and deceive thee Hence it commeth to passe that the whole world lieth in wickednesse hence it is that when thou comest into the City thou shalt see it swimâ—… with pride before thee and abound with covetousnesse behind thee on thy right hand as thou goâ—…st along the streets thou shalt hear them swearing and on thy left hand in their shops lying goe out of the streets into any by-place thou shalt heard some cursing and others backbiting and all almost unlesse here and there one in the City bond their forces together against the Lord Christs Kingly power Me thinks I see now and then a sincere-hearted Country-Christian come walking along the streets of the City and when he sees these abominations before him behind him on his right hand and on his left he begiâ—â— to say Lord what is the cause of this great wicâ—â—dnesse in the City And if he receive no answer from the Lord he enquires for the Lords people and through Gods goodnesse he finds here and there a Christian following of Christ and a pretty considerable party enquiring after Christ well he comes to one and asketh him why doth sin so abound in this City it is true sin reigns much in the Country but it exceeds in the City Why saith the Citizen to him we have more Temptations living in the City then you in the Country Well but the Country-man is not fully satisfied he goes to another and demands a reason Why doth sin reign in this City have you not godly Magistrates and godly Ministers and other godly Officers in your City Me thinks I hear the Citizen answering him and saying Why through the Lords goodnesse it is much better with us in that respect then it hath been here to fore Q. What then is the cause of the abounding of sin A. Sir I think one or both of these following reasons may be given for it either first we have sleighted the means of graâ—â— more then others or else as I have said before we are under greater temptations in the City then you in the Country But shall we see a little farther and enquire into the cause why both City and Country not only in this Nation but all the World-over is so overspread with all maner of abominations both in Principles and Practice which is the reason so many thousands that would be looked upon as Saints and servants of Christ are fallen off one to this error and another to that faction Some deny Ordinances others deny the Scriptures and some deny both Some will acknowledge God but deny the Son others acknowledge both the Father and the Son but despise the Spirit others will acknowledge Father Son and Spirit in word and in tongue but deny all in their practice And here I am sure is the state of the greatest part of the English Nation but the Lord blessed be his name is beginning to destroy this darknesse by his own light But is not this the cause why the whole world lieth in wickednesse as John saith There is a Devil tempting and a deceitful heart yielding and carnal friends perswading the one comes and takes thee by one arm the other by the other arm the third ties as it were a string about thy middle and all three saying Come along with us Thus much of the cause of our divisions backslidings deadnesse dulnesse formality and infidelity Now I shall in the next place lay before you the Cure and therein speak of two things The first is concerning the being The second is concerning the well-being of a Christian First then if thou wouldest be preserved in these perilous times Put on the armour of Christ and abide in the doctrine of Christ Secondly for thy well-being learn this lesson There is no power but of God who will turn all these things to his glory and thy good Or Abide in the will of God First of the first Put on the whole armour of Christ and abide in the doctrine of Christ The one is laid down by way of command in Ephes 6. 11. the other by way of trial and prevention in the 2. Epist of John v. 9. To each of these Scriptures as far as I have light witnessed with experience I shall hold forth briefly and plainly Ephes 6. 11. Put on the whole armour of God that you may be able to stand against the wiles 〈◊〉 the Devil The armour here spoken unto 〈◊〉 not a temporal but a spiritual armour and what this spiritual armour is you haâ—… it laid down distinctly in this Epistle oâ—â— Paul to the Ephesians viz. 1. To gird them with the girdle of truth Eph. 6. 14. 2. To put on the breast-plate of righteousnesse ver 14. 3. To be shod with the shooes of the Gospel oâ—… peace v. 15. 4 To take the shield of faith which is a most victorious weapon v. 16. 5. To put on the helmet of salvation v. 17. 6. To take into thy hand of faith the sword of the Spirit v. 17. Beloved I dare boldly say that man oâ—… woman that puts on this armour maâ—… march forth into the field and challenge alâ—… the Devils in hell and all the wicked men inâ—… the world and rout them all What madâ—… David go out against Goliah Why he saw himself armed not with Sauls armour but with this Spiritual armour What was that that made him so confident Ps 27. 3. Though an host should encamp against me my heart shall not feare though warre should rise against meâ—… â—…n this will I be confident What made him â—…reak forth in such words Psal 3. 6. I will â—…ot said he be afraid of ten thousand of people â—…hat have set themselves against me round about â—…ov 28. 1. The wicked flees when no man purâ—…eth but the righteous is as bold as a lyon Q. Why be the righteous so bold as a Lion A. They be armed with the armour of God Q. What is meant or understood by the girdle of truth A. To be rightly principled throughâ—…y doctrinated in the doctrine of Christ Again Q. What is meant by the breast-plate of righteousnesse A. A good conscience or innocencie of life c. and so for the shield of faith what is it but the righteousnesse to Christ able like a brazen shield to protect and cover us from the darts of the world the flesh and the devil Nay I suppose it to be not only a desensive but an offensive weapon I Joh. 5. 4. This is the victory that overcommeth the world even our faith Heb. 11. 33 34. Who through faith subdued Kingdoms wrought righteousnesse obtained promises stopped the mouths of Lions waxed valiant in fight turned to flight the armies of the Aliens c. If we should see an Army of men marching into the field where their Enemies had placed themselves in Battalia 〈◊〉 I say if we should see them march toward their enemy unarmed why we would presently conclude that these men will be put to the worst they will receive
the rout they will be either taken or else return hacked and hewed and terribly wounded What is the cause that we be so easily and so often routed by Sathan why he comes and finds us unarmed hence it is that we have so many cuts and sores in our inward man we do not consider the strength and subtilty of our enemies and hence it is that we do not put on the whole armour of God Nay how many thousands of men and women be there nay of those that would be accounted pious Christians that are so far from puting on the whole armour of God that they ne're put on a peece of it Nay it is a rare thing to find a Professor that can tell one what this armour is and the right place of every peece hence it is that some do put the peece behind that should be before and that upon the foot which should be on the head and so though it be the armour of Christ you cannot fight in it it will be to thee as Sauls armour was to David unfit for service Surely Christians â—…f I see any thing of God this I do know â—…s one of the greatest evils that now reigns â—…mongst Professors their disordering what God hath ordered Take a thing that is â—…ood it is good but in its place put it a â—…ittle above or something beneath its place â—…he thing that is good in it self becomes evil â—…o you c. Again let us examine what necessity there â—…s for the sonnes of Sion thus to arm themâ—…elves Oh consider consider these ensuing â—…criptures Eph. 6. 