referre thee GRAVE COUNSELS Concerning actions LEt all your actions have a good foundation a word of God to warrant them else they are evill to do things not required by God is the error of the wicked 2 Pet. 3. 17. God will say Who required this at your hands as Isa 1. 12. consider Deut. 12. 32. Ephes 4. 14. First looke that what yee doe be lawfull next consider that it be expedient the circumstances of time place persons must be wisely considered to a good action is required that all the circumstances be good also Next looke to your ends why yee doe what yee doe for the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse workes of mercy and necessitie hinder and looke to doe every dutie required of thee to doe one and neglect another is uncomely give each dutie its due respect and looke with what affections 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 is beautifull and savoury Concerning the judgement and affections Ever suspect your judgement and affections when the cause concernes your selves Often call your affections to account When your affections exceed their bounds aske thy soule the reason of it Let not your judgement be taken captive by your affections Make not your affections knowne in company as little as may be unlesse the cause be extraordinary Concerning afflictions Sleight not affliction nor let it over-presse thee it 's appointed 1 Thes 3. 3. Rom. 8. 29. There is a fruit of the least crosse looke more at the fruit then deliverance from the crosse the longer it continues the more thou maist get by it Labour to know the cause of every affliction All that are the Lords are to stay themselves in the love of God and attend upon him for the time manner and measure of their deliverance Bondage Esteeme that bondage that causeth thee to sin or keeps thee from God Conscience Conscience is a very tender thing and must be tenderly used Prize and preserve a tender Conscience and hearken to the noyse of it Take heed yee wound not your Consciences to please your affections Creatures Use the creatures so as thou beest not unfitted by them to serve God and man God gave not the creatures to hurt us Companion In the choice of a companion consider what soundnesse of judgement there is what knowledge and sensiblenesse of their own inward corruption and whether they speak of others infirmities with compassion never trust him who will conceale any sinne he seeth in thee Crosses Be not offended at crosses they may doe thee much good and let out sinfull selfe Concupiscence To avoyd concupiscence be temperate in all things dyet sleepe apparell recreation c. And feare thy selfe watch thy senses and avoyd the occasion of it as persons times places be frequent in fasting and prayer and looke up to God for strength against it Desires We had need to use meanes to moderate our desires to things below We should rather endeavour to make our desires equall to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Of errors If you would be kept from errors pray to God search the Scriptures and be well grounded in the principles of truth Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe A friend Esteeme him thy friend that would hinder thee in sinne Griefe Discover not thy griefes to many and choose such as are able and willing to helpe thee The Lord is loving and pitifull able and willing to help it 's best to complain to him Of good To doe good we live therefore thinke not much of doing a little good though it be with great trouble Esteeme not that to be the chiefest good that may be taken from thee Concerning thy estate Judge not thy estate by thy knowledge affections and actions but by the principle Men. Be sure yee try men well and have good experience of their faithfulnesse before yee trust them with much Reproofes Receive reproofes willingly and profitably Reproaches Sleight not reproaches he that is not guiltie may be guiltie in part or hath been or is in another kind c. so it 's but a mistake thou maist be guiltie in the same kind it may be sent to humble thee and give thee warning of the same sinne Of successe Judge not of the goodnesse of thy action by the successe but judge thy successe by the goodnesse of the action c. Of sinne Judge not sin alwayes by the matter or act of it but by the rule and greatnesse of the authoritie of the commander that forbids it and bring in all the circumstances and aggravations of it Of speech When thou speakest of thy selfe speak modestly without vanitie and boasting Time Redeeme the present time to do good depend not upon the time to come which is uncertain and not at thy disposing Counsell to the unmarried 1. THinke not of marrying untill yee have first sought God by earnest prayer for strength and contentednesse to live a single life 2. Use such meanes as may best enable and fit thee for a single life observe a wary and temperate dyet company fasting and prayer meditation on God c. diligence in thy calling it may please God by these and the like meanes thou maist attaine the gift of chastitie 3. Be informed of the conveniences and inconveniences of a married life consider whether you be able and willing to drinke of the bitter cup of discontents which the married oft drinke of what cares and burdens attend that state If upon the use of meanes for some space you finde God inclines your heart to marry feare nothing but cast thy care upon God and be as wise as thou canst and venture upon a wife or husband 1. Pray to God to give thee a wife or husband that may be a meet helpe for thee a vertuous wife is called a gift of God the crowne of her husband crownes are precious and honourable happie is he that hath such a crowne Her price is farre above Rubies Pro. 31. 10. No jewell is to be compared unto her shee is worth the asking 2. Doe nothing rashly snatch not up the first that comes to hand prove shee well or ill shee may please well for a moment and be a thorne in thy side for ever after 3. If thou beest the Lords marry in the Lord love such as the Lord loveth that which is desireable in a man is his goodnesse Pro. 19. 22. So in a woman men seeke wealth and beautie though they have no Religion but these things cannot supply the want of Religion great portions and great stomacks high spirits costly fashions and great expences oft goe together externall things will quickly blast and the most resolved
2. He knows no other way of deliverance save that of his own either wholly or in part 3. He thinkes it concerns him most therefore it is his dutie to doe it who else should 4. He is perswaded he may deliver his soule or that without him it cannot be delivered Man can do no better till God manifest to him the perfection of Christs righteousnesse then shall he see the insufficiency of his own Rom. 10. 3. 8. He cannot deliver his soule all that man can doe it is impossible for man to save himselfe in whole or in part it is beyond his power he cannot doe it untill a soule be convinced he cannot deliver himselfe he rests in himselfe God hath not left it to the will and power of man to deliver himselfe Reasons 1. That no man may boast Ephes 2. 9. That the pride in man might be dashed in pieces 2. That no man might live in and upon himselfe nor joy in himselfe but rejoyce in the Lord Jesus Christ and have no confidence in the flesh Phil. 3. 1. 3. 3. That Gods power and free love might be manifested That we might know the exceeding greatnesse of his power to us-ward who beleeve his mightie power Eph. 1. 19. 4. That God might have all the glory Ephes 1. 6. That no flesh should glory 1 Cor. 1. 29. Gal. 6. 14. In the Lord shall all the seed of Israel be justified and shall glory Isa 55. 25. 9. All wayes besides Christ are by-paths aside out of the way I am the way Joh. 14. 6. 