spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is 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. 15. By which it appeares 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 hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe 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. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be 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 that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it 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 overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life 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 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
spirituall when they are naturall If our affections love anger griefe joy doe fit us to pray they are spirituall else not When the object is spirituall and the motive spirituall then the affection is spirituall In our greatest earnestnesse wee have most cause to examine our hearts and affections Our affections come farre short of that we thinke we have in our judgements If some mens affections were answerable to their apprehension of God it would indanger their lives The quicknesse of our affections depends much upon the spirits of our bodies All the disquietnesse and distempers in us and by us is occasioned by the want of well bounding and ordering our affections Our affections declare what we love the fooles mind was all for his ease and his belly Our affections are strong and unruly and hard to be subdued The will is much to be observed in it's tempers inclinations motions which are the affections of the soule It 's not easie to master our wils and affections because they rage and doat so vehemently after vanities We set our affections on things below When our affections are set strongly 〈◊〉 things below it 's good for us they be taken from us that wee may take more delight in God and the unspeakeable and everlasting delight prepared with himselfe Concerning actions The lesse we doe the more we suffer Actions profit most but contemplation pleaseth best As the soule is more noble then the body so the actions of the soule are more noble then the actions of the body That which is the cause ground and end of an action in it wee live whether it be God or selfe Even the best actions of the best men are subject to the mis-interpretation of others The more spirituall any duty is the more averse our hearts are to it Actions begun with selfe-confidence doe oft finde successe accordingly Actions which concerne our selves wee oft exceed in but those that chiefly concerne God we are hardly drawn to but easily from If Satan cannot corrupt the action he will endeavour to corrupt the judgement and affection Without some measure of love and joy we are not fit for any good action Selfe-love rules all a naturall mans actions Wee often act more from affection then â—udgement but such actions never produce â—olid comfort but often reall sorrow Actions without a word to warrant them cannot be done in faith and with comfort A roving minde devours time and action The more wise we are the more we weigh all our actions in the ballance of the Word Of afflictions Crosses and afflictions are Gods call to examine our hearts and lives Afflictions are as necessary for our spirits as food is for our bodies Afflictions cause many to see their sinnes to own and confesse them and to be humble Sinne makes affliction bitter God sends afflictions to his for to try and exercise their faith and patience to open their eyes more to prevent and remove sin and to quicken us Afflictions breed patience give understanding humble and mortifie selfe they teach a Saint experience reforme him and send him the oftner to God Such as are most afflicted have oft-times most experience of God and themselves Not any affliction could trouble a childe oâ— God if he did but know wherefore God diâ— send it It 's beyond our knowledge what good Goâ— will doe us by afflictions God is as sweet and may be as much injoyed in poverty and affliction as in prosperity God is alwayes present with his in affliction though alwayes we doe not see him because we often look so much on the affâ—ictioâ— if oppressed with it yet many of the Lord see God best in affliction It is not best to fasten our minds upon the affliction but to minde the end of every affliction which of a certain will be sweet and comfortable to all that are the Lords A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction There is a blessing in every affliction to a childe of God whether they see it or no sooner or later they shall finde it Without affliction neither others know us nor we our selves Of assurance of the love of God Assurance of salvation is an effect of the testimony of the holy Spirit speaking peace to the soule A beleevers first assurance or comfort doth arise from the apprehension of Gods free love to him in Christ As our assurance is of the love of God so answerable is our peace and comfort and accordingly are we spirituall and our conversation is alike sutable Some things tend much to weaken and other things tend much to strengthen the assurance of the love of God Obedience is necessary to our comfort and assurance though not to pardon A childe of God may decay exceedingly in the sence and assurance of the love of God One that hath had the witnesse of the Spirit to evidence the goodnesse of his estate may notwithstanding in time of temptation and desertion question his estate and be full of feares and trouble The assurance of a Christians good estate may be maintained in him when the frame of his spirit and life is much degenerated from what it was The more we injoy the assurance of pardon of sinne the more contented we are in any estate and straight He that hath assurance of the love of God can trust himselfe with God in any estate and straight and can part with any thing for God A heart sensible of sinne and touched with remorse for it may stand with the assurance of pardon Authority The authority the husband hath over the wife is great but to exercise all of it ordinarily none but fooles will doe nor is it comely for the head to stand out of it's place Of the attributes of God The attributes of God are infinite The attributes of God are rocks of strength and fountaines of comfort to his and those that eye them live comfortably upon them It 's best in all our straights to looke to the attributes of God and live upon them by meditation faith and prayer Of Apostacy Going back tends to apostacy Infidelity is a cause of apostacy love of lusts love of the world ungroundednesse in the truth an unsound heart or not considering what attends the profession of Religion causeth many to draw backe Such as love not the truth will leave it To draw back from the profession of the truth is condemned by God and man Offences and darknesse and weaknesse cause many to stumble and turne aside Age. Old age is a state of griefe and sorrow and burden to themselves and others Age will kill no sinne Distrust and covetousnesse doe oft increase as age increaseth Every state and age hath some peculiar sinne to attend it It 's rare to see one full of yeares full of zeale for God Old and cold yet so it should not be Of anger Anger is a short madnesse it darkens our sight dulls troubles and corrupts us An angry man is weake he cannot
of meditations objects Wee meditate to know God and contemplate to love him To contemplate on the things above is pleasant to those who have tasted of the sweetnesse of it The contemplation of Gods free love and the soules interest in it doth much revive raise and enlarge the soule Divine contemplation makes us high in thoughts and rich in expectation Conversation A disordered conversation doth hinder spirituallnesse in holy duties and causeth trouble and sadnesse Commands The command of God is the most powerfullest thing in the world to a Saint There is not any of the commands of God needlesse If men did know the Majesty and Authority and infinitenesse of God no man neither would nor could doe what he forbids or neglect his command Many when convinced of a duty consult with flesh and bloud whether they had best to obey God or no. Deadnesse Deadnesse of heart argueth disaffection Deadnesse of heart is the grave of many good gifts Deadnesse of heart is an enemy to action One cause of our deadnesse and dulnesse in the things of God is unbeliefe and consulting with flesh and bloud Spirituall deadnesse is a great griefe to a childe of God When we are dead and dull the meditation of the love of God will revive us Delayes in good things Delayes be dangerous by delayes many a good motion dyeth and comes to nothing Delayes arise from sloath Delayes coole us and cause the affections to fall downe The more we delay the more we may When we are to doe good Satan cryeth hereafter and that is never to morrow to morrow cosens many a man By delaying we presume upon that we have not and neglect that