heaven by faith we know our selves to be happy when to a carnall eye wee seeme most miserable by faith wee can part with the sweetest outward comforts and welcome death because we know we leave the worst place and things and goe to better they that live by faith live upon God and are feasted in Christs banquetting house where there are all desireable dainties and enough Eate O friends and drinke abundantly because it is the pleasure of our Lord that we doe so it 's thy portion duty and priviledge to digest and refresh and make thy soule merry with his dainties to injoy himselfe in them that so thy joy may be full The life of faith is the communion the soule hath with God in Christ in his promises spirituall and temporall Faith in effectuall calling It 's the soules cleaving to God in Christ for life upon such places as these Mat. 11. 28. 2 Cor. 5. 20 21. Mat. 5. 1 Joh. 3. 23. The life of faith in justification The Lord having spoken peace to the soule that Christ hath paid all and his sin shall be remembred no more Isa 53. Jer. 31. 34. Now the soule knows it's happy and injoys the comfort of it is filled with joy and peace in beleeving his life is a life of comfort beholding and injoying Christs righteousnesse as his own lives upon it what ever befalls him he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times living upon such places as these Rom. 8. 38 39. Job 13. 15. Isa 54. 7 8. Rev. 1. 5. Eph. 1. 6 7. Rom. 5. 9 10. Gal. 3. 13. Heb. 10. 10 11 12 13 14 c. 2 Tim. 2. 13. Concerning justification see the third part The life of faâ—th in sanctification 1. It 's the soules cleaving to Christ our sanctification 1 Cor. 1. 30. 2ly it 's the soules cleaving to God in his promise to clense and renew my heart and life and be a quickning Spirit in me upon Psal 103. 8. Hos 14. 5. Isa 57. 18 19. Micah 7. 19. Joh. 17. 17. 19. Oh how little doe we obey him injoy him and honour him The life of faith in infirmities It 's the soules beleeving that God will be to us according to his promise for ever a God of love notwithstanding all our omissions and commissions excesses and defects Psal 103. 3. Joh. 13. 1. Mal. 3. 6. Heb. 13 8. Psal 89. 30. Nehe. 9. 16. c. Isa 43. 25. Psal 130. 7 8 9 10 13 14. 17. Isa 42. 2. Psal 86. 5. He that lives by faith in infirmities he will heare Christ 1 Sam. 3. 10. He is not offended at what Christ requires Mat. 11. 6. Joh. 1. 5. 3. The Scripture is his rule he will trust God and relie upon his Word he eyeth the promise saying as Psal 46. 6. Isa 45. 24. He will contend for the truth Jude 3. and doe others good Acts 20. 31. His sinne doth not sinke him into despaire the soule despaireth not for any sinne or trouble the weakest beleever may say in the midst of all imperfections I have as much of the love of God acceptation and perfect righteousnesse in Christ as the best Saint ever had Jer. 23. 6. my state is as happy as any of theirs Job 35. 7. and I shall have as much glory in heaven as the best Such as live by faith in infirmities live upon Christ in his promise for strength against all infirmities upon such places as these In deadnesse of heart Isa 35. 36. Ps 37. 30. In forgetfulnesse Joh. 14. 16. In feare of want Psal 34. 9. 37. 3. Mat. 6. 25. to the end Rom. 8. 32. Luk. 12. 15. In cares Phil. 4. 6. 1 Pet. 5. 7. Heb. 13. 5. In ignorance Heb. 5. 2. James 1. 5. If fallen by passion not to sinke under it James 5. 17. Acts 14. 15. In all infirmities Psal 103. 8. For a supply of all wants Phil. 4. 6. 19. To live by faith for the fruits of the Spirit c. To beleeve 1 Joh. 3. 23. Zeph. 3. 12. To increase in saith Rom. 1. 17. To continue in the faith Luk. 22. 32. 1 Pet. 1. 5. In the exercise of faith Isa 26. 3. Psal 18. 30. 32. 10. To know God Jer. 31. 33 34. Pro. 1. 23. To love God Mat. 27. 17. Joh. 17. 26. In loving God Deut. 30. 6. To seek God seek ye the Lord Acts 17. 27. In seeking God Psal 119. 2. 9. 10. 69. 32. 22. 26. To feare God Jer. 32. 39 40. Hos 3. 5. In fearing God Psal 147. 11. 25. 12. 34. 9. To hope in God Psal 147. 11. 146. 5. 31. 24. To waite on God 1 Cor. 2. 9. Isa 49. 23. 30. 18. To delight in God Psal 41. 16. 89. 16. 33. 21. To praise God Isa 38. 19. Ps 72. 15. 63 3. To injoy peace Isa 27. 5. To love the Saints 1 Joh. 3. 14. 23. 4. 7. 1 Pet. 2. 22. Joh. 13. 35. To love enemies Mat. 5. 43 44. Luk. 6. 35. To judge our selves 2 Cor. 11. 31. Eze. 36. 31. To mourn for sinning against God Zach. 12. 6. Joh. 16. 20. Mat. 5. 4. In poverty of spirit Mat. 5. 3. Isa 66. 2. In deâ—ires after Christ Isa 51. 1. Job 7. 33. 37. Rev. 21. 6. Mat. 21. 6. Isa 42. 3. 2 Cor. 8. 10 11 12. Gen. 16. 17. Heb. 11. 27. Luk. 21. 3. Psal 37. 4. Pro. 10. 24. To be meeke Psal 25. 9 76. 9. 149. 4. To be sincere Psal 51. 6. Mat. 5. 8. To confesse sin 1 Joh. 5. 9. Job 23. 27 28. To forgive others Luk 17. 4. Mark 11. 25 26. 6. 37. Mat. 6. 14. Eph. 4. 23. To be a peace-maker Mat. 5. 9. To devise good Pro. 14. 22. Isa 32. 8. To selfe-deniall Mat. 16. 15. To watch Mat. 13. 17. 1 Thes 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 22. 47. To be patient Jam. 1. 5. 8. Luk. 21. 9. Heb. 6. 15 To be content in our condition Heb. 13. 5. To resist sin Rom. 6. 14. Not to feare the world Joh. 6. 33. 1 Joh. 4. 4. To mortifie the flesh Rom. 8. 13. To give to the poore He that hath two coaâ—s impart to him that hath none and he that hath meatâ— let him doe so likewise Luk. 3. 10 11. The life of faith in the use of meanes It 's the soules cleaving to God in Christ for a blessing upon the meanes he hath appointed Pro. 9. 29. Isa 48. 19. Isa 48. 17. To pray 1 Thes 5. 17. Zâ—ch 12. 10 Mat. 7. 7 8 9 11. Luk. 11. 13. Mat. 21. 22. Mark 11. 24. Mat. 16. 23. Isa 65. 24. To reade 1 Tim. 4. 13. Rev. 1. 3. Pâ—o. 1. 23. To meditate Jos 1. 8. 1 Tim. 4. 15. Psal 1. 1 2. Psal 104. 34. 49 3. For conference Prov. 15. 17. 18. 21. Mal. 3. 16. Psal 37. 30. 71. 24. Isa 59 21. To heare Christs Ministers Pro. 8. 34.