10. Christs way and mans way are contrary each to other Christs way leads the soule to Christ mans way leads to himselfe to deliver himselfe 11. Wee should not be led aside from Christ by any thing hearken then onely to Chrâ—â—â— 12. Nor say is there not a lye and that is he cannot aske a question c. 13. The meanes of deliverance is so hid from man that he hath no power to use them 14. A lye all that man doth rest upon while he is in the state of nature is nothing but a lye oh he is miserably deluded 15. The strength and confidence of a deluded man may be so great that it may seeme to him unreasonable once to question it 16. Mens confidence of salvation may be greater and stronger then the faith of some of the Lords and yet it is false and nothing but the delusion of a deceived heart and Satan 17. The greatnesse or strength of any mans confidence cannot assure him that hath it that it is not a delusion but it is proved to be true or false by the ground of it the cause and foundation of it If it be built or caused by any of mans qualifications either abstinence from sin doing good or from his inward peace comfort joy c. it 's false But if it be founded upon Christ onely in his free grace from the word and promise of God Rom. 15. 4. In his word doe I hope Psal 130. 5. But I hope in thy word Psal 119. 81. it is true did God so convince thee that thou becamest lost and fatherles Hos 14. 3. and perswaded thee he had mercy for thee and caused thee to hope in him for it Psal 33. 18. 21. 22. it is no delusion FINIS NEWES FROM HEAVEN OR A CORDIALL for a fainting Heart 2 COR. 5. 20 21. Now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be yee reconciled to God For he hath made him to be sin for us that knew no sin that we might be made the righteousnesse of God in him BEhold and hearken for here are tydings of great joy that Christ alone doth free the soule from sin and makes the soule to enjoy the righteousnesse of God in him in which is sure sweet cleare full durable divine consolation 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 I shall endeavour to declare some observations from them for our instruction and consolation In that he saith Be yee reconciled to God you may observe That the best estate of men by nature is an estate of enmitie against God who is the chiefest good for if these need any reconciliation how much more enemies Rom. 5. 10. For he hath made him to be sin for us God hath in his wisdome and love found out a way to save lost man and hath sent the Lord Jesus to effect it Zach. 9. 10 11. and manifest it and hath sent Ambassadors and given us his word to declare his great grace Joh. 1. 17. infinite love Joh. 3. 16. and the unsearchable riches of Christ Be yee reconciled to God for he hath made him to be sin for us That there needs strong reasons and earnest intreaties yea the arme of the Lord must be revealed in them to reconcile a sinfull soule to God Isa 53. 1. As though God did beseech you God is more willing to pardon a sinner yea the chiefe of sinners then any soule is or can be willing to be pardoned This appeares in that 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. And in that God beseecheth a lost sinner to be reconciled to God and when we prodigals turne to God being turned by God we doe but goe and that softly but God who is that Father runneth to receive us as Luk. 15. 18. 20. And as running expresseth much more willingnesse then an easie going so it is here God beseecheth you by us wee pray you in Christs stead It appeares that all the doubts and feares the soule or Satan can frame as if God were unwilling to pardon a lost sinner Luk. 19. 10. are all groundlesse and false for he prayeth and beseeches to be reconciled as if he should say goe tell such a soule from me I will have him to be reconciled to me I am not angry with him he need not doubt of my love which is infinite without time or measure I am all-sufficient I can and I will passe by all his wickednesse against me Be yee reconciled we pray you That even such sinners as God sends after and will save they have many hard thoughts of God they are so foolish and so deceived by sin that they are contented to be as they are and stand in need to be prayed and intreated to be reconciled to God As though God did beseech you by us That all 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 receive it and beleeve it as if God did immediately speak unto us for they speake in his stead So also it is the duty of the Ambassadors of Christ to declare nothing but the message they receive from
Christ according to the word of Christ We pray you be yee reconciled to God for he hath made him to be sin for us The way God takes to reconcile a sinner unto himselfe is the discovery of his free grace and love of God done to man through Christ The discovery of this to the soule expels ignorance and slayeth the soules enmity against God and by his love he draweth the soule to God in love again Gods way of saving man is onely in a way of love therefore he saith Behold I will allure her and speake comfortably unto her Hos 2. 14. His love is free full and eternall I will love them freely Hos 14. 4. I drew them with cords of a man with bands of love Hos 11. 4. Be reconciled for he hath made him to be sin for us It appeares that the sense and guilt of sin doth hinder the soule from being reconciled sin causeth the soule to desire to be at a further distance from God as Luk. 5. 8. That before a sinner can be reconciled unto God he must understand and know the cause way and meanes of his salvation I say not before God loves him therefore as it is declared that all have sinned and come short of the glory of God c. Rom. 3. So he declares that Jesus Christ is made sin for us and that wee are justified freely by his grace through the redemption that is in Jesus whom God hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes that he might be just and the justifier of him that beleeves in Jesus Rom. 3. 23 24 25 26. see Rom. 5. 10 11. 13. 19. Rom. 6. 23. Titus 3. 5. He hath made him God the Father hath set apart the Lord Jesus to save man Heb. 9. 14. 22. Rev. 13. 8. There is no other name whereby we may be saved but by the name of Jesus Act. 4. 12. Which knew no sinne Christ knew no sin in himselfe personally Luk. 1. 35. nor inherently Heb. 14. 5. nor experimentally Joh. 8. 40. And seeing Christ is so holy a person and so qualified as he is Col. 2. 3. none ought to doubt of the sufficiency meritoriousnesse and effectualnesse of whatsoever he hath undertaken to doe for by once offering the sacrifice of himselfe he hath for ever perfected them that are sanctified that is set apart Heb. 10. 10. 14. So that the sinfull soule ought to cast away all discouragements and to rest satisfied in this full perfect and infinite satisfaction and not suffer their foolish hearts to seeke after or desire any other for as there is none to be found elswhere so there needs none for be thy sinnes never so great or many this one satisfaction of the Lord Jesus is sufficient Made him to be sinne God hath imputed our sinnes unto Christ and so laid them upon him Esa 53. 5. that they are not ours no more but Christs who hath freed us from them who will disanull them and so free himselfe of them so that he shall appeare without sin Heb. 9. 28. The way and meanes God hath chosen to free a sinner from sin is onely by Jesus Christ that he might undergoe the penalty of sin or else no man could be saved as these Scriptures declare Joh. 1. 1. 7. Joh. 1. 29. Rom. 8. 2. Ephes 2. 14 15. Rev. 1. 5. Heb. 9. 22. Col. 1. 20. Zach. 9. 11. For sin must be charged upon Christ or the sinner and our happinesse lyeth in this that our sinnes are not imputed unto us Psal 32. 1 2. Rom. 4. 8. Our sins cost Christ deare that they might cast us nothing Rom. 5. 9. 1 Pet. 1. 18 19. For us The word us and wee in this verse must be understood for them in the 19. verse to whom God doth not impute their trespasses So that they are blessed Psal 32. 1 2. Rom. 4. 7. for they shall not misse of glory because they have redemption by his bloud and remission of sinnes as Col. 1. 14. Rom. 5. 