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
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
no more Heb. 10. 17. So that now wee may draw neere with a true heart in full assurance of faith for he is faithfull that promised vers 22 23. Let not thy comfort depend upon thy personall Sanctification because from it there can no sure selected constant comfort flow To seek comfort from Sanctification and not from their Justification in Christ is a cause of much trouble in many a weake beleever for Sanctification hath nothing to doe with Justification nor salvation as any cause of it Also Sanctification admits of degrees but Justification admits of neither rules nor degrees and is more glorious then Sanctification our Justification depends not upon our apprehending of it nor in our receiving of it but upon the effectualnesse and merit of what our sweet Lord Jesus hath done for us Heb. 10. 14. 18 19. So that now wee may well have boldnesse to enter into the Holiest by the bloud of Jesus vers 20. Justification is apprehended by faith Heb. 11. 1. Joh. 8. 56. Faith doth evidence to us our justification for the Scripture saith all that beleeve are justified Act. 13. 39. It is possible to have a full assurance of faith Heb. 10. 22. therefore faith is an unquestionable evidence and when faith is hidden and doubtfull Justification is not apprehended and when faith is hidden and doubtfull Sanctification is not evident but doubtfull and so cannot evidence to us our Justification the effects of Sanctification cause men to question their Justification therefore no effect of Sanctification can evidence to the soule its Justification and that soule that by Faith apprehends his Justification by Christ not onely knoweth it but may live upon it injoying the sweet fruit of it peace joy strength without any considering the effects of Sanctification in himselfe And seeing Christ is made Sanctification to a beleever 1 Cor. 1. 30. why may not a beleever live upon his own and say I have Sanctification in Christ which is perfect my actuall righteousnesse doth often faile me but Christs righteousnesse indures for ever Psal 111. 3. therefore I will fetch all my comfort from Christ and my Justification by him and as wee are not to conclude our Justification from any effect of Sanctification so wee are not to conclude that apprehension of Justification to be from God as shall take men off the meanes and rules of Sanctification because it is to the dishonour of God for men not to walke holily according to the word of God Tit. 2. 14. Prize and preserve the peace of thy conscience Be sure yee allow your selves in no sinne but in the power and strength of Christ to hate and abhorre with the greatest indignation all sinne and the appearance of evill it is better to dye then to sinne there is that which accompanieth sinne which strikes at a beleevers peace and comfort and will damp straiten and oppresse their comfort joy and peace in God unlesse God doth wonderfully strengthen their faith in him And such as live by faith and injoy sweet peace in him have found sin to be an enemy and a let to their faith and comfort it having often unsetled and disquieted and clouded their soules peace though indeed it ought not so to doe for we are to remember that sweet place Heb. 10. 17. Their sinnes and iniquities will I remember no more This alone is able to settle a soule it being full of sweetnesse and life Doe not trouble thy selfe with any thing that may befall thee in case thou wert certaine great troubles shall befall thee be not troubled at any trouble much lesse for future trouble nor thinke not to incounter with supply a future trouble with a present strength if many and great troubles come God is alsufficient and will remove them or give strength to beare them when they come 1 Cor. 10. 13. Mind seriously those promises of God that are sutable to thy condition separate thy selfe to meditate upon them as Prov. 18. 2. hide them in thy heart as Mat. 13. 44. There is strength and sweetnesse in the promise thou maist venture thy soule upon God in his promise and live upon it thou knowest not but God may reveale his promise to thee and settle it sweetly and fully upon thy soule by his almightie power as Ephes 1. 19 20. Therefore let not Gods promises be strange to thee but feed upon them eat them Eate O friends drinke abundantly O beloved Song 5. 1. Leave not the promise untill thou beest refreshed revived raised ravished with Gods rich grace and infinite free love and thy heart inlarged with thankfulnesse and obedience unto God againe for the exceeding riches of his mercy Eph. 2. 9. His plenteous Redemption Psal 130. 