that is unprofitable to him that doth not keepe the Law Gal. 5. 3. Therefore Circumcision hath nothing to doe with the covenant of grace 2. The Scripture doth not declare that Circumcision was an old seale of the covenant of grace Col. 2. 11 12. Doth not prove it was 3. Because if Circumcision had been a seale of the covenant of grace those who had that should not need a new seale 4. If Circumcision had been a seale of the covenant of grace then the urging it could not have overthrowne the Gospel as the Apostle said it did see Gal. 2. 17 18. with Gal. 5. 10. and Chap. 3. 5. Because the promise of blessednesse by remission of sinnes Gen. 12. 3. is farre different from that covenant Gen. 17 7 8. which was sealed by Circumcision Lastly Circumcision being an intolerable yoke Acts 15. 10. it could not be a seale of the righteousnesse of Christ if it had then it had been a benefit and not a burden Luk. 5. 4 5 6. Observations MAster Christ is to be owned acknowledged and obeyed We have toiled all night Much paines And have taken nothing Mens labours without Gods blessing are fruitlesse Neverthelesse I let goe reason experience and likelihoods to obey thee At thy word Christs word prevailes a word from Christ is enough to put us upon action his word is to be eyed I will So soone as the soule heares Christ speake it submits Let downe the net Faith and the use of meanes agree Nets filled Obedience of faith never fruitlesse c. Matth. 10. 29 30 31. Are not two sparrowes sold for a farthing and one of them shall not fall to the ground without your Father the very haires of your head are all numbred COnsider the lilies of the field how they grow they toile not neither doe they spin Mat. 6. 28. God provideth for the young Ravens their food Job 38. 41. All things are ordered by the providence of God Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deepe places Psal 135. 6. Our God is in heaven he â—hath done whatsoever he pleaseth Psal 115. 3. Many seeke the Rulers favour but every mans judgement cometh of the Lord Pro 29. 26. He fashioneth their hearts Psal 33. Whose hearts God hath touched 1 Sam. 10. 9. 26. As the Rivers of waters he turneth it whither soever he will Pro. 21. 1. The lot is cast into the lap but the whole disposing thereof is of the Lord Pro. 16. 33. The preparations of the heart in man and the answer of the tongue is from the Lord Pro. 16. 1. A mans heart deviseth his way but the Lord directeth his steps vers 9. Yee ought to say if the Lord will we will goe unto such a Citie and doe this or that Jam. 4. 13. 15. They shall fight against thee but they shall not prevaile Jer. 1. 19. The consideration of these Scriptures are very necessary profitable and comfortable these Scriptures declare that what God willeth he effecteth all things are as he pleaseth to order them Job seeing of God in all his crosses was patient content and thankfull The Lord hath given and the Lord hath taken blessed be the Name of the Lord He knew men could doe neither more nor lesse then God will it was God that did it A cause of that great care and over-thoughtfulnesse of heart in fearing men and want is because wee see not all things to be ordered by God wee are more like heathen Gentiles as Christ saith Matth. 6. Wee have need to minde that Chapter more to be more content and to live by faith and to be thankfull to God which we cannot be untill we see it s sent from God it s a gift of love whether it be bitter or sweet it shall doe me good Psal 34. 1 Cor. 13. 10. All our care and dislike c. cannot alter what God will doe it might cause men to be content Job saith He is in one minde and who can turne him and what his soule desireth even that he doth for he performeth the thing that is appointed for me and many such things are with him Job 23. 13 14. As if he should say I cannot helpe it God will have it so I may use the meanes but I must waite upon him both for the time and manner of my deliverance Man disquiets himselfe in vaine because he doth not see and minde the providence of God in the ordering of all things and so are not content with our conditions nor beare crosses patiently If thou art lost and fatherlesse Luk. 19. 10. Hos 14. 3. Christ is precious to thee and thou art precious to him Oh know Christ came to seeke and save you and that you shall injoy life and glory by him God is at peace with you he hath loving kindnesse for you that is better then life loe all is yours for God is yours and that for ever what can be more sutable pleasant profitable and delightfull better or more desireable Oh the fulnesse sweetnesse gloriousnesse of this peace it passeth knowledge if thou art nothing in thy own eyes thou hast a right in it and therefore mayst apply it and be ravished with it Consider what I have said what God hath given thee sent unto thee and put into thy hand even his rarest choisest dainties from his banquetting-house flaggons of his most excellent and richest wine full of spirit and life one taste is able to cheare and revive thy heart yea raise and ravish thy fainting soule with love into love Oh here is enough Christs dainties are durable his fountaine is bottomlesse and infinite it cannot be exhausted or drawne dry therefore eate O friends and drinke abundantly To be comforted and strengthened with it if God please to blesse it to thee it will be sweet and profitable instead of darknesse light shall shine clearly sweetly pleasantly if the Lord cause thy soule to be this light love to live in it be overpowered with it thou wilt acknowledge his goodnesse with thankfulesse and ioy as some have done he creates the fruit of the lips peace if he speak the word it s done Gen 3. 3. The Lord so speake to thee that thou maist profit by it and that thy joy may be full A Song of the love of God to such as are in Christ Make yee his praises glorious with a joyfull voice Psal 66. 1 2. 1. THe love of God hath been to me full great In leaving me in such a state to be And then to set me free from that estate He gave his onely Sonne to dye for me Which is a greater happinesse to me Then if I had not been in misery 2. I was as vile as any man could be And my vile state did openly appeare When God in love did please to looke on me And caused me a joyfull voice to heare For passing by me he to me said