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
love thy law and nothing shall offend them Psal 119. 169. 3. Seeing they are the inspirations of God it should cause us to cleave to the Scriptures heare nothing against it prove all things by the Scriptures it will be a speciall means against errors and heresies Christ made use of the Scriptures Luk. 4. 17. to 22. and directed others to doe so Joh. 5. 39. Search the Scriptures for in them yee thinke to have eternall life for they testifie of me Some deny that Jesus Christ is God The Scriptures prove that Christ is God 1. Because as the Father hath life in himselfe so hath the Sonne Joh. 5. 26. 2. Because the Angels ought to worship him Heb. 1. 6. 3. Because he laid the foundation of the earth Psal 102. Heb. 1. 3. He created all things Col. 1. 6. He made the worlds Heb. 1. 2. 4. He upholds all things by the word of his power Heb. 1. 3. 5. He is the first and the last Rev. 1. 8. 6. He was before the world Joh. 17. 5. 7. He is the everlasting Father Isa 6. 9. 8. The Scripture saith expresly He is God Christ is God The mighty God Isa 6. 9. Very God Joh. 5. 20. The Word was God Joh. 1. 1. 14. Christ who is God over all Rom. 9. 5. Unto the Sonne he saith Thy throne O God is for ever and ever Heb. 1. 8. That the holy Spirit is God the Scriptures declare the Spirit is eternall Gen. 1. 2. 1. Because God is a Spirit therefore the Spirit is God Joh. 4. 24. 1 Cor. 12. 4. God is truth the Spirit is truth 1 Joh. 5. 6. The Lord is that Spirit 2. We are baptized in the Name of the Spirit Mat. 28. 19. We are equally baptized in the name of the three therefore they are one equall in authority 3. The Spirit creats Joâ— 35. 10. Ps 104. 30. God the Spirit are one inseparably God creats 4. To be the Temple of God and to be filled with the Spirit are all one 1 Cor. 13. 16. with 1 Cor. 9. 19. Luk. 1. 67. 1 Cor. 6. 19. 5. To lie to God and to lie to the Spirit is all one Acts 5. 1. To lie unto the holy Spirit 3. v. Thou hast lied unto God v. 5. 2 Tim. 3. 16 17. with Acts 16. 6. The Spirit anointed Christ and sent him to preach Isa 16. 1. Luk. 4. 18. see Isa 48. 17. 7. If the holy Spirit were not God whence is it that a sin against him shall not be forgiven Mat. 12. 32. Shall a sin against God be forgiven and not a sinne against a creature therefore the Spirit of God is God 1 Cor. 3. 6. So for those that deny the Resurrection of the body try it by the Scriptures of them there are two sorts some deny the Resurrection because they beleeve it is past already and there is no Resurrection but that which is in us Ans Christ saith in the Resurrection there is neither marriage nor giving in marriage but are as the Angels in Heaven Mat. 22. 30. If you be in this Resurrection why doe you marry c. or will you lay marriage waste make it needlesse to you and know who you please Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven Sort 2. Are those that deny the Resurrection of the body because they cannot see reason for it Ans The Scripture doth fully and clearly prove the Resurrection of our bodies after this life Marvell not at this all they in the gravâ— shall heare his voice Joh. 5. 28 29. At the 〈◊〉 of God the dead shall rise 1 Thes 4. 16. that sleep in the dust shall awake Dan. 12. 12 And the Sea gave up the dead that were in it and death and hell delivered up the dead which were in them Rev. 20. 13. Christ is risen from the dead 1 Cor. 15. 20. I will raise him up at the last day Joh. 6. 44. Thy dead men shall live Isa 26. 19. 2. The dead shall rise because he that hath said it is able to doe it There is nothing impossible with God Luk. 1. 37. 3. The Saints have beleeved the Resurrection of the body Job saith Though worms destroy this body yet in my flesh shall I see God Job 19. 26. I know my brother shall rise againe at the last day Joh. 12. 24. Our vile body shall be like his glorious body Phil. 3. 21. 4. If the dead rise not then is not Christ raised and if Christ be not raised your faith is vaine then they also which are fallen asleepe are perished 1 Cor. 15. 16 17 18. But Christ is risen therefore the dead shall rise Acts 3. 15. 1 Cor. 6. 14. 5. If the dead rise not and in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. It 's our comfort death cannot dissolve the union between Christ and a beleever Rom. 8. 38 39. If not any thing shall separate us from the love of God with then death shall not Whether we live or dye 1 Cor. 9. are the Lords Rom. 14. 8. 5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one 31 32. Marâ— 12. 18. 26 27. Though it be incredible to reason yet we ought to beleeve it because God hath said it But some will say this is but the letter the mystery of it is no such thing I answer 1. The mystery was revealed to the Apostles Eph. 1. 9. Eph. 3. 4 5. Eph. 6. 19. 2. Christ is a mystery Col. 4. 3. Col. 1. 27. Christ in us by his Spirit Col. 2. 27. Col. 2. 2. Gal. 1. 16. 3. They speake the mystery of Christ Col. 4. 3. and made it knowne by the Scriptures Rom. 16. 25 26. Behold I tell you a mystery and 〈◊〉 written 1 Cor. 15. 51. c. Eph. 3. 7. Eph 〈◊〉 â—2 The mystery is made manifest to the 〈…〉 Rom. 1. 26 27. And seeing the myâ—◠〈…〉 â—clared in the Scriptures we are not 〈…〉 another mystery of the mystery 〈…〉 â—erstand the Scriptures They worâ—◠〈…〉 â—â—in the Spirit Phil. 3. 3. They were 〈…〉 of the mystery yea they knew 〈…〉 â—â—ese last times many would depart from the faith and bring in a mystery of iniquitie and call it the mystery of God and of Christ and the Spirit and so should deceive many Wee are forewarned and commanded to hold the forme of sound words and seeing the Scriptures are able to make the man of God perfect and to furnish him for every good work 2 Tim. 3. We neither may nor need presume above what is written Rev. 22. 18. And so for other things bring them to the Scriptures to be tryed and beleeve nothing but what God faith in his Word and expect not to satisfie Reason in matters of Religion We beleeve God is without beginning and present in every place who knoweth and ordereth all things but what reason can be given that God is so is it not
God that nothing below should move us Phil. 4. 11. 13. Our spirits should rule the things below and not be ruled by them we should rejoyce in tryalls temptations conflicts disertions and outward troubles death it selfe is to make us capable of a fuller injoyment and communion with God James 1. 2. c. If wee should rejoyce how much more should we be content and patient 1 Thes 4. 18. One said Lord I will beare any thing because my sins are forgiven a conscience set at liberty can with ease undergoe a great burden Bees gather honey from bitter flowers as well as sweet so should wee from bitter conditions Crosses are Christs servants they come and goe at his command they are sent to doe us good all is sent in love and best for me God will supply all our wants with his all-sufficiency we should not looke so much â—t freedome from trouble as to profit by it to injoy God by it and strength to beare it looking upon all that befalls-us as appointed and ordered by God in his wisdome and love for our good c. 1 Thes 3. 3. 31. To shew mercy and pitie to others in their misery and supply their necessities according as we are able freely and willingly and be more industrious and sparing in expences to supply others necessities especially the Saints above our ability let thy heart house and hand be open joyfully and compassionately supply their necessities consider Luk. 3. 10 11. 12. 33. Mat. 5. 42. 7. 12. Gal. 5. 10. Ease as many mens burdens as we can be helpfull have mercy compassion love goodnesse and such like vertues 32. Watch that wee grieve not the holy Spirit Eph. 4. 3. We quench and grieve the Spirit when we neglect the motions of it and slight the comforts of it seeke comfort from the flesh feed upon lusts and spend our thoughts and time upon the outward man and use spirituall things for carnall ends and father the work of the flesh upon the Spirit slight that which is good and allow of evill or plot for sin or cavill against the truth or omit duties or slight them or doe them in our own strength or slight the fruits of the Spirit or slight any Saint c. 33. Every day to take notice of Gods goodnesse and mercy to us and others and acknowledge it in all things give thankes 1 Thes 5. 14. 34. Every day will I blesse and praise thy Name Psal 145. 2. 35. Every day to grow in grace and knowledge 2 Pet. 3. 18. 36. Every day to beleeve the present state and condition best for me Rom. 8. 28. if any thing oppresse thee use the meanes to remove it then be content 37. Every day to cast my care upon God Phil. 4. 6. 38. Every day to be willing to be dissolvâ—d and to looke for death All the dayes of my appointed time wâ—ll I waite till my change come Job 14. 14. 39. Every day to observe my profiting in Religion 2 〈◊〉 3. 