7. Treasure up experiences of Gods goodnesse unto thy soule but who among you will give eare to this who will hearken and heare for the time to come Isa 42. 23. Remember the dayes of old I have considered the dayes of old and the yeares of ancient time Psal 77. 5. Thou hast been my helpe Psal 63. 7. I was brought low and he helped me see 2 Tim. 4. 17 18. Psal 89. 49. Keepe thy heart calme and quiet from all passions as feare griefe c. The still soule can best heare and know Christs voice his still voyce but where feare vexation and distempers dwell they are not aware of Christ nor themselves and commonly they that feare most have least cause as they had the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid and the Angel said unto them Feare not for behold I bring you tidings of great joy Luk. 2. 9 10. When the soule is troubled with any passion it is not at the command of faith Luk. 24. 41. the violence of their joy hindred their faith Let not your hearts be troubled Joh. 13. 1. Quietnesse is the stay of the soule to doe or receive Be contented with thy present estate and fill not thy head heart or hand with any more businesse then thou must needs Consider Heb. 13. 5. Take heed of the cares of this life Luk. 21. 34. 15. Trouble not thy selfe with needlesse supposed feares if thou doest thou drawest upon thy selfe reall sorrow and unnecessary discontent there be many that are possessed with bitter sorrows from supposed sufferings Order thy conversation aright To him that ordereth his conversation aright will I shew the salvation of God Psal 50. 23. Want of wisdome to dispose of of diligence to dispatch what necessitie requires to be done in the right time and place hath produced such inconveniences as hath unavoydably caused trouble a disquieted and an unsetled spirit Walke with God in his wayes ordinances they are for thy comfort strength joy and peace in him there is no quiet to those that worship the beast Rev. 14. 10 11. Use Gods means but live not upon ordinances but upon God in them for meanes alone are not sufficient to doe
us any good 1 Cor. 1. 21. Doe not sleight nor refuse Gods consolations let them not seeme small unto thee are the consolations of God small with thee Job 15. 11. O soule own that comfort God gives thee if it seeme small to thee it s thy own own it lest yee live to complaine saying as David did My soule refused to be comforted Psal 77. 2. and to wish yee had that yee despised be thankfull to God for what thou hast received and hold that fast and let nothing goe that may tend to thy peace rest satisfied in Christs righteousnesse and adde nothing unto it I will make mention of thy righteousnesse even of thine onely Psal 71. 15 16. 19. 24. Thy righteousnesse is an everlasting righteousnesse Psal 119. 142. see Psal 22. 31. 35. 28. 50. 6. 51. 14. Jer. 33. 16. The perfection of Christs righteousnesse is held forth unto us and doth alwayes lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it seeing it so perfect and full of divine consolation Oh here is enough to refresh and satisfie all the Lords to all eternitie so that we have enough we need no other nor no more righteousnesse Meditate on Gods goodnesse unto thee let his loving kindnesse be ever before thy eyes Wee have thought of thy loving kindnesse O God Psal 48. 9. Beleeve in God I in Christ want of faith or want in faith is the cause of trouble in the soule Yee beleeve in God beleeve also in me and let not your hearts be troubled Joh. 13. 1. Faith in Christ quiets and settles a troubled soule Thou canst not be too confident in resting upon Christ in his free grace Psal 30. 5. therefore come boldly to the throne of grace Heb. 4. 16. Those who know God will trust him with their bodies and soules and that upon his word All that know thy Name will trust in thee Psal 9. 9 10. but a foole neither will nor can doe so O foole and slow of heart to beleeve Luk. 24. 25. But those who are made wise by God will trust in the word of the Lord Isa 26. 3 4. and say in his word doe I hope Psal 130. 5. When the Lord pleases to settle a soule in the assurance of his love he causeth the soule to trust in his word Remember thy word unto thy servant upon which thou hast caused me to hope Psal 119. 49. God by his word conveys that to the soule which is sutable to its wants and by his power and authoritie settles it upon the soule Above all take the shield of faith Eph. 6. 16. Feare not beleeve Luk. 8. 50. Yea cleave to God in his promise even then when thou art in thy greatest feares and most sensible of thy unworthinesse trust in him at all times God is a refuge for us Selah Psal 62. 8. If at all times then at the worst times also yea even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved against hope Rom. 4. 