extend it must he given seasonably whilst the poor have need and thou hast it to give thou hast something to day it may be none tomorrow With what affection must we give 1. WIth tender pitty and compassion as we would have others do to us if we were in their case Psalm 112. 4. compared with Mat. 7. 12. 2. With humility and secresie not seeking praise from men but approving our hearts to God Mat. 6. 1. 3. With cheerfulness because God loveth loveth a cheerful giver Rom. 12. 8. 2 Cor. 9. 7. 4. With simplicity not respecting our selves but the glory of God and the good of our fellow-members 2 Cor. 8. 4 5. How many waies may one be said to give 1. BY giving freely and cheerfully as we have proved before 2. By lending to such as are not able to lend to us again Luke 6. 34. Psalm 37. 26. provided we take nothing for the loan Exod. 22. 25. 3. By selling and abating something of the price in pitty and love to them 4. By forbearing whatsoevor is our right in case of their great necessity Nehem. 5. 8. 5. By considering the poor in begging something of others for them Psalm 41. 1. Blessed is the man that considereth the poor the Lord will deliver him in the time of trouble What fruits may we expect of this duty 1. BY this we make God our debtor Prov. 19. 17. He that hath pitty upon the poor lendeth to the Lord and that which he hath given he will pay again See Mat. 10. 42. and 25. 35. 2 Tim. 1. 18. 2. By this we seal the truth of our Religion Jam. 1. 27. This is pure Religion and undefiled before God 3. By this we sanctifie our store and bring a blessing on our labours yea and upon our posterity after us Luke 11. 41. Deut. 15. 10. Psalm 112. 2. 37. 26. 4. God forgetteth not but will surely reward the least even accept of cold water given in Faith and for his sake Mat. 10. 42. Of reading the Scriptures another standing Ordinance of the Gospel 1. COnsider that the Scriptures are the word of God 2. That no History is comparable to the Scripture 3. Who they are that ought to read the Scriptures 4. Why must we read the Scriptures 5. How we ought to read the Scriptures 1. Let us consider that the Scriptures contained in the Old and New Testaments are the word of God as will appear by these ensuing particulars 1. By the consent and testimony of godly men in all ages from them that first knew the pen-men until our time See Psal 119. 125. 2. The simplicity integrity and sincerity of these Writers doing nothing by partiality 1 Tim. 5. 21. 3. The sweet concord and harmony between these writings and all things contained in them notwithstanding the diversity of persons by whom places where times when and matters whereof they have written See Luke 24. 44. 4. The prophesies thereof prove them to be the word of God fore-telling things to come so long before-hand with their circumstances thus was the Messiah promised to Adam four hundred years before he was born Gen. 3. 15. and to Abraham one thousand nine hundred and seventeen years before the accomplishment Gen. 12. 3. 5. The admirable power and force that is in them to convert and alter mens minds and to incline their hearts from vice to vertue Psal 19. 7 8. Psal 119. 111. Heb. 4. 12 Act. 13. 12. What shall I say more the Scriptures of truth are perfectly holy in themselves and by themselves whereas all other writings are imperfect Christ is the eternal word John 1. 1. Rev. 19. 13. Iohn 1. 14. 1 John 5. 7. The Scriptures are the written word Mar. 7. 13. Jer. 30. 1 2 4. Ier 34. 1. Exod. 20. 1. and 34. 27. Job 42. 7. John 10. 35. Luke 8. 21. and 11. 28. Jer. 37. 2. Jer. 36. 1 4 6 8 11 16 18. That no History is comparable to the History of the Scriptures THe books of the Old and New Testament are so sufficient for the knowledge of Christian Religion that they do most plentifully contain all Doctrine necessary to salvation they being perfectly profitable to instruct to salvation in themselves whence it followeth that we need no traditions or inventions of men no Cannon of Councils no sententes of Fathers no orders of Parliaments or decrees of Popes for to supply and supposed deâ—â—cts of the written word or for to give us perfect directions in the worship of God and the way of life then is already expressed in the Scriptures Mat 23. 8. John 5. 39. Mat. 15. 9. Lastly the holy Scriptures are the rule of life and ground of Faith the rule the line the square and light whereby to examine and try all Doctrines by Joh. 12. 4â— Gal. 1. 9. all traditions revelations decrees of councils opinions of Doctors c. are to be proved out of the Divine Scriptures no word like this word for antiquity rarity brevity harmony Who they are that ought to read the Scriptures THe Scriptures of truth are carefully and profitably to be read and heard of all sorts and degrees of men and women both privately and openly so as they may receive profit by them Deut. 31. 11 12. Moses commanded the book of the Law to be read to all the children of Israel men women and children that they might thereby learn to fear the Lord their God Josh 8. 