we have Declining It is easie to decline in good things A declining heart will catcâ— at that which may plead for declining Even Gods own people are subject to decline from him Difficulties Difficulties are discouragements and handsome excuses are welcome to a sloathfull heart Love will carry on through all difficulties and all manner of torments Distractions Multitude of businesse causeth distraction especially when there wants a wise ordering and dispatch of them Distraction of minde in duties is either from a minding other things or resting upon our own strength or in not seriously setting our minds on the things propounded by us for on that the heart is throughly set upon it 's so attentive to it that on that instant it can be present at no other thing especially to hinder the thing in hand Of doubts and discouragemâ—nts It 's the nature of sin to raise doubts in the soule There is no good got but discouragements Ignorance is the cause of doubts and discouragements So much discouragements we admit of so much sight and comfort we loose in our life and happinesse Discontents A small matter occasioneth discontent All our discontents arise from disappointment frustration of expectation is the ground of vexation There is no man that is without discontents It 's folly and madnesse to be discontent at trifles There is the most difference between them that are one and most alike Disposition It 's the disposition of a wretch to be cruell A milde and loving disposition is amiable and desireable Duties A dead man lives upon duties It 's no wonder the Papists doe as they doe because they expect heaven for it The more a Saint doth for God the more he enjoyes God A Saints desire is to doe all for God A meanes not to sin is not to omit duties A man may do duties from convincement of understanding and not from a principle of life and love Such duties as flow not from faith and love are slavish Many will own and confesse their dutie in generall and wholy deny it in particular especially when it concernes them When a childe of God hath performed duties best immediately he is tempted by the Devill and his own heart To be streightned in a duty may doe us more good then if we had been much enlarged in it Of selfe-deniall So farre as we are spirituall or live by faith so much we deny our selves Selfe is content to be a little denied in one kinde to be pleased much in another Unlesse a man can deny himselfe in his will honour credit state relations wife life he cannot follow the profession of Christ There are but few that deny themselves but many deny Christ and his truth Such as cannot deny themselves cannot endure the troubles and indignities of an angry world They live the sweetest lives that most deny themselves If we could deny our selves every thing that befalls us would be easie and sweet unto us for all things are so farre under us as we are above our selves Of dreames God speaketh in a dreame in a deep sleep in slumber and man perceiveth it not By dreames we may know what sin we are in danger to fall into which we are not aware of An evill dreame doth shew some evill that prevailes in the heart Delight Such as delight not in God delight in finâ— The more we delight in worldly things thâ— more they sting and vex us when they part Fleshly delights are earnestly desired anâ— acted with great willingnesse Despaire Despaire can doe no good Ignorance is a cause of despaire Despaire is not commanded nor commended but condemned Distempers To be disquieted or cast downe arguerh a distemper of heart Distempers hinder us in our trust and delight in God Distempers hinder us in our spirituall and temporall callings Death We choose life with sorrowes rather then death without them I have heard that a porter being spent with his burden was forced to throw it downe oh death saith he come death welcome death death comes in a visible apparition what wouldst thou have with mee saith death oh nothing nothing but helpe me up with my burden By life we have a being but a better being is by death The day of death is the first day of life He whose hopes are in heaven is not much afraid of death Death is to him no misery whose hopes are in eternitie When death seemes to dispossesse a Saint of all it possesseth him of all The Saints have cause to welcome death Wise men desire death yet are content to live As loath as we are to dye God by death delivers his from all sorrowes at once and makes them happy for ever Death fully freeth the Saints from all crosses burdens and infirmities why should I feare that I would not escape what hurt is it to enter into glory I cannot have my happinesse unlesse I goe unto it Many good men at their death have feares and paines Death hath something to say to every man and would be heard but men are not at leisure If it were not for the miseries that attend this life many would lesse welcome death Concerning our ends The end is the ground and rule of our actions A man fully seeks to attaine his end nothing contents a man till he finde that which he apprehends he needs
mutable and subject to change Heaven The Saints enjoy heaven out of heaven Heaven and glory are ready for the Saints if they were ready for them No man can set his affections on things above untill he see a vanity and emptinesse in all things below Such as count heaven their home reckon the world a strange Countrey Humility The more we see our selves the more we loath our selves and stinke in our own nostrils worse then carrion Nothing huumbleth us more then the knowledge of our selves According as our humility is so is our knowledge of our selves One may be humbled but not humble Such as are content to be sharply reproved of their faults have humility Our ignorance coldnesse dulnesse deadnesse c. might humble us Heart The heart thoughts words deeds are of one and the same nature What the heart likes best the minde studieth most A man knows not what is in his own heart â—ill tryalls and temptations come Great joy in worldly things and little joy â—n things spirituall shew plainly what kinde of hearts we have for God We daily finde our hearts are worse then we took them to be The heart of man is ready to be glued to every poore contentment Many mens braines deceive their hearts Unlesse the Lord fix the heart on himselfe it will bâ—â—xed and fastened on things below and wander after vanities to fill it selfe withall O the vanity of the minde Watch. If we cease to watch our hearts they quickly become vaine A carelesse watching our own hearts will cost deare Hatred Hatred is irreconsilable That sinne that a childe of God most loved before conversion he hates most when converted 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 riches honour costly apparrell good cheare ease and pleasure Habits In acquired habits the act goeth before the habit and prepares for it but in infused habits it 's contrary for as we have first the faculty of seeing before we see so we have first the infused habit before we exercise the operation of it Of infirmities No childe of God is free from infirmities errors falls and defects If we did live more by faith our infirmities would be lesse An infirmity is some weaknesse which hindreth us that we cannot doe the good we would but doe the evill we would not An infirmity is an impediment that one would faine remove but cannot A sin of infirmity is alwayes attended with griefe and sorrow if it be an infirmitie those in whom it is do desire to be informed of the evill of it and are willing to be reproved for it and would know how to leave it they plead not for it but complaine to God against it they are ashamed of it and are grieved and abased for it and use all the meanes they can against it Interest Interest blinds mens eyes Inclination Our inclinations declare what we love Idlenesse An idle person is fit for nothing but sinne and temptatation An idle life is much loved and entertained of most men Ignorance Ignorance is the cause of all evill Devotion with ignorance breeds superstition idolatry and persecution Hope with ignorance causeth presumption Feare with ignorance causeth desperation Ignorance causeth men to lay a plaister on a sound place Judgement True judgement stands not upon number nor multitude Impossible things It 's impossible to be conformable to Christ and the world to obey God and the world Joy Every heart seekes joy such as it is There is no sound joy in outward things they reach not the heart but the fancy Worldly joy and sorrow last but a night Outward joyes make a great noise but never truly heale and comfort the heart While we live here we have joy and griefe mixed not this life nor our bodies will admit of perfect joy Spirituall joy opposeth carnall and carnall spirituall the more we relish heavenly the lesse we relish earthly and the more we relish earthly the lesse we relish heavenly In temporall things our joy is greater then the cause in spirituall the cause is greater then the