18. So should wee doe oh beleeve God intends thy good Christ came to seeke and to save the lost Luk. 19. 10. Lost viz. in the sight and sense of thy own sin and misery and in thy own sufficiency Improve thy doubts feares temptations against beleeving to incourage thee in beleeving for hast thou not by experience found that it is but in vaine to hearken unto any of them Consider often and well these places Rom. 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet. 4. 19. 5. 7. And search the Scriptures Reading helpeth mens judgements memories affections confirmes our faith and fits us to answer the temptations of Satan Renounce all lying vanities hearken unto none of them First hearken not to the voyce of thy heart it is a lying vanitie it will deceive thee Pro. 3. 5 6 7. Isa 44. 20. Secondly hearken not to Satan Thirdly hearken not to sense Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But this sensuall practise is to be abhorred by us for this is to consult with flesh and bloud which cannot discerne spirituall things 1 Cor. 2. 14. and is condemned by God Gal. 1. 16. So some persons will see such a holy frame of spirit in themselves and feele such a sin subdued c. before they will beleeve yet faith looks not to such things as these but onely to God in his word therefore wee must not live by sight but by faith 2 Cor. 5. 7. and blessed are they that have not seene yet have beleeved Joh. 20. 29. Fourthly hearken not to carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled for doth not reason say that a Virgin cannot bring forth a childe and a woman of ninetie yeares is past conceiving a childe therefore reason saith it cannot be and so contradicteth God himselfe Gen. 17. 16 17. Mat. 1. Also can reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lyons and quenched the violence of fire by faith yet faith did it Heb. 11. 30. 33 34. Or is it likely or possible to reason for a man to walke upon the Sea as Peâ—er did Mat. 14. 29. And did not Christs command seeme vaine to Peters reason that he should cast in his net into the Sea seeing he had cast it in so often and fished all night and catched nothing Luk. 5. 8. Can reason conceive how the dead who are eaten with beasts or fishes or turned into dust can be raised to life or that the Sea can be divided the Sunne goe backward or the Rockes yeeld water in abundance surely there cannot be any reason given for them And seeing sense and corrupt reason is so contrary to God in his word why should we hearken unto them when they say the soule hath no grace because sense seeth none and that God will not pardon their sinnes because there is no reason to reason why he should nor no way to reason which way it can be yet it may be for with God all things are possible Mat. 19. 26. They that hearken unto lying vanities forsake their own mercies Jonah 2. 8. 5. Live not upon duties 6. nor upon good report 7. nor upon groundlesse hopes 8. nor upon peace 9. comfort 10. joy 11. raptures 12. ravishments though they all be true or false live upon God alone and upon nothing else besides God in Christ if thou doest live upon any thing else as thy foundation is unsound so it will deceive thee and whatsoever their sparkes may be they must and shall lye downe in sorrow Isa 50. 10. Let not thy comfort depend upon Gods actings or dispensation to the inward or outward man if thou doest thou canst not be setled for they are oft changeable and coÌ„trary one to another one day
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
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
are not able to settle a soule 66 Of Meditation 268. 122. That Miracles are not essentiall to the administrator of Baptisme 325. O. The Saints are not their own but Christs 138 Obedience is the Saints duty 38 116. 130 P. Pray to God 127 128. Of Prayer 290. We should minde sutable promises 118. 65. Presumption what 66. Peace none can give but God 109. God is the portion of his people 139. The Saints should rejoyce in their portion 131. God will pardon a lost sinner 3. 26. The poverty of Saints 91 92. Q. Mens qualifications are worth nothing 34. The quiet soul is fittest to receive comfort 119 R. Mans righteousnesse is not onely imperfect but also filthinesse 11. Such as prize their owne righteousnesse know not Christs 121. 35. 37. Such as prize their own righteousnesse are in a sad condition 37 38. That righteousnesse which justifieth us is not in us 11 121. Christs righteousness is the Saints comfort 39. 22. Christs righteousness is perfect 10 Christs righteousness is sufficient to satisfie us at all times 98. 122 123. 26. The meanest Saint is as righteous as the best 14. 139. The Saints are to rejoyce in God 97. 