10. Therefore by the words us and wee cannot truly be understood every son and daughter of Adam For so large as the purpose of God is of saving men so large is the meanes of this salvation so large is the declaration to be so large is the particular application of salvation to be so large is the effect of salvation it selfe none of these are any larger then the other If any reply that Christ in the declaration is offered to all therefore the particular application of salvation is to be to all I answer That Christ is not offered to all nor to none at all true it is the Gospel is to be preached to every creature and that all persons whosoever will are called to come to Christ to drinke c. But what Scripture saith Christ is offered to any person much lesse to all the world God so loved the world that whosoever beleeves in him should not perish but have everlasting life This is a declaration of what persons God will save the word of God is a declaration of the will of God now for to declare a thing and to offer it is not one thing for one may declare to another the riches that he or another hath and yet not offer any of them nor it may be cannot and so a man may give that to another which he never offered him It 's safest to keep to the language of the Scriptures which forme of words are sound especially in this age in which men catch up expressions and by them abuse God and his truth and themselves for if one affirme that God offereth Christ to all men reply doth not God meane as he saith and if God offers Christ and man hath not a sufficient power to receive him they are mocked and God is unjust c. and that men have free-will and such like stuffe so that yee may see how one error draweth many after it and it 's oft grounded upon an unsound expression Made sin made the righteousnesse of God After what manner Christ became a sinner after the same manner wee are made just but he became a sinner not by any infusion of our corrupt qualities but by imputation onely Therefore wee are just before God not by infusion of any habituall grace into our corrupt natures but by imputation of his righteousnesse God imputeth righteousnesse without works Rom. 4. 6. If this were well minded it might answer and remove some temptations which are occasioned by apprehending the contrary The righteousnesse of God Christs righteousnesse is the righteousnesse of God That righteousnesse which freeth a sinner from the curse of the Law is a perfect righteousnesse Heb. 1. 8. Rom. 9. 5. Mat. 6. 33. Rom. 4. 6. Therefore prize it highly Mans righteousnesse is imperfect and could not justifie him before God Enter not into judgement with thy servant
for in thy sight shall no man living be justified Psal 143. 2. Dan. 9. 18. Tit. 3. 5. 7. All our righteousnesses are as filthy rags c. Isai 64. 4. 6. God reveales to a soule Christs righteousnesse and the soules interest unto it Joh. 16. 14. To comfort the soule and cause the soule to love God againe he doth not comfort us in the sight of our own righteousnesse before he declares and comforts the soule in the righteousnesse of Christ Righteousnesse in him That righteousnesse which justifieth us before God as it is not ours so it is not in us but as it is Christs righteousnesse so it is in him In the Lord have I righteousnesse and strength in me you shall have righteousnesse and strength Isa 45. 23 24 25. The cause or forme of our justification is by a reciprocall translation of our sin unto Christ and his righteousnesse unto us both which is done by God for us That we might be made Whatsoever Jesus Christ hath done and suffered was for those whose sinnes were laid upon him who are stated in him Ephes 1. 4. and are fully pardoned by him Rev. 1. 5. By the obedience of one man viz. Christ many are made righteous Rom. 5. 19. By his stripes we are healed Isa 53. 5. The bloud of Jesus Christ cleanseth us from all sin 1 Joh. 1. 7. In him God considers his to be in Christ before they had a beeing in themselves Ephes 1. 4. and he never lookes upon his children out of him for they are never out of him They dwell in Christ Joh. 6. 56. and shall ever live Joh. 9. 25. and be found in him Phil. 3. 8. Christ and all true beleevers are so united together that they are but one one body one spirit bone of his bone oh what union is like to this that is so reall full and intire wonderfull glorious spirituall eternall and infinite 1 Cor. 6. 17. Gal. 5. 30. c. Joh. 15. 5. Joh. 17. 22 23. If our faith in Christ were as strong as our union with Christ wee should ingrosse and possesse all that is in heaven and nothing in the earth could trouble us The state of a beleever in Christ as considered in him is an estate of perfection We are complete in him Col. 2. 9 10. 13. As Christ is so am I as I am so is Christ Joh. 1. 17. What is Christs is mine what is mine is his Christs righteousnesse is mine I am all righteous I need no more nor no other righteousnesse as I am in Christ I am as righteous and as acceptable as Christ God seeth no sin in me because there is none for I am all faire there is no spot in me Song 4. 7. Song 2. 10. Ephes 5. 25 26 27. For as he is even so are we in this world 1 Joh. 4. 17. Thou hast cast all my sinnes behinde thy backe Isa 38. 17. As far as the East in from the West so far hath he removed our transgressions from us Psal 103. 12. Seventy weeks are determined upon the people and upon the holy Citie to finish the transgressions and to make an end of sinnes and to make reconviliation for iniquitie and to bring in an everlasting righteousnesse to seale up the vision and prophecy and to anoynt the most Holy Dan. 9. 24. I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse Isa 61. 10. All Saints are alike clothed with Christs righteousnesse the meanest the weakest as the best and is as acceptable by it as the best oh they are all alike perfect righteous and glorious as they are in Christ oh here is strong consolation for thy fainting heart to refresh it selfe withall Drinke O friends and make yee merry O welbeloved yea drink drink abundantly in this fountaine that is bottomlesse and therefore can never be drawne dry Song 5. 1. In the most perfect Saints as they are in themselves there is much sin 1 Joh. 1. 10. and God doth see it yet God cannot condemne them to wrath for it no more then God can condemne Christ for it who shall appeare without sin Heb. 9. 28. They being in him who hath suffered for it and Justice neither will nor can exact the payment of a debt twice now it 's justice in God to justifie Rom. 3. 25. yea God is as just in pardoning a sinner by the bloud of Christ as he is just in condemning any and now thou hast a full pardon by justice as well as mercy therefore drinke freely Song 5. 1. For us That which is spoken in generall to beleevers every beleever is to apply it to himselfe in particular so Paul he loved me and gave himselfe for me Gal. 2. 20. For us for me The word and promise of God that it is for me is that which my soule should fix its eye upon and by faith for ever relie upon and be a full satisfaction to my soule knowing that the word and promise of God is the onely ground of my faith and is securitie sufficient for my salvation As soone as the soule is convinced that Jesus Christ is made sin for me and that I am made the righteousnesse of God in him all the soules doubts feares objections vanish and Christ is beleeved in and lived upon with thankfulnesse and joy Jesus Christ being made sin for me is as good for me yea better for me then if I had never sinned as much better as a spirituall body is better then a naturall as much better as the image of the heavenly is better then the image of the earthly yea as much better as strength is better then weaknesse and as heaven is better then earth 1 Cor. 15. 43 44. to 55. But saith a discouraged soule I cannot beleeve the Lord Jesus was made sin for me Why not for thee Because my sins are greater then others be for my sins have all the aggravations upon them that can be For mine are many So were theirs in the second and third Chapter of Jeremiah yet notwithstanding God pardoned them all as appeares Jer. 3. 21. to 25. But my sins are great and hainous So were theirs and so were Manassehs as appeares 2 King 21. 4. 9. 11. 16. and so was the womans Luk. 7. 47. and so was Pauls 1 Tim. 1. 15. yet God pardoned them all as he hath done others But my sins are against the Gospel So was Pauls he persecuted them that professed the Gospel and made havock of the Church entring into every house haling men and women and committed them to prison Act. 8. 3. And Christ died for them that slew him Act. 2. 23. 38. But mine are afâ—er many mercies So was Solomons who sinned against God after the Lord appeared unto him twice 1 King 11. 9.