11 12. Put on the whole â—…rmour of God there is the precept For we â—…restle not against flesh and blood but against â—…rincipalities and powers against the rulers of â—…arknesse against spiritual wickednesse in high â—…laces there is the reason Take heed that no â—…an deceive you saith our Lord Christ Mat. â—…4 4. For we be living in those dayes spoken â—…0 v. 24. There shall arise false Christs and false Prophets shewing great signes and wonders These are the dayes spoken to 1 Tim. 4. 1. Now the Spirit speaketh expressely that in the â—…ater dayes some shall depart from the faith giving â—…eed to seducing spirits and doctrines of devils c. Oh what troops of men and women is Sathan driving before him Look up a little intreat the Lord to take the vail off thy spiritual eye and thou shalt see a great rode-way exceeding broad and very populous and drove after drove passing on not softly but swiftly they all ride post Mark diligently and thou shalt see Sathan that great Prince af the aire bravely mounted and richly clothed as their Generall marching before them and his Angels bringing up the rear Take a view of the Droves as they passe by thee and thou shalt see some of all ranks of men amongst them Me thinks I hear thee saying look look methinks I see a Parliament-man there me thinks I see here and there one of the Army and abundance of the Clergie there but they march more honourably then the rest for Satan their Prince hath made them File-leaders Look look what an innumerable company of men and women old and young high and low rich and poor are posting away to helâ—… Now I see the words of Christ be true Mat. 7. 13. For wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Now I see what is the meaning of that text Mat. 7. 22. Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name have done many wonderfull works Depart from me â—…aith Christ I never knew you How not know us and we have taught in thy streets and eat and drank in thy presence Depart saith Christ to them How depart Dost thou speak to us that have done so many wonderful things in thy name Lord let the word depart be given to the Ign rant and not to us that are Scholars Why saith Christ many of those whom you call Ignorant are the greatest Scholars in my school 1 Cor. 1. 26 27 28. Not many wise men after the flesh not many mighty not many noble are â—…alled but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound â—…he mighty and base things of the world and things which are despised hath God chosen yea and â—…hings which are not to bring to nought things that â—â—re that no flesh should glory in his presence Oh how doth flesh glory in his presence if a man can speak scholastically though â—…he be not authentique how is he admired of men if he can speak eloquently and lay down things methodically which be but the gifts of nature how doth this flesh glory in his presence Methinks I hear a voice from heaven saying Come down thou proud self-seeking Flesh Thou hast set thy self in my Spirits place and hast caused the people to admire thee saying of thee as once it was said of Herod It is the vâ—…ice of God and not of man I will smitâ—… thee and the wormes shall destroy thee saith the Lord. In a word we may clearly see that Sathan hath his pits gins and snares for alâ—… degrees and degrees and ranks of men under all administrations form or forms He endeavours to cheat us in all things at all times and inâ—… all places But me thinks I see him lay the closest siege and raise the strongest batteries and plant his greatest peeces against these two things FIrst against the Doctrine of Christ Secondly against the Discipline of Christ 1. Against the Doctrine of Christ which tells thou art freely justified by grace Rom. 3. 24. in comes Antichrist and tels thee it iâ—… partly by grace and partly by works And so though thou dost not seek to be justified by the Law yet it is as it were by the works 〈◊〉 the Law Rom. 9. 3. 2. Wherefore because the sought it not by faith but as it were by the workâ—â— of the law for they stumbled at that stumbling stone Consider these ensuing Scriptures which speak of justification by grace and if thiâ—… point were well understood men woulâ—… not so easily be led away with the error of thâ—… wiâ—…ked Ephes 2. 5. By grace are you saved aâ—â— freely quickned when you were dead in your sinâ—â— and v. 8. For by grace are you saved through faith and that not of your selves it is the gift of God Rom. 11. 6. And if it be by grace then it is no more of works c. And in Rom. 3. 24. Being justified freely by his grace through the redemption that is in Christ In a word Creation Election Redemption Justification and Sanctification are all of Free-grace to which both Old and New Testament speaks abundantly And for want of understanding this point the Papists erre in seeking salvation by works For want of understanding this
make thee â—…d but his absence THe second Quaerie is What is it to abide in the Doctrine of Christ For the Scriture saith 2 ep Joh. 9. He that abideth in the â—…ctrine of Christ hath both the Father and the â—…onne Now there be several discoveries or â—…haracters of one that abideth in the doâ—…rine of Christ First there be some inward evidences Secondly there be some outward eviâ—…ences For the inward evidence Call a counsel 〈◊〉 thy own heart silence thy own thoughts â—â—ll all the faculties of thy soul and memâ—…ers of thy body to the bar examine thy â—â—ill thy affections thy judgment and meâ—…ory Who are you for what are you doing â—…ow are you imployed all day long Search for â—…hat White-stone that hath a Name in it that â—…ne can read but he that hath it See whether â—…e Spirit of God doth witnesse with thy spirit â—…at thou belongest to God Doth the presence â—…f Christ rejoice thee doth his absence grieve thee See whether thou art like unâ—â— Christ in thy desires and in thy endeavouâ—â— whose work it was to doe the will of his Fâ—â—ther c. Secondly there be some outward eâ—â—dences I shall name a few 1. He that abideth in the doctrine 〈◊〉 Christ is one that is not easily withdrawâ—… from the truth that he first received 1 Jâ—â— 2. 24. Let that therefore abide in you which yâ—â— have heard from the beginning If that whicâ—… you have heard from the beginning shall remain 〈◊〉 you you shall continue in the Sonne and in thâ—â— Father 1. Tim. 4. 16. Take heed to thy self 〈◊〉 unto the doctrine continue in them for in 〈…〉 ing this thou shalt both save thy self and such hear thee Be not carried about with every wiâ—â— of doctrine saith Paul Ephes 4. 14. Beware 〈◊〉 you fall from your steadfastnesse saith Peter 2 Pâ—â— 3. 17. If you continue in my words then are yâ—â— my Disciples saith Christ Joh. 8. 31. Oh the continue in the faith to be grounded anâ—… setled rooted and established Be ye stedfoâ—â— and unmoveable alwayes abounding in the woâ—â— of the Lord. 2. He that abideth in the doctrine 〈◊〉 Christ may be known by this He is a verâ—… fruitful Christian What is the reason therâ—… is so much barrennesse coldnesse deadnessâ—â— â—â—lity lukewarmnesse evil furnishings and â—â—liperings Why behold the reason â—â—y abide not in the doctrine of Christ that abide in that doctrine doe beare â—â—ns there is none barren among thâ—…m â—â—y be planted in his house they abide it doctrine therefore they flourish in his â—â—urts Joh. 15. 4. The branch cannot beare â—â—t except it abide in the vine no more can you â—â—ept you abide in me 3. He that abideth in the doctrine of â—â—st may be known by this also He stands 〈…〉 nd contends for the faith and obedience 〈…〉 he Gospel against all opposers he envours by sound doctrine to convince all â—…nsayers He doth not so much plead for â—â—mane learning as he doth for the mind God in the Spirit he knows the spiriâ—â—l learning can easily foyle the humane â—â—rning that wants the spiritual See that â—â—ce Jude 3 4. That you should earnestly contend 〈◊〉 the faith that was once delivered to the Saints â—â—n he brings the reason of this conâ—…entiâ—â— v. 4. For there are certain men crept in unâ—â—ares turning the grace of God into lasciviousâ—â—se And surely this is one of Englands sins this day There be many men and woâ—â—n puffed up with a high conceit of their â—â—n knowledge and when their principles and practices are a little examinâ—â— they be but as clouds without rain and 〈◊〉 without water as here Jude speaks 4. He that abideth in the doctrine Christ continueth stedfast in the doctrâ—â— of the Apostles Act. 2. 