34. There was not a word of all which Moses commanded that Joshua read not before all the congregation John 5. 39. Christ commandeth all men to search the Scriptures for in them ye think to have eternal life and they testifie of me Rev. 1. 3. Blessed is he that readeth and they that hear the words of this prophesie Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Act. 17. 11. The hearers are commended for searching the Scriptures Why must we read the Scriptures DAvid testifieth that the Law of the Lord Psalm 19. 8. is perfect converting the soul the Testimonies of the Lord are true giving wisdom to the simple Psal 119 105. Thy word is a lamp unto my feet and a light unto my paths Prov. 1 4. It giveth subtilty to the simple and to the young man knowledge and discretion Paul saith If our Gospel be hid it is hid to them that are lost 2 Cor. 4. 3. The Scriptures are our fathers letters to us and his last will to shew us what inheritance he hath left us women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his Infancy c. Again by reading the Scriptures we gain knowledge therefore we should read them Prov. 2. 16. When wisdom entreth into thy heart and knowledge is pleasant to thy soul discretion shall preserve thee and understanding shall keep thee Hos 6. 6. I desire knowledge of God more then burnt offerings Hos 4. 1. The Lord hath
uncertain he that understands not the true nature and doctrine of Justification cannot enjoy true stable and constant peace but remains unstable apt to be led away with every wind of Doctrine in the right understanding of this point is treasured up a fountain of soul-reviving consolation Surely by what hath been said it doth most plainly appear that a Christians happiness depends not upon his own doings but on Christ who is of God made unto us Righteousness Sanctification c. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace See 1 Cor. 1. 30. 2 Tim. 1. 9. Heb. 13. 8. Sanctification admits of degrees Justification neither of Rules nor degrees when we cannot apprehend God in a way of Sanctification yet we are then comprehended of God though our actual righteousness be but as menstruous rags and often fail us yet then even then we have the righteousness of Christ presented to us Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength their righteousness is of me saith the Lord Isa 54. 17. And this Righteousness as it is ours by imputation so it is perfect and endureth for ever and is the foundation of all blessedness therefore let us rest satisfied with Christs righteousness and add nothing to it let our hearts say with David Psalm 71. 15 16 19 24. I will make mention of thy righteousness even of thine only and wait upon him in Faith prayer and patience who hath promised that he will be as a dew to Israel and that he shall grow as a Lilly and cast forth his fruit as Lebanon Hosea 14. 6 7. Of Faith the quality object acts seat subject inseparable concomitants and degrees of Justifying Faith the difficulty of believing and the faculty of mistaking about it FAith gives courage and confidence in greatest difficulties and dangers but unbelief raiseth fear where no fear is Psalm 23. 4. Believing is the ready way the safest way the sweetest way the shortest way the only way to a well-grounded assurance now Faith is An habitual frame or a believing disposition of heart whereby man is inclinable to believe whatsoever God hath said in his word Or It is a grace of God whereby the heart and will of a sensible sinner doth take and embrace Jesus Christ as tendred in the Gospel in his person and offices and doth wholly and only rest upon him for pardon of sin and for eternal life Gods eternal decree is the original cause of it Acts 13. 48. The instrumental cause of it is the Word of God Rom. 10. 17. The immediate and singular cause of it is the Spirit of God Gal. 5. 22. That the will or heart of a man should be brought off from it self and to abhor its own condition and sufficiency and to take Christ as God tenders him to be the only rock upon which a man must build his salvation and to be the only Lord to whose Law and will we must resign up our whole soul this ariseth not from natural causes or mans own free will Of the Object of Faith NOW the object of Justifying Faith is the whole Trinity God the Father the ultimate object God the Son the immediate as he is joyntly one with the Father in justifying a sinner John 14. 