107. Regeneration wherein it consists 72. Concerning reading the Scriptures 177. Carnall reason to be abhorred why 125. S. Christ saves none but the ungodly 23. Sin should humble the Saints 155. 159. 14. Sin drives the soule from God 5. 62. The greatnesse of sin ought not to hinder any in beleeving 39. 104. 18 19. 21. 112. What the unpardonable sin is 27. Of sensiblenesse of sin 62 63. To be convinced of sin what 40 41. 43. Why sin is left in the Saints 159 160. The sins of a beleever are laid upon Christ now they are Christs not their own 113. No man ought to allow himself in any sin 117 It's possible for a childe of God to fall into a great sin 95 96 24. Considerations against sin 233. c. The Saints have made the greatnesse of sin an incouragement to hope 22. Why God leaves sin in his 78 79. Whether the combate in men be from the Spirit or no 84 85. The sins of the Elect are forgiven them before they know it 31 32. Satan is not to be hearkened unto 9 10 29. What it is to live by sense 124 125. Why men seeke to save themselves 11 12. Such as God saves he causeth to understand the way of salvation 5 6 7. The satisfactiō of Christ satisfieth the soule 7 The holy Scriptures are the word of God 298 Sufficient grace is not given to all 307. T. Terrors should not hinder faith 80 81. 87. Temptations against beleeving should incourage us in beleeving 123. 86. How a soule tempted may answer Satan 73. Weake beleevers are not to apply the threatnings to themselves 111. How to prevent trouble 120. V. Causes of unbeliefe 105 124. Lying vanities are to be renounced 124. We should put a difference between Christs voyce and other voyces 108 109. 329. c. And between the voyce of the Gospel and the voyce of the Law 110. We should know Christs voyce and hearken unto it 108 109. W. To waite upon God what 32. 44. 95. Good works justifie us before men 151. Deliverance is before our working 35. 71. Of the freedome of the will c. 3. 10. 318. A Song of the love of God to such as are in Christ THe love of God hath been to me full great In leaving me in such a state to be And then to set me free from this estate He gave his onely Sonne to dye for me Which is a greater happinesse to me Then if I had not been in misery I was as vile as any man could be And my vile state did openly appeare When God in love did please to look on me And caused me a joyfull voyce to heare For passing by me he to me said Live Which voyce of his unto me life did give When I heard this sweet voyce of God to me Vpon my heart effectually it wrought That I was then so set at libertie That oft times I did ponder in my thought From sin Satā curse wrath hell so free That I feare not what they can doe to me Love caused God for me his Sonne to give Love caused Jesus Christ for me to dye Love caused God to say to my soule Live Love in my soule doth againe reply forth In songs how lovingly Christ did come A mighty price ransom of great worth What glorious sight of love is this I see That being had before the world could be Without al time boūds measure or degree Is this his love which he hath set on me One glorious sight of this so great love Will cause a soule for to be sicke of love This love made known to me made me to muse That ever God should be to me so good To give his Son for me and me to choose Which was his enemy and in my bloud When I fled from him after me came he I sought not him but he sought after me The love of God to me is passing great Which had a being ere the world began It boundlesse is and every way compleat And lōger doth indure then this world can Like love to this hath never yet been heard And there is none can be to this compar'd That many in their sins should be destroyed Whose first condition was as good as mine And yet to me this mercy is injoyd Thus being freed I shall in glory shine This shews his love to me was great free And could not be deserv'd at all by me Oh who could wish himself a thing so rare As to be hemd in and compact about With boundles love oh who can it declare Or who by fadoming can finde it out My heart my hand tong are all too weak Of matchlesse love to thinke or write or speak It is through faith appli'd so excellent It comforteth and elevates on high The saddest heart and fils it with content Yea it revives a soule ready to dye The apprehending it brings joy peace When it is clouded peace joy doe cease Each soule that doth this boundlesse joy possesse May well be swallowed up in admiration And to the praise of God may it expresse And often have it in his meditation Well may it cause him to serve feare and love This boundlesse lover ever God above A Song that Jesus Christ is all in all to his CHrist is his Fathers chiefest choice And I in him the very same Why should I not in him rejoyce Who am secured from all blame In God through Christ the Saints rejoyce When they know they