came into the world to save sinners 1 Tim. 1. 15. 2. Chron. 20. 12. Look unto me and be saved Isai 45. 22. and so trust in Christ for life from a hope of mercy but this hope is without a certainty these are blessed as appeares Mat. 16. 17. Turne ye to the strong hold ye prisoners of hope Zach. 9. 12. Secondly the reflect act of faith which is to beleeve Christ came to save them from their sinnes as Mat. 1. 23. to know I beleeve he that hath this measure or degree of faith trusts in Christ from a knowledge of an interest in him we beleeve and are sure Joh. 6. 69. He that hath this act of faith hath the former but there be some which have the first act of faith but have not attained the second yet their hearts are turned unto Christ and fixed upon him and they long for him hope in him and rest upon him alone for life and salvation these have faith which causeth them to depend on Christ which none can doe but such as are possessed with Christ though at present they may not know it yet are they blessed Mat. 5. 6. and in his Name they doe trust Mat. 12. 21. The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life and that yee may beleeve on the Name of the Sonne of God 1 Joh. 5. 13. So that these words declare they did but weakly beleeve and that they did not know that they were possessed with eternall life yet they were therefore they had not that particular knowledge or assurance of the love of God yet did beleeve in Christ Some conceive they have no grace because they never had so deep a measure of sorrow for sin as some others have c. The word of God declares that those that beleeved had not one and the same measure of sorrow the Scripture declares no sorrow in Lydia receiving the Word Act. 16. 14. but it is said that the Jaylor trembled being in feare Act. 16. 29. The word of God is to be our Rule Isa 8. 20. and not mens conceits The greatest measure of sorrow griefe feare terror for sinne that ever any had made them not to be loved of God nor to obtain mercy from God nor did sensiblenesse of sin ever drive the soule to Christ but ever from Christ as Peters sensiblenesse of his sin caused him to bid Christ to depart from him Lord depart from me for I am a sinfull man Luk. 5. 8. therefore a deep sensiblenesse of sin hinders the soule in beleeving of Christ and drives it further from Christ Thou hast no cause to complain if God deales more gently with thee then he doth with some others it's a great mistake to thinke that God delights in slavish feares or teares What is the greatest sensiblenesse of sin worth that proceeds not from faith and floweth not from the apprehension of pardon love in so evill requiting God look not to sensiblenesse of sinne but to Christ thy very sensiblenesse of sin is not free from sin and it deserves nothing but death but in Christ is life If thou wert ever fatherlesse which is for the soule to be stripped of all that none of thy workes nor means nor men nor Angels nor nothing besides Jesus Christ can stand thee in any stead nor satisfie thee being resolved to wait upon Christ untill he please to manifest his free love in pardoning thy sinnes this is the worke of God in thee yea this is a great and sweet work of the Gospel and such a work as never was in any but such as shall be saved If thou renouncest all thy own sufficiency so as thy best duties cannot satisfie thee certain it is there is a better sufficiency come in place I feare my faith is not the faith of Gods Elect because it is attended with so many doubtings Feares and doubtings are no fruits of faith but of unbeliefe and as feares and doubts increase the stronger is unbeliefe in the soule so the soule is ready to judge that where so great unbeliefe is there is no faith yet the Scriptures declare that in those who had true faith the faith of Gods Elect yet at the same time have had much unbeliefe also in them so as they have been filled with doubts and feares Joh. 13. 1. And from hence it was that he in Mark 9. 24. called his faith unbeliefe because he was sensible of his great unbeliefe and was not unbeliefe strong in Thomas when he said he would not beleeve Joh. 20. 24 25. And seeing that a child of God may have true faith notwithstanding they may also have many feares and doubtings thou knowest not but the cause may be so with thee therefore take heed that yee deny not your selves to have faith lest yee call weak faith no faith and light darknesse and grace sin for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. those that put faith for unbeliefe doe so pray to God to strengthen thy faith as he did Mark 9. 24. and use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith as ignorance is one cause of doubting also an over-sensiblenesse of infirmities sleighting Gods meanes neglect of duty or a formall performance or nourishing sinne more or lesse pronenesse to sin harkening to Satan to sense to carnall reasonings nourishing feare and unbeliefe c. Also endeavour to doe that which is a means to strengthen thy faith know the perfection of the state of a beleever in Christ in which the weakest and most imperfect beleever is as perfect as much justified accepted and as happy as the best live upon Christ alone make choice of and mind the sutablest promises for thee to feed and strengthen thy faith walk with God pray in faith aske his Spirit and thou shalt have it Luk. 11. 23. this Spirit will revive and fill thy soule with joy and peace in beleeving and make thee so wise and strong in his time that thou shalt not cast away thy confidence any more Heb. 10. 34. And as Gods love which is perfect full free is discovered to thy soule in the same measure thy doubts and feares are cast out for perfect love casts out feare And although you are to use meanes yet meanes are but means not causes of increase of grace it 's the operation of the Spirit of God in the soule which is as God pleaseth therefore looke up to God for faith I feare my faith is but presumption I feare the ground of this is thy not knowing or not minding what faith is and what presumption is What faith is see objection 15. and concerning presumption this word may
24. Sight is higher then presence To be transformed into glory We are changed into the same image from glory to glory 2 Cor. 3. 18. This shall be more full in glory Then shall wee appeare with him in glory Col. 3. 4. To have full communion with God Wee shall be filled with the fulnesse of God Ephes 3. 19. Union is higher then sight communion is higher then union as it flowes from it full communion is more we shall have as much as we shall desire wee shall be filled with it wee shall injoy the quintessence of all sweetnesse fulnesse goodnesse in God and shall be raised inflamed and ravished with him and be wholly taken up with admiring and praising him without any intermission or wearinesse this is our greatest good and blessednesse and the end of our being To be for ever with the Lord So shall wee be ever with the Lord 1 Thes 4. 17. Eternall communion with God As it is written Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. It transcends the utmost expectation of the most inlarged heart Wherefore comfort one another with these words vers 18. Faith beleeves the promises of glory and so lives comfortably in expectation of fruition when faith shall end in vision our eternall joyes draws on apace in the meane time lay hold on eternall life let faith beleeve it and hope expect it and patience waite for it to make this life tolerable bepatient indure all it will not be long ere glory come and continue for ever for this cause wee faint not 2 Cor. 4. He that lives by faith in glorification lives a sweet comfortable life in Christ his righteousnesse and is fruitfull sincere and content Lastly To dye by faith Which is to resigne up our soules to God beleeving death shall be a passage to glory When Christ who is my life shall appeare then shall I appeare with him in glory Col. 3. 