joy Spirituall joy eats out carnall mirth and carnall mirth hinders spirituall mirth None can joy in God but such as injoy him The strength of our joy depends upon the infallibility of our hope Noâ— joy is in the Saints when they are in heaven they shall be in joy Knowledge Knowledge is better then gold and wisdome is better then understanding Knowledge is not given to keep but to impart Knowledge is good but the means of getting it is not alwayes good Knowledge onely in the braine will not subdue finne nor Satan He knows not himselfe that knows not that he is in himselfe as base as the Devill We know but in part It 's easier to informe the understanding then to subdue the will and affections Knowledge is to be reckoned by practice Such as know good things cannot but love and affect them That knowledge that is from God subjects the soule to God By neglect a childe of God may exceedingly decay in his knowledge in the truth In the use of the Scriptures knowledge is gotten Light Light causeth them that see it to follow it Many goe beyond their light The light of truth is knowne but to a few Life The most men seek life where it is not We live in that we minde and love Where our life is our hearts are Such as our life is such is the nourishment of it naturall or spirituall Every life is sed with that which is sutable to it the body cannot be satisfied with that which is spirituall nor the soule with that which is naturall It 's a poore life to live naturally and be dâ—â—d spiritually This life is a dying being we are borne crying and we live laughing and dye sighing The life of man is like a shadow something next to nothing This life keeps us in slavery at the best it 's but a variety of vanities Mans life is vaine and subject to many discommodities and miseries without number Mans life is folly and his death rottennesse Many have comforts few crosses frequent pleasures short and paines lasting God mixeth the life of man with prosperity adversity to shew they are both empty This life is beset with death tends to death and ends in death Love Love begets and kindles love Love disputes least and doth most Nothing is more active and stronger then love Love will venture upon great difficulties Love is strong and powerfull to carry on through all Love and labour goe together What will not one doe for that he loves Love may be perswaded but it cannot be compelled Love not begun upon good termes will end in hatred Love is the greatest Commander in the world Love will have i'ts way at the last Love built on beauty and wealth will not hold because the foundation is sandy Love is active when it is not knowne and cannot be requited Love
hath hope in his death Pro. 14. 32. These all dyed in â—aith Heb. 11. 13. Rev. 14. 13. Psal 17. 15. Of Meditation FRequent meditation 1 Tim. 4. 15. Meditation is a pondering a weighing with our selves It is a serious reviving of those truths wee have heard or the dispensations of God towards us and others of that which we know to consider of it that our hearts may be effected with it and so apply it to our selves to further us to duty In meditation the memory is exercised to remember things and the understanding to finde out the causes fruits and properties of them going from one thing to another and examine how the case stands between God and us in those things whereby the heart is stiâ—red to some duty and the affectioâ—s framed to love or haâ—red joy or sorrow according to that we seriously consider of Before meditation 1. Reade the Word be not barren of fit matter to meditate upon fit for thy necessity and capacity 2. Choose a fit time day and night Psal 1. 3. for the morning Psal 119. 147. Mark 1. 35. for the night we are fittest in the morning I prevented the morning lighâ— Psal 119. 147 148. see Jer. 7. 13. Joh. 8. 2. Mat. 21. 28. 3. Seperate thy selfe to it see Pro. 18. 2. 4. Choose a fit place as for prayer so for meditation 5. Beleeve God will blesse it to thee 6. Pray to God to blesse it to thee In meditâ—tion 1. Mourne for thy estrangement from holy things seperate thy selfe from frothy fancies look up to God for strength to keep thy heart from wandering 2. Meditate on the Word meditate on these things 1 Tim. 4. 15. Psal 1. 2. Psal 119. 99. from generals proceed to particulars 3. Meditate but of one thing at once observe order 1. travell with your memory 2. Judgement 3. affections after conscience let judgement consider what weight it is of how it concernes Gods glory our selves or others whether we have it or in such a measure as we need what lets to it and how removed how to attaine it and stirre up our affections to it accordingly if it be some promise remove the objections against it and let not the promise goe till yee injoy sweetnesse from it 4. If thy minde â—ove after other matters sigh to God and pray to be established to be delivered from a vaine light and â—rothy spirit and then returne to meditation againe After meditation The more thou meetest with God in meditation the more frequent it make it a great part of thy communion with God and when he blesseth it to thee rejoyce and be humble and thankfull Luke 3. 10 11. And the people asked him saying What shall we doe And he answered and said unto them He that hath two coats let him impart to him that hath none and he that â—ath meate let him doe likewise YE see it 's the duty of the people in generall to part with what they can spare to supply the wants and necessities of others if they have two coats they must give one and keepe one for themselves because it is of absolute necessitie That it 's a duty to give to the poore the Lord saith Give to him that asketh thee and from him that would borrow of thee turn thou not away Mat. 5. 42. Luk. 6. 34 35. To be mercifull Blessed are the mercifull for they shall obtaine mercy Mat. 5. 7. He shall have judgement without mercy that shewed not mercy James 2. 13. To give freely and liberally to the poore see Eccle. 11. 1. Pro. 28. 27. 11. 25. Psal 41. 1 2 3. Isa 48. 10 11. Heb. 13. 16. To give chearfully 2 Cor. 9. 6 7. Mat. 10. 42. Mark 9. 41. Reward in heaven Reasons why we should give 1. It 's just and equall to supply the necessities of those in misery and want 2. Nature it selfe teacheth to doe as wee would be done unto also they are of the same kinde we are 3. Gods command is If thy â—nemy hunger feed him c. to doe good to all 4. Good Job and the Saints recorded in the Scripture did so the Rightous is liberall and lendeth 5. If yee have to supply their necessities and doe not yee sin greatly yee withhold the goods from the owners thereof What yee have above your necessitie they have a share in God hath ordered them to have a part of it the money is not yours Ezek. 16. 17. Yee are but Stewards God hath given yee so much not for your selves but to divide to them according as their necessities require 6. If yee supply not others wants yee shall give an account for it 7. A woe is pvonounced against such as have this worlds goods and give not see 1 John 2. 15 16. Luk. 6. 24. James 5. 5. Mat. 25 40 41 42 43. Mar. 10. 24. see and consider 109. Psalme I have but a little for my selfe c. If you have for your present necessitie and to supply his you ought to doe it Take no thought for to morrow If you have no money you must sell something to give tâ—â— the poore Luk. 12. 33. To give is the way to have more and a blessing with it But I may want my selfe charge and trouble may come Therefore give a portion to seven and also to eight for thou knowest not what evill shall be upon the earth Eccle. 11. 2. 1. He that giveth to the poore shall not lacke Blessed is he that considereth the poore the Lord will deliver him in time of trouble c. Eccle. 11. 1. Pro. 28. 17. Psal 41. 1. 2. If you should want you had better give it and want then keepe it and sin it 's but stole to keep it when God calls for it if yee keepe it yee may want the comfort of it he saith In the dayes of famine you shall have enough Job 5. 20. consider Pro. 11. 24 25 26. 3. God hath promised to pay you againe with increase have you no faith can you trust a man with an hundred pound and not God with a hundred pence if yee cannot trust God for your body you doe not trust him with your soule Not any will doe so if but two coats to give away one c. If none doe so you have more need to doe it mens examples must not be your rule but the word of God Exhort Be exhorted not to live in the breach of so plaine and manifest a command of God give and lend and thinke it not enough to give a shilling if they need twenty yee ought to give those things they need James 2. 16 And that yee may be the more able to give and lend Labour and worke with your hands that yee may give to him that needeth Eph. 4. 28. Feast lesse as Luk. 14. 12. weare lesse costly apparell fare harder yea eate nothing but bread rather then the members of Christ and thy own body should want bread cut off needlesse expences in things for delight with