guide thy feet in the way of peace Luk. 1. 78 79. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusts in thee Isa 26. 3 4. What was that which brought thee so low but poring so much upon thy sins untill thou wert filled with despaire and thy omissions and commissions against conscience increased thy horror do the contrary and first beleeve then repent and see that yee daube not your selves over with your duties and know that which is a great cause of mourning is no cause of despaire therefore cast not away your confidence Heb. 10. 35. for yet a little while and he that shall come will come and will not tarry Heb. 10. 37 38. Therefore say as the Prophet said When I sit in darknesse the Lord shall be a light unto me he will bring me forth into the light and I shall behold his righteousnesse Micah 7. 8 9. I am in great misery and want outwardly by reason of poverty if God did love me I should not be so much neglected as I am Thou shouldst not reason so what thinkest thou of the condition of those who wandred about in sheep-skins goat-skins in deserts mountaines dens and caves of the earth I feare they were more destitute of outward comfort then thee and suffered more hunger cold and nakednesse then thee hast thou not a house not a bed to lie on the places where they wandred afforded not these things unto them art thou destitute afflicted and forsaken so were they whom God loved and esteemed the world not worthy of Heb. 11. 37 38. Poverty and want hath attended and kept company with many a deare childe of God Job was poore yea the Churches of Jesus Christ have been poore the Church of Corinth was poore 2 Cor. 8. 14. The Church of Smyrna was poore Rev. 2. 9. The Church of Macedonia was in deep poverty 2 Cor. 8. 1 2. And our Lord Jesus Christ was poore 2 Cor. 8. 9. And thou maist be very poore and yet God may love thee as he loves Jesus Christ Joh. 17. 26. The poore receive the Gospel and the profession of the Gospel of Christ have made the rich poore in that for Christ they have suffered the losse of all things Phil. 7. 8. In thy greatest want be content to be like Christ in poverty as well as in glory Joh. 17. 24. for the time will quickly come in which you shall feele no want nor suffer no hunger cold or nakednesse There is no state and condition under the Sun that is free from Satanst ēptations those who have more abundance of outward things he suggests insinuates unto them that these things are all they are like to have that seeing they have a heaven here of outward contents they must not expect another hereafter And to those who have greater gifts and parts he saith they are not given to them in love but onely for the benefit of others and is ready to discourage them Satan is ready to get an advantage of us wee are not ignorant of his devises 2 Cor. 2. 11. The Lord teach his to know the depths of Satan Rev. 2. 24. to know his stratagems and to resist him And as there is no state under the Sunne free from trouble so it is a sweet comfort unto all that are the Lords that there is no state and condition but as God can so he will support his in and under it and make it sweet and comfortable unto them yea the best for them for all things shall work for good to them that love God 1 Cor. 10. 13. Rom. 8. 28. Who shall separate us from the love of Christ Shall tribulation or distresse or persecution or famine or nakednesse or perill or sword I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 35. 38 39. I cannot see God surely God hath forsaken me Sometimes God hides himselfe from his as the Scripture declares Verily thou art a God that hidest thy selfe Isa 45. 15. I opened to my beloved and he had withdrawne himselfe Song 5. 6. Behold I goe forward but he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him he hideth himselfe on the right hand that I cannot see him Job 23. 8 9. Our carnall reason and corrupt heart and Satan with his suggestions are so neere us before our eyes that we cannot see God and wee hearken so much to what they say that we minde not the voyce of the Spirit Rom. 8. 16. It is one thing to know and another thing to know that wee know Christ said they knew they said they knew not Christ said Whither I goe yee know and the way yee know Thomas said unto him Lord we know not whither thou goest how then can we know the way Christ spake true and they knew not that they knew Joh. 14. 3 4 5. So shee saw Jesus standing and knew not that it was Jesus When their eyes were opened they knew him Luk. 24. 31. Paul prayed that they might know the hope of their calling Ephes 1. 18 19. When God hideth his face we are to wait upon him and look for him Isa 8. 