42. And they continâ—â— stedfastly in the Apostles doctrine and fellowsâ—… and in breaking of bread and prayer Not thâ—… the Apostles doctrine was one thing aâ—â— the doctrine of Christ another thing 〈◊〉 whosoever abideth in the one could nâ—â— but abide in the other And they abode frâ—â— fast in the Apostles doctrine that is they coâ—…tinued stedfastly in the doctrine of Chriâ—â— for they delivered that unto us which thâ—… received from Christ They continued in 〈◊〉 Apostles doctrine and fellowship and in breakâ—… of bread and prayer Let us examine a littâ—â— how many men and women that be godâ—â— for I do not speak of others I say hoâ—… many have we that do walk together Fellowship 2. How many are there that enjoy that Ordinance of the Lords Suppâ—â— here called Breaking of Bread 3. How maâ—â— have the Spirit of Prayer Are they not feâ—â— yea very few And yet all be ready to saâ—… that they do abide in the doctrine of Chrâ—â— Go from one man to another throughâ—… a whole Shire and ask them one after 〈◊〉 â—â—er Do you abide in the doctrine of Christ â—â—ou do not you have not God Yea saith the 〈◊〉 I do abide in the doctrine of Christ Q. How prove you that A. I do saith he for I have reformed â—â—y things that were amisse in me So did â—â—od that enemy of truth Mark 6. 20. For â—â—od heard Iohn knowing he was a just man 〈◊〉 when he heard him he did many things Q. Come to a second and ask him Do 〈◊〉 abide in the doctrine of Christ A. I do saith he and I know it by this 〈◊〉 free from many gross sinnes that others â—â—my neighbours are guilty of So was â—â—t Pharisee Luk. 18. 11 12. O God I thank â—â—e that I am not as other men are I fast twice â—…eek and give tithe of all I do possesse Q. Come to a third and ask him Do you â—â—de in the doctrine of Christ A. I do saith he and I prove it thus â—â—ontinue waiting upon God in the use of Ordinances which others neglect So 〈◊〉 those hypocrites Isa 58. 2 3. Yet you seek daily saith the Lord and delight to know my â—â—es as a Nation that did righteousnesse and â—â—ook not the ordinances of God And yet for this the Lord rejected them and their â—â—ices Q. Come to a fourth Do you abide in the doctrine of Christ If you do not have not God A. I do and I prove it thus I know will of God that many others be ignorâ—â— of and I approve of his wayes Rep. So those cast-awayes Rom. 2. 18. And knowesâ—â— will and approvest the things that be more exâ—â—â—lent c. Yet we see the Lord rejects the upon this ground They did not pracâ—â— themselves that which they knew taugâ—â— to others Q. Come to a fifth Do you abide in 〈◊〉 doctrine of Christ A. I do and I can make it good saith 〈◊〉 by this I have humbled my self for allâ—â— sinnes before the Lord. R. So did wiâ—â— Ahab 1 King 21. 27 28 29. Q. Come to a sixth Do you abide in 〈◊〉 doctrine of Christ A. I do abide in it and I think there but few that do outstrip me for I am 〈◊〉 so
and heavenly strivings if â—…ere be no ability in the creature to whom â—â—u speak Hath the Lord indeed made â—…n an empty creature and void of reason â—â—th not man many members in his body â—â—d faculties in his soul cannot the Eye see â—â—nnot the Ear hear cannot the Legs go â—â—nnot the hands work c. And for the â—…ule is there not an understanding to unâ—â—â—stand is there not a mind or memory to â—â—nde or remember is there not a judgeâ—â—nt to judge and determine of things is â—…ere not a will to will the thing that the â—â—dgment doth judge as good Are there â—…t Affections to affect that which the â—â—dgment presents as good Or else doth â—â—d speak to man as a stock or a stone â—â—th the most righteous God require impossibilities of his creatures doth he caâ—… and cannot man answer or will he not aâ—…swer or doth he call and we hear him râ—…quiring many things to be done by us aâ—â— threatens us if we doe it not and gives 〈◊〉 no power to doe it No no this is not tâ—â— administration of the Gospel for either 〈◊〉 doth impowre them before he command them or else with the command theâ—… goes forth a power and a promise to enabâ—â— his creature to the performance of what 〈◊〉 requires onely thou and I doe many timâ—… resist that Spirit and power as much as wâ—… can we are not faithfull to the Spirit wâ—… grieve it and sometimes in a sense quenâ—… it yea the Lord cals once yea twice anâ—… we doe not not nor will not hear him anâ—… if we cannot but hear him instead of goiâ—â— to him we run to Elie See 1 Sam. 3. 5 6. Surely Joshua had a power as well as a râ—…solution when he spake these words Josâ—… 24. 15. I and my house will serve the Lord anâ—… those whom he there spake to in thaâ—… chap. Jos 24. 14 15. I say those people haâ—… also a power to doe what he command them to doe or else his commands are iâ—… vain He exhorts them to fear the Lord aâ—â— to serve him in truth and sincerity and in thâ—… 31. verse we read that they did as Joshâ—â— â—â—d commanded them for the Text saith â—…at Israel served the Lord all the dayes of Io 〈…〉 t and all the dayes of the Elders that overlived â—â—shua c. So also in the twelsth of the â—â—mans we have in that Chapter at least six â—â—d twenty particular duties that we are â—…horted unto Now if there is no ability 〈◊〉 a Christian to perform or practise that â—â—ich there is recorded then all those exâ—â—tations are in vain and Paul had been good have spoken to the men and woâ—â—n that were laid in the graves as unto â—â—se he then spake unto If there be no power given forth from â—â—d unto his people lay aside as needlesse uselesse all those precious directions inâ—â—ctions perswasions exhortations and â—â—cepts mentioned in Scripture and so â—â—u wilt at once lay aside half the Old and â—â—w Testament as many deluded souls do â—…his day and then thou liest open as â—…ing no guard to further temptations â—…en in comes Sathan and begins to reason 〈◊〉 case with thee Why saith he if half Bible be uselesse to us why not all And â—â—e will undertake to teach thee and in 〈◊〉 so he will for he is one of the most laâ—â—ious Schoolmasters in the world he â—â—l improve all opportunities and take all advantages to fasten his doctrine upâ—â— thee he will wait on thee continuallâ—… when thou liest down and when thou riâ—â— up he will be at thy elbow he will promâ—… thee great things and give thee little 〈◊〉 will promise thee honour and bring thee disgrace he will promise thee pleasure aâ—â— bring thee to pain he will promise thâ—â— riches and bring thee to poverty he wâ—â— promise thee life and bring thee to dâ—…aâ—… Oh then remember that blessâ—…d worâ—â— Jam. 4. 7. Resist the Devil and he shall flee 〈◊〉 thee Ob. But thou wilt object and say I hâ—â— not faith to resist him And it is not in 〈◊〉 power of man by nature to believe as yâ—â— may see I Cor. 1. 23. 2. 14. Rom. 8. 7 John 40. 44. Mat. 23. 37. An. It is true I have affirmed bef 〈…〉 that a man meerly natural cannot ac 〈…〉 supernatural things but I am not sp 〈…〉 ing to a man natural but to the recei 〈…〉 power of a man spiritual and the improâ—â—ment of that Obj. But before you proceed further 〈◊〉 desire satisfaction to this one question Q. Why doth God promise eternal 〈◊〉 only to those that believe and threatene 〈◊〉 nal death to those that do not seeing 〈◊〉 〈…〉 ot in their own power by nature to beâ—…ieve A. First that he might by his promises â—…nd threatnings work us unto that which â—…y nature we are averse to 2 Cor. 5. 11. 20. Secondly that we might appeare more â—â—excusable when neither promises nor â—â—reats will move us to imbrace free mercy â—…ct 13. 46. Then Paul and Barnabas waxed â—…ld and said it was necessary the word of God â—…ould first have been spoken unto you but seeing 〈◊〉 put it from you and judge your selves unworthy 〈◊〉 everlasting life lo we we turn to the Gentiles â—â—d in the 51. vers And they shook off the dust 〈◊〉 their feet against them and came to Jerusalem â—â—r the further proofe of this see Act. 18. 