55. 25. Obs 11. All wayes besides Jesus Christ are by pathes aside out of the way I am the way Joh. 14. 6. Obs 12. Gods way and mans way are contrary each to other Christs way leads the soule to Christ mans way leads to himselfe to deliver himselfe 13. We should not be led aside from Christ by any thing in the world hearken then onely to Christ Nor say Is there not a lie viz. he cannot aske the question 14. The meanes of deliverance are so hid from him that he cannot use them a lie 15. All that man doth rest upon while he is in the state of nature is nothing but a lie He is miserably deluded 16. The strength and confidence of a deluded man may be so great that it may seeme to him unreasonable once to question it 17. A deluded mans confidence of salvation may be greater and stronger then the faith of some that are the Lords and yet be false a meere delusion of Satan and a deceived heart 18. The greatnesse or strength of any mans confidence cannot assure him that hath it that it is not a delusion but it may be proved true or false by the ground of it the cause and foundation of it for If it be built or caused by any qualifications in us either abstinence from sin or doing good or from inward peace or joy c. it 's all false but if it be founded upon Christ alone in his free grace in the word and promise of God Rom. 15. 4. If we can truly say In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. It is well if thou wert lost and fatherlesse Hos 14. 3. and wert perswaded he had mercy for thee and didst hope in him for it as Psal 33 18. 21 22. it is no delusion 2 Tim. 3. 16 17. All Scripture is given by inspiration of God c. THese words shew the excellency and necessity of the Scriptures and their exceeding majesty and authority over us The Apostle in the 14. verse exhorts Timothy and so the Saints to continue in the knowledge and practise of the things he had learned of the Scriptures and backs his exhortation with two strong arguments one is because all Scripture is given by inspiration of God As if he should say if the Scripture were but the inventions of men in stead of learning and observing them you might slight them but seeing they came from God by inspiration of God wee may not contradict nor slight the inspirations of God but submit unto them The other is from the excellency necessity and usefulnesse of the Scriptures unto us in that they are able to make us wise unto salvation to instruct us in righteousnesse that the man of God may be perfect throughly furnished unto every good worke vers 15 16 17. Whence wee learne 1. That God is the Author of the Scripture that it is originally from him God inspired it into them they received it from him it is the saying of the holy Spirit Heb. 3. 7. 2. That there is a necessity for men to know and beleeve that the Scripture is the inspiration of God for 1. Else they can have no power and authority over the conscience seeing nothing can binde the conscience but the authority of God truly or so apprehended 2. Else men will not observe the commands thereof but slight and jeere at it as those doe who deny the Scriptures to be from God 3. Unlesse we know and beleeve they came from God we have no ground of peace and comfort for if they be not from God how shall I be assured of the truth of them then what hope have I but in this life which tends to make us most miserable 4. If they be not Gods word and will we cannot honour God to observe it 5. To deny the Scriptures to be from God is to open a gap to all evill and prophanesse for how will you prove any action to be evill or unlawfull but by the Scriptures if yee set aside the Scriptures yee will soone judge it lawfull to doe what yee please Use Information seeing the Scriptures are of divine inspiration it must needs be a very great evill and a most horrible sin to contemn or slight the Scriptures for in so doing they slight the inspirations of God Use Exhortation To all that feare God to look upon the Scriptures to be as they are the very inspirations of God that so you may honour it and obey it Alas into what times are we fallen that men need to be exhorted to beleeve this truth which is fully declared in the word of God These are the last times wherein iniquitie doth so abound as men are not afraid nor ashamed to professe they doe not beleeve it one saith they are not from God but mens experiences another denieth the truth of them and saith they concerne him not and so they are nothing to him but I trust all that feare the Lord will prize his truth keep close unto it and contend earnestly for it for if we let this goe then farewell all Religion yea God Christ and Heaven and all for if the Scriptures be not true there are no such things It 's in vaine to alledge Scripture to these men to prove the Scriptures to be from God because they question the truth of the Scriptures It 's necessary to give some Reasons to satisfie the Reason of