17. for he will returne againe but Sion said The Lord hath forsaken me my Lord hath forgotten me Can a woman forget her sucking childe c Yea shee may yet will not I forget thee Isa 49. 14. For a small moment have I forsaken thee but with great mercy will I gather thee Isa 45. 7 8. When God absents himselfe from his his love and care is the same unto them as it is when he most manifests himselfe to them Another is discouraged saying I thought I had true faith but since I fell into a great sin I am perswaded if I had been the Lords I should not have been so left of God as I was to sin so as I did Say not so but consider that even some of the children of God he hath suffered to fall if not into the same sinnes yet as great David sinned in adultery and murder how greatly did Solomon sin after he obtained mercy 1 King 11. 9. And Peter denied Christ with an oath yet his faith was not voyd or nought Christs prayer was heard I have prayed for thee that thy faith faile not Luk. 22. 32. therefore his faith never fayled him These examples are recorded in Scripture to set forth the glory of the riches of Gods free grace Eph. 2. 4. That men may know what God can doe and that great sinners might not despaire or faint under their sin therefore Christ saith All sinnes shall be forgiven unto the sonnes of men and blasphemies Mark
nature is no preparation for the receiving the Gospel And to what end shall God give meanes sufficient to work faith and repentance in such as he hath not appointed to life But all that are given unto Christ doe in time come to him and he brings them to everlasting life Joh. 6. 37 39. To you it is given to beleeve Phil. 1. 29. Reasons why wee dissent from such as hold free will 1. BEcause it exempts the creature from being under the power of God for that which giveth a creature power to doe as he will when God hath done all he may unto him that doth make him no instrument subject to Gods power for they affirme that God doth not worke in his omnipotency but leaves it to the free will of the creature It is one thing to be able to doe a thing by perswasion and another to doe it by power which I cannot refuse this latter they deny 2. It denies Gods decree to be infallible for either God determines in such and such cases with the circumstances thereof or not if not then he cometh short of the creature herein for he determineth such things in his matters 3. If God doth not determine and apply the creature to will and worke that which he worketh in the creature then the creature is the cause why God willeth this or that and by consequence is the cause why he willeth this or that but the creature is not the cause c. Gods working this or that must either goe before the will and so cause it to will or else it must follow accomplishing that which mans will willeth the latter makes God to follow and tend on mans will Also it makes the will of man to have a casuall force in God himselfe as if God should say I will work conversion faith c. in such a person if he will 4. If libertie of will stands in such a power free for exercising good or evill then Christ had not libertie of will son he had libertie onely to work that which was good nor hath man of himselfe any libertie or power to come to Christ For saith Christ none can come to me except the Father draw him Joh. 6. 44. 37. So that they are deceived who make God by his grace to convert us So that he leaveth it in our power whether we will be converted or no but who can resist that which God worketh by his almightie power Eph. 1. 20 when he putteth forth this his power which raised Christ from the dead and if this could be resisted it were not almightie The Apostle saith that the power did worke in him mightily Col. 1. last Eph. 3. 20. 5. Because God in his good pleasure of his will doth freely and effectually determine of all things whatsoever he willeth he doth all things according to the counsell of his own will Ephes 1. 11. All things are in the minde of God before they are in themselves and what he willeth he effecteth in his time and nothing is done if he willeth it not to be done Psal 115. 3. 135. 6. Jehovah doth whatsoever he pleaseth The will of God is the first cause of things By thy will they are Rev. 4. 11. He by willing makes the object Jer. 1. 18. He hath mercy on whom he will Rom. 9. 18. and there is no cause to be given of his will It 's God that worketh in you to will and to doe Phil. 2. 17. And such as make the will of God to depend upon the creature as if he beleeves God wills his salvation if he beleeves not he wills his damnation makes Gods will mutable and to depend upon the act of the creature and then it will follow so often as the will of the creature changeth so often God changeth and then God will doe this or that if man will But whatsoever God willeth in all things he willeth effectually so that he cannot in no wise be hindered or disappointed for if God should will any thing he could not obtaine there should be imperfection in God and if he can obtaine it and will not how then doth he will it Isai 46. 