〈◊〉 7. Thirdly that the grace of God might as â—â—ll appear in giving power to believe as giving Christ and in him forgivenesse of â—â—nes to be believed Rom. 9. 16. So then it â—…ot of him that willeth nor of him that runneth 〈◊〉 of God sheweth mercy Rom. 11. 6 7. â—â—d if by grace then it is no more of works Fourthly that we might apply our selves to God in the use of those means that â—…hath appointed for the working of faith â—â—s Joh. 6. 27. Labour not for the meat that â—…sheth but for that which endureth to everlasting life c. Isa 55. 3. Incline your ear anâ—… come unto me heare and your soul shall live â—…c Rom. 10. 17. Faith cometh by hearing and hearing by the word of God Fifthly that we might wholly deny ouâ—… selves and search and by seeking find in thâ—… Covenant of grace matter of free conveyance of power to believe whatsoever is required to be believed Rom. 4. 16. Rom. 3. 24 Psal 119. 104 105. Joh. 5. 39. Again when we look into the Old oâ—… New Testament and there find a commanâ—… wherein thou art required to be acting anâ—… doing something for God 1. Consider thou hast a power alreadâ—… given forth to thee by which thou art 〈◊〉 ble to do the thing required 2. Or else with the command the Lorâ—… conveyes a power to enable thee to do thâ—… thing commanded 3. When thou lookest upon the Coâ—…mand on thy left hand then look upon tâ—â— Promise on thy right hand wherein tâ—â— Lord God hath promised to assist
any measure 〈◊〉 I have said before that all our springs aâ—â— in him and all our supplies are from hiâ—… and that all power centers in him as tâ—â— Fountain from whence all small streams 〈◊〉 power do flow I have affirmed furtheâ—… that as this power was given freely to 〈◊〉 from him so it is limited in us by him aâ—â— when the creature hath improved his poâ—…er to the highest he hath done but his dutâ—… Luk. 17. 10. Our salvation is of Free-grace notwitâ—…standing I have not said that our imprâ—…ving or not improving our power câ—â— save us or damn us But this I have affirâ—…ed and do affirm that by our non-improvâ—…ment it will exceedingly harm us for 〈◊〉 shall lose much of our outward and peâ—…haps inward joy and comfort both in 〈◊〉 and death I do not say our eternal weâ—â— being doth depend upon it All our sal 〈…〉 ion is of Free-grace from God through 〈◊〉 redemption of the Son and evidence of Spirit 1. So that our obedience is not the cause 〈◊〉 our salvation for Gods love was the 〈…〉 fe Joh. 3. For God so loved the world c. 2. Our obedience and good works is 〈…〉 t the way for Christ is the way the truth 〈◊〉 the life 3. Our improvement of our power in 〈…〉 y of good works is not the evidence as 〈…〉 our selves for that is the work of the 〈…〉 irit of God in us 4. But our good works do glorifie God 〈…〉 d inform and edifie our neighbours First they glorifie God Mat. 5. 16. Secondly it doth inform our neighbour 〈◊〉 he cannot judge of us but by our fruits 〈◊〉 shall know a tree by its fruits saith Christ Thirdly it doth edifie our neighbour â—â—en every step of our conversation is an â—â—â—truction to him and the Apostle saith â—â—t some are won to God by the good â—…nversation of others 2. And as for Free-will in man I know â—…ne unlesse it be such a Free-will as was 〈◊〉 Paul Rom. 7. 18. For to will is present with 〈◊〉 and ver 13. When I would do good evil is present with me I know no Free-will thâ—â— unlesse it be a free-will to sin A man naâ—â—rally cannot act in things supernaturâ—… as to instance a man cannot believe unlâ—â— the Spirit of God work faith in the souâ—… and yet a man according to common pâ—â—vidence may bring his body to the Oâ—â—nance of Hearing which is the means orâ—â—narily by which the Lord doth work faiâ—… Rom. 10. 17. But he the Lord God 〈◊〉 mighty is the Author and finisher of Heb. 12. 2. And he makes us willing aâ—… desirous to have it wrought in us so tâ—â— he doth not work it whether we will no. So the Holy Ghost that works faiâ—â— is not said to believe Man is said to â—â—lieve Now though man cannot believe of hiâ—… self without the power of the Lord 〈◊〉 man is to attend upon all means as heariâ—â— reading meditation conference for thâ—… be his appointments and he hath promiâ—â— his presence in and blessing upon the usâ—â— these means to make them effectual Hâ—â—â— it is that the Lord commands us to wait him in the use of means Prov. 20. 22. 〈◊〉 wait on the Lord and he shall save thee Isa 〈◊〉 Blessed be all they that wait for him Isa 〈◊〉 31. 〈…〉 y that wait upon the Lord shall renew their 〈…〉 gth Isa 49. 23. For they shall not be asha 〈…〉 that wait for me Lam. 3 25. The Lord is 〈◊〉 unto them that wait for him to the soule 〈◊〉 seeks him Isa 64. 4. Eye hath not seen 〈◊〉 hath not heard what the Lord hath prepared â—…hose that wait for him Now a man cannot be said to wait upon â—â—d unlesse he wait upon him in the use of â—â—ans to which he hath promised his preâ—â—ce which are his appointments and â—â—lks wherein he hath been now is and 〈…〉 eafter will be found Next I shall come unto the Reasons why â—…ave written of the Natural and Spiritual â—â—wer viz. First I have heard many say They ought 〈…〉 to pray read meditate conferre or assemble â—â—â—mselves together to the practice of any known 〈…〉 y untill the Spirit by its fresh gales and moveâ—…s put them upon it And I am mightily miâ—â—â—ken if some have not staid so long for 〈…〉 se fresh gales and movings of the Spirit â—…till they have quite forgotten to pray or â—…ar or conferr of any spiritual thing unâ—â—â—se it be in a carnal way Now it is true â—â—at is the principal time in which a Soule â—â—ght to act but not the onely time I say â—â—ain It is the principal time but not the onely time First that it is the princ 〈…〉 time I have no need to prove for all 〈…〉 tional men will and doe grant that 〈◊〉 then secondly It is not the onely ti 〈…〉 for we finde that the command lies up 〈…〉 us as well at one time as another ne 〈…〉 there is no time in which we are not 〈◊〉 want and therefore need still to seek â—…gain we finde in Scripture written for 〈◊〉 learning that the Saints acted sometimes 〈◊〉 their greatest deadnesse and coldnesse as Dâ—…vid and others When they found theâ—…selves dead and dull cold and slothfull 〈◊〉 we finde they stir up them selves as men sâ—â—sible of their state to instance in one 〈◊〉 all Psal 119. 25. Quicken thou me after 〈◊〉 loving kindenesse so shall I keep the testimony thy mouth c. Again Psal 119. 170. I 〈◊〉 afflicted very much quicken me O Lord accordiâ—â— to thy word So vers 159 c. so in Psalâ—… 153. verse 11. Quicken me O Lord for tâ—â— name sake so in another place he prayeâ—â— Renew a right Spirit within me and agaiâ—… Restore again to me the joy of thy salvation In word let me ask thee O man who is it thaâ—… doth let us see our unfitnesse luke warmneâ—… and coldnesse Doth not God discover thiâ—… by his Spirit and doth not the same Spâ—…rit that doth enable us to see our wantâ—… move us to seek for supplies from the founâ—â—in as it is said in Job The Lord speaketh â—â—ce yea twice and man perceives it not So I â—â—ow by experience in my self and others â—â—at we have many movings and stirrings 〈◊〉 the Spirit of God within us and either â—â—e take no notice of it or if we do we queâ—â—ion in our selves whether it be the stirâ—â—ngs of the good Spirit or proceeds not â—…om the evil Spirit And so we cease to â—â—t because we be unsatisfied But in some â—â—ses the Spirit that doth move us to it â—…ill undoubtedly carry us forth to the doâ—â—g of what it moves us to What are we â—â—ith the Scriptures that we could withstand â—â—e Spirit But in other cases we are said as in the â—…cts to resist the Holy Ghost and in another â—…cripture Quench not the Spirit and be not unâ—â—itfull to the Spirit of God and grieve not the â—…pirit of God whereby you are sealed to