such as are not unreasonable that the Scriptures called the Bible are from God inspired from him Demonstrations that the Scriptures are of God and from God The Scriptures are either from God or from men they are not from men for these Reasons 1. Because neither the folly nor wisdome of man can effect such a worke to compose the Scriptures for men as men cannot understand the meaning of them if they had originally been from men the same wisdome that invented them could understand them but seeing men cannot understand the meaning of them nor agree upon any meaning of them it appeares they are a mystery above the reach of nature 2. They are not from men because it condemnes that which is most excellent in nature as it condemnes the wisdome of man to be foolishnesse in that it cannot understand it and seing they cannot know it they could not cause it also it is against reason for any thing to condemne it selfe is it not quite contrary to nature to condemne that which is most excellent in nature the wisdome of man is most excellent in nature therefore the wisdome of nature was not the Author of the Scripture also mans wisdome esteemes the wisdome of it to be foolishnesse contraries cannot agree 3. The Scriptures are not from men because the whole scope and drift of the Scriptures tend wholy to destroy that which the nature of man loveth most as the way and will of man yea it requires him to deny himselfe what is more contrary to nature then this
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
a lost sinner then he is or can be willing to be saved This should teach and incourage all that desire Christ to beleeve though thy sins aâ—â— many you need not doubt of his love for 't is infinite without time or measure full free and eternall I will love them freely Hos 14. 4 We pray you a loving way Obs Gods way of saving man is in a way of love Therefore God saith I drew them with the cords of a man with bands of love Hos 11. 4. Behold I will allure her and speake comfortably to her Hos 2. 15. Wee pray you Obs Fallen man is contented to be as he is he is so seduced and deceived by sin that he need to be prayed and intreated to be reconciled We pray you in Christs stead Obs If Christ were with us he would pray us to be reconciled to him in his absence he hath sent some to pray us in his stead Obs Ignorance of Christs love is a cause of our feares when it is discovered our doubts are resolved and our hearts revived and inlarged Psal 63. 5 6. Be yee reconciled to God Obs The best estate of nature is a state of enmity against God for if these need any reconciliation how much more enemies Sight of reconciliation to God is consolation We are to distinguish betwixt Gods love and Reconciliation to us and our love and reconciliation to him they differ in nature and time and is grounded upon severall causes as to instance the cause of Gods Reconciliation to us is Gods love and the death of Christ our Reconciliation to God is the holy Spirit of God revealing to us Gods love and Christs Righteousnesse to be for us Reconcile us Obs Even such sinners as God doth love and sends after and will save they look upon God as their enemy and have hard thoughts of him For he hath made him Obs God the Father hath set apart the Lord Jesus to save man There is no other name whereby we may be saved Acts 4. 12. Heb. 9. 14. 22. Obs The way and meanes God hath chosen to free a sinner from sin is onely by Jesus Christ This should teach us to prize him and rest satisfied in him and not suffer ouâ— foolish hearts to seek after nor desire any other meanes or way of deliverance from fin but onely him Made him to be sin Some understand a sacrifice for sin and no more so as the guilt and punishment shall be translated unto Christ and not the fault but is it not unequall if not unjust and impossible to impose our guilt upon Christ and not our sin sin and guilt are inseperable for where there is no sin there can be no guilt therefore that our guilt might be laid on Christ necessarily our sins must after a sort be made his and annexed unto him by imputation all the sinnes of the Elect their adulteries murders blasphemies c. were laid upon him Isa 43. 5. Obs Sin must be charged upon Christ or the sinner and had not Christ undergone the penalty of sin no man could be saved as appeares Joh. 1. 1. 7. Joh. 1. 29. Rev. 8. 2. Eph. 2. 14 15. Heâ— 9. 22 Col. 1. 20. Zach. 9. 11. Our happinesse lieth in this that our sinnes are not â—mouted unto us Psal 32. 1 2. Obs God hath imputed our sins unto Christ and so laid them upon him that they are not ours no more but Christs who hath â—reed us and himselfe from them and so he shall apâ—eare without sin Heb. 9. 28. We should rest â—atisfied in Christs satisfaction because it is a â—ull perfect and infinite satisfaction Obs It appeares that the sence and guilt of â—in doth discourage a soule and cause it to desire to be at a further distance from God as Luk. 5. 8. Obs There needs strong reasons and earnest â—ntreaties to reconcile a soule to God yea â—he arme of the Lord must be revealed in them â—o make them effectuall Isa 53. 1. Obs The way to reconcile a soule to God â—s to let him understand the cause way and â—eans of his salvation therefore the Apostle â—aith He hath made him to be sin to us and â—hat we are justified freely Obs The words us and we in this verse wee are to understand them in the 19 verse to whom God doth not impute their trespasses therefore they are blessed Psal 32. 1 2. They shall not misse of glory they have Redemption by his blâ—ud the remission of sinnes Col. 1. 14. Rom. 5. 