deny himselfe Such as are often angry have but little â—udgement and consideration wisdome and discretion A foole is soone angry but not so soon pleased Concerning Books Books doe much good or much hurt There are too many Books and because there are so many there needs more It 's best for ordinary capacities to read but few books and such as are sutable to their conditions Many reade much to little purpose for want of wisdome in choosing books and wisdome to distinguish truth from error and for want of a serious consideration and meditation on that they reade There is more true knowledge and comfort in the study of the Scriptures then in all other books And seeing what God saith must stand it 's best and safest to minde what God saith in his Word and to sleight whatsoever any else say if they speake not according to them Of beleeving No joy and peace without beleeving Our beleeving in Christ is sooner discerned by us then our personall sanctification There is more reason to beleeve God then man but it 's easier to beleeve man then God Oft-times we are willing to beleeve that to be which we would have to be We beleeve more then we see and feele Concerning the body The beauty of the body is a vanity it will soone decay The more we prize our bodies the lesse we prize our soules To spare the body and keepe it tenderly spoyles it and makes it good for nothing He is an enemy to his body that gives it all it craves A moderate dyet is good for soule body The wise prize preserve health of body The most of the paines and diseases of the body are occasioned by excesse in eating and drinking Oft-times that we thinke best to preserve the body will soonest destroy it To pamper the body with costly fare will cause it the sooner to be diseased to perish and rott Many doe so feed and pamper their bodies that they cannot rule them it will end in sorrow The way to be sick is to fill the body with meat and drinke Many thinke that the costliest dyet and drinke is best for the body but it doth not alwayes prove it Sometimes water is better for the body then wine and fasting better then feasting That fasting sweats colds and toile that are immoderate are ill for the body The bodies of many want necessaries because they overflow in superfluities Few men know what is good for their bodies till it be too late Bondage Liberty to sinne is the greatest bondage that can be Outward bondage is not much to a free and inlarged spirit Nothing can doe much hurt when all is well within What can be grievous to him whose eye is fixed on Heaven and knows it to be his own Of outward blessings It 's a great mercy to injoy outward blessings The more common and largely God bestows his blessings the less they are regarded In the want of blessings we come to prize them Of causes Every cause depends upon the first cause The cause and the effect are inseparable Naturall causes will have their operations So much as we judge of things by secondary causes so much we judge amisse Of comfort The immediate and divine comforts are the sweetest Those comforts are the greatest and sweetest that flow from the love of God to us He that lives by faith wants not comfort Full and setled comfort a beleever cannot have untill it be witnessed unto him by the Spirit Comfort without the Word is but false comfort and the Word without the Spirit yeelds but dark comfort Neither the Word nor the Spirit doth teach us to take comfort so much in the work of Christ in us as from Christ himselfe He that grounds his comfort upon a right bottom rightly his comfort will hold and be the same because God is the same To build our comfort upon the change of our lives is a sandy foundation which will fail There is no comfort that will last long but that which is drawn from or confirmed by the word of God We oft seek comfort from the creature which have no power to comfort God takes from his their comfort to give them comfort upon better grounds and for ever God mixeth crosses with comforts and comforts with crosses Soul-afflictions imbitter outward comforts Many consent with Satan to take away their comforts and then say they want comfort Loose walkers shall meet with sorrow in stead of comfort If a childe of God fall into a grosse sâ—nne it will so grieve the Spirit as he shall not injoy so sweet comfort in his soule sin will breake the bones of his comfort The Saints comfort is in Christ who will provide for them while they live and receive them when they dye Consolation After consolation look to meet with temptations and trialls of one kinde or other Crosses Crosses are sent by God to let out selfe Great crosses are good physick for great stomacks Even good men without some crosse are prone to grow corrupt and carelesse Selfe makes the crosse to pinch if selfe be removed the crosse is easie The more crosses a Saint hath the more they doe him good and make him more like Christ All the Saints crosses are appointed by God to doe them good Crosses that come onely by providence wee have most comfort in Though crosses be not pleasing to the flesh they are profitable to our spirits There are but few that make others crosses their own God crosseth men that they may rest on his providence When we are crossed and tempted we shew what mettle we are made on Of cares Cares cause feares and distractions Worldly cares doe greatly distract and make men drunke The cause we are so full of cares feares is because we have so little faith and selfe-deniall and are not content with a little The poore are more freed from care then the rich The consideration of Gods care and providence in providing for birds c. and the wicked besides the promise of God is a speciall means to prevent immoderate care for food and raiment for we are better then lillies or sparrows and our life is more then meate Custome Custome so shutts mens eyes that they cannot see the true visage of things Custome makes hard things easie and bondage no burden and addes delusion to blindnesse Custome without truth is but an old error Forme and custome are deadly enemies to spirituallnesse The rich observe customes and the poore pay deare for them they are starued by them for if that which is spent at burials were wisely bestowed upon the poor it would be much better and so in other needlesse customes Custome by degrees eats out and destroyes Conscience Delight and custome so wraps a man up in sinne that he cannot get free from it Men rock themselves asleepe in the cradle of custome Corruption Corruption cannot be teformed Corruption neither will nor can subdue corruption Concupiscence Concupiscence is strong and raging and hardly
As a mans end is in his eye proportionably he useth the meanes to attaine it When the chiefe end is apprehended and minded nothing can divide between the soule and it The more God is intended the more he is desired When God is chiefly desired no bounds nor limits is set to the desires and endeavours to attaine it Every thing rests in it's proper place the attaining the end quiets the heart Unlesse we know and minde our end we cannot have the comfort of our obedience The chiefe end beareth the greatest power in us Such as a mans principle is such is his end The end declares to us the goodnesse of our action The end rules the meanes and is above them We may know what is our chiefe end by the place and power of it A man is constant to that which is his end and acts freely to attaine it Wee are strongly inclined and moved to our end willingly diligently patiently constantly to attaine it As we attaine our end so are we contented so farre as we intend God we desire him The end is first in the intention and last in execution A beleever is true to his end however he may faile in the meanes The place of the end is in the intention and affection Not the endeavour but the ground of it discovers the end whether it be God or selfe Error Ignorance is the foundation of error It is the property of all men to erre and be deceived When errors prove profitable many will imbrace them It 's common for error to be called truth and truth to be called error One way to suppresse errors is silence for by this meanes they will dye alone whimsicall persons that affect novelty will lay them downe as fast as they took them up if you will let them alone Excuses It is easie to frame an excuse for any evill To cover an evill with an excuse is to cover à lesser evill with a greater When we have sinned Satan and our corruptions will helpe to cover it with excuses Such things as we cannot justifie we oft excuse Extremities No extremitie holds long It 's common to run from one extremitie to another It 's hard to be angry without sinning to grieve for sinne without despairing to feare without doubting to be merry without lightnesse to be sad without heavy and unprofitable dumpishnesse Most men love extreames men eate too little or too much and worke too little or too much Of education Good education doth oft cause an outward