will be the next thing that I shall 〈…〉 deavour to lay before thee Thy fall in 〈…〉 e first and the manner there of and thy 〈…〉 stauration by the second Adam and the 〈…〉 ory there of And do desire that some 〈…〉 e or other that hath a greater discovery 〈◊〉 the mind of God in these things conâ—â—rning The power of God and the power of the â—…eature concerning the power Natural and â—â—e power Spiritual I should intreat them to â—â—ld it forth to publique view for I am â—…re there is great necessity of it that man â—…ight know his own strength For I am consident that I my self and â—…any others have left undone many things â—…at we ought and might have done for â—…ot knowing our own strength where with â—…od even the God of power had strengthâ—â—ed us Wherefore I do in the presence of 〈…〉 y Maker declare unto the whole world â—…hat I was not straightened in him but in â—…ine own bowels That he hath not been â—…anting to me first not only to give me â—â—ength but secondly to supply me in reâ—â—wing that strength day by day Whereâ—â—re let God be true and I and all neglecters if 〈…〉 e charge God with not enabling us lyars Rom. 3. 4. Let God be true and every man a lyaâ—â— Oh then let not the righteous God 〈◊〉 charged with your unrighteousnesse anâ—… let not the most holy God be charged wiâ—â— your unholinesse But stirre up the talent thâ—… is in thee as in 2 Pet. 1. 13. Do as Jacob did wrestle with God lâ—â— him not go till he blesse thee give him nâ—â— rest till he make Jerusalem the praise of tâ—â— whole earth Isa 52. 1. Awake put on tâ—â— strength O Sion put on thy beautiful garmentâ—… O Jerusalem thou holy City open to hiâ—… for he now knocks flie to this City of râ—…fuge and thou shalt be safe For the name 〈◊〉 the Lord is a strong tower the righteous run to 〈◊〉 and are safe If thou didst but see him thoâ—… wouldest admire him and count all thingâ—… vanity in comparison of him if thou didâ—… but know him thou wouldst be so ravisheâ—… with the love of him that many waters co 〈…〉 not quench it If thou didst but taste hiâ—… thou wouldst hunger and thirst after hiâ—… more then doth the Hart after the waterâ—… brooks Oh taste and see that God is gracious It's life to know him it 's heaven to beholâ—… him it 's melody to hear him it 's endlessâ—… happinesse to enjoy him Let it be our caâ—… to obey him and improve all our strengtâ—… for him let us not spend our money for thâ—â— which is not bread and our pains for that which â—â—l not profit Let us run the wayes of his comâ—â—ndments for he hath enlarged our heart and â—â—d that he that doth these things shall never â—â—moved Improve thy power for him part â—â—th thine estate for him give and it shall be â—â—en thee again Luk. 6. 38. Good measure pressed â—â—n and shaken together and running over Me thinks I hear the voice of thy Saviour 〈…〉 ing to thee O thou obedient sonne come â—â—e thou hast been faithful in a little I will â—…e thee more come enter into thy Masters joy 〈◊〉 thine obedience to me did arise from thine inâ—…est in me manifested to thee by me NOw I shall speak to our Fall in the first Adam and of the subtlety of Sathan â—…erein There be two things of absolute necessity â—â—r a Christian to be well acquainted with â—â—z 1. Our fall in the first Adam 2. Our restauration by the second Aâ—…am Upon these two points doe the two â—…estaments frequently treat insomuch â—…hat thou canst hardly read one Chapter â—…ut more or lesse thou shalt find the Proâ—…het or Apostle speaking to one or both states or something conducing thereuntâ—… and some Chapters speaking and treatiâ—â— wholly of that two fold state as Rom. 5. â—… Nay I have observed that when I haâ—â— heard a Gospel-Sermon wherein were mâ—…ny particulars or when J have heard goâ—â— ly men in a long debate about the prinâ—â—ples of religion I have J say observâ—â— that the summe and substance of their dâ—â— course or teaching hath for the most paâ—â— been to shew what men were in the first 〈◊〉 dam and the misery of all in that state 〈◊〉 else what they be in the second Adam aâ—â— the glory of that state And when my mâ—…mory hath been too weak to compreheâ—… the abundance of particulars that J haâ—… heard J referre all that J have heard 〈◊〉 these two particulars and found singulâ—â— benefit thereby viz. What do J know moâ—â— now by all that J have heard this day thâ—… J did before of the state J was in aâ—â— of the state J am now in First then of the first Adam the Scriptuâ—â— speak of him in a two fold state 1. The first is the state of innocencie bâ—…fore he fell 2. And secondly of his state of miseâ—â— after he was fallen Of the first of these states J shall say nâ—… thing it being well known to most men â—â—d of the second of these states I shall speak â—â—r write but a very few words Adam and Eve being in Paradise and â—â—oking upon themselves as indeed they â—…ere the most excellent peeces of all the â—…reation bearing the Image of their Creaâ—…or the Lord left them a Law and left them â—…o the freedome of their own will if they â—…id obey to live if they did disobey to dye â—…ut through the temptation of Sathan â—…hey both soon cast off their Makers preâ—…epts and through the temptation of Saâ—…han they transgressed the commandement â—…f God in eating the forbidden fruit and â—…hereby fell from the state of innocency â—…herein they were created and so brought â—…pon them and all their seed the losse of â—…ommunion with God and his displeasure â—…nd obtained a curse so as we are by nature â—…he children of wrath bondslaves to Saâ—…han and justly liable to all punishments â—…n this world and that which is to â—…ome O thou Adam what hast thou done for â—…hough it was thou that sinned thou art â—…ot fallen alone but we all that came of â—…hee O the infectiousnesse of Sinne ten â—…housand times more infections then the Plague and Pestilence for many have liveâ—… in the City when the noysome Pestilenâ—… hath been and yet have been free but bâ—… hold this original transgression hath spreaâ—… it self into all the corners of the earth 〈◊〉 that no man woman or childe that eveâ—… was now is or hereafter shall be is frâ—â— from that infection and that original sinâ—â— as the root bringeth forth actual transgreâ—…sion as the branches sins of omission oâ—… commission as the fruit Oh thou Adam what hast thou done 〈◊〉 though it was thou that hast sinned thoâ—… art not fallen alone but we all that came 〈◊〉 thee as being then in thee are infected bâ—… thee O miserable men that we are who shall 〈◊〉 liver us from this body of death
Thus much of the nature of the Fall noâ—… of the manner of the Fall and of the subtilâ—â— of the Devil that old Serpent thereiâ—… He himself being fallen comes to the Gaâ—…den in the form of a Serpent out of envâ—… to mans happinesse he boards the womaâ—… thus Hath God said Ye shall not eat thereof as if he should have said It is a likely maâ—…ter that the Lord cares what you eat whaâ—… do you think that he stands upon an appleâ—… hath he created all things for you then dâ—… ye use them This is the first assault whicâ—… 〈◊〉 woman weakly resisteth beginning at 〈◊〉 first to yeeld whereas God had said â—â—ou shalt dye she answereth doubtfully and â—â—th Lest I dye Then the Devil perceiving â—â—e woman to stagger and the ground of 〈◊〉 faith to shake plants all his peeces and â—â—epares his Army for a storm for his name â—â—egion and he had beleagured the woâ—â—n before So the word was no sooner â—â—t of her mouth Lest ye dye but he reâ—â—es Ye shall not dye at all What dye with â—â—ing so fair an Apple Can there be any â—â—rt in it O filly woman Ye shall not dye â—â—all God he affirmeth Ye shall dye certainly The woman saith Lest ye dye The Devil that old Liar saith Ye shall 〈◊〉 dye Then not giving the woman any respite 〈◊〉 be think her self or to reply Oh saith he â—â—od knoweth that your eyes shall be opeâ—â—d and you shall be as gods as if he should 〈…〉 e said God envies your happinesse and â—…ove you so well that I cannot but tell â—â—u of it for he knows very well that if â—â—u should but eat of that Tree you should â—â—e that which you never faw before and â—â—at you shall be as gods Oh impudent â—â—ar for by cating both Adam and all we his posterity became more like unto Sathâ—… then like unto God Behold O filly wâ—… man saith he what a goodly