10. Therefore by us and we cannot be understood every sonne and daughter of Adam Obs For us That which is spoken in generall to beleevers every beleever is to apply it to himselfe in particular so Paul saith He loved â—e and gave himselfe for me Gal. 2. 20. Obs For us for me The word and promise of God that it is for me is that which the soule should fix its eye upon and for eveâ— relie upon to a full satisfaction to my soule knowing that the word and promise of God is the onely ground of faith and is securitiâ— sufficient for my salvation Obs Jesus Christ being made sin for me 〈◊〉 as good for me yea better for me then iâ—â— had never sinned as much better as a spirituall body is better then a naturall and 〈◊〉 the image of the heavenly is better then thâ— image of the earthly as much better 〈◊〉 strength is better then weaknesse and heâ—ven better then earth 1 Cor. 15. 43 44 〈◊〉 55. Obs As soone as the soule is convinceâ— that Jesus Christ is made fin for me and he made the Righteousnesse of God in him aâ— the soules feares doubts and discouragement and objections vanish and Christ is beleeveâ— in and lived upon with thankfulnesse aâ— joy Obs Which knew no sin Christ was wholly free from sin personally Luk 1 35. inherently Heb. 14. 5. and actually Joh. 8. 40. Obs Seeing Christ is so holy and so qualified as he is there is no reason why we should doubt of the sufficiency meritoriousnesse and effectuallnesse of that which Christ hath done for us Heb. 10. 10. 14. Obs That we mâ—gâ—t be made Whatsoever Jesus Christ hath done and suffered was for those whose fins were laid upon him and are fully pardoned by him Rev. 1. 5. Rom. 5. 19. That we might be made the Râ—ghteousnesse of God There is a twofold Righteousnesse according to the diversity of his nature the one uncreated and infinite which is the Righteousnesse of the Deity the other is created and finite which is the Righteousnesse of the humanity the first is infinite and therefore incommunicable the latter is the Righteousnesse of God also because it is in him who is not onely man but God So then Obs Christs Righteousnesse is the Righteousnesse of God The Righteousnesse which freeth a sinner from the curse of the Law is a perfect Righteousnesse Heb. 1. 8. Heb. 10. 3. see Job 33. 24. Obs Mans best Righteousnesse is imperfect it cannot justifie him
thus they served Christ and his Apostles see Luk. 23. 13 14. Joh. 17. 12. 10. 20. 23. Jer. 20. 8 9. and darken this truth instead of clearing it over-confidence of mens knowing truth forestalls and deceives many and keeps them from the truth 3. This doctrine most abaseth man in that he hath not nor could not doe any thing in the world to procure these things I deserved it not nor procured it not nor had any hand in the doing of it God will have it so that no flesh should glory 1 Cor. 1. 29. That God may be all and man nothing I be nothing 1 Cor. 12. 11. As the light of the Sunne puts out theâ— light of the fire as not enduring any light but its selfe So when Christ the Sonne of Righteousnesse appeares in the soule Mal. 4. 2. Gal. 1. 16. Out-goeth all fire and candle-light not one sparke is left to walke in nor to comfort the heart withall Isa 50. 10 11. It is no matter let it goe Christ is a better light and heate strength and comfort and shines mesâ— gloriously when alone 4. This is the doctrine that causeth thâ— Saints to sin lesse Gal 5. 16. Sin is desired soâ— the sweetnesse and pleasure of it in the waâ— of satisfaction men goe to sin but being satiâ—fied are content without it here is sweeâ—nesse and satisfaction oh how it satisfieth the soule The more the soule is filled with this doctrine the lesse it desireth sin the lesse wâ— desire sin the lesse we sin loe now there is 〈◊〉 better sweetnesse satisfaction come in placeâ— Song 1. 5. This is the doctrine that makes thâ— Saints most spirituall and thankfull this 〈◊〉 us with joy and gladnesse praise and thankfulnesse to God and to glory in him and 〈◊〉 call Christ by his right name This is his naâ— that they shall cal him the Lord our righteousnesse Jer. 23. 6. Job 33. 23. 6. This doctrine causeth the soule to bâ— most serviceable to God to serve him freeâ—ly and chearfully Being delivered we serâ— him in holinesse and righteousnesse all the dayes of our lives Luk. 1. 73. Untill men know they are delivered they cannot serve God freely but the contrary doctrine fills men with slavish feares to doe duties to escape hell and get heaven 7. This is the doctrine that will hold when all failes because it is built upon the truth The Gospel is the word of truth Col. 1. 5. Therefore this doctrine we imbrace 8. This is the doctrine that holds up the soule and keeps it from sinking and fainting in the sight and sense of sinne this doctrine removes many objections which otherwise would trouble and discourage us this doctrine saith there is nothing to pay all is paid it cost Christ deare that it might cost us nothing it s not of works nor according to our works Rom. 10. 6. 4. 4 5. 2 Tim. 1. 9. Our life is hid with Christ in God Col. 3. 3 4. The answer of a good conscience is O God thy Sonne hath dyed for me satisfaction is made what more canst thou require of me O the unsearchable riches of Christ Eph. 3. 8. 9. This is the doctrine that raiseth the soule when fallen to rise and returne to God Hebâ—0 â—0 Not any thing can keepe the soule from utter despaire and â—aise it when fallen but Christs satisfaction and the unchangeablenesse of the everlasting love of God Jer. 31. 