18. Heb. 6. 1 2. 40. Every day to view my actions and take notice of my failings omissions and commissions to be more watchfull against them and to live by faith in all infirmities above infirmities as if I had never sinned living in the sweet injoyment of the love of God and so lie downe in the consideration of it Saints subject to fall from their first love Thou hast left thy first love c. Rev. 2. 4 5. CHrist commends this Church in vers 2 3. and informes and reproves them in these words and vers 5. containes the meanes to recover them from their evill In the first verse he saith He knowes their workes He would have them to know that he did know and observe all their actions what their actions were and with what affections they did them how they exercised the fruits of the Spirit and how they decayed in their love to him which should teach us to observe all our actions and to walke circumspectly as becometh so holy a presence The Saints first love is the best God will be served with the best with the fullest measure and highest pitch of love The Saints Church of Christ need to be informed of their decayes of their love to him To leave their first love is to abate in the degree and measure of love which they have to God Gods own people are subject to decline or leave their first love this the Scripture and experience testifie The causes of our pronenesse to decline in our love to God are many 1. Our natures are prone to it we have an apostatizing spirit and we know it not or consider it not Heb. 10. 2. Security in us causeth us to thinke wee are well and need not feare no danger and so we fall before we are aware 3. Is from the insensiblenesse of this sin it secretly steales upon us wee fall so easily and by small degrees that we perceive it not till we are downe nor hardly then we need be told we are fallen 4. Because wee doe not meditate on the love of God and rest satisfied in it causeth us to seeke satisfaction elsewhere and resting satisfied in that we are happy and what affections actions we formerly have had for God thinke wee have done enough this is a base frame of spirit that causeth us to turne the grace of God into wantonnesse such need forget what is behinde and presse forward as knowing they can never doe enough for him who hath done so much for them 5. Because of the sloathfulnesse of spirit causeth us to have no minde to stirre to goe to God or to doe any thing for him â—loathfulnesse casteth into a deepe sleepe and then we neglect or abate in the use of means in which we have had communion with God when we leave our first workes then wee decline and fall asleepe God absents himselfe While the bridgegroome â—arried men slumbered and slept Mat. 25. 5. 6. Want of watching our hearts and lives did we watch wee might observe our coldnesse and on what our love is set and so our consciences might smite us for our divided love 7. Wâ—nt of faithfull friends to observe and informe us of our declinings from God and their not using meanes to helpe 〈◊〉 8. Comparing our selves with those who are fallen and because wee are like them we thinke our selves well enough and so rest satisfied and thus we teach and cause others to be as cold as our selves 9. Because iniquity abounds the love of many waxeth cold This should teach those that stand to take heed least they fall to watch narrowly against all occasions which tend to draw us from our first love for God will have his to know that it is a great evill for to decay in their love to him The greatnesse of this sin appeares in these particulars 1. Because our love is Gods and he calls for it My sonne give me thy heart He calls for his own and it 's unreasonable
what conscience can yee weare gold and silver costly apparell and by fine laces and the poore Saints want bread other necessaries Consider what the Christians did in the Apostles time Acts 2. 44 45. 4. 33 34 35. Yee say yee be followers of them is not the 2 Cor. 8. 14. a command how then dare yee neglect this dutie Full ill will they sell their lands much lesse dye for their brethren who will not spare their laces and superfluities to feed and cloath the naked body and hungry belly of Jesus Christ I was an hungred and naked and Lord when saw we thee an hungred and naked c. They knew no such thing nor did they inquire nor came where they might have seene it And he shall answer Verily in as much as yee did it not to one of these yee did it not to mee Mat. 25. 34. to 46. Whether Christ dyed for the sinnes of all Adams posteritie Some men say so but the Scripture doth not say so He tooke on him the seed of Abraham Heb. 2. 16. But all Adams posterity are not Abrahams seed in no sense Secondly Christ saith He laid downe his lâ—fe for his sheepe John 10. 11. 15. All men are not his sheepe as yee beleeve not because yee are not my sheepe vers 26. Whether all those for whose sinnes Christ dyed shall be saved They shall all be saved as appeares Rom. 5. 9 10. John 6. 37. 39. John 17. 2. 19. 24. 29. Heb. 13. 20. Jer. 32. 40. 31. Mat. 25. 33. The salvation of Gods Elect is certain Some say Christ dyed for their sinnes who shall not be saved But to what end shall Christ die for their sinnes who are not appointed to life Doth not Christ loose the end of his death to die for their sinnes who shall perish Some are not ordained to eternall life as appeares Acts 13. 48. Doth it stand with the wisdome of God to send Christ to die for their finnes whom he before decreed to condemn The Lord hath made the wicked for the day of evill Pro. 16. 4. 2 Tâ—es 2. 11. Isa 43. 6 7. Q. Wâ—etâ—er Christ is offered to all or no The Gospel is to be declared to every creature Mark 16. 15. 16. But to declare a thing and to offer it is not one thing The Scripture doth not say that Christ is offered to any men say so but not truly nor safely The saying Christ is offered to all occasioneth many errors as to say if God offereth Christ to men and they have no power to receive him and God gives them none they are mocked and that God is unjust and unreasonable and that he doth not meane as he saith else say they all men have power and may be saved if they will and they may will c. The purpose of God Christs death salvation and the revealing it in the Scripture are one in the extent the one is not larger then the other neither is the ministery thereof to be larger in the declaration viz. in the application of salvation is not to be larger but rather straiter because he is bounded to beleeving and baptizednesse He that beleeves and is baptized shall be saved Mark 16. 16. He may not apply it to any person that doth not beleeve c. Whether sufficient grace is given to all for conversion That which is sufficient is effectuall if I put sufficient strength to move the whole earth will not motion follow if it be not effectuall it is not sufficient sufficient and effectuall goe together That the conversion of man doth not depend upon the will of man See 1 Cor. 2. 14. Deut 29. 3 4. Mat. 1â— 34. John 1. 5. Eph. 1. 17 18. 2 Cor. 3. 5. The will of God determines who shall bâ— saved Acts 13. 48. God worketh all things after the counsell of his own not mans will Eph. 1. 11. See and consider the word of the Lord Isa 46. 10. Psal 2. 13. Psal 135. 6. 115. 3. Pro. 29. 26. Psal 33. 15. Pro. 21. 1. Pro. 16. 33. Mat. 10. 29 30 31. Acts 2. 23. 4. 26 27 28. Pro. 16. 9. Jam. 4. 13. 15. Rom. 9. 19. 2 Sam. 17. 22. Rom. 1. 24. 1 Kings 22. 22. Psal 105. 25. Isa 63. 17. John 11. 20. 2 Thes 2. 11. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9. 16. He hath mercy on whom he will 18. To ascribe conversion to the freedome of mans will is to exempt the creature from being under the power of God for if he be able to convert himselfe or to refuse so as not to be converted then convesion is under his own power If it depend upon the will of the creature then the will of man is the cause why God willeth this or that this were to bring the will of God under the will of man as if God should say I will convert that man if he will I have willed nothing or my will is mutable my will shall waite on your will and change as oft as yours shall if the will of God should not determine all things the will of God should not be the first cause if there be two first causes then there are two beginnings or more and so more Gods then one If God gives power and leaves it to mans will then God hath not determined what shal be done or else his purpose is changeable If the cause why God chooseth me and not another is because I will then it is not according to his will Eph. 1. 11. If Gods will be not the cause you deny the freedom of Gods will and make the will of man the cause of his being saved If God by his omnipotent power inclines the wills of men whether he will as is above proved then he hath them more in his power then man hath if so his decreeing is the cause necessity followes the will of the creature is not the cause of the necessity of things because mans will is bounded by Gods decree and as the first waight or wheele moves the second so the first cause moves the second He whose salvation God willeth he must of necessity be saved because he wants no power nor wisdome to accomplish his will man cannot resist an almighty power Ephes 1. 20. 3. 20. Col. 1. last therefore God cannot be hindered of his will if he should will any thing he could not obtaine he were imperfect and so not God if he can obtaine it but wil not how doth he wil it Isa 46. 10. Ps 44. 2. To grant that man hath power to hinder Gods will is to grant that he hath power to hinder his working and so to frustrate Gods counsell and make him a lier yet nothing will satisfie some unlesse this be granted if there were any good of which God were not the cause how is the praise and glory of it to be ascribed to him To the praise and glory of his grace