Reformation Evill education is a great provocation to evill Election The doctrine of election and appointment unto wrath and how much the first cause causeth all actions the certainty of the event the certainty of the state of every person and the like doctrines cause a corrupt heart to be more loose and carelesse therefore to teach these to the world is to cast holy things to dogs witnesse experience Examples The worst examples are most observed The examples of men are forcible when they are universall An evill example of a good man is very dangerous The examples of the best men ought not to be a Rule for us to walke by Excesses Most men are drowned in adversitie or drunke with prosperity The drinking healths is an excessive wast To drinke others healths is the way to loose our own Effects Effects are in order to second causes not to God who most certainly necessarily and wisely hath willed them nothing falls out accidentall to him whose knowledge and purpose reacheth every thing The eye Davids roving eye caused him to fall greatly and procured him much sinne shame vexation and griefe who would have thought an idle glance could occasion so much mischiefe Fancy will take fire before we be aware It 's in vaine to expect better fruit if we suffer our hearts to run after our eyes Experiences By observation we get experience Experience makes men wise because it gives understanding Experience teacheth what doth helpe or hinder a gracious temper in us Experience strengthens faith Without experience we know not where our strength and weaknesse lieth Things imaginary historicall traditionall will vanish in time of need Envie Envie torments the minde and dryeth the bones No good man can escape the envie of others Expressions Such as leave the Scripture expressions will soone loose the faith of Christ and receive error in stead of truth Extraordinary To doe to all as we would be done unto is extraordinary For men not to seek themselves is extraordinary For a man to deny himselfe is extraordinary To practice the truth against great oppositions is extraordinary To imbrace disgrace poverty prison and paines rather then to deny any truth is extraordinary To be more humble by knowledge and to goe against custome is extraordinary To be more humble when exalted is extraordinary For the rich to take reproose willingly and profitably from their inferiors is extraordinary For to refuse to joyn house to house when he can is extraordinary To part with riches as freely as they were received is extraordinary For man to seek not his own but others welfare is extraordinary To tell great persons of their faults in love wisely is extraordinary A minde that cannot be provoked is extraordinary To be willing to leave the world and to be zealous for God in prosperity is extraordinary Eternity Untill we have some serious thoughts of eternity we minde not our soules Serious thoughts of eternity will weane us from the world The favour of men The favour of some is much desired The favour of men is a vanity The favour of men is uncertain oft soone got and sooner lost The more some desire the favour of men the more God denieth them to exercise their faith or to weane them from the world or because we performe not our duties to them Folly It 's folly to meddle with other mens businesse and neglect our own Many never see their folly untill it be too late A fooles minde is all for thingâ— below and present but the wise prize most the things above they look beyond this life A foole multiplieth words Feares We feare what we should wish and wiâ—h that we should feare Feares make the understanding weake and the judgement dull Of all passions anger and feare doth most disquiet the heart The feare of an evill doth more afflict then the evill it selfe To be alwayes in feare is to be alwayes in misery it 's painfull to dwell upon the expectation of evill Feare betrayes care and hinders reason of affording it's help Feares hinder faith Feares multiply evills but faith diminisheth them Feares make dangers greater and helpes lesse then they are Feares present too many wayes of helpe So much as we feare men so much we slight and forget God Faith Faith is the staying of the minde upon God Faith quiets comforts and strengthens the soule Faith excludes not all doubting but fights against it Faith is under God the supporter of the Saints under many
shews himselfe what he is Reproach What men will not follow that they will reproach Reproofe for sin Such as are wise count Reproofe a priviledge Poore persons have a priviledge above the rich in that they are reprooved Those that complaine because they are reprooved for sin shew their folly Those that are angry because they are reproved for sin hate not sin Reprove a wise man and he will love thee Riches As thornes pierce the body so Riches pierce the soule Riches are the thornes that choak the good seed and hinder the growth of good things The more Riches a man hath the more he desires The greedinesse is more sharpened by the having them then in their want There are but few that are drawn the neerer to God by Riches Rich men commonly doe the least good to others Rich mens purses and poore mens hearts would doe well together God turnes many out of their Riches because they abused them Riches insnare many and are the destruction of many Riches are thornes which if not heedfully handled will wound us before we be aware A rich man that is not liberall is unworthy the name of a Christian Riches and all outward things sooner or later will be as a lier and waters that faile and be as nothing to us Riches hath made many afraid to consesse Christ and his truth God 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 they keep them for themselves Outward things make themselves wings and fly away If Riches doe not leave us we must quickly leave them God is the Saints best Riches Religion oft payeth for mens getting Riches and oft suffers most by them He that hath riches and doth not freely part with them to good uses his heart is stollen away by them Reports No good man can escape evill and false Reports of the wicked Oft times the best suffer the worst Reports because they will be no worse Such as are much joyed at good Reports are much grieved at ill Such as cannot with patience beare ill Reports cannot live a comfortable life Rest Most men thinke and endeavour to attaine Rest Rest is deâ—ireable but it is not here attainable Scriptures Reading the Scriptures helpeth the judgement memory and affections confâ—rmes faith and fits us to answer the temptations of Satan Such as deny and slight the Scriptures will quickly become abominable in their understandings hearts words and actions When men refuse to be bounded within the bounds of Gods Word they have fallen into great errors and heresies Security When we thinke we are safest from danger the danger is greatest Satan watcheth most when we watch least Strength God is the strength of his people When men are confident of their own strength then they are weakest God deales out strength to his people walking in his way Snares Snares lie not above but below Sin Every sin is not alike mortified in a Saint Sin is wounded by prayer and a temptation by resistance A lesser sin will make way for a greater if yee give way to a little a great deale â—ill follow Sin is deceitfull it hath many wayes and colours to beguile a man by degrees it steales the heart from God and settles it in evill The want of a true sight of sin is the cause men love fin and sleep so securely in it â—gnorance and unbelieâ—e want of confideration and meditation and not shunning the occasions of sin cause much â—in The way to subdue a lust is not to satisfie it and to beleeve it shall be subdued assurance of pardon is a good help against sin if the hatred of sin continue and griefe for it use the meanes and pray in faith against it such as doe so shall overcome it Sin is easier kept out then thrust out When the motions of sin doe rage it 's best quickly to take the sword of the Spirit the Word of God and fight against them Custome in sin takes away the sense and feeling of sin A man may sin by omission and commission at one and the same time and yet know of neither Some sins of omission may exceed some of commission We oft sin more and are in greater danger in lawfull things then in unlawfull because we feare grosser evils more then secret insnarements in lawfull things To be delivered from sin is a great good To desire sin is a misery and to injoy the pleasure of sin is a greater misery Those sins are most dangerous which seeme vertues and tend to make vertue a sin Few oppose sin and fewer consider the ground and reason why they oppose it Every childe of God hath some sin that easily besets him which to escape he had need to fly A beleever is as subject to commit as great sins now as those before Christ came It 's possible for a childe of God to commit a sin that he hates hath truly repented of The