4. These all dyed in faith Heb. 11. 13. The righteous hath hope in his death Pro. 14. 32. Blessed are the dead that dye in the Lord for they rest from their labours and their workes follow them Rev. 14. 13. When I awake I shall be satisfied in thy likenesse Psal 17. 15. Why should I feare that I would not escape what hurt will it be to me to enter into glory I cannot have my happinesse unlesse I goe unto it THE SAINTS DAILY DUTY AND DESIRE The severall Branches of the Saints daily duty and desire to walke with God every day 1. WHen I awake to thinke on GOD and to be thankfull to him for rest and sleepe and preservation from sin Satan and dangers satisfying my soule with the Lord craving his strength to walke with him all the day long reverently and seriously to minde him and obey him When I awake I am still with thee Ps 139. 18. I shall be satisfied when I awake with thy likenesse Psal 17. 15. see Act. 11. 23. Commune with your heart upon your bed and be still Psal 4. 4. It is good to season strengthen and perfume our spirits if time will permit with some sweet thoughts of God as that Jesus Christ is the same yesterday and to day and for ever Heb. 13. 8. He is not changed Here is strong consolation in this sweet meditation My meditation of him shall be sweet Psal 104. 34. It is good for me to draw neere to God Psal 73. 28. To make him the object and end of all my actions O that my understanding had a more full cleare and glorious sight of him and a more perfect inward eternall and full communion with him then should my will and affections be more satisfied and more inflamed with unwearied desires high and restlesse aspirations after fresh additions of intercourses and communion with him The sight of God to a Saint is glorious and the knowledge and often meditation of him will raise and inlarge the soule Every childe of God hath in him an earnest desire to have communion with him to injoy his blessed presence and to see his glory As the Hart panteth after the water-brookes so panteth my soule after thee O God My soule thirsteth for God when shall I come and appeare before him Psal 42. 1 2. Nor will a seldome communion satisfie them it must be frequent and full it is a contempt of God to be willing to live without him and so much he injoys God as he seriously minds him and so much as wee desire God we follow after God for desire is the soules following of God and as God draweth we follow Song 1. 4. Unlesse the Lord fix and fasten the heart upon himselfe it will be fixed on things below and wander after vanities and fill both head and heart with them he that knoweth what it is to injoy God is sensible of the want of him and thinkes he can never have enough of him his soule will faint for him because nothing lesse then God can content him Psal 119. 81 82. Jer. 14. 8. Psal 13. 1. Exod. 33. 13 14 15. 18. So the soule lives where it loves and where it loves it lives and there is nothing more active and stronger then love for love is as strong as death the coales thereof are coales of fire which hath a most vehement flame Song 8. 6 7. 2. Live by faith Every day to live by faith in all estates and conditions the communion the soule hath with God is by faith in justification in sanctification in infirmities in graces in meanes using in duties and for a supply of all wants every day to live the life of faith in glorification 3. Watch heart That every day I watch my heart to keepe it continually still cleane spirituall content and that I observe warily the first and secret motions of my heart least I be unawares catched and insnared in sinne and that I doe not receive any thing without it be warranted in the word of God Keepe thy heart with all diligence for out of it are the issues of life Pro. 23. 17. Thy heart is deceitfull take heed of it consider Jer. 17. 9. Heb. 3. 12. Luk. 6. 45. If wee cease to watch our hearts they quickly become vaine Consider how it was with David 2 Sam. 12. 9. and Peter Mat. 26. 72. our experience might teach us that our hearts are worse then wee tooke them to be when wee are crossed or tempted wee shew what metall wee are made of the best have cause enough to looke to themselves if one sinfull thought be admitted concerning the sweetnesse and pleasure of sinne the will is ready enough to accept the motion consent forecast the accomplishment the affections adde heat and strength the heart travels with iniquitie and in time by opportunitie sin is brought forth and delight and custome wraps a man up in sinne that he cannot get out such carelesnesse may cost
every day I be well imployed especially in my retirednesse and solitary seasons to prevent needlesse feares thoughts of the pleasures of sinne past present or to come lest such thoughts cause sinne upon supposition Experience may teach some that Satans temptations have come more frequenter and stronger when alone and that they have then sinned more freely in their imaginations oh cursed contemplation that pollutes soule body with sensuall filth Gen. 38. 9 10. and renewed guilt nor is it good for a weake beleever to affect solitarinesse Satan is more bold when thou art most solitary and his temptations then take a deeper impression 27. Watch to speake for truth c. Every day as occasion is offered that I earnestly contend for the truth Jude ver 3. own it maintaine it and those that are unjustly accused and count it a glory to be reproached and disgraced for Christ and his truth 1 Pet. 4. 14. 28. Watch to doe duties Every day to catch at all opportunities of receiving and doing good shunning evill and with constancy nourish all good and holy desires and consider what times we live in and what they afford and how I may be most usefull and fruitfull that I may finish my course with joy My beloved spake and said unto me Rise up my love my faire one and come away Song 2. 10 11. Our sloth and our corrupt selfe love ease carelesnesse inconstancy unsetlednesse hindreth us more then we are aware of of going to our beloved 29. Watch against covetousnesse Every day to take heed and beware of covetousnesse and earthly mindednesse Consider Mat. 25. 14. Luk. 6. 2. Mat. 6. 25. to the end Phil. 4. 6. 1 Tim. 4. 8 9 10. Jam. 5. 1 2 3. Pro. 23. 5. 1 Pet. 5. 7. Luk. 2. 7. Mat. 8. 20. To avoyd covetousnesse meditate on such places as these Covetousnesse deceives and hurts all Jam. 5. 3. If we had riches wee cannot keep them they shall soone be taken from us or us from them Let such as thinke they cannot be happy without outward riches consider if earth be better then heaven where there is none of this thicke clay to load themselves withall Hab. 2. 6. 30. To looke for trouble Every day to expect trouble and crosses and looke upon all that befals me as appointed and ordered by God for my good in his wisdome love and mercy that so I may be thankfull for them and not fret knowing nothing can befall me without the will of God and that it is sent in love and is best for me and that God will supply with his all-sufficiency whatsoever I shall need and that I desire not freedome from trouble but a free spirit and an inlarged heart to God in it and to expresse in every trouble wisdome patience humilitie comfort willingnesse contentednesse thankfulnesse and faith in God and that I indeavour to comfort others in their trouble We should not looke to be exempted from troubles the whole course of a Saint in this life is a life of trouble and suffering yea more then other men Psal 73. 