought we to doe the same in spirituall gifts as 1 Cor. 12. 23 24. Doe they so who tie the administration to one of the gifts of the Spirit and not to another and doe not they who seeke to honour one gift to the dishonour of another dishonour all the gifts of the Spirit For as it is in the body 1 Cor. 12. 26. so it is in this case and this was the Corinths sin as appeares 1 Cor. 12. 4. Wee are all baptized by one Spirit 1 Cor. 12. 13. He saith not by the gift of miracles c. and he that is baptized by any gift of the Spirit is baptized by the same Spirit vers 28 29 30. 5. If the administration of Baptisme be not annexed to the operation of one gift of the Spirit more then to another of the same Spirit then wee may not so annex them but to the operation of any one gift of the Spirit Baptisme is not annexed Ergo for proofe see 1 Cor. 12. 7. to 14. 6. If God workes in all the operations of the Spirit then to be baptized by any of the operations of the same Spirit it must be acknowledged to be the Baptisme of the same God but the first is true 1 Cor. 12. 6. Ergo the latter is true also 7. If the Apostles might baptize because they were Apostles then might they baptize in case they had not the gift of miracles and tongues c. For it is one thing to be an Apostle and another to have the gift of tongues or miracles as appeares 1 Cor. 12. 28 29 30. They were severall gifts though they might have the gift of miracles it 's not because they were Apostles for they were given according to the good pleasure of his will he divides to every man severally as he will 1 Cor. 12. 11. 8. If any affirme Baptisme was to be administred by those who had such gifts of miracles c. because those gifts were greater in operation and so the greater gifts I answer the gift of faith is greater then the gift of miracles for a man may perish with the latter They confesse some of these gifts still continue if the rest are not then these are the greatest now and so Baptisme may be dispensed by him that hath any of them and if they be ceased might it not be because they were Idolized above the rest of the same Spirit 9. It is said that Apollo conferred the gifts of the holy Spirit by laying on of hands because he baptized not untill he had learned the principles of Religion and so understood the ministery of the Spirit I answer it follows not because it is one thing to understand the ministery of the Spirit and another to worke miracles and conferre the gifts of the holy Spirit and speake with tongues c. As it is one thing to learne the doctrine of Baptisme and laying on of hands and the resurrection of the dead as Heb. 6. 2. and another thing to have the gifts and to conferre them by laying on of hands it is one thing to learne and beleeve the resurrection of the dead and another to raise the dead 10. They affirme that those that beleeve in truth are of the body of which Christ is the head and that they are of the Church and that many now beleeve Whence I also inferre those who are of
are much joyed at good reports will be much grieved at ill Oft times the best suffer the worst reports because they will be no worse There is not a good man that can escape evill and false reports from the wicked Riches Riches are uncertaine wee must leave them they insnare many but there are but few that are drawne the nearer to God by them The greedinesse of riches are more sharpened by the having of them then by their wants Riches are the destruction of many Commonly the richest men doe the least good to others Riches make many afraid to confesse Christ and his truth c. Religion It is impossible for every man to be of one Religion and Judgement because their lights and ends differ Where Religion is in truth it is in power and enableth a man to practise it A forme of Religion onely with riches is imbraced rather then the power of Religion with povertie Most men love that Religion best which best suits with their lusts as honour pleasure easâ— and their bellies A little Religion goes a great way in rich persons Reproofe for sin Those that complaine because they are reproved for sinning shew their folly Poore persons have a priviledge above the rich in that they are reproved Such as are wise count reproofe a priviledge Sinne. Many sinne by omission and commission at one and the same time and yet know of neither Some sinnes of omission may exceed some of commission The beginning of sinne is oft by the Devils concupiscence suggesting evill thoughts evill thoughts cause delight delight consent consent ingendreth action action causeth custome and custome causeth necessitie custome winneth strength by time and is more fierce then nature one sinne draweth on another grant a little and a great deale will follow The more there is of the will in the acting of sin the greater the sinne is The more deliberation and the weaker temptation