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
thy sins are great this will not prove it consider what God saith I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face Isa 65. 2 3. I doe not beleeve I am elected and so nothing can doe me good 1. This is a secret meddle not with it Secret things belong to God and revealed things to us Deut. 29. 29. 2. It is a common deceit of Satan to tell a soule God hath no mercy for him when the soule hath obtained mercy or when it is not farre from him 3. It is certaine these thoughts come from Satan because they are contrary to God in his Word as Gen. 3. 2 3 4. 4. It s the nature of unbeliefe to be inquisitive and curious to finde out any pretence that he may seeme to doe well in not hearkening to what God saith in his Word Heb. 10. 14. 5. We must not yeeld to Satan nor hearken unto him trouble not thy thoughts with Election but minde Jesus Christ doe you waite upon him in the use of means till he give thee faith and then thou shalt know thou art elected Acts 13. 48. But I have used the meanes and I am worse and worse therefore God will not doe me good 1. Doe you know Gods meanes and the number of them have your ends been good and right placed have you used them in a right manner measure time in sincerity have you not rested on the means have you used them in faith expecting his blessing The word they heard profited them not for want of faith Heb. 4. 2. 2. It s no good reason to say Because God hath not as yet given me my request therefore he never will consider Isa 64. 4. Isa 8. 17. They which had not obtained mercy did 1 Pet. 2. 10. They shall not be ashamed that waite for me Isa 49. 23. 3. It is just with God to blast the meanes yea it s a mercy that we might looke more to Christ in the use of meanes to blesse them and be all unto us 4. If thou hast a will that Christ should save thee and rule thee he that hath begun this good worke in thee will finish it Heb. 12. 2. One day thou shalt know thy sinnes to be pardoned and subdued 5. Consider God may have mercy for thee though thou knowest it not for mens sinnes are first forgiven before they can know it or beleeve it or be assured of it therefore thy sinnes may be pardoned though thou doest not know it faith beleeves sin is pardoned but our beleeving neither pardons any sinne nor procures the pardon of it I have waited a long time and many others have receeved mercy but I have not 1. Some of the Lords have waited a long time at least they thought the time long David said I am weary of my crying my throat is dryed my eyes faile while I waite for my God Psal 69. 3. 2. If God hath given thee a heart to waite upon him thou art blessed Blessed are all they that waite for him Isa 30. 18. Waiting implies perseverance patience long suffering in holding out notwithstanding the tediousness of the time deferred courage in breaking through all difficulties that stand between waiting and to continue waiting though all things seeme contrary till we injoy what we waite for I waite for my God Psal 69. 3. But I am now old in yeares and if God had intended mercy for me surely he would have revealed it before this time and now death is ready to take me away 1. Yet mercy may come at last the theefe was saved upon the Crosse Mat. 20. Luk. 23. Oh how neere was he unto his end before mercy came to him 2. You must not set a time to God its mercy though it come at last God useth to call some the last houre as well as the third see Mat. 20. 1. to 10. There is nothing too hard for God If I were fitted with qualifications as humblenesse brokennesse of heart and tooke delight to heare and pray as others I could have hope but it s not so with me 1. This is nothing but a delusion for these things cannot fit thy soule for mercy while yee look and rest on such things as these yee seeke the living among the deid Luk 24. 5. If you had these things yee desire in the greatest measure ever any had they could nor procure thy happinesse nor stand thee in any stead to save thy soule nothing but Jesus Christ can doe that nor any thing but him truly comfort thee 2. What qualifications had they in Ezek. 16. 3. to 9. except sinfull ones and what qualifications had they who were enemies yet Christ dyed for them Rom 5. 9 10. Isa 65. 1 2 3. It s a certaine truth that all that are saved are saved freely without any cause or condition in man see 2 Tim. 1. 9 10. 3. What need yee Christ if yee have what yee need without him 4. As in nature none can worke before they have life so none can worke a spirituall worke before he live spiritually Christ must be in the soule before it can beleeve so the soule must beleeve before it can finde any sanctification or any good worke at all in himselfe consider there is nothing to be done by man to be a preparation to sanctification see Rom. 4. 5. 5. 8. 10. 5. You goe a wrong way to worke you goe about to establish a righteousnesse of thy own therefore thou doest so much thirst after it but it must be renounced its hard to be taken off our own works selfe-concurrence strip a man of his own and yee take away his life he must and will have something some humblenesse teares good works something they must have they thinke it cannot be that one should be accepted pardoned and saved and to doe nothing at all for it yet it is so Many when they see they have not done well they goe about to breake their hearts to make God amends for all and thinke if they can but attaine to such a deep measure of humiliation and sorrow for sin then they thinke they have an evidence for heaven alas this is an evidence of great ignorance in that they doe not see death in their best duties the Lord may say to them who work so hard for life Thou hast found the life of thy hand therefore thou wast not grieved Isa 57. 10. And so Comfort themselves with their owne sparkes sorrow will follow such comfort Yee shall lie downe in sorrow Isa 50. 11. When we say our good workes are not the way to life men esteeme it a grievous error yet Christ saith I am the way Joh. 14. 6. Tell me are thy workes Christs or no if no then they are not the way if Christ say true as he doth also if Jesus Christ is to be unto us all in all Col. 3. 11. our best works are to be unto us nothing at all our workes
to our sensiblenesse of fin but to Christ 6. Our greatest measure of sensiblenesse of sin is not free from sin it deserves nothing but death 7. If thou didst see thy selfe lost and fatherless so as not any thing could satisfie thee but Christ this is a great and sweet worke of the Gospel this none have but such as shall be saved by thy renouncing thy own sufficiency it doth appeare there is a better sufficiency come in place 2. Disâ— I feare my faith is not the faith of Gods Elect because I have so many doubtings 1. I grant feares and doubtings are the fruits of unbeliefe and as feares and doubts increase the stronger unbeliefe is yet by the Scriptures it appeares Gods people that have beleeved yet had many doubts and feares as appeares Joh. 13. 1. Mark 9. 24. Unbeliefe was so strong in Thomas that he said he would not beleeve Joh. 20. 24 25. It may be the case is so with thee therefore take heed least yee say you have no faith least yee deny the worke of God and call little faith no faith and light darknesse and one of the fruits of the Spirit sinne for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. Those that put faith for unbeliefe doe so 2. Use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith ignorance is one cause of doubting also an over-sensiblenesse of infirmities slighting Gods meanes neglect of duty or formall performance or nourishing sin pâ—onenesse to sin hearkening to Satan to sense carnall reasonings nourishing feares and unbeliefe c. Know that means are means not causes of the increase of the fruits of the Spirit look to God 3. Indeavour to strengthen thy faith know the happinesse of a beleever in Christ seed thy faith with sutable promises live upon Christ above pray in faith Aske his Spirit and thou shalt have it see Luk. 11. 