5. All our crosses c. are Christs servants they are under Christ they come and goe at his command and they are sent to doe them good and are called backe when they have done what they come for therefore be not impatient at them fret not Psal 39. 9. A Saint should be so fixed upon God that nothing below should move him so as to disquiet him for to say they cannot indure and beare such a crosse oâ— trouble is an expression as is unfit and unsutable for a Saint Phil. 4. 11. 13. Our spirit should be above and rule and over-rule things below and not be ruled by them a Saint should be under nothing beneath it selfe if we should rejoyce in trials c. inward outward temptations desertions conflicts outward troubles and death it selfe is to make us capable of a fuller injoyment and communion with God Jam. 1. 2. c. how much more should we be content and patient 1 Thes 4. 18. Lord I will beare any thing because my sinnes are forgiven me a conscience so set at libertie can with ease undergoe a great burden Bees gather honey of bitter flowers as well as sweet and cannot we doe so from bitter conditions outward bondage is not much to an inlarged and free spirit what can doe much hurt when all is well within all is light and easie to him that can deny himselfe What God takes away one way he can give it in another which will be better How ever it be yet God is good and good to me who will ever remaine so to be and be the same to me We have his promise that wee shall not want any thing that is good for us Psal 349 10. Therefore when I thinke I want I will not beleeve I want and that I have what I want when I doe not see it when I see not outward things I see God can give and I may have the comfort of them without them esteeme God above all and set him against all what God conveyd before by meanes he instilles immediately from himselfe the immediate comforts are the strongest see Joh. 16. 32. and when all forsooke Paul yet God stood by him and so it was with Christ Psal 69. 20. Saints that are poore and under abasement may be richer in faith Jam. 2. 5. and have more experience of Gods faithfulnesse care and love and see more of their own hearts be more humble more spirituall and live more upon God and more weaned from the world then those Saints who are richer the meanest are as happy and as free from cares as the richest and their sleepe is as sweet therefore take we heed of sin and then let come what can Sin not to avoyd trouble for that is the way to bring greater trouble upon thee for sin defiles distracts insnares and straitens a soule where the spirit is inlarged it is not much troubled at outward bondage if it be lightsome outward darknesse will not be burdensome if the Spirit be sound it can beare troubles sicknesse nothing can be very ill when all is well within what can be grievous to him whose eye is fixed in heaven and knowes it to be his owne Heb. 12. 2. We should not looke so much at trouble or freedome from it as to God for profit by it comfort in it strength to beare it oh let no trouble trouble thee for when God seemes to leave thee he is neere to helpe thee when he hides himselfe he seeth and will provide helpe for thee as Gen. 22. 14. He is all sufficient Gen. 17. 1. and he is faithfull that hath said all is ours 1 Cor. 3. 23. And that wee shall not want that which is for our good Psal 34. 9 10. The same faithfulnesse will make it good therefore I shall not want what ever can come should each Saint say 31. Watch to shew mercy Every day as occasion is
offered to shew mercy and pity to others in their misery to supply their necessities freely and willingly according to my ability and that I be more industrious and more moderate in expences to supply others wants especially the Saints if it be above my abilitie with an open heart hand house joyfully and compassionately to supply the Saints necessities Consider Mat. 5. 42. Mat. 7. 12. They that have no money must sell something to give Sell that yee have and give almes c. Luk. 12. 33. As we have opportunity let us doe good to all men especially to the houshold of faith Gal. 6. 10. Surely wee should desire and indeavour to ease as many mens burdens as we can it is our duty to be helpfull and helpfulnesse includes mercy and tender compassion love goodnesse and such like vertues In lending and suretiship men must not be rash nor hard-hearted it is a duty to lend to such who make conscience and are carefull and industrious to pay at the time I am sorry when I heare how many have suffered in this kinde it is a sinne to lend to such as have no care and conscience to pay men had need to have good experience of mens faithfulnesse and carefulnesse before they tâ—ust them with much the experience of many have taught them this notionall knowledge in this is best 32. That I grieve not the holy Spirit Every day to watch that I quench not nor grieve the holy Spirit Grieve not the holy Spirit Ephes 4. 30. Weequench and grieve the Spirit when we neglect the motions thereof sleight the comforts of the Spirit and seek comfort from the flesh and feed upon lusts when we spend our thoughts to content the outward man use spirituall thingâ— for carnall ends or father the worke oâ— the flesh upon the Spirit or sleight Gods way allow of any sinne in my selfe or others to plot or contrive sinne or cavill against any truth or doe duties in my own strength omit duty or sleightly performe it to neglect or sleight the graces of the Spirit in any or despise a Saint for his infirmities and the like 33. To take notice of Gods mercies Every day to take notice of Gods mercies to us and others and to acknowledge Gods goodnesse for them In all things give thanks 1 Thes 5. 14. 34. To be thankfull Every day will I blesse thee and praise thy Name Ps 145. 2. 35. To grow in grace Every day to grow in grace and knowledge 2 Pet. 3. 18. 36. Present condition is best Every day to beleeve my present state and condition of soule and body to be best for me We know that all things worke together for good to them that love God Rom. 8. 28. 37. To cast my care upon God Every day to cast all my care upon God in the use of meanes Phil. 4 6. 38. To look for death Every day to desire to dye and to look for death All the dayes of my appointed time will I waite till my change come Job 14. 14. 39. To know my selfe Every day to observe my profiting in Religion 2 Pet. 3. 18. 40. To take notice of our failings Every day to take notice of my sinnes omissions and commissions to be humbled by them and more watchfull for the future against them and to live the life of faith in all infirmities as if I had never sinned living all the day long in the sweet injoyment of the love of God and so to lie downe in the apprehension and sweet injoyment of it Finally brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue if there be any praise thinke on these things those things which yee have both learned received and heard from the Lord Jesus Christ that doe and the God of peace shall be with you SOME CONSIDERATIONS against sinne which are necessary to prevent sinne 1. COnsider it 's Gods command that wee avoyd sinne and subdue it Rom. 6. The command of God ought to be wonderfull powerfull in us and over us and did wee know the majesty and authority of the command of an infinite and eternall God we neither could nor would doe that he forbids to be done 2. Know it 's the worke of God to subdue the least sinne we cannot do it of our selves therefore Christ saith Without me yee can doe nothing Joh. 15. 5. Yet we are to use the meanes he appoints against sinne and to strive against it in his strength and alwayes resist sinne and Satan 3. Consider sinne in the nature of it and in the root and fruit of it the want of a true sight of sinne is a cause why men love sinne and sleepe so securely in it 4. Consider sinne is the price of bloud Mat. 27. 