any hath and yet sinneth the greater the sinne is According as mens sight of sinne is so they hate it and them selves for it The lesse sensiblenesse of sinne there is after sinne is committed the greater is the hardnesse of heart Ignorance and unbeliefe and want of consideration and meditation and not shunning the occasion of sinne causeth much sinne Such as the more they fall into sinne the more they hate it and are grieved for it and the more they goe to God against it with faith they shall conquer it Satan It is the great designe of Satan to draw the Saints from God his truth and people and that we neglect the meanes or wholly relie upon them in good things he severeth the meanes from the end in evill hee separateth the end from the meanes Sorrow It is the nature of sorrow to bring the soule downe Senses Our senses every day decay by little and little though we take not notice of it Truth Jesus Christ is the truth and his word is truth No man can teach himselfe or another the mystery of truth Whatsoever is without or against the Word is not truth That which the most men doe is not truth The authoritie of men is not alwayes for the truth That which carrieth the greatest shew of humilitie is not truth Neither the learned nor the unlearned can know the truth untill God shall please to teach it them Mans reason cannot dive so deepe as the truth lyeth He that is naturally wise is least capable of divine things The greatest enemy that truth hath is concealement for the more manifest truth is the more gloriously it appeares If truth may have libertie to goe abroad it will quickly suppresse errors Thirst Spirituall thirst is as strong as naturall thirst yea stronger Time Time is not valued to its worth Time past cannot be recalled againe Time ill spent turnes to great losse and ends in deepe sorrow Temptations Temptation triâ—th mens strength he is strong that stands in strong temptations When temptation is absent a foole is wise and the froward patient Those temptations are most dangerous which suits best with holy ends Strong and lasting temptations are to shew us our selves and humble us An over-much fearing a temptation and a weak purpose to resist it weakeneth us and incourageth Satan to tempt When we are tempted it is best presently to fall to prayer and not to stand reasoning with the temptation Trials They who are least exercised with trials have the least wisedome and experience Trouble There is nothing but trouble under the Sunne The lesse trouble men expect the more they oft meet withall A troubled soule cannot doe good nor receive good A soule cast downe by selfe or Satan rests not in God but in trouble Selfe cannot stay nor checke it selfe much lesse recover it selfe out of sinfull trouble Vsury To pay use when the profit is uncertaine is a meanes to fill men with troubles cares distrust if not with oppression Want It is a sin and a dishonour to a childe of God to say or thinke he shall want or to say What shall I doe A childe of God never wants though he may thinke he wants for he is possessed of all things If hands estate or friends faile God will send supply some other way He that suffers want contentedly is a strong man Of weeping Excesse in weeping is against nature reason and Religion Many make a God of other teares World Such as are full of the things of this world are emptie enough of spirituall things According as the world is sweet unto us the things of God are bitter to us The world is a deadly enemy to spiritualnesse He that is full of worldly businesse needs no other troubles Will. Many prefer their wills before their lives for when they are crossed they wish for death When we want a will to do any thing we pretend want of power and say I cannot To will is naturall but to will well to will spiritually is supernaturall Those vertues that grace the will as love grace mercy justice are more glorious then â—hose that grace the understanding as power and wisdome c. Weaknesse The wisest Saint is most sensible of his own weaknesse Weaknesse with watchfulnesse will stand when great strength with selfe-confidence faileth Watchfulnesse Spirituall watchfulnesse is a speciall grace of God a chiefe part of godlinesse a speciall helpe to holinesse and a great priviledge of a Saint Because the Saints watch no more they fall so much There is no good order in their lives who watch not A wonder Naturall men wonder at worldly and sensuall things It is no wonder for a naturall man to seeke himselfe in all things Zeale Every man is zealous either for God or himselfe These few Experiences I present unto thee for a taste though many more might be added which I leave thee to finde out by experience also considering there are many sweet experiences recorded in the Scriptures especially in the Proverbs and Ecclesiastes and also in other places in the Bible to which I