flesh loveth great sins as well as small ones According as a mans fight and sense of sin is so he hateth it and himselfe for it If a professor of the truth commit a scandalous sin woe to his peace and comfort for if he belong to God it shall vex and grieve him more then all the sins that ever he committed he shall finde that it 's no small matter to dishonour God it will lie heavie on his heart and make him weary of his life it will fight against hiâ— soule it will deprive the soule of peace and fill it with horror it shall cut his heart to consider that he hath disgraced the truth and people of God grieved the Saints and hardened others in their sin Sin defiles insnares distracts and streighteneth the soule it is the thiefe that stealeth from the Saints much of their strength and comfort Did we know what bitter paines our sweet sins will cost us we would more feare them then now we desire them we would fly from them as from the Devill God sometimes cureth sin by sin and by the bitternesse of sin God weanes his from it Sin will tire him at last that loves it best The knowledge and consideration of the end of sin chaseth away sin The lesse sensiblenesse of sin after it is committed the more hardnesse of heart there is The more there is of the will in sin the greater is the sin to forecast evill is a great evill The more deliberation and the weaker the temptation is yet sin the greater is the sin To sin against knowledge is of dangerous consequence The lesse feare we have of sinning the lesse care we have of well doing the lesse zeale in praying the lesse fruitfull under the meanes Because sentence against an evill worke is not presently executed therefore the hearts of the children of men are fully set in them to doe evill he thinkes he scapes now therefore ever Of solitarinesse It is not good for weake beleevers to affect
therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
to deny him his own 2. Love is the best thing we have therefore we should give it to God who is the chiefest and best good therfore he hath right to the highest pitch of our love and it 's pittie so sweet an affection as love is should be spent upon any thing but himselfe 3. Love will be fixed upon somewhat and it 's unreasonable to deny it to God and give it to the creature this were to forsake a living fountaine for a broken Cisterne Jer. 2. 4. God is the same he was when yee first loved him then yee looked upon him to deserve the highest measure of love and could not be loved enough God is not changed Heb. 13. 8. Therefore the change is in thy selfe 5. So much as you have left your first love so much you have left God God counts himselfe charged with iniâ—uitie when he is forsaken see Jer. 2. 6. In so doing yee greatly dishonour God as if there were not a fulnesse of perfection in him if there be in him what yee expected why doe you love him lesse thy practise declares thou repentest thee in loving him so much as if he is not worthy of it tell me canst thou mend thy selfe in bestowing thy love elsewhere 7. Lastly God hath done much for thee he hath saved thee from wrath hell and destruction and provided for thee a place of happinesse with himselfe yea given thee himselfe could he give thee more is all this as nothing to thee canst thou doe too much for him that hath done so much for thee why then doest thou not give him thy fiâ—st love and love him dearely and vehemently that hath so loved thee Use Leaving our first love is so great an evill that it should greatly humble us The meanes God prescribes for their recovery are three first to remember from whence thou art fallen secondly repent thirdly to doe their first workes Fallen persons may recover for God useth meanes to recover such this his love should worke upon us one great cause we doe not our dutie is because we doe not minde it our declinings might easily be discerned by us if we did but minde it The consideration and remembrance of what we once were and what we now are is a speciall meanes to convince one that is fallen Consider and see if you cannot remember the time 1. When your soules thirsted more for God and â—anted and brayed more vehemently after him then now short breathing is a signe of spirituall decaying therefore know you are fallen from your first love Psal 42. 1 2. 2. See if you cannot remember that time was when you tooke more sweet joy and delight in drawing neare to him and in communion with him then now then yee are fallen and your affections are divided 3. If you can remember the time was when you had more faith and confidence in God then now you have then you are fallen for a decay in faith and a decay in love ever goe together the lesse faith the lesse love so much unbeliefe so much want of love 4. If there was a time in which you were more willing to doe and suffer for God and to dye to goe home to him then you have left your first love 5. Are you as frequent in duties and as much in them now as ever are not spirituall duties something more wearisome and burdensome to thee then once they were then thou art fallen from thy first love Some may say once I prayed with more faith and fervency but now they are as my selfe more cold 6. Have you as much zeale for God and his truth now as ever the communion of Saints once more desired loved and delighted in then now if it be so then you are fallen from your first love 7. If ever you did love the things of the world lesse then you doe now then you are fallen for love to the world causeth a decay in our love to God love not the world so much as we love the world so much we come short in our love to God 8. Can you not say time was when I was more affected with the love of God and did more minde him and his love then you are fallen for so much as we forget Gods love to us so much we forget to love him the apprehending his love begets love in us to him We love him because he first loved us When Gods love in saving us did appeare to us to be great and wonderfull it set out hearts afire with love to him to live and dye with him and for him and because we minde his love lesse therefore we love him lesse If we should compare our selves with these Ephesians whom God finds fault withall because they left their first love what thoughts can we have of our selves when we consider how far short we come of them God saith of them vers 2 3. That they could not beare with them that are evill they could not marke that their love was so to him and zeale for him was so strong that it over-powred them they could not beare with sinners But alas wee can beare with fin and sinners They laboured in the worke of the Lord which implies carefulnesse and diligence in Gods worke but alas we are sloathfull and dead-hearted they were patient they indured all oppositions within and without they met withall for keeping the Commandements of God and the faith of Jesus they suffered much patiently as appeares Rev. 1. 9. We are impatient even at words Thou hast borne which implies afflictions sufferings pressures we can hardly beare with any thing And hast not fainted here was their courage for God and his truth they bore great trials without fainting we faint under small trials yea at the hearing of them For my Names sake their ends were holy they sought not themselves backs nor bellies but did all for the name and sake of God this holy frame of spirit is a sweet thing oh how farre short doe we come of them Obs Many good actions may proceed from them that are fallen from their first love many good actions cannot excuse for one fault Use Exhortation You who are convinced you are fallen from your first love oh lay it to heart your declinings from God a decay in our outward estate is laid to heart but our inward decayings should trouble us much more And repent the Lord bids thee repent what repentance is see Jer. 31. 18 19. The least declining in our love to God is cause enough of repentance it 's to be laid to heart Repentance is a duty sutable for a Saint that hath assurance of the love of God And doe thy first workes Doe saith God the life of a Saint is a life of action to live to God and for God is no idle life God requires many things to be done Doe thy first workes Repentance without reformation is not sufficient Such as leave their first love leave their first workes as we decay in our love