10. Every decree of God is eternall 1 Cor. 2. 7. Acts 15. 18. and remaines alwayes immutable Numb 23. 23. Pro. 19. 21. And as many as were ordained to eternall life beleeved Act. 13. 38. Whom he predestinated them he called Rom. 8. 30. God did from eternitie know every severall thing with all the circumstances thereof and knowes how to apply the fittest occasion to every thing and how to effect all things He that frames the heart observeth all their workes Psal 33. 15. Isai 44. 2. even those things that seeme to happen most freely God determines of according to his will of the very heart of man Psal 33. 15. 1 Sam. 10. 9. 26. Pro. 21. 1. Of a man killing another by chance Exodus Of the lot cast into the lap Pro. 16. 33. Of sparrowes falling Mat. 10. 29 30. Of lilies flowers and grasse of the earth Mat. 6. 28. 30. Yea of all creatures and things Joh 38. Psal 104. Isai 45. 7. Jer. 14. 22. That the bones of Christ should not be broken By all which it appeares the will of God determined the certainty of the event And if God should not determine of all things the will of God should not be simply and universally the first cause and to deny him to be the first cause implies that there are two first beginnings or more then two which cannot be truth And for any to say that man hath power to resist all God can worke for his conversion is to put grace in mans power and not mans will under the power of grace is to say that man is able to frustrate Gods counsell concerning his conversion and power to resist all that God can worke herein is to affirme that man hath power to frustrate Gods counsell and if it be so will it not follow that man hath power to make God a lyer If God by his omnipotent power inclines the wills of men whither he willeth then he hath them more in his power then man hath then his will decreeing is the cause necessitie followeth and the will of the creature is not the cause of the necessitie of things The Scriptures declare that God workes all things after the counsell of his will not mans will and made all things for himselfe Pro. 16. 4. Isa 43. 6 7. Object Then you take away the libertie of the will if man have no power to doe otherwise Ans 1. That which doth not having power to doe otherwise from second causes compelling it so to doe in that it is not free Gods will in himselfe is the first cause of all things and this omnipotent will of God doth determine the creature 2. Men ground the freedome of will falsly for the freedome of will as it is a faculty voluntary or elective doth not require this indifferency of the inclination in exercise
the Church of Christ they have the power of Christ because Christ is theirs and Christ and his power are never separated Mat. 28. 20. Ergo they have the power of Christ as 1 Cor. 3. 21 22. Therefore they have authoritie to administer the Ordinance of Christ They grant many have right to Baptisme by the free gift of God and the bloud of Christ Ans Be it so I cannot beleeve that God gives his a right to any thing that would doe them no good and if the injoying the Ordinance be good how can we thinke that God so orders it that they cannot come by it Psal 34. Christ purchased no priviledge for his which they may be as well without is not Gods power as great as his love and as the Communion of Saints Baptisme and the Supper are the priviledges of the Saints given them in love so God hath appointed a way for them to injoy them and so to affirme holds forth as much wisdome and love in God to them as to say God hath given them a right to such priviledges but hath not afforded them any way or meanes for them to come by them that they might injoy them But this subject is handled at large in John Spilsberies Booke intituled Gods Ordinance It is foretold that Antichrist shall come with signes and wonders as Mat. 24. 23 24. and 2 Thes 2. 9 10. We are not to looke for Christ to come in this way yet it may be said of some Except yee see signes and wonders to sense yee will not beleeve Joh. 4. 