3. Tell me what peace or comfort could we have if we were not freed from the punishment of sin I see not how one can be wholly ignorant of this doctrine and be a Christian 10. This is the doctrine that is full of sweetnesse and life behold a living fountaine that can never be drawne dry it ever flowes full of sweetnesse loe here is strong consolation full of spirit and life for the soule to drinke freely in at all times to refresh it selfe withall here is peace security consolation joy contentment in that not any thing can be laid to our charge our sins shall be remembred no more no more no more oh what a fountaine of consolation is here what marrow and fatnesse is like to this if my soule be deserted faith faile yet God is my God I change oft but he never when I cannot apprehend him I am comprehended of him Christ is the same yesterday to day and for ever Heb. 13. 8. I am the Lord I change not Mal. 3. 6. He that understands not this doctrine can injoy no true sweet solid setled comfort in the right understanding of this doctrine Christ is rightly understood and our soules injoy such marrow and fatnesse which glads our hearts and keeps our soules from fainting in a world of misery and trouble Seeing the Lord hath caused us to know and injoy this truth we have cause alwayes to rejoyce and sing praises to him I will give thankes and sing praises to his Name Psal 18. 49. see Acts 16. 25. A Song that JESUS CHRIST is all in all to his 1. CHrist is his Fathers chiefest choice And I in him the very same Why should I not in him rejoyce Who am secured from all blame 2. In God through Christ the Saints rejoyce When they know they in Christ are found Through Christ they with a joyfull voice In singing doe his praises sound 3. I now in Christ have beauty bright I am compleat in him alone And cloathed in his Robe that 's white In him I have perfection 4. In me God doth through Christ delight In God through Christ I a right have Through Christ I may come in his sight And needfull things may aske and have 5. My priviledges are full large Through Christ my Saviour and King Wee onely underâ—â— the charge Me to redeeme and me home bring 6. Christ is my light my life and strength My Prophet Priest and King is he My husband head and Saviour Oâ— nonâ— but Jesus Christ for me 7. Christ is Sanctification And Reconciliation And all my Consolation For he u my Salvation 8. He is my Covenant and peace Mediator and Advocate And he is my Physitian And the forgivenesse of my sin 9. And my Sanctuary alway He is my She heard and my stay He is my Counseller alway In him I have fulnesse of joy 10. He is a Father unto me And supply continually And my foundation is he And he alone is my glory 11. I have no hope comfort or joy But in sweâ—t Jesâ—s all the day He is my sweet delâ—ght alway For all things else will soone decay 12. What is it worldly men desire But beauty riches and fine fare With pleasure ease and rich attire Things which the world in them doe share 13. And what these things to them can be
DIVINE CONSOLATIONS OR The Teachings of GOD in three Parts Part 1. Containes Observations Experiences and Counsels I have learned by experience Ge. 30. 27. None teacheth like him Job 36. 22. Part 2. Declareth how a soule may know and live in the sweet injoyment of the love of God c. Part 3. That Christ at and by his death freed the Elect from the whole punishment of sinne With an Answer to the Objections made against it And Doctor Crips Booke justified against Steven Geree By Samuel Richardson LONDON Printed by M. Simmons in Aldersgate-streete 1649. To his Excellceney Thomas Fairfax Lord Generall and Oliver Cromwell Esquire Lievtenant Generall and Henry Ireton Esquire Commissary Generall and Collonel Thomas Harison Esquire Peace happinesse and joy Right Honorable and worthy Sirs AS your conditions are above others so are your temptations and tryalls doe what good you can you are men Be pitifull be mercifull doe good to them that hate you see Luk. 6. 27. 32. to 39. Ease and relieve the oppressed consider Eccle. 4. 1. Pro. 31. 9. Job 29. God hath made you speciall Instruments in saving this nation from ruine destruction he hath honoured you with his protection presence and blessing even to admiration you are the Advocates of Christians in that you have often pleaded their cause done as much good to the truth and people of God as any and in that you are of the number of them this is your greatest honour happinesse and glory It s the portion of the people of God to meet with reproaches and hard words Mat. 11. 12. 19. 29. 27. 39. 41. c. Christ did no sin 1 Pet. 2. 23. Yet he indured such contradiction of sinners against himselfe Heb. 12. 2 3. Hard speeches ungodly sinners have spoken against him Jude v. 14 15. Christ was called a deceiver Mat. 27. 63. You must not think much if you be called so the servant is not above his Lord if they have called the Master of the house Belzebub how much more them of his houshold If it be sufficient to prove one guilty because accused then Christ was not innocent Many things of which you are accused I know are false of what truth the rest are I judge by these I have observed although good men have faults enough yet our accusers misse them and charge us of that whereof we are innocent It s a certain truth some report ill of men because they are no worse You are none of them of whom all men speak well of it s well you are freed from that woe Luk. 6. 