wherein â—e hath made us acceptable in the beloved Eph 1. 5 6. To whom be all the praise honour now and for ever Amen The end of the first Part. DIVINE CONSOLATIONS OR The Consolations of God The Second Part. Declaring how a soule may know and live in the sweet injoyment of the love of God c. Are the Consolations of God small to thee Job 15. 11. How sweet are thy words unto my tast Psal 119. 103. His lips drop downe sweet smelling myrrhe Song 5. 5. By Samuel Richardson I heard sweet Jesus Christ unto me say Rise my love my faire one come away â—ONDON Printed by M. Simmons in Aldersgate-streete 1649. To Mr. Daniel Tayler Silkman Mr. Nathanael Andrews Merchant Mr. John Fountaine Merchant Mr. Samuel Penoire Merchant Mr. Edward Wright Goldsmith in Norwich Fulnesse of joy happinesse and glory Much honoured and worthy Sirs GOD hath in his wisdome and love mixed crosses with comforts and comforts with crosses He hath said In the world yee shall have trouble but in me yee shall have peace peace in trouble is a sweet mercy behold a fountaine of joy and rest sufficient to satisfie the soule at all times which ever floweth full of sweetnesse and life to refresh our soules withall at all times Loving friends the love you have manifested to me it s so great so free and full and undeserved and unexpected the more I view it the more I see God in it and the more sweet it is to me I have cause to be affected with it with great thankfulnesse to you and to God for you in that he hath ordered you to be so sweet a mercy to me I trust he will take the kindnesse you have shewed to me as done to himselfe Mat. 25. 40. I know not how to require your love I cannot doe more nor lesse then to present you with the best I have as a testimony of my sincere and hearty thankfulnesse to you for the favour and kindnesse I have received by you not doubting but these spirituall and divine Consolations will be savoury and acceptable to you The Lord blesse you and keepe you from all evill so he prays that remaines Your much obliged Samuel Richardson The second Part. DIVINE CONSOLATIONS Of the first Chapter of the Song of SOLOMON 1. A Song of Songs the most excellent Song because it is of the most excellent things viz. the excellencies of Christ his love Which is Solomons which is Christs The soule saith of Christ 2. Let him kisse me Kisses are expressions of love and signes of peace and reconciliation 1 Thes 5. 26. 2 Sam. 14. 23. He is my love and my love is to him I prize and desire him and the manifestations of his love he is full of sweetnesse he is perfumed with Myrrhe and Frankinsence with all powders of the Merchants Song 3. 6. Let him kisse me There are no kisses so excellent nor so full of sweetness none so comfortable as his therefore none so desireable and acceptable as his therefore let him kisse me O that he would kisse me With the kisses of his mouth His mouth is sweet Song 4. 16. The roofe of his mouth is like the â—est wine very sweet Song 7. 7. His words are sweet Prov. 16. 24. I long to injoy the discoveries of his sweet and everlasting love Jer. 31. 3. The kisses of his mouth are sweet whose heart is full of love his lips drop down sweet smelling myrrhe Song 5. 13. Honey and milke are under thy tongue Song 4. 11. The expressions of his love doth quiet my troubled heart and heale my wounded soule Comfort me with apples for I am sicke of love the smell of thy nose like apples Song 7. 8. Apples are of divers and severall tasts yet all comfortable to the body So are the fruits of his death of divers and severall tasts all which are comfortable to raise and refresh the soule I raised thee up under the apple tree Song 8. 5. Let me heare thy voyce make hast my beloved Be thou like to a Roe or to a young Hart upon the mountaines of spices Song 8. 13 14. For thy loves Many loves Redemption Justification Salvation c. are the fruits of his love and as so many loves he hath drowned all our sinnes in the Ocean of his loves Are better then wine More good then wine more profitable more comfortable more strengthening more satisfying more sweet and pleasing more joyfull and lasting then wine Wine maketh the heart glad Eccle. 10. 19. Psal 104. 15. It causeth to forget sorrow and affliction So Christs loves chaseth away the soules feares and sorrowes as the comforts of the soule exceed and are better then the comforts of the body so much better are his loves then wine In the sence of sinne our soules are comforted and satisfied with his loves in Christ and his loves are all my consolation happinesse and glory This wine is spâ—ced wine Song 8. 2. it goeth downe sweetly and causeth the lips of him that is asleep to speake Song 7. 9. Drinke of this juice of apples for in this there is sweet consolation Acts 2. 18. His fruit is sweet unto my taste Song 2. 3. 5. 1. 3. For the savour Thy smell is as sweet Odours smell is a very sweet and comfortable savour pleasant words are as an honey-combe sweet to the soule and health to the bones Pro. 16. 24. Of thy good ointments Good made of precious things of sweet spices odours and perfumes Exod. 30. 23 24 25. The fruits of Christs death are the good ointments healeth all his ointments are very good very sweet and precious to the soule ointments and perfumes rejoyce the heart Pro. 27. 9. Thy name an ointment The Lord our Righteousnesse is this name This is his Name that they shall call him the Lord our Righteousnesse Jer. 23. 6. This Name is this ointment The smell of which is better then all spices Song 4. 10. Christs righteousnesse is the best and most precious thing in the world this makes us righteous in the sight of God in this ointment there is contained all precious things pardon peace reconciliation redemption justification happinesse and glory and what not Psal 34. 6 7. This is very good very sweet this ointment healeth all our wounds 1 Pet. 2. 24. They that know thy Naâ— will trust in thee Psal 9. 10. Therefore we leane on thee we venture all on thee leaning upoâ— her beloved Song 8. 5. Powred forth In the powring forth it is discovered and evidently seene in its sweetnesse as a sweet ointment being opened and powred forth the sent thereof fills the place with sweetnesse so Christs Namâ— our Righteousnesse filleth the soule with love so that his breath where this love is smels strong of love he cannot but sent it forth Therefore the Virgins love thee Virgins chast ones who are content alone with Christ they follow Christ Rev. 14. 4. love thee the Name the Righteousnesse of
your charge for as it was with the Damsell Deut. 22. 25 26. even so is this matter 14. Dis I feare when persecution comes I shall not be able to suffer and so not hold out to the end but dishonour God betray his truth shame and grieve his people Take no care for the morrow cast all these cares and feares upon the Lord in nothing be carefull Phil. 4. 10. He will care for you I will never leave thee nor forsake thee Heb. 13. 5. God will take care for his glory truth c. his wisdome power and faithfulnesse shall order all 15. Dis I am discouraged because I am not filled with joy and comfort 1. Faith may be strong when joy is absent David had faith when he had no joy Restore to me the joy of my salvation Psal 51. 12. He refused comfort Psal 77. 2. But after he wanted it 2. Such as judge their conditions good because they are filled with joy build upon a wrong foundation in that they are not founded upon Christ alone If some had joy they would make it a Christ to them live upon it and so abuse Christ and themselves and their joy it s a mercy to such to want joy till they can better use it 16. Dis But my soule is filled with terrors I have a hell in me I feele the wrath of God in my soule and so have been for a long time 1. This is a sad condition yet thus it may be with one that is the Lords thus it was with Heman who said Lord why castest thou off my soule why hidest thou thy face from me I am ready to dye whilst I suffer thy terrors I am distracted thy fierce wrath goeth over me thy terrors have cut me off Psal 88. 15 16. Job cryed saying He hath kindled his wrath against me and counts me unto him as one of his enemies see Job 19. 10 11. 7. 6. 13 14 15 16. And David in temptation judging himselfe according to the law and sence and feeling said I am cast out of his sight Psal 31. 22. Christ said My God why hast thou forsaken me Mat. 26. 48. Horror hath overwhelmed me Psal 55. 7. 77. 8 9. And Jeremiah said He hath led me into darknesse and not into light he hath broken my bones and compassed me with gall he hath made my chaines heavie he hath filled me with bitternesse thou hast removed my soule farre off from peace and I said my strength and my hope is perished from the Lord Lam. 3. 2. to 19. Some conceive if God loved them there should be no such tempest in their soules but a sweet calme and in stead of wrath and terrors sweet peace and joy but the Lord hath his way in the whirlewinde and in the storme Nahum 1. 3. Some injoy peace and joy but it s not so with all see Job 13. 26. Job said to God Why doest not thou pardon my transgressions c. Thou hast set me as a marke against thee so that I am a burden unto my selfe Job 7. 18 19 20 21. â—3 14. Our comfort depends not upon freeâ—ome from terrors but upon the Spirits reâ—ealing truth and application of it to the â—oule Lam. 3. 21. 2. The Angel of the Lord said to Gidcon The Lord is with thee But Gideon said Oh my Lord if the Lord be with us why then is all this fallen us c. Judg. 6. 