6. 5. Consider there is nothing in sinne why we should desire it there is no true sweetnesse in sinne no true contentment and satisfaction there the fruit sinne beares is miserable destruction at the best is wounds sorrow bitternesse shame c. I appeale to your experience what fruit have yee ever found come of â—inning did it not fill you with horror or rob you of peace or disable you for the service of God c. What fruit had you of those things whereof you are now ashamed Rom. 6. 21. Pro. 23. 8. Sinne fights against your soules 1 Pet. 2. 11. it disgraces the truth grieves the Saints by it we doe what we can to destroy others harden their hearts and hinder them of receiving the truth incourage men in sinne and open their mouths against God and his truth and servants 6. Be sure you avoyd the occasions of sin as evill company Psal 119. 63. Pro. 13. 20. 6. 9. places and provocations of sin idlenesse carnall joy excesse in apparell shut your eyes stop your eares take heed to thy tongue take heed of excesse in eating and drinking and pampering the body Some have so pampered their bodies that they could not rule them their want herein hath caused them to want no sorrow and such as avoyd not the occasions of sinne let them not looke to be preserved from sinne Walke circumspectly not as fooles but as wise Ephes 5. 15. 7. Aske advice of fit persons and crave the prayers of such as are the Lords that thou maist withstand sinne and Satan and get others to watch over you that you order your steps by his Word Psal 119. 133. Receive reproofe willingly and profitably and thankfully 8. Indeavour to know Satans stratagems be not ignorant of his enterprises he useth to double his assaults when he is resisted that so he might perswade men the more he is resisted the more they shall fall into sinne as if it were in vaine to resist him but resist and give no place to the Devill Eph. 4. 27. Jam. 4. 7. If yee yeeld to Satan now it will be the
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
delivering them over to Satan their lusts to be hardened God oft punisheth sin with sin Rom. 1. 74. Sundry interrogations in Scripture as Rom. 10. 14 15. have the force of a negative that is to say they cannot Some againe do so aske a question as they require have an expresse answer Psal 15. 1. Rom. 11. 1. 3. 12. It is to quicken attention or to urge more vehemently the affection or to prepare way for some weightie discourse 75. The title God is sometimes put absolutely and in the singular number then it notes the Creator or the essence Sometimes it is used with an addition as in Exodus I have made thee God of Pharaoh or in the plurall number Psal 84. I have said yee are Gods and vers 1. In the assembly of Gods then it belongs to the Creator see Rom. 1. 7. Sometimes essentially as Joh. 4. 24. God is a Spirit So the word Father is sometimes put essentially for the deity Mat. 6. Our Father Sometimes distinctly The Father is greater then I. Ignorance in these Rules causeth errors concerning God 76. Words of knowledge and sense doe signifie besides action and affections as God knoweth the wayes of the righteous Psal 1. 6. And that he knoweth who are his 2 Tim. 2. 19. Apoc. 2. 3. is meant he knowes them with love favour and approbation to reward and crown them Also it is said whom he foreknew Rom. 11. 2. with 1 Pet. 1. 2. is meant his eternall love imbraceth these as his owne for he knew barely before all reprobates and devils and their works too but not with favour and allowance Also the word Remember is a word of sense yet it often importeth care love delight 1 Cor. 11. Doe this in remembrance of me Gen. â—8 77. Legall and Evangelicall promises must not be distinguished by bookes but by the nature and condition of the promises for Legall promises may be found in bookes of the New Testament as Rom. 2. 7 8 9 10 11 12 13. 10 5 Gal. 3. 10. 12. And Evangelicall promises of grace are in the old Testament as Psal 132. 1 2. Jer. 32. 31 32. c. Observe them according to these two rules following 78. If promises of temporall or eternall things are propounded upon condition of workes they are Legall Christ onely hath kept the Law and they which beleeve are to claime them by this tide conveyed to them by faith in Christ 79. All promises for this life or a better which are made as one condition of beleeving repenting working for these are workes though imperfect are onely effects and fruits of faith and not conditions nor causes but are onely to declare what persons God will save Godlinesse hath the promises c. 1 Tim. 6. He that beleeveth c. Joh. 3. And to understand them in any other sense is Legall see Psal 1. 1 2 3 2 Cor. 7. 10. 80. Touching such places where morall duties are commended and commanded they must be understood according to these Rules following as 1. though no word be spoken oâ— Christ yet it must be understood that he alone is the whole cause of every part of our salvation Act. 4. 12. 81. All morall duties are then commended in any partie when the partie which doth them is first in Christ and his sinnes pardoned through his death as 1 Pet. 2. 5. Heb. 11. 6. Our best duties are imperfect if in Christ accepted if out of Christ mens best duties cannot cause them to be accepted 82. All good workes must have a pure heart Gods glory for the beginning and the end having a conscience to God in obedience to his Word unlesse the person be accepted the bare deed or action cannot please God 83. Where blessednesse is promised to morall duties doing those places are not to be considered as causes thereof for Christ is the cause of all out onely to declare what persons they are which God doth save and what the Saints dutie is to doe 84. These duties must not be understood in the strictnesse and rigour of the morall Law but of a continuall and unfained desire purpose and indeavour to doe them This rule prevents scruples and feares which weake ones have through the sense of their wants and failings 85. The Scriptures use to call them sonnes which by nature are no sonnes to them whose sonnes they are called but they are sonnes legally and by succession thus Salathiel being sonne of Neri naturally Luk. 3. 27. is legally and by succession made the son of Jechoniah whom he succeeded in the kingdome as Mat. 1. 12. 86. After this manner Zedekiah or Jehoiakim 1 Chron. 36. 10. and his sonne 1 Chron. 3. 16. His brother by generation his sonne by right of succession By this Rule the two Evangelists Matthew and Luke are reconciled in their Genealogie for Luke followeth the naturall order and Matthew the legall order 87. Many things are said in Scripture by anticipation and recapitulation 88. In Scripture some things are spokeÌ„ well when righteous things are taught rightly as Repent and beleeve c. Or secondly when evill things are taught evilly when wicked things are perswaded as To curse God and dye Or thirdly when good things are uttered evilly when some right thing is said with a perverse mind as Joh. 9. Be thou his Disciple Or fourthly evill things well spoken and dishonest things uttered in honest termes as David went in to Bathsheba and Rom. 1. 26. 89. The Scripture speaks many things in the person of the ungodly men whose crooked words it doth report unto us as well as their deeds 90. That word which seemeth to forbid goodnesse or to command wickednesse is a figurative speech as Vnlesse a man eate my flesh c. This is wickednesse because the word is pure it cannot allow any thing against honesty of manners or veritie of faith 91. Tropes and figures in Scriptures are not to be accounted lies as for Christ calling Herod a Fox and himselfe a Vine a Dore c. Because there is no purpose to deceive in them but by meet resemblance to expresse the truth 92. Similitudes are rather to make darke things plaine then to prove any doubtfull thing similitudes are not argumentative as Stewards in Joh. 15. 93. To make allegories and figures where none are in exposition is licentious dangerous and hurtfull 94. In things that be subordinate the affirming the one doth not sollow the denying of the other 95. All interpretations must be fit as well as true 96. It is a ready way to all error to interpret Scripture by prejudice in favour of some opinion of our owne 97. In Scripture a betrothed woman is called a wife Mat. 1. 20. and so of the man Deut. 22. 23. Because betrothing is an essentiall part of marriage yet the solemnization is necessary unto comelinesse and avoyding of offence 98. That interpretation is corrupt that builds not up in faith and love 99. A figurative speech in Scripture does more