26. To speake modestly we have not observed any in authority that have given greater testimony of their faithfulnesse readinesse willingnesse in improving opportunities for the safety and welfare of this Nation and that have shewed more love to the truth and people of God then these have done neither can I see how such do well who would have those whom God hath made the Bulworks of this Nation the butts for them to shoote their sharpe arrowes most bitter words Discontented Spirits ease themsâ—â—ves in abusing others but I trust you freely forgive them and endeavour to get good by them This I thought fit to expresse to correct their unreasonablenesse and to leave this testimony to after ages to answer theirs in print Expect not freedome from reproaches but to get good by them doe well and expect ill they hurt themselves not you Riches prosperity and honour causeth coldnes lukewarmnesse in Religion Hezekiah was a good man yet his heart was lifted up at a small matter in many things we sinne all humane â—railties every good man is subject unto great places have not so great an influence into good men as to free them from those infirmities which before they were subject unto they rather increase theÌ„ Such need some sharp crosse to quicken and revive and weane them from this world to cause them more to minde prize things spirituall eternall no worldly thing seems great to him that minds eternity You have had great successe in war and a great blast of the applause and praise of men therefore you need something to balance it Fraile man is like a little Vessell lightly laden not able to bear very great sailes winds crosses are sent to let out selfe to try us and to weane us from the world to examine our hearts and wayes and to be more watchfull and circumspect for the future they cause us to deny our selves and to live by faith they shew us what hearts we have and how like we are to Christ when reviled 1 Pet. 2. 23. They exercise the fruits of the Spirit in us how could we forgive our enemies if we had none or deny our selves in suffering wrong patiently if none were offered unto us how could we rejoyce in trials temptations or know our strength or weaknesse or learne patience experience by them and reap the sweet fruit of them without them What you loose in one kinde I trust you gaine in a better great crosses prove none of the least mercies when we see God in them and that all comes from his free infinite love that not any thing shall hurt but all worke together for our good thâ—ugh we see not how Rom. 8. we injoy the sweetnesse of them are humble and thankfull and rejoyce in every condition because we know that ere long our joy and rest shall be eternall then shall we be for ever with the Lord out of the reach of all reproaches paine griefe or trouble Most noble Worthies Luk. 1. 3. the great respect you have shewed to the truâ—h people of God hath imboldned me to present this to you in love out of a deep respect unto you the Lord is with you Judg. 6. 12. Dâ—ut 33. 27. 1 Sam. 16. 18 The Saints love you they pray and praise God for you England fareth the better for you the children unborne shall praise you blesse God for you and though there be that revile you yet the memoriall of your names shall be for ever precious Your friend Samuel Richardson The first Part. Containing Observations Experiences and Counsels c. I have learned by experieâ—ce Gen. 36. 27. Concerning the affections THe affections are the pulses of the soule and they shew the state of it The affections are the motions of the will the wil is the seat of love The judgement distempers the affections and the affections the judgement and captive each other When the judgement is taken captive by the affections things are judged according to their pleasure Our affections of joy and sorrow will exceed their bounds unlesse they be restrained Many pay deare for being led by their affections It 's hard to set bounds to our affections wee need power to moderate them Wee have many occasions ôf doing good but wee often want hearts and affections to improve them Our affections do often deceive our selves and others and goe for
respect 5. Look with what affection yee doe what yee doe serve the Lord with the best and serve him fully for measure and degree he that doth these things his conversation shall be beautifull and savoury Concerning affections c. 1. Ever suspect your judgement and affection when the cause concernes your selves 2. Often call your affections to account 3. When your affections exceed their bounds aske your soule the reason of it 4. Let not your judgement be taken captive by your affections let your judgement command your will and your will your affections and your affections your actions 5. Make not your affection knowne in company unlesse the cause be extraordinary Concerning afflictions 1. Slight not any affliction nor let it over-presse thee consider it 's appointed Rom. 8. 29. There is a blessing in every crosse eye that more then the sharpnesse of the affliction know the longer it continues the more thou maist get by it 2. Consider that nothing can befall thee but what is appointed by God 1 Thes 3. 3. 3. Search to know the cause why he sends his affliction that so thou maist be reformed by it 4. If thou art the Lords stay thy selfe in the love of God and attend upon him for the time manner and measure of thy deliverance Concerning Books Study the Scripture set a high price upon it keep close to it next the Scripture prize those books which keep closest to the language of the Scripture and doe clearest prove from them what they affirme Beleeve not any man upon his bare word if the substance of it be not expressed in the word of God reject it Make much of Christs speaking unto you in his Word Heb. 12. 