12 13. So saith the soule If the Lord be with us why then is all this befallen us that we are so full of terrors yet it may be so and as Gideon was mis-taken so maist thou 3. The greatest peace any Saint injoys is not to be neither ground nor incouragement for them to beleeve therefore not any terrors any possesse ought not to be a ground of discouragement in beleeving for our happinesse is not in any thing we feele or apprehend in our selves but in the word and promise of God and in that wee are knowne of God who loves us and comprehends us in himselfe and his not imputing ouâ— trespasses unto us Psal 32. 1. Of this see more in part the third 4. A soule in such a sad condition should consider what the Lord saith Isa 8. 20. and cast all their feares of hell upon God in a promise and trust in the Lord Isa 26. 3 4. When thou art in the flames of this fire thou shalt not be burnt with God nothing is impossible O troubled foule the tender mercies of our God hath visited us and so it may visit thee also and give light to thee that sits in darknesse and in the shadow of death to guide thy feete in the way of peace Luk. 1. 78 79. 5. If thou wouldst be freed from these terrors trust in God that is the way to be freed from them Thou wilt keepe him in perfect peace whose minde is stayed on thee because he trusts in thee Isa 26. 3 4. 6. Consider what brought thy terrors but poring so much upon thy sinnes untill thou wert filled with despaire and thy omissions and commissions against conscience increased thy horror doe the contrary 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 ver 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 Mica 7. 8 9. 17. Dis I am in great outward misery and want by reason of poverty surely if God did love me I should not be so neglected as I am Thou shouldst not reason so was not this the condition of those who wandered about in sheep-skins goat-skins in desâ—ts mountaines dens and caves of the earth Surely they were more destitute of outward comforts then thee and suffered more hunger cold and nakednesse then thee hast thou not a house nor bed to lie on the places where they wandred afforded not these things to them art thou destitute afflicted so were they whom God so loved that he esteemed the world not worthy of Heb. 11. 37 38. Poverty and want is no small burden many desire death rather then such a condition yet know that 2. Poverty and want hath attended and kept company with many of the children of God Job was poore the Apostles were poore 1 Cor. 4. 11. 2 Cor. 6. 10. the Churches of Christ were 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 dead 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 Christ Joh. 17. 26. The poore receive the Gospel and the profession of
to the other foure Treatises the most of them have been published severall yeares O yee that love the truth is it a small matter to you for Christ to be dishonoured and his truth condemned Doe yee not regard what violence is offered to the sufficiency of Christs sacrifice if yea why are yee so silent as if there were none to answer God complaineth None pleadeth for truth Isa 59. 4. It might grieve us to consider that others take more paines for errour then we doe for truth Can we say we love the Lord and his truth as we should and not lay it to heart In these cold dayes the love of many too many waxeth cold to God and man many professe love to Christ yet few love him as will appeare ere long for the knowledge and practise of the truth shall be slighted and hated there shall be found but a very few that will own it The more darke or doubtfull any thing appeares the more narrowly search the Scriptures and consider them the benefits will answer the paines set aside partiality prejudice and the opinions of men neither receive nor refuse without sufficient tryall pray to God to reveale his truth to thee I trust the Lord that hath directed this to thee will blesse it to thee so as thou shalt praise and honour him all thy dayes which is the desire of Samuel Richardson To Collonell Robert Tichborne Mr. Moris Thompson Merchant Mr. William Packer Captain and Mr. Methusalah Turner Linnen Draper Fulnesse of joy happinesse and glory Much honoured and worthy Sirs CHrist and him crucified is the best and most desireable object that can be presented unto your view what can be better or more desireable this is our happinesse glory and our chiefest joy Joy sweet satisfying unmixt pure spirituall glorious full and eternall there is no sweetness like to this of Christ dying for my sinnes his suffering for us the whole punishment of sinne so that God will not impute sinne to that soule for whom Christ dyed therefore we are for ever freed from the punishment of sinne The more we know this truth the more sweet is Christ to us and the more fixed on Christ our hearts will be the more we love and obey him and contend for the truth once delivered to the Saints This subject is love the best love which is most sweet and full of divine consolation In the view thereof I trust you shall finde some sweetnesse and if you had not injoyed this sweetnesse you could not have sented it forth so naturally fully and sweetly to me as you have done I have great cause to be thankfull to you and to God for you your love to me hath caused me to dedicate this small Treatise to you as a testimony of my hearty thankfulnesse to you for your love the Lord blesse you and keepe you from all evill So he prayes that remaines Your much obliged Samuel Richardson Of the Justification of a Sinner before GOD. Rev. 1. 5. Vnto him that hath loved us and washed us from our sinnes in bis own bloud THese words declare the vertue fruit and efficacy of Christs bloud and the priviledges and happinesse of the Elect by it The word our comprehends the Elect as appeares John 17. 29. 6 37. c. Rom. 11. 17. Acts 20. 26. By the word sin here we are not to understand the being of sin for sin hath still a being in the Saints Paul saith Sin dwelleth in me Rom. 7. 17. see 1 Joh. 1. 8. In many things we sin all nor are we to understand it of the pollution and defilement of sin for sin is as filthy or and as abominable as ever and as defiling â—he ever therefore by sin we are to understand oâ— the charge curse wrath the condemnation of sin viz. the whole punishment of sin The word washed is a borrowed word from washing the dirt and filth from cloths c. so here washed us from our sinnes separated and clensed us from sinne viz. the punishment of sinne This him that hath washed us is Jesus Christ Rev. 1. 5. The word bloud comprehends his death and something else as appeares Heb. 9 22. 2â— He offered himselfe through the eternall Spirit 1 Joh. 1. 14. The life and substance of all lay hid under this vaile that is to say his flesh Heb. 10. 26. By vertue of this union there was such a worth in Christs bloud as was able to doe it 1 Pet. 1. 19. with Acts 20. 28. Hath washed us in his own bloud which declares that it is done and therefore it s not a doing nor to be done for he did it in his own bloud that is when he shed his bloud his own bloud that is the bloud of his body by his death he did wash and clense us from our sinnes that is from the punishment of them The cause why he washed us from our sinnes that was his love which was in himselfe nothing in us or done by us did cause him to y dye for us Doct. That Jesus Christ by his death upon the Crosse he fully freed his from sin that is to say the punishment of sin for ever as fully as if they had never sinned For prooâ—e consider these Arguments or Reasons drawn from Scripture and I shall be the 〈◊〉 large in it because there is much consolation in it also it is denied by many who ascribe our Justification from sin to beleeving c. For from the Scriptures I thus reason Argu 〈◊〉 Iâ— Jesus Christ hath suffered for our sinnes then he hath suffered the whole punishment of sin if so then we are freed from the punishment of sin and if he freed us not from that his suffering for us was ineffectuall and he freed us not from any thing at all for there was nothing we were liable unto but the punishâ—ent of sinne But Christ suffered for us for our sinnes the just suffered for the unjust 1 Pet. 3. 18 19. He was made sin for us 2 Cor. 5. 21. He offered himselfe for the errors of the people Heb. 9. 7. The punishment of our sin was death In the day thou earest thereof thou shalt dye Gen. 2. 17 Christ tasted death and underwent the same Heb. 2. 9. He gave himselfe for our sinnes Eph 2. He laid downe his life for ours Joh. 10. 15. Christ shed his bloud for the remission of sinne Mat. 26. 28. Therefore it was sufficient for the remission of sinne if it be remitted the punishment is taken away if his life was not sufficient for ours his precious bloud sufficient to satisfie for all our sinnes 1 Pet. 1. 19. to what purpose did he die for us The law said Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Gal. 3. 10. So that we were under the curse nor liable to it the curse was the punishment of sin Christ to free us from it he was made a curse for