Tree this how pleasant to the eye dâ—…licate to tâ—… taste divine for use can it do you aâ—… hurt would any but fools abstain go 〈◊〉 eat and fear not I will warrant you 〈◊〉 harm Then the woman seeing it was goâ—… for meat pleasant to the eyes and a T 〈…〉 to be desired after to get knowledge 〈◊〉 took of it and did eat and by these or 〈◊〉 like reasons perswaded her husband aâ—… gave him and he did eat O all ye sonnâ—… and daughters of Adam put on all the Aâ—â—mour of God If it be possible stand upâ—â— your guard Set forth your Sentinels Maâ—… ready for an Enemy which hath slain yoâ—… Father deceived your Mother cheated aâ—â— almost undone all your Brethren defilâ—… your Sisters wounded your Childreâ—… and plundred all your Kindred to the skâ—â— and left them all as poor as Job never be peace with him maintain a continual wâ—… against him acquaint all the men aâ—â— women in the world of his base deceitâ—â— cheating tricks that his ill savour mâ—â— stinke in the nostrils of all men and womeâ—… under the Sun that they may loath hiâ—… and stand upon their guard to oppose hiâ—… though his name be Legion fear him not â—â—is a conquered Enemy If he meet but â—â—e poor Saint in the field cloathed with â—â—t a little faith as a grain of mustard-seed â—â—s poor Saint will challenge all the devils â—…hell to give him a meeting and if they â—â—rst to appear he will but resist them with â—…ittle faith James 4. 7. Resist the devil and will flie from you For he is a base cowardly beggerly Eneâ—…y he is subtle but there is one that takes â—…re of thee is wiser then he he is ancient â—â—d experiences but thy friend is more anâ—â—â—nt then he he is a Prince but thy friend 〈◊〉 King of Kings he is swift of motion 〈◊〉 can fly in the air but thy friend hath the â—…avens for his Throne and the earth for his â—…otstool filling heaven and earth with his â—â—essed presence though his presence is not â—…anifested to all yet he is present in all plaâ—â—s at all times beholding all actions Oh â—â—en keep the word of his patience that he â—…ay keep thee in the hour of temptation â—â—ld fast the word of God for with that â—…hrist put Sathan to the worst Matth. 4 1 2 〈◊〉 4 5 6 7 8. Next stand upon thy guard at all times 〈◊〉 all places in all companies in all duties â—â—eep up faith for thou and I fell in the first Adam through unbelief and we be raiâ—… again in the â—…econd by faith so the Dâ—â— is foiled he thought to conquer us whoâ—â— by unbelief but we shall overcome him faith Wherefore above all things take the shiâ—â— of faith whereby ye shall be able to quench all 〈◊〉 fiery darts of the Devil Eph. 6. 16. Jam. 4 NOW I shall speak to our Restauratiâ—â— by the second Adam and of the gloâ—â—ous state of all those that are appointed the Father to be restored by the Son aâ—… sanctified by the Spirit If I had the tongue of men and Angels aâ—… understood all mysteries I could not give thâ—â— a full and compleat description in each paâ—…ticular of the happy and blessed state of tâ—â— Elect by the Father that are redeemed 〈◊〉 the Son and are or shall be sanctified by tâ—â— Spirit They were servants but now they 〈◊〉 Sons and Heirs they shall be shortly inh 〈…〉 ritors and enjoyers they once knew noâ—… thing they do now know in part they shall shorâ—â— know as they are known They were dead in sinne they now aâ—â— quickned from sinne they are or shall bâ—â— quite freed from sinne They were naked they be now cloathe with the robe of Innocencie and they shall 〈◊〉 cloathed with Immortality They were enemies they be now reconâ—…led and shall be saved They once with Adam hid from the preâ—â—nce of God they now take delight in his â—â—refence and shortly they shall abide in it â—â—r ever They were Sathans slaves they now are â—â—e Lords Freemen and shall dwel in Sion â—â—ey were like a beast they be now like a â—…rince they shall shortly be like the Anâ—…els They did glory in their shame they now â—â—e ashamed of their sinne they shall shortly â—â—e with out and shame They were like the dirt and mire most â—â—thy they be now like the Moon in her â—…eauty and shall shortly be like the Sun in â—…is glory Oh the depths of the riches boath of â—â—e wisdome and knowledge of God! Oh how unâ—…archable are his judgements and wayes past â—â—â—ding out What is man that thou art mindful of him or â—â—e son of man that thou shouldest regard him As in the first Adam we dyed so in the second â—â—e are made alive In the first we lost an earthly Paradise â—…y the second we have gotten a heavenly Paradise This is that seed of the womaâ—… spoken of by the Father to our first Parentâ—… that should bruise the Serpents head This is he that is called The repairer 〈◊〉 the
Joh. 5. from the 17. verse to the 〈◊〉 of that Chapter you may read many â—â—â—ngs to be considered and in the 40. verse â—â—rist tells them You will not come to me that might have life And when Christ takes 〈◊〉 leave of the unbelieving Jews in the 45 verse he tells them that seeing they wouâ—â— not be brought off the Law to the Gospâ—â— he speaks to them saying Do not think tâ—â— I will accuse you to the Father for not imbratiâ—â— me in the Gospel no no there is no need of thâ—… there is another that is sufficient to condemâ—… you even the Law of Moses in which you tâ—â— As if Christ had said to them thâ—… needs not mine accusation to compleâ—… your condemnation that very Law thâ—… you seem to stick to will condemne yoâ—… but had you understood that Law in tâ—â— Spirit as you did in the Letter you wouâ—â— not have rejected me for Moses writ of 〈◊〉 verse 46. For ought I know those that do live aâ—â— dye under the Law of Nature shall 〈◊〉 judged by the Law of Nature Rom. 1. Rom. 2. both those Chapters do speâ—â— much this thing And so for those that do live under tâ—â— Law of Moses they shall for ought I knoâ—… be judged by that Law as in Joh. 5. 45. Aâ—â— whereas I said I could not fully grant 〈◊〉 these be my reasons or Scriptures Thiâ—… condemnation saith Christ that light is coâ—â— into the world and men love darknesse ratâ—â—â— then light And again they be condemnâ—… for unbelief He that beleeveth not is condeâ—â—â— â—â—d already Joh. 3. And again in the Heâ—â—ws They were shut out because of unbeliefâ—â—t I have not said that the Law in the â—â—irit did not lead them to faith Law I must indeed confesse that there is greater and clearer light held forth in the â—…ospel then in the Law and a better Coâ—â—nant established upon better promises â—…eb 8. 6 7 8 9 10. But if I may not go before doth it thereâ—â—re follow that I may not come after If â—…ay not sit in Mases Chair at the upper â—â—d of the table must I not therefore sit at 〈◊〉 Pray if thou canst tell me where is my â—â—ace Believ Thon must not have any Taberâ—â—cle built for thee for a greater then thou art 〈◊〉 here Mar. 9. 7. When Peter saw Moses in â—â—s glory he would have made a Taberâ—â—cle for him but the Lord took away â—…oses and answered Peter to his foregoing â—â—quest to Christ touching a Tabernacle 〈◊〉 Moses saying This is my beloved Sonne â—…ar him Mar. 9. 7. But the Law in the spiritual substance of 〈◊〉 I suppose is still in force for the Law in â—â—e Spirit is the Gospel for the Gospel â—…oth hold forth those things in substance 〈◊〉 the Law did in types and shadows as we do receive light from the same Sunne wâ—â—â— he is under a cloud as we do when 〈◊〉 cloud is over and he shine in his brigâ—â—â—nesse the light is the same for quality aâ—â— nature but not for quantity or measure Fâ—â— the Gospel doth not teach any other Reâ—â—gion then the Law did but there is a mâ—â— glorious administration and a more clâ—â—â—rer dispensation of the love of God in tâ—â— face of Jesus Christ under the Gospel thâ—… was under the Law I Cor. 12. 5. Now thâ—… are differences of administrations but the faâ—â— Lord and there are diversaties of operations 〈◊〉 it is the same God which marketh all in all 〈◊〉 that for the substance we have no othâ—â— Gospel now then that was preached to oâ—… first parents in Paradise after their fall 〈◊〉 you may see Gen. 3. 