25. Conscience Hearken to the voyce of conscience Prize and preserve a tender conscience Take heed yee wound not your conscience to please your affections Creatures Expect not much content and satisfaction from the creatures So use the creatures so as to be fitted by them to serve God and man God gave not the creatures to hurt us Concerning Company Avoyde familiarity with such from whom you receive meanes of cooling In the choice of a companion consider What soundnesse of judgement is in them What knowledge and sensiblenesse of their own inward corruptions Whether they speake of the infirmities of the Saints with griefe and compassion Whether they doe plainly reprove them for any sinne they see in them What are his companions Countenance and incourage those who hazard themselves in Gods service and good causes be companions of such Heb. 10. 33. Crosses Be not afraid nor offended at crosses they may doe thee much good and let out sinfull selfe Desires of the world Wee had need to moderate our desires to things below We should rather endeavour to equall our desires to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Errors If you would be kept from errors pray to God search the Scripture labour to be well grounded in the principles of truth and shun false Teachers and their writings Luk. 21. 8. Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe to watch and pray to God to keepe thee from falling A friend Esteeme him thy friend that would hinder thee in sinne Faith Live by thy faith let not other mens beliefe be the rule of thine Griefe Discover not thy griefes to many Discover them to such as are able and willing to helpe thee the Lord is loving and pittifull able and willing to helpe it 's best to complaine to him Of good Thinke not much of doing a little good though it be with great trouble for to doe good we live Esteeme not that thy chiefest good which may be taken from thee God Be serious and zealous for God Gaine Be not greedy of gaine Glory Esteeme Christ his truth a good conscience the sufferings and reproaches of the Gospel to be your greatest glory Honour Honour the Lord with thy substance Infirmities Beare with the Saints infirmities and cover them with tendernesse Indure Indure that which thou canst not escape nor â—ure Judge Judge not thy estate by thy knowledge affections and actions but by thy principle Knowledge Prize knowledge above gold and wisdome above understanding Of lust of uncleannesse 1. Beware of fleshly lusts the sin is great and the consequence greater 2. Be temperate in all things dyet sleep apparrell recreation c. feare thy selfe watch thy senses avoyd the occasions of evill as persons places c. 3. Be frequent in fasting and prayer and look up to God for strength against it Losses What yee loose for Christs cause loose chearfully and count it your gaine Esteeme sufferings for Christ the most glorious passages of your life Heb. 11. 26. Liberty Study how to part with thy outward liberty Esteeme that bondage that causeth thee to sin and keeps thee from God Live In the use of creatures live above them Men. Be sure yee try men well and have good experience of their faithfullnesse before yee trust them with much Beware of men Minde If thou hast a sorrowfull minde a wearied and distressed conscience and wouldst have rest and knowest not what to doe have recourse to such as feare God and have a sound judgement wise and good experience and have meeke and loving spirits Opportunities Prize and improve opportunities of doing and receiving good Pilgrim Remember you are a pilgrim and have a pilgrims minde Heb. 11. Promises Provide severall promises sutable to thy severall necessities uses times and condition Promise Beleeve the promises of God meditate on them apply them let them satisfie thee Concerning the poore Part with your superfluities for their conveniencies yea part with your conveniencies to supply your poor brethrens necessities yea part with some of your necessaries to supply their extremities Religion Take heed of such a way of Religion and serving God as naturall men like and love Reproofe Receive reproofe willingly and profitably if it be causlesse revile not nor be angry Race Run the race set before you as becometh the Gospel Heb. 12. 1. Reproachâ—s Slight not reproaches if thou beest not so guilty thou art guilty in part or art guilty in another kinde and so it 's but a mistake or thou maist be guilty it may be it is sent to humble thee and give thee warning of the same sinne Sinne. Observe how sin enters thy heart and how it gathers strength and how it sutes with thy corrupt nature and how the Spirit of God helps thee to resist it and what meanes doth helpe thee most against it Judge not of sin by the matter or act of it but by the rule and authority of the Commander that forbids it and consider all the circumstances and aggravations of it Take heed least the unmortified roots of sin in you break out into scandall Be afraid to sin and use meanes to prevent 〈◊〉