23. Which will revive and fill thy soule with joy and peace in beleeving in the same measure God reveales his love to a soule in the same measure doubts and feares are cast out Perfect love casts out feare 3. Dis I feare my faith is presumption Presumption may be understood in a twofold consideration first for a confidence without the Word or secondly against the Word for the first 1. He that presumes he hath no ground for his confidence he can neither give you any Scripture or good reason for his confidence the ground of his confidence is his own conceit and not from the Word and promise of God but he that beleeves in Christ his confidence is in the Word We through the Scriptures have hope Rom. 15. 4. No hope without a word In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. He that beleeves in Christ receives no promise of life but in and through Christ in the riches of his grace but 2. He that presumes if he receive a promise he receives it upon his own qualifications without respect to Christ he gathers conclusions of life from what he is and what he can doe his own righteousnesse was never drosse and dung to him as Phil. 3. 8. So they depend upon their faith and not upon Christ the cause of their confidence is because they are so good and not so bad like the proud Pharisee he never received the sentence of death in himselfe 2 Cor. 1. 9. And as they were ever confident so it was ever easie for them to beleeve He that beleeves his hope and trust is onely in God they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. It is Gods worke to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. John 6. 28 29. Also his confidence is contrary to the word of God the word of God protests against them and their confidence as appeares Jer. 9. 9. 15. So their presumption hardens them and imboldens them to venture upon sinfull practices as lying stealing drunkennesse swearing uncleannesse c. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 Joh. 3. 3. see Titus 2. 11 12. They count all things but losse for Christ for him they will suffer the losse of all things Phil. 3. 8. Those who have tasted of Gods free love admire it are thankfull for it and doe loath with the greatest indignation what soever shall intrench upon the free love of God although it were but in the least degree 4 Dis If I had grace I should grow in grace but I doe not my life is not holy nor am I like unto the Lords 1. Art thou a childe a young man or a father there is a great difference betwixt a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ see 1 Joh. 2. 12 13. Also consider are you a babe in the wombe or borne he is a babe that is unskilfull in the word of Righteousnesse see Heb. 5. 13. As a childe is begotten and alive it s in the wombe before it be borne so a soule may be alive begotten from above before it be borne Christ must be formed in us before we can be new-borne babes Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage darknesse and feares concerning thy soule thou art borne and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore such cannot do that which others doe Also in case thou art new borne there cannot be that expected from thee as from a man in Christ you know there is a difference to be put between a childe and a man 2. Learne to distinguish between the fruits of the Spirits and the exercise of them it s not the having of the fruits of the Spirit but the exercise of them that attaines to a holy conversation 3. Know that the time of doubting is a barren time men cannot fight and work at one and the same time when a soule is delivered from its enemies Satans terrors then the soule begins to serve Being delivered we serve Luk. 1. 47. Yee see deliverance is before working therefore the time of doubting of bondage is not the season of growing in holy services 4. Know it s one thing to be the Lords and another thing for God to convey his power into the soule by which it
and they are free from sin they have sin 1 Joh 1 8. 10. they are charged with sin Jam. 5. 17. Gal. 2. 11 12 13 24. yet they are free from all charge Rom. 8. 33. they are free from all sin Song 4. 7. 1 Joh. 4. 17. they cannot sin 1 Joh. 3. 5. 5. We speake the wisdome of God in a mystery 1 Cor. 2. 7. But few understand this mystery it is so great Argu 5. If Christs righteousnesse is sufficient to free us from the punishment of sinne and his righteousnesse is ours then wee are freed from the punishment of sinne but Christs righteousnesse is sufficient as appeares 2 Cor. 5. 21. Christ is ours therefore his righteousnesse is ours for they are inseparable This is his name that they shall call him the Lord our Righteousnesse Jer. 23. 6. Therefore neither beleeving nor our works cannot free us from the punishment of sinne 6 Argu. Those that are without fault they are not liable to any punishment of sinne but we are so for they are without fault before the throne of God Rev. 14. 5. It s an act of Injustice to charge one to be guilty of that which he is free of but more unjust to punish him he that is free from sin is an innocent man without fault ought not to be punished 1. Christ is without sin 1 Joh. 5. 5. and as he is so are we in this world 1 Joh 4. 17. We are faâ—re Song 2. 10. Thou art all faire my love there is no spot in thee Song 4. 7. That is unforgiven 2. We are perfect We speake wisdome among them that are perfect 1 Cor. 2. 6. Just men made perfect Heb. 12. 23. Luk. 6. â—0 Christ was made perfect through suffering Heb. 2. 10. Then were wee made perfect by it for what he was made he was made for uâ— 2 Corâ— 21. 3. We are righteous We are made the righteousnesse of God in him 2 Cor. 5. 21 Râ—m His workes are all perfect Deut. 32. 4. Therefore we are perfectly and everlastingly righteous By one offering he hath for ever perfected us Heb. 10. 14. We are sanctified through the offering of the body of Jesus once for all Heb. 10. 10. 14. 4. We are one with Christ He that sanctifieth and he that is sanctified are all of one Heb. 2. 10. Both in one body Eph. 2. 16. Eph. 1. 16. Phil. 3. 15. 1 Cor. 16. 15 17. In the body of his flesh we were presented holy unblameable and unreproveable in his sight Col. 1. 22 Eph. 5. 25 26 27. To be presented holy in his fight is to be cleared in his sight Gal. 3. 10. with Rom. 3. 20. To be without fault to be holy just and righteous to be perfect and to be free from sin and to be free from the punishment of sin is one thing therefore we are freed from the punishment of sin 7 Argu. Those that are freed from sinne they are freed from the punishment of sinne but we are freed from sin Rom. 6. 7 7. 6 7 8. We are freed from the law of sin and death Rom. 8. 2. Therefore wee are freed from the punishment of sin else how are we freed and from what Christ saith Loe I come to doe thy will O God that will was to take away sin Heb. 10. 5. 4. Christ made me free Gal. 5. 1. His death paid for the freedome I now injoy Rom 7. 24 25. Wee are called Saints holy c. But if wee were not freed from sin how are we holy what kinde of Saints are wee That which freeth us from sin is not in me but something in him Rom. 8. 2. 8 Argu. If Christ hath purged away our sins then they are gone wee are freed from them from the punishment of sin but Christ hath purged our sins away He by himselfe purged our sins Heb. 1. 3. As for our iniquities thou shalt purge them away Psal 65. 3. When he died by his death he fulfilled this prophecie to purge away sin viz. the punishment of sin therefore he hath freed us from the punishment of sie 9 Argu. If our sins cannot be found then they cannot be laid to our charge but they cannot be found Thus saith the Lord the iniquitie of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found Jer. 50. 20. Therefore we are freed from the punishment of sin 10 Argu. If we are not in our sins then we are just and righteous but we are not in our sins because Christ is risen To say wee are in our sins is to deny Christ to be risen 1 Cor 15. 17. which is to deny him to be the Christ the Son of God and to make him to be a false witnesse Mat. 20. 19. 16. 21. Joh 18. 32 Acts 2. 25. 24. 24. He tooke away sin by the sacrifice of himselfe therefore we are not liable to the punishment of sin 11. Argu. If not any thing can be laid to the charge of Gods Elect then they are not liable to any punishment of sinne but not any thing can be laid to the charge of Gods Elect Rom. 8. 33. To be free from sin and to be free from charge and to be freed from the punishment of sin is one thing they that are justified by his bloud they are justified from all sin and therefore stand not chargeable to him for any sin So that ever since the Elect were reconciled to God by Jesus Christ their sinnes were never imputed to them as appeares 2 Cor. 5. 