15. The seed of the womâ—â— shall break the Serpents head Here is the s 〈…〉 stance of all Law and Gospel included aâ—â— contained in these words But this Gospâ—â— was preached something darkly and yâ—â— not so darkly but that many believed aâ—â— were saved Well in processe of time thâ—… Lord gave forth the Law wherein weâ—â— orders and ordinances types and shadow held forth in several administrations 〈◊〉 that now there was a far clearer preachinâ—… that Gospel Gen. 3. 15. The seed of the wâ—… man shall break the Serpents head Then shall â—…ou finde all the Prophets rising up one â—â—ter another speaking of Christ and the â—â—ory of his Kingdome and as one did â—â—cceed after another in processe of time so â—â—e latter did exceed the former in their â—â—owledge of this mystery and at length 〈◊〉 the fulnesse of time Christ whom all â—â—ese had spoken of and many be lieved in â—â—me into the world then sprang up a â—â—eater light then ever was before for here â—…as come the substance of all the former â—â—pes so that never man spake as this man â—…ither were there ever such miracles done 〈◊〉 any as were done by him well Christ â—â—s the people That those that did believe in â—â—n should do the same works and greater then â—â—se And after his ascention what wonâ—â—rful things were done by the Apostles â—â—ry day the love of God in the face of 〈◊〉 Jesus Christ was more and more held â—â—rth and so through the goodnesse of â—…od unto this day and at this present me is the Lord displaying the banner of â—…s love in destroying our darknesse by the â—â—ghtnesse of his appearing Now then O â—â—w thou in thy time and place wert gloâ—â—ous but the Gospel is much more gloriâ—…s the spiritual substance of thee doth remain but all thy rudiments and beggerlâ—… elements must tumble down And for my part I am commanded bâ—… my Father Col. 2. 21. 22. saying of theâ—… Touch not taste not handle not for all are 〈◊〉 perish that use them v. 23. Which things haâ—… indeed a shew of wisdome in will-worship Shaâ—â— I run to the â—…ight of a star when I may haâ—… the light of the Moon Shall I run to thâ—… light of a candle when I may enjoy thâ—… light of the Sun Shall I cry up shadowâ—… when I may enjoy the substance Shall abide under the Law when I may be undâ—â— the Gospel No Law no I have not so leaâ—…ned Christ I desire now with Paul to knâ—â— nothing but Christ and him crucified 1 Coâ—… 2. 2. Law Well saith the Law as thou haâ—… dealt plainly with me so shall I do witâ—… thee give me leave then and I will tell thâ—… that the fault liâ—…s not in me that I am 〈◊〉 much cryed up and held forth at this daâ—… the Clergy and the Laity will not go 〈◊〉 Christ till as they say not I I say they wiâ—â— not go to Christ untill I have preparâ—… them for Christ they preach me in the leâ—…ter and understand me in the letter wheâ—â— as if they understood me in the spirit should lead them to Christ if Christ did nâ—â— â—â—â—d them to me yet these men in their â—â—rds will many of them deny me as to â—â—e any hand in their justification or acâ—â—tation but though they deny me in â—â—rds in these or the like
wiped from the eyes of his and 〈◊〉 there shall be no more sorrow nor paine â—â—ereas thou and I have it may be neither â—â—tience to wait nor faith to beleeve our 〈◊〉 interest in these things There be foure characters of a servant of Christ that I lately received from a frienâ—â— 1. What is highest in thy judgement 2. What is dearest in thy affections 3. What is strongest in thy will 4. What is the most constant thing thy resolution So much shall serve at present to written of the temptations of the worâ—â— flesh and the devil and of the Armour Christ wherewith a Christian may defeâ—â— himselfe and conquer his enemies and 〈◊〉 of the power natural and of the po 〈…〉 spiritual which is our duty to improâ—â— and all our remisnesse to be charged up our selves and not upon God and how serious consideration of this would be 〈◊〉 bar to stop that blasphemous princiâ—â—â— saying God is the author of sinne Of our in the first Adam and of our recovery by second Adam and how we may know thâ—â— that are restored of Ordinances how tâ—â— they be still in force Next I shall speâ—â— of Faith and then a few words to the â—â—nisters An Epistle to the world Anotâ—â—â— to those chosen out of the world Of 〈◊〉 deliverances of the Saints and of their 〈…〉 ing too sudden in expecting deliverances A few words of Faith FAith is as it were the wings of the soule whereby the soule doth flye to heaven and bring downe it's eviâ—â—nce under hand and seale Heb. 11. 1. 〈◊〉 Now this grace of Faith is of singular 〈◊〉 to Christians it is that first and princiâ—â— wheele that makes all the other wheeles â—â—move But most men be mightily as I â—â—ppose mistaken in the true definition of â—â—th Seeing then it is that whereby we live grace and it is that whereby we are â—â—ried on to glory that we might not be â—â—staken in that that is of such rare use to Give me leave to tell thee there is a Faith the History and a Faith of the Mystery â—â—re is a Legal Faith and a Faith of â—â—racles dead Faith and a temporary â—â—ith c. There is an Evangelical Faith â—â—ing the Faith of the Gospel Now men 〈◊〉 various in their thoughts of the true naâ—â—re of this Gospel Faith I know one man 〈◊〉 Mr. H. D. that saith that this is the faith the Gospel to believe that Jesus Christ is 〈◊〉 Son of God and another saith that this the true faith of the Gospel viz. Faith is a holy and humble perswasion ground upon the word of God and witnessed his holy Spirit In a word most men 〈◊〉 give too general a definition of Faith 〈◊〉 general definition of the history withâ—â— a particular application of the mystâ—â—â— will stand the soule in little or no stead the time of necessity Therefore I humbâ—â— conceive that the faith of the Gospel thâ—â— we are commanded to contend for Jude is such a Faith viz. Faith is a gift of God begotten in 〈◊〉 creature by the powerful preaching of 〈◊〉 word whereby the understanding is 〈◊〉 lightned whereby he believeth to be 〈◊〉 whatsoever is revealed in the word 〈◊〉 cepting receiving and resting upon Chrâ—â— alone for iustification sanctification wiâ—â— a particular application of Christ and aâ—â— his benefits unto his own soul I say Faith is a gift of God begottâ—â— in the creature by the powerful preachinâ—… of the word whereby the understanding enlightned so that he believeth to be trâ—â— whatsoever is revealed in the word 〈◊〉 cepting receiving and resting upon Chriâ—â— alone for justification sanctifieation wiâ—â— a particular application of Christ and 〈◊〉 his benefits unto his own soul c. Now the life of all lyes in the particuâ—â—r application Psal 18. 2. The Lord is my 〈◊〉 and my fortresse and my deliverer my God strength in whom I will trust my Buckler and 〈◊〉 horne of my salvation and my high â—…ower â—â—al 118. 28. Thou art my God and I will praise â—â—e Thou art my God I will exalt thee Luke 46 47. And Mary said My soul doth magnifie 〈◊〉 Lord and my spirit hath rejoyced in God my â—â—viour Joh. 20. 28. Thomas answered and â—â—d unto him My Lord and my God! In the â—â—xt verse Christ pronounceth him to be a â—â—iever Gal. 2. 20. The life that I now live â—â—ive by the faith of the Son of God who loved me â—â—d gave himself for me Phil. 3. 8. For the excelâ—â—cie of the knowledge of Christ my Lord c. general declaration without a particuâ—â—r application will not assure the soule of â—â—lvation Is not faith the first stone in the â—â—iritual building and the first step in a â—…hristian race the first linke in our golden â—â—aine of Christianity the first act of our â—…ew life that first degree of our holy conâ—…ersation the first round in our Jacobs ladâ—â—r whereby we ascend up into the presence â—…f our Lord First there is in a true believer an assuâ—…ance of understanding Secondly there is an assurance of rejoyâ—…ing 1 Pet. 1. 