But it doth for when we were dead then was the time that we were not alive Evermore the godly learned Schoolmen we call not the Papists in put a difference between Gods decree and the execution of it Ans So doe we but not because they say so if the Scripture be cleare why call ye in any at all we will not beleeve men therefore spare that labour when you write againe we doe not say we were actually justified from eternity but by Christ on the Crosse Why is God said to be wrath with the Ephesians whilst out of Christ Ans You abuse the Scriptures for they doe not say that they were ever out of Christ or that God was wroth with them Tremble to say God loved Paul with as great love when he persecuted the Church as when he preached the Gospel Ans Let them tremble that say that the sinnes of beleevers are accepted that make God changeable and love in him finite and to be by fits and starts sometimes more sometimes lesse and sometimes without any love at all and that a purpose of love and an act of love are contrary I thought a purpose of love could not be without love a purpose of love is love in act see Jer. 31. 3. Joh. 3. 16. 1 Tim. 1. 14 15 16. Concerning your distinction of Gods love of benevolence to a sinner and his love of complacency after conversion there is no light in it in what Scripture may I reade this distinction of the love of God if not in any I beleeve it came out of the impure fountain viz. the blind Schoolmen How this distinction of love may sute with man I passe not but to referre this to God is to make him imperfect Christ loved me and gave himselfe for me Gal. 2. 20. I did not beleeve when God sent his Son and when he dyed for me therefore he loved me before I beleeved see Rom. 9. 11. 13. I wonder why you so contend for this expression that God loved the Elect from Eternity seeing the Scripture for once calling it love calls it purpose choice counsell election predestination Ans Wonder not we contend for it seeing many deny it a little leaven leaveneth all Gal. 5. 9. We beleeve also that all those expressions hold forth love and are one with it Where is life and peace till faith comes Ans It s in Christ where it should be Col. 3. 3 4. who is our peace Eph 2. 14. and when we beleeve we injoy the comfort of it I wonder ye so contend against our Justification and salvation alone by Christ unlesse ye intend to establish your own workes for righteousnesse Rom. 10. 3. Luk. 18. 9. What need we take care if we beleeve he will not love us the better if we beleeve not he will not love us the worse and then a man may dye without faith and yet be saved Ans If this be all the Papists say as much against you for denying they are saved by charity say the Papists if our good workes cannot make us to be never the more loved what need we take care to doe them if we doe them God will not love us the better if we doe them not God will not love us the worse if we dye without them we may be saved Consider what answer ye would give to them and take it to your selfe So you tell us a story of a maide who as you say was led away with this doctrine said boldly to you shee knew not how shee could offend Jesus Christ by any thing shee did answer Heb. 13. 8. He changeth not if her speech could not be justified what is that to us The doctrine of Christ is not the cause of the sins of men is there none of your minde doe amisse it s easier to tell a story then to prove what you have said To use your own words Many errours blasphemies and tragicall effects flow from your doctrine You say Faith takes a man out of the state of damnation c. with other strange doctrines which the Bible never knew which tend to dishonour Christ and to obscure the Gospel and fill the conscience with trouble and sorrow in stead of joy and peace Christs perfection is our happinesse and in it we rest satisfied desiring to obey him O that we did not thinke any thing too much for him who hath done so much for us to love us and wash away our sinnes in his own bloud Many shall receive the notion of this truth as I heare you have done but shall afterwards lay it downe againe for error as you have done grow dead or be prophane because they received not the truth in the love of it God gave them up to strong delusions to beleeve lies taking error for truth they not being taught it of Christ they wanted the power of it and never truly knew nor understood this truth but yee have not so learned Christ if so be ye have heard him and have been taught by him as the truth is in Jesus Eph. 4. 20 21 22. Yee see the teachings of men and the teachings of Christ are diverse and have severall effects the one ends in prophanenesse but Christs teaching ends in holinesse as becometh the Gospel An Answer to a Treatise intituled Sin suffered for but not remitted IN which he saith Sinne was not before the sinning person had a being Ans If sin cannot be considered to be before we were borne then when Christ suffered he bare none of our sinnes how then can we be saved for that which is not cannot be borne and how is it just to punish Christ for nothing for so is that which is not Isa 53. 4 5 6. We put a difference in the Covenant and the performance of it Ans So doe we and when Christ dyed he performed the condition of the Covenant Heaven was then purchased and we may aâ— well say we have that now as pardon of sin heforâ— it be committed Ans The Scripture saith we are justified in his bloud and that he hath washed us from our sinnes in his own bloud but the SSâ—ripâ—ture doth not say we have heaven in his bloud and are glorified in his bloud therefore thâ— Reason is not the same The Scripture speakes onely of sinnes past Ans If Christ satisfied onely for the sinne past before his death or onely those we havâ— committed who shall satisfie for the rest wâ— shall hereafter commit the Scripture saithâ— he hath forgiven us all our trespasses pasâ— present and to come is all lesse is not aâ— How past what before Christ suffered whâ— or what satisfied for sinnes since committedâ— if past before we beleeve what satisfieth 〈◊〉 purgeth us after conversion will our workâ— doe it We put a difference between the salve in tâ— Surgeons box and the healing of the wound Ans So doe we yet say His stripes healed 〈◊〉 Some whose sinnes Christ 〈◊〉 are 〈◊〉 unwashed Zach. 13. 1. Ans Zach. 13. 1. was a