lust Wee oft doe least good to them to whom we owe most There be many good things will decay if let alone but evill things let alone will increase Parents thinke they doe their children great good when they can make them rich and great in the world they make them the greater sinners for then they shall have little else to doe but to waste the creatures and live in excesse idlenesse lust pride and oppression Glory When we thinke wee most seeke the glory of God we too often most seeke our owne What a man trusts in he glories in and what a man glories in he trusts in and is confident of Healing God sometimes healeth corruption by not healing it Hope The Saints hope is in heaven in God The naturall mans hope is to get honour fine cloaths good cheare ease and pleasures Hearts Many mens brains deceive their hearts What the heart likes best the minde studies most Habits In acquired habits the act goeth before the habit and prepares for it but in infused habits it is contrary for as we have first the facultie of seeing before we see so we have first the infused habit before we exercise the operation of it Humilitie One may be humbled but not humble When we are content to be admonished of our faults sharply by our inferiors we have some humilitie Honour The honour of men is a very shadow a vanitie The more men desire honour the lesse they deserve the lesse they often have Hatred That sin which a childe of God loved most before conversion he hates most when he is converted Joy While we live here we have joy and griefe mixed this life nor our bodies will not admit of perfect joy Outward joyes make a great noyse but never truly heate and comfort the heart There is no sound joy in earthly things they reach not the heart but the fancy In temporall things our joy is greater then the cause in spirituall things the cause is greater then the joy Every heart seekes joy such as it is Spirituall joy opposeth carnall and carnall opposeth spirituall the more we relish heavenly the lesse we relish earthly Now joy is in the Saints when they are in heaven they shall be in joy Ignorance Ignorance is the cause of prophanenesse and all evill Devotion with ignorance breeds superstition and Idolatry and persecution Hope with ignorance causeth presumption Feare with ignorance causeth desperation Impossible things It is impossible to be conformable to Christ and to the world to please God and the world Of idlenesse An idle person is fit for nothing but sinne and temptation An idle life is much loved and entertained of most men Knowledge That knowledge that is from God subjects the soule to God That knowledge that is onely in the braine is notionall and neither subdues sinne nor Satan If we know good things wee cannot but love and affect them Love That love which is not constant is false Love is most active when it is least knowne and cannot be requited Love and labour goe together as our longing is to injoy God so is our love to him if wee greatly love the Lord wee greatly long to injoy him for as our love is to any thing so accordingly is our indeavour to injoy it Such love the way of God who hate all things that are contrary unto it and practise it when it is most despised Such things as we love we keepe with care possesse with joy and lose with griefe Live We live in that we mind and love and are made like the things we love The most seeke life in the regions of death where it is not Many in this naturall life have comforts few crosses frequent pleasures short and paines lasting Light Light causeth them that see it to follow it Libertie We are more prone to desire libertie then to know how to use it Many of the Saints abuse their libertie they have in Christ It is the greatest libertie to injoy God and to have a free heart to serve him Such as plot and plead for libertie for the flesh are very carnall Of losses There is no losse in losing for God What we lose for God shall be made up unto us in God The benefit which follows the losse of outward things is that they are never troubled with them more Motions Forced motions cannot be perpetuall Minde When our minds are not fixed they rove every where and are no where to purpose Such as mind the things above savour them and have interest in them Mirth When men are most chearfull merry they are most free and bountifull Naturall mirth ends in sadnesse and sorrow In naturall mirth when wee are most merry we are neerest to danger The mirth of the wicked is vanitie and madnesse Mercies Many possesse many mercies and yet want the comfort of them Wee injoy more mercies then we are aware of Occasions The more secret and colourable any occasion of evill is the more men are indangered by it Obedience Our obedience to God is most direct when there is nothing else to sweeten the action Of peace Men cannot give peace untill the Lord speake peace to the soule there is no peace Where there is no peace there may be quietnesse or silence Gods people are a peaceable people Passion The causes of anger and passion are ignorance and pride Promises The wicked desire promises for peace and not for strength against sinne The promises make the people of God not carelesse but more fruitfull and serviceable There were never any ashamed that rested onely upon God in his promise One promise from a man will please some men more then ten from God Of prayer There is no dutie in Religion that is so much counterfeited as the duty of prayer is Verball prayer causeth great deadnesse Some pray when they should sleepe and sleepe in prayer and pray when they should work but wisdome divides to each its proper time and season Of povertie The heires of the earth are oft pinched with povertie and Saints who are Kings lie in prison It is better to be poore and weaned from the world then rich and covetous Men are much afraid of povertie yet it never did any hurt Pride The proudest men are the weakest and most troubled with discontent Principles When that which is taken for a principle of truth is a principle of error the more it is relied on the worse it is Pleasure Such as have their eyes open see outward pleasures to be very meane things Sin is desired for the pleasure of it but there is in sinne more griefe and misery then pleasure The more carnall a heart is the more it affects naturall pleasures Sinfull pleasure ends in sorrow Quietnesse When quietnesse is in the heart there is not much disquietnesse in the tongue He can easily be at peace with men who knows he is at peace with God Reports Such as cannot with patience beare ill reports cannot live a comfortable life Such as
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