18 19. They have sinne but it s not imputed 12 Argu. If Christ hath delivered us from the curse then wee are not liable to the punishment of sin for the curse and punishment of sin is one thing Gal. 3. 10. But we are delivered from the curse Gal. 3. 13 14. No curse can come nigh our dwelling place Psal 91. 10. Christs suffering for us is as sufficient for us as if we had suffered for us in our own persons he by it had made a full and perfect satisfaction therefore wee are freed from the punishment of sin 13 Argu. If there be no condemnation to them that are in Christ then there is no punishment due to them for punishment and condemnation are one thing but there is no condemnation to us Rom. 8. 1. with Eph. 1. 4. Therefore we are freed c. for our sins are not imputed to us 2 Cor. 5. 19. Rom. 4. 8. Therefore wee are not liable to any condemnation for them 14 Argu. If Christ hath delivered us from the wrath to come then we are not liable to any punishment of sin for wrath and punishment are one Isa 27. 4. But Christ is he who hath delivered us from the wrath to come 1 Thes 1. 10. If it be so then we are not liable to any then we have no cause to feare any punishment to come because to us there is none to come 15 Argu. If that which was
remission â—eb 9. 22. 26. None can by any meanes redeeme his brother nor give to God 〈◊〉 for him the redemption of the soul 〈…〉 89. 7 8. Rom. 7. 14. The cause of our being delivered from destruction and our eternall happinesse in heaven is ascribed to Christs bloud to his ransome God saith Deliver him from going downe into the pit for I have received a ransome Job 33. 24. see Zach. 9. 11. Our not being condemned is ascribed to Christs death It s Christ that dyed who now shall condemne Rom. 8. 33 34. Therefore Christs ransome his death is the thing which delivereth us from the punishment oâ— sin heaven is called our purchased possession Eph. 1. 14. All except election and the love of God is attributed to Christ Wee preach Christ crucified 1 Cor. 1. 23. Thus I have fully proved that Christ upon the Crosse did suffer the whole punishment of sin for all his Elect for ever if it were not so Christ did die in vaine or is not a full and a compleat Saviour if he suffered but part of the punishment of sin he had saved us but in part and not fully and perfectly but Christs dying for us was to free us from all the punishment due to us for sin Christ bare all in being made a curse for us for what he did bare he bare for us and that which he hath borne for us we shall never beare and therefore it is a most certaine truth that all the Elect are for ever fully freed from the whole punishment of sin and his death is our justification and freedome from the curse and punishment of sin and this is no small part of our happinesse and comfort Vse of this Doctrine Vse 1. To exhort all that are the Lords to ascribe their salvation to the free love of God and to the death of our sweet Lord Jesus Christ and Christ alone and to nothing but Christ Who was made sin for us but Christ 2 Cor. 5. 21 Who bare our sins in his own body but Christ 1 Pet. 2. 24. Who was ordained to take away sin but Christ Heb. 9. 20. Who hath redeemed us from all iniquities but Christ Psal 130. 8. Titus 2. 14. Who finished transgressions and made an end of sin but Christ Deut. 9. 24. Zach. 3. 9. Heb. 10. 4 5. 7. Who appeared to take away sin but Christ 1 Joh. 3. 5. Who came into the world to save sinners but Christ 1 Tim. 1. 15. Who washed us from our sins and purged them away but Christ Rev. 1. 5. Heb. 1. 3. Who gave himselfe for our sins but Christ Eph. 5. 2. 1 Tim. 2. 6. Who was made a curse for us and delivered us from the curse but Christ Gal. 3. 13 14. Who laid downe his life for ours but Christ Joh. 10. 15. Who bare our griefes and carried our sorrowes but Christ Who was stricken and smitten afflicted and wounded for our transgressions and bruised for our iniquities but Christ Isa 53. By whose stripes are we healed but Christs 1 Pet. 1. 24. Who is that just one that suffered for the unjust but Christ 1 Pet. 3. 18. Who made peace for us but Christ by the bloud of his Crosse Col. 1. 20 21. Who reconciled us but Christ Rom. 5. 9 10. By what means are our trespasses forgiveÌ„ but only by him Col. 2. 13. Who hath so blotted out our sins that they cannot be laid to our charge Rom. 8. 33. Who could deliver us from the wrath to come but Christ 1 Thes 1. 10. What bloud could clense us from all sin but Christs Joh. 1. 29. 1 Joh. 1. 7. Who hath carried away our sinnes but Christ What could justifie us but Christ by his bloud Rom. 5. 9. What could make us compleat Col. 2. 10. and all faire Song 2. 10. Without â—ault Kev 14. 5. Without spot Song 4. 7. and perfect us for ever but Christ Heb. 10. 14. What could make us one with Christ Heb. 2. 11. his fellowes Heb. 1. 9. and make us the righteousnesse of God but Christ 2 Cor. 5. 21. Who is our righteousnesse but Christ Jer. 23. 6. Job 33. 23. by whose obedience we are made righteous Rom. 5. What ransome could deliver us but Christs Zach. 9. 11. Job 33. 24. What could make us free from the law of sin and death but Christ Rom. 8. 2 3. What could make us free but Christ Gal. 5. 1. Who could present us holy to God but Christ Col. 1. 20. Who brought salvation but Christ Who â—ought our battell got the victory and delivered us from all our enemies but Christ Luk. 1. 68. What Redeemer and Saviour have we but Christ who is all in all And seeing all is attributed to his bloud 1 Cor. 1. 18. 18. 23. we may not attribute it to beleeving justification and salvation are proper onely to Christ to his bloud to effect it to attribute it to beleeving as some doe is to rob Christ to give it to beleeving And if the preaching of Christ in wisdome of words made the Crosse of Christ of none effect 1 Cor. 1. 17. this opinion of theirs doth much more Gal. 5. 9. 2. Prise this doctrine contend earnestly for it Jude 3. Be content to suffer for it 3. Fetch all thy comfort from Christ in this truth meditate on this truth and endeavour that others may enjoy it with thee 4. Thinke nothing too much for him that hath done so much for you walke holily as it becometh the Gospel obey Christs coâ—mands tremble at the thought of giving way to sin least ye dishonour Christ and his truth and open the mouths of the wicked against the people of God Of the excellency and benefit of this Doctrine 1. There is no doctrine in Religion more honorable to the Lord Jesus Christ then this is this is the doctrine that gives all to Christ and exalts him alone that God may be all in all this doctrine cryeth nothing but Christ for he hath done all for us and is all unto us Col. 3. 11. The maine thing the Apostle desired to know was nothing but Christ and him crucified 1 Cor. 2. 2. 2. This doctrine most magnifieth the free love of God in that he hath loved us justified and saved us freely many are not able to behold this light it is so great as when the Sun shineth in its strength weake eyes are not able to beare it onely the Eagle can behold it so none but the Eagle-eyed Christians are able to behold the Sonne of Righteousnesse shining in his glory therefore few receive it the Prophet speaking of this doctrine saith Who hath beleeved our report and to whom is the arme of the Lord revealed Isa 53. 1. So that unlesse the power of God causeth the soule to see this truth there is no beleeving it men are ignorant of the fulnesse of the perfection of Christs righteousnesse therefore they condemne it goe about to establish their own righteousnesse Rom. 10. 3. They reproach this doctrine