48. OBSERVATIONS AND EXPERIENCES Of the attributes of God THey are fountaines of comfort and rocks of strength to his and those that eye them live comfortably upon them Of affections The affections doe oft perswade the judgement Our affections oft deceive our selves and others and goe for spirituall when they are naturall In our greatest earnestnesse wee have most cause to examine our hearts and affections All the disquietnesse and distempers within us and by us is occasioned by the want of bounding and well ordering our affections Our affections of joy and sorrow will exceed their bounds unlesse they be forced When the object is spirituall and the motive is spirituall the affection is spirituall If our affections anger griefe joy c. doe fit us to pray they are spirituall else not Our affections come farre short of that which we thinke we have in our judgements Our affections declare to us what we love Wee have many occasions of doing good but we often want hearts and affections to improve them The quicknesse of our affections depends much upon the spirits of our bodies If our affections were answerable to our apprehensions of God c. they would destroy our bodies because they could not beare it Of actions That which is the ground cause and end of a mans action in that he lives whether it be God or selfe in those actions that concerne our selves we often exceed in but such actions as are for God chiefly we are hardly drawne unto but easily drawne from If Satan cannot corrupt the action he will indeavour to corrupt the judgement and affection Many conceive that some of those things God commands are needlesse but it is a great error Of afflictions Afflictions are little light short and seasonable though they oft seeme to be many great and long Affliction breeds patience humbleth and mortifieth selfe teacheth a Saint experience and sends him the oftener to God God is alwayes present with his yet in afflictiō they least see him by reason they looke so much to the affliction if oppressed with it but some see God best in afflictions God is as sweet and may be as much injoyed in adversitie c. as in prosperitie not any affliction could trouble a childe of God if he knew wherefore God did send it Of assurance of the love of God He that hath assurance of Gods love can trust himselfe with God in any estate and strait He that hath assurance of the love of God can part with any thing for God Of Christ Christ is sweet in meditation more sweet in contemplation most sweet in fruition Union with Christ is equall alike to all who have union with him and union with Christ is the greatest happinesse and honour a beleever can injoy Such as have union with Christ should spare no cost for him although no cost of ours can procure him Christs servants are for the most part poore and they appeare to the world very silly and contemptible Of corruption Corruption cannot be reformed Corruption neither will nor can subdue corruption Of Counsell There is much safetie in many counsellors who are wise and faithfull Such as follow their own counsell doe often prove burthens to themselves and others Of Creatures The creatures are full of emptinesse The reason why we are so subject to be drawne away with the creatures is because we see not the emptinesse of them We oft love creatures more before we had them then when we had them because we expected more from them then was in them All things below are fading part wee must with them and with life also ere long So much as the creature takes away in parting so much our life was in it He is not troubled at the coming and going of the creatures when the heart is fixed on God The love of creatures hinders us in good things but the wise use of them doe much further us A childe of God useth many things spiritually which others use carnally God often bestows abundance of outward things upon some not for themselves for they need them not but that they might supply the wants of others and many of them keepe them for themselves Concupiscence Concupiscence is strong and raging and hardly tamed yet it is to be attained with difficultie Comfort Wee oft seeke comfort in creatures which have no power to comfort all my comfort is in Christ if I live he will provide for me if I dye he will receive me Custome Forme and custome are deadly enemies to spiritualnesse Custome without truth is but an old error Custome so shuts mens eyes that they cannot see the true visage of things Custome makes hard things easie and bondage no burden and addes delusion to blindnesse The rich observe customes but the poore pay deare for them for they are starved by them if that which is spent at burials were wisely bestowed upon the poore it were farre better and so in other needlesse customes Of Conscience Sinning against conscience exceedingly hardens the heart Conscience can see best in darknesse and speake most lowdly in silence Conscience is a very tender thing a small thing will trouble it but a blind conscience will swallow up any thing The naturall conscience will be satisfied with the outside of a dutie Crosses Crosses are not pleasing to the flesh but profitable to the Spirit The more crosses a Saint hath the more they doe him good and is the more