8. Thirdly there is an assurance whiâ—â— carrieth forth a soule to powerful aâ—â— ings A Christian believeth that he who maâ—â— man was made man himselfe he believe that no man hath seen God at any time anâ—… yet he believeth that Moses talked with his face to face he believeth him to be borne 〈◊〉 time who was from everlasting and him be shut up in a narrow room whom heaveâ—â— and earth could not containe Religion is a mystery in every part of 〈◊〉 Faith believeth strange things Hope w 〈…〉 for the accomplishment of that which reâ—…son cannot comprehend and so for loâ—â— and patience and all other graces there 〈◊〉 a great mystery in the actings of each 〈◊〉 these as to instance in one for all a littlâ—… look upon faith and see what it believe concerning the Trinity and Election Justification and Sanctification and Repentance First concerning the Trinity He believes that the Father is not thâ—â— Sonne and the Sonne is not the Spirit and yet the Father Sonne and Spirit are aâ—â— but one He believes that God is Alpha and Omegâ—… the beginning and the end and yet he beâ—â— â—â—ves that God had never a beginning and all never have an end He believes that the Father sent forth the â—â—nne and that the Sonne sent forth the â—â—pirit and yet he believeth they were never â—â—parated the one from the other And concerning Election He believes that God is no respecter of â—â—ersons and yet he believes that God elected â—â—me and left others when he found no â—â—fference And concerning Iustification He believeth that his qualifications doth â—…ot cause Gods love yet he would question â—…hether God loved him if he were not â—…ualified Hâ—… works not for wages yet hath an eye â—…o the recompence of reward He believes that the most just God hath â—…unished the most innocent person and to â—…ave justified himself though a sinner he is often in
are past away Rev. 21. 1. 2 Pet. 3. 13. 3. Then there be a third sort of sober Christians that do look for and expect these glorious times and yet they do deny that Christ shall reign personally he shall reign it is true say they but how Christ will come in the spirit and have a glorious Kingdome in the spirits of his people and they shall by the power of Christ in them reign over the world and this is the new heaven and the new earth And for my part I do affirm that this is the glorious state that is now comming Isa 66. 22. 2 Pet. 3. 13. Rev. 21. 1. And these are the times of restitution so frequently spoken unto in the Scripture Rom. 8. 19 20 21 22 23. Act. 3. 20 21 22 23. Oh what a glorious time will this be when Magistracie shall be restored to its primitive institution to countenance those that do well and punish evill doers Rom. 13. 3. Dan. 7. 27. Isa 2. 3. Isa 1. 26. O what a joyful time shall this be when Ministery shall be restored to its primitive Institution Jer. 3. 18. Jer. 24. 4. O what a blessed time will this be when our God shall undeceive the people that have been deceived by the Priests the Dragon shall be cast out of heaven and his Chaplains out of the Church God will take away the nature of wicked men that â—…lthough they remain wolves lions and â—…ruits still yet they shall not hurt nor deâ—â—roy in all this holy mountain For the â—â—arth shall be filled with the knowledge of the Lord as the waters cover the sea Hab. 2. 14. Wherefore most noble overcoming Saints â—…ook for great alterations and mighty â—…hanges see what dissolutions God is making in the earth and look for the Lord â—…o be revâ—…aled from heaven who will be mighty in his dispensation and glorious â—…n revelation and strong and powerful in operation and he will bring to passe his determination which will be to the confounding of all things that are in opposition against him Oh then taste and see that the Lord is gracious it 's life to know him it is heaven to behold him it is melody to hear him it is endlesse happinesse to enjoy him And as you like the end that the Almighty aims at so approve of the way which he acts in and wait with patience for the accomplishment thereof There be glorious Deliverances for the Saints as hath been said but the Saints are too sudden in expecting these deliverances WHen our first Parents were fallen there was a promise made to them of a recovery by the second Adam in these words The seed of the woman shall bruise the serpents head And as soon as Eve had conceived and brought forth a son Gen. 4. 1. saith she I have got a man from the Lord for so some of our Translations render it And seeing this was not he when she brought forth her second sonne she calls him Abel which signifies vanity Seeing she was deceived in the first she calls the second vanity Now our mother was just as we are too sudden in our expectation of deliverances So if we look into that of Moses Exo. 5. ult Neither hast thou delivered thy people at all saith precious Moses Why Moses thou art a little too quick Have not these people prayed and hath not the Lord heard the cry and sent thee to bring them out of Egypt and am not I now upon delivering them and yet are they not delivered at all â—…oses thou art a little too sudden in exâ—…ecting deliverances So it was with the Apostles Act. 1. 6. â—…ord said they wilt thou at this time restore â—…e kingdome to Israel The Apostles were too â—…dden this was not to be done till many â—…undred years afterwards Methinks I see â—…he people of England yea many of the Lords â—…wn Lambs some of them in Egypt under â—…haraohs hard task-masters murmuring and â—…omplaining at other Saints as they did at Moses and Aaron And I see some others â—…rought to the Red-sea but in great fears before and behind as they were and some â—…re got over the sea and seen all their eneâ—…ies drowned as they were pursuing them â—…nd so begin to sing and many be marched â—…nto the midst of the wildernesse where they see great miracles waters flow out of â—…he Rocks and raining Manna from heaven and yet notwithstanding the people begin to murmure and desire to go back again to Egypt Oh here is the state of the English Nation they say it is better to go back again to Egypt to King Pharaoh or if he be dead to his young Sonne that he may reign over us where we may enjoy our old Discipline and eat our wonted food the onions and the garlicks and the leeks But some are of a more choise spiriâ—… and have sent unto Canaan to spie out thâ—… land Well there were twelve men seâ—â— ten of them bring up a false report of thâ—… land onely two of them were of anotheâ—… spirit and speak the truth the greateâ—â— part say it is a barren land the lesser paâ—â— say it is a fruitful land The people werâ—… divided and some fall to murmuring anâ—… so are destroyed in the wildernesse Well a few are gotten to Canaan the enemy flieâ—… before them they possesse their habitations and having all things at the full they soon forget their God Is not this all along our state at this day Some are travelling from Egypt to Canaan and some are journeying from Canaan to Babylon and some are walking from Babylon to Sion Q. Methinks I hear many saying If there be such glorious times at hand and that God doth intend good to us why is it thus and thus with us A. It is true there be many external and internal burdens lying upon us that we would be glad to have removed But consider a little first the fountain from whence these come Gods love secondly the end of them for thy good this will cause the â—â—ule to rejoyce in tribulation for to you is given not onely to believe but to suffer â—â—r his sake must Job the justest man that 〈◊〉 alive be fought against with the terrours â—…f the Lord Job 6. 4. Must David a man after â—â—ds own heart have no rest in his bones â—…ecause of his sins and be so wasted with â—â—e grief of his heart that his moisture is â—â—rned to the drought of Summer Psal 32. â—â—rs 3 4. Must Hezeâ—…iah who walked before the â—…ord in truth and with a perfect heart â—…ave the anger of the Almighty break his â—…ones like a Lion Isai 38. 13. Nay must the Sonne of God himself lie â—…leeding upon the crosse and cry out in â—…he bitternesse of his soule My God my God â—…hy hast thou for saken me and shall we think â—…o be altogether free from chastisement was â—…ot Abel murthered by his brother Noah â—…ocked by his son Job scoffed by his wife â—…lie slain by his sons See