us seeing they are continually as you say if all that Christ can aske is lesse yea far lesse then the service he hath done to God comes to our lives pardon salvation if these be not enough but too small a requitall as you affirme p. 244. there is no ground or reason justice or equitie that Christ should for ever aske and pray before he or we can have it especially if we consider God teacheth us to give to others their due without a continuall asking yea before they aske to pay and pray comes not freely off 5. Because the Father himselfe loveth us his heart is as much for our happinesse as Christs is therefore Christ need not pray to God to love us the reason is rendred by Christ Joh. 16. 26 27. Joh. 3. 16. Eph. 1. 3. 5. 9. 11. The Spirit of the Lord doth not nor need not helpe us to make requests to be loved to be justified saved from the punishment of sinne these things are already done onely to know it not or more fully to know it Christs prayer John 17. is to keepe us from evill and we are to pray for many things though not to be loved c. 6. If Christ by his death had fully satisfied for our sinnes as you confesse and that at Christs Resurrection God gave Christ an acqâ—â—â—â—nce for all our sinnes a discharge p. 103. to 107. And that Justification gives title to eternall life Rom. 5. 18. p. 161. and that by Christs Resurrection our justification is made irrevocable for ever p. 103. Then there is no need of any intercession it is safe and sure there is no danger there needs no care or feare because it s done and past recalling he dyed as a publique person he rose as a publique person and there is a formall legall irrevocable act of Justification of us passed and inrolled in the Court of heaven between Christ and God in his being justified we were justified in him so that thereby our justification is made past recalling p. 286. If so there is no need of Christs praying and intreating in his person in glory for us He saith Intercession is a praying for us in heaven otherwise the salvation by his death were not perfect the performance of that part in heaven is the perfection of it p. 189. The vertue of his bloud with prayers in the heavens makes atonement by both p. 180. Bloud hath the loudest cry of all things else in the eares of the Lord as Judg. 12. 13. Gen. 4. 10. Christs bloud cryeth louder then Abels p. 218. 249. 251. Rev. 9. 6. Christs bloud cryeth for pardon p. 250. If his righteousnesse be put into the opposite ballance with all our sinnes will carry it by meere righteousnesse and equitie p 246 247. Ans Then that cry is enough and another needlesse then his righteousnesse is enough and there is no need of more you answer and contradict your selfe you deny the sufficiency and perfection of Christs righteousnesse and adde something to it to make atonement and so deny Christs death to be sufficient to perfect us contrary to Heb. 10. 10. 14. and so piece it out to make it up but if it be by both one is not sufficient to doe it nor is it by the offering of himselfe and in another place yee extoll it beyond all bounds T. G. God hath two attributes Justice and free grace the first is satisfied by bloud the latter by intreaty p. 192. Free grace must be sought too and intreated by Christ p. 193. Favour and intreaty to effect it p. 175. Ans 1. If Justice be satisfied there is no more required 2. You lessen the glory and freedome of free love That love it selfe need to be satisfied or was ever unsatisfied that it ever needed any intreaty I remaine unsatisfied tell me in what place in the Bible may I reade that free grace the free love of God was ever to be satisfied or to be intreated or that intreaty is any satisfaction at all T. G. The greater the person Christ the sooner he will prevaile p. 15. All matters of intercession are carried by way of favour if he should deny him any thing he should deny himselfe which God can never doe Eph. 1. 6. The beloved of the Lord 2 Sam. 12. 24. p. 335. Ans If Christ and the Elect are one tell me which is the greatest the Elect are a piece of himselfe flesh of â—is flesh and bone of his bone We are not onely in favour and so shall ever be but we are in union with God and one with him thy Maker is thy Husband Isa 54. 5. Christ saith I goe to my Father and to your Father and to my God and your God Yee are of God little Children they are one with God and God is one with them John 4. 4. John 10. 30 31. We have favour and interest with God we may have boldnesse Heb. 10. 19. We are well we are healed and delivered from the curse Christ hath destroyed him that had the power of death that is the Devill Heb. 2. 14 15. He brought Sonnes to Glory Heb. 2. 10. Having loved his own Joh. 17. The Elect are his own and God loves them T. G. His obedience can never be requited p. 245. Ans What not by God he obeyed as man aud it is sufficiently requited the divine being cannot be beholding to the humane T. G. Salvation is as free as if Justice had not been satisfied p. 193. Ans It s so to us but not to Christ he paid a great price for it T. G. Obs We are saved over and over p. 175. Ans That which is more then enough is needlesse Obj. Christs favour with the Father and intercession alone might have procured pardon for us but it was Gods will to have Justice satisfied Ans If it had not been his will to make a Law and to have it satisfied we should never have needed neither favour nor Saviour But you say those words of Christ viz. I say not that I will pray the Father for you Joh. 16. is such a speech as Christ used Joh. 5. 45. I will not accuse you to the Father he insinuates that he will as we say I doe not love you p. 279 280. Ans This your exposition teacheth us not to beleeve what Christ saith and that his words are not truth that he doth not meane as he saith but the quite contrary and that Christ would not have us thinke that he meaneth as he saith Christ saith Doe not thinke that I will accuse you to the Father Joh. 5. 45. Yet you say he insinuateth that he will By this rule I may say when God saith Thou shalt not commit adultery he would not have us thinke he meaneth so these words insinuate that we may Is not this the same I wonder at your rashnesse vanitie and boldnesse An Answer to a Treatise intituled Tbe Doctrine of the Antinomians in Answer to Doctor Crisps seven Sermons by Steven Geree
Geree saith that Doctor Crispe condemnes doing any thing for our own salvation and is not ashamed to say there is no condition on mans part I say nothing is more evident in the Gospel then Conditions on the Covenant on mans part to wit Faith and Repentance without which he cannot be in the Covenant nor have any share in Jesus Christ As Masters covenant with their servants so doth God with his people and they with him and if it be not performed the covenant is frustrate Rom. 3. 27. Acts 27. 24. 31. 2 Cor. 6. 14. to 19. If we meane to have God for our God we must repent and come out and God will receive us and upon no other termes in the world therefore I conclude that Doctor Cripse is fully deceived and strangely deluded and so are all others as did and doe beleeve him Epist side 9. pag. 35. 37. 43. 67. 72. 75. 77 78 79. 80. 99. 102. Ans You prove not what you affirme Rom 3. 27 declares salvation is not of works this is a full place against you Acts 27. Except yee abide in the Ship yee cannot be saved this is a temporall salvation from drowning unlesse he brings this place to prove his soule shall not be saved whose body is drowned it s not to the question for the 2 Cor. 6. he alledgeth to prove that God is our God upon termes not else whereas these words were written to the Saints who were converted and the Church of God before this Epistle was written to them this Church of Corinth had some communion and fellowship with Idolaters therefore the Lord exhorts them to come out from amongst them and he would receive them declare himselfe to be their God and owne them to be his people in a Church Relation as Rev 1. 20. 2. 5. see pag. 170. To understand it concerning our eternall condition is to contradict the Scripture which saith He hath not dealt with us after our sinnes nor rewarded us after our iniquities Psal 103. 10. Psal 89. Gods love to his depends not upon what wee doe see Gods eternall good will to his Jer. 31. 3. 34. 40. Joh 13. 1. Luk. 22. 32. Joh. 17. 20 21. Mat. 21. 22. Rom. 8. 9. Joh. 14. 16. Joh. 10. 28. Phil. 2. 6. Rom. 11. 29. 1 Joh. 3 9. Mat. 24. 24. Tell me is Election Christs death conversion c. fruits of hatred or love if of love then God loved the Elect before they beleeved yea before they were borne Eph. 1. 4. If we are chosen to life according to the good pleasure of his will then we are not chosen to life according to our beleeving and repenting c. But the first is true Eph. 1. 5 6. Therefore the latter is true also nor are men chosen to life because God foresaw they would beleeve God is eternall the will of God is God he was never without his will what he now willeth he ever did therefore there could not be any cause to goe before it to cause it to be or so to be man cannot Elect without an act and time but it s not so with an infinite being Election is his eternall and immutable decree from eternitie Rom. 9. 11. Eph. 1. 4. 2 Tim. 1. 9. It is the more wonderfull and glorious that it is without beginning his love is everlasting Jer. 31. 3. Therefore without beginning as God is infinite without beginning so is his love for God is love 1 Joh. 4. 16. see Joh. 17. 23. Therefore God loves his as much before they beleeve as after The Scripture doth not say God began to love when we began to beleeve nor that he loves any the better because they beleeve it is a certain truth that Gods love to us is not as ours is to him In that yee would have men to doe something for salvation it appeares you are ignorant of the taking away of sinne by the death of Christ hence it is that you urge our works to be necessary to salvation and so did the Seducers Acts 15. 5. 20. 30. If it were as you say wee are under an absolute covenant of works Doe this and live men must do so and so saith the Papist or else no salvation so say you Though God hath promised and Christ purchased all good for beleevers yet they shall not have it unlesse they doe so c. Doe you not see how you exalt your workes above the skies yea above God and his promise and the death of Christ and make workes all in all because without them all is frustrate and comes to nothing What no share in Christ without our workes all is frustrate if it be so then our works are joynt Saviours with Christ chiefe Saviours is not this pure Popery and the Popes Doctrine to a haire yet it hath an Imprimatur J. C. is there not a cleare light of the Gospel in such Licensers see Jer. 5. 31. Gal. 5. 2. Christ undertook to obtaine for his remission of sinnes by his death but he did not performe it perfectly if it be in part by our workes if it depends upon our workes then it depends not upon the death of Christ or doe you bring in Christ to merit that your workes may merit salvation Most truly and worthily did Doctor Crispe contend for the sufficiency of Christs bloud to save us and you contend against him and contend for the sufficiency of your doings in bringing in your workes to salvation and so undervalue the bloud of Christ therefore I contend against you our workes are imperfect and that which is so cannot please God if yee say Christ makes it up with his perfection in adding Christ to piece it out to make it up its apparent yee make Christ but a piece of a Saviour which is the greatest indignity yee can offer to him We doe condemne the doing of any thing for our own salvation and the Reasons why we doe so are 1. We doe nothing to be saved because Christ hath saved us He came into the world to save us and he saved us before he ascended therefore we are not now to be saved from our sinnes Heb. 10 10. 12. 14. 1 Tim. 1. 9. It s too late for us to be paying the debt of our sinnes by our worke the debt being paid before by Christ for us God did execute on him in his death all the punishment that was due to us for our iniquities God doth rest satisfied in Christs satisfaction for the sinnes of his past present and to come Isa 53. 5 6. 11. Heb 10 10. 14. Blessed he the Lord God of Isael for he hath visited and redeemed his people and hath raised up an horne of salvation for us in the house of his servant David that wee should be saved from our enemies c Luk 1. 68 69. 71. Christ is the horne of Salvation 2. God requires no righteousnesse of us to save us because Christ hath fulfilled all righteousnesse for us Mat 3. 15. His
interpreted by them for the Scriptures are to be interpreted for Christ and not against him Also we are to consider if the word Faith were alwaies to be understood for beleeving by Levit. 17. 11. it appeares that was ascribed to the signe which is proper to the thing signified The word Justifie it signifieth to make just men are made just three wayes First By infusion so Adam Eccles 7. 29. Secondly By the justice of another Râ—m 5. 19. Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ for we are justified by another and in another Righteousnesse and Justification are one when he was made our Righteousnesse then he was made our Justification 1 Cor. 1. 30. We are made righteous by his satisfaction therefore we are justified by his satisfaction to deny this were to overthrow the foundation of Religion and mans salvation Thirdly Men are said to be justified by Sentence in this sense a man may justifie himselfe so Job 9. 20. or by witnesses Isa 43. 9. 26. In a large sense this is called Justification and sometimes this Justification is worth nothing and worse then nothing as wheâ— the wicked are justified Pro. 17. 15. 24. 24. Wee are justified by the Spirit 1 Cor. 6. 11. But this is not that Justification on which depends our eternall happinesse this is onely declared to us by the Spirit that we are justified by Christs death this knowledge of it is onely necessary to satisfie quiet the Conscience Christ having justified his upon the Crosse by his bloud it is not our beleeving but the Spirit that reveales the same to the soule The Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The bloud of sprinkling is the Spirits speaking to the conscience that all is paid this satisfieth and clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the testimony of the Spirit that it is truth and so receives its testimony to manifest and to receive the manifestation are not one thing Eph. 3. 5. When the declaration is beleeved the answer of a good Conscience is My sweet Jesus dyed for me he hath delivered me from all my enemies and from the wrath to come the debt of all my sinne is paid there is nothing now to be required of me What shall I render to the Lord for all his goodnesse unto me O that men would praise the Lord for his goodnesse c. Psal 107. 8. There is a Justification before men by good workes James 2. 24. which declareth to men we are justified visibly but not infallibly but this is not that Justification which saveth us that Justification I treat is of that Justification which freeth us from condemnation for Justification is opposed to condemnation Rom. 8. 1 2. For his death was our Justification from the punishment of sinne this is the Justification that I intend and contend for for in this is our salvation therefore in this is our greatest happinesse and glory And that the Elect from the beginning to the end of the world were justified at and by Christs death upon the Crosse Consider Justification is that which is our freedome from the punishment of sinne this I have proved was at and by Christs death and that I may more fully put this question out of question namely that we are not justified by beleeving but before we beleeve by Christ I prove by these Arguments or Reasons 1 Argu. If Justification is free then beleeving is not required for that which is free is without any condition or consideration of any thing in us or done bâ— us but we are justified freely Rom. 3. 24. Ergo. If it be Christ and his workes it is not I and my workes that can justifie me from the punishment of sinne if Christ saves us then beleeving doth not save us compare Joh. 12. 42 43. with Mat. 10. 37. Luk. 14. 26. If it be Christ and my beleeving together that saves me then Christ doth not save me if it be Christ and my workes then I share in saving my selfe To say we are justified by Christ and beleeving together as some say is to deny we are justified by either for that which is not alone doth not justifie alone he that is justified by two is justified by neither Christ and faith together say you Christ and workes together say the Papists wee are not justified without beleeving say you not without charity say the Papists that which they say is Popery so is what you say because what yon both say is in the nature of it one and though you differ in the letters that expresse it yet in substance it is one and the same thing 2 Argu. If Christ justified enemies sinners ungodly c. then they were not beleevers when they were justified but Christ justified enemies Kom 4. 5. 5. 10. Beleevers are not so called they are called friends Luk. 12. 4. Joh. 15. 15. Saints 1 Cor. 1. 2. Holy and beloved Col. 3. 12. Holy brethren Heb. 3. 1. Holy women 1 Pet. 3. 5. If holy then not ungodly Babes in Christ 1 Cor. 3. 1. Therefore we were justified before we beleeved therefore beleeving comes too late to justifie us from the punishment of sinne if we were not justified till we beleeve he doth not justifie the ungodly it is evident 3 Argu In the same manner we are made sinners in the same manner we are made just and righteous but we were made sinners by the disoâ—edieâ—â— of one so we are made righteous by the obedience of one even Christ Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sinne viz. from all the punishment of sinne therefore ever since his death we have been justified also if justified by his obedience then not justified by beleeving as our sinfulnes consists in that one disobedience of the first Adam so our righteousnesse consists in that one onely obedience of our sweet Lord Jesus Christ 4 Argu. Those God declares to be just and righteous they are just before therefore made so by Christ if they be not just they are wicked and to declare them to be just is to justifie the wicked which he saith is abomination to him Pro. 17. 15. 5 Argu. If Christ did dye for us truly really and actually then he did truly really and actually justifie us but Christ did dye for us truly really and actually Joh. 10. 15. it was not in a shadow Col. 2. 17. Therefore he truly and really took away sin viz. actually justifie us from all the punishment of sinne and in that the Apostle saith Without bloud there is no remission Heb. 9. 22. it doth follow that with bloud there is remission see 1 Pet. 1. 19 20.