1. ye believe in God believe also in me now whole Christ is the object of Faith Christ you know is God and man and he is to be considered as a Priest as a Prophet and as a King now God tenders him in all these to sinners and Christ is willing to bestow himself on them as one who can and will assuredly save all that come to him but saith Christ if you would have me to be your Priest to save you you must also be willing to have me to be your Prophet to instruct you and direct you and to be your King and Lord to command you you must resign up your selves to my Scepter and Government for I am a Lord as well as a Saviour and I will be taken as both or else you shall have part in neither I will be taken as Lord and King to command all the heart to dispose all the waies to rule the very thoughts Of the subject of this Faith THE subject of this Faith is a sensible sinner there are two sorts of sinners 1. Some generally corrupted both in their natures and in their lives and they are as unsensible as they are sinful they know not their own vileness these are not the subjects of this precious Faith 2. There are sensible experienced sinners who loath themselves and groan under the burden of their sins I must confess there are several degrees of this sensibleness neither dare I to assume the height and latitude of it unto the terms or horrour and terrour and dejections before he can believe in Christ no though these sharp throws are manifest in some yet let us not make them a rule for all but this be sure that the heart looks not towards Christ until it feel it self to be sinful and lost then and not till then the soul looks out and enquires after a Saviour and anon he finds it written that Christ â—ame not to call the righteous but sinners and that Christ was sent to find that which was lost and that the whole need not a Physitian but the sick and that he is sent to preach liberty to the Captives Of the Seat of Faith THE seat or habitation of Faith is the heart or will or both Rom. 10. 10. with the heart man believeth unto righteousness Acts 8 37. and Philip said if thou believest with all thy heart thou mayst now before Faith takes up his seat in the heart or in order to it 1. There is a looking to Jesus John 19. 37. 2. There is a coming to him Mat. 11. 28. John 6. 37. 3. There is a leaning upon him Cant. 8. 5. 4. There is an embracing of him Cant. 2. 6. 5. There is a taking hold of him John 1. 12. Col. 2. 6. 6. There is a believing in him and that with the heart and there is the seat of Faith Of the ground of Faith THE ground of believing is the word of God the Scriptures of truth he that doth say he doth believe in God having no Scripture ground he doth deceive himself the ground of Faith is without our selves not a light in us or any thing done by us the ground of Faith is God in his word doth offer us Christ and Christ cals us unto him and saith he will in no wise cast us off but if we believe in him we shall have eternal life now this is a word of truth and this word of his is worthy of all acceptation and whatsoever was written aforetime was written for our learning that we through patience and comfort of the Scriptures might have hope John 20. 31. But these things are written that we might
believe and that believing we might have life through his name 1. The Scriptures of truth are the ground of Faith as they do give a man sufficient ground and warrant to believe whatsoever is contained in them this was the ground of Abrahams faith and of Davids faith remember the word upon which thou hast caused me to hope Psal 119. 49. 2. The Scriptures are the ground of Faith as it is a sure word as we are not to believe any thing that is not contained in Scripture so we need not doubt of any thing that is promised in them they are the faithful sayings of God 3. The Scriptures are the ground of Faith as it is a touchstone to try all doctrines by Isa 8. 20. John 5. 39. 4. They may be said to be the ground of Faith as they hold forth all things necessary to salvation and all things necessary to be believed Again they may be said to be the ground of Faith because in them the Lord doth command us to believe 1 Joh. 3. 23. Joh. 6. 29. Again in the Scriptures there are many solemn invitations to poor sensible sinners to come and take milk and wine and the water of life freely And many precious promises to those that do come with many examples left upon record how well those have sped that did come all these are grounds and encouragements to believe The Springs of Faith how God doth beget it in an unbeliever THere is no natural power in man to produce a cause within its self this great grace of Faith is no fruit of the wisdom of the flesh nor is it the birth of a corrupt will The immediate and sole cause of Faith is the Spirit of God He it is who is greater then the heart who can perswade and draw the heart and change and renew the Spirit There be means appointed by God which he doth ordnarily bless for the production of faith as he hath ordained means for the revelation of Christ so he hath sanctified means to lead the soul unto him to implant Faith 1. God lets the soul see that it is the command of God that he should believe and that faith is the gift of God without which we can do nothing acceptably it is through grace that men believe yet men are to use the means now the great and ordinary means by which God works faith in the hearts of men it is the preaching of the word See Act. 13. 48. When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to life believed Rom. 10. 17. Faith comes by hearing and hearing by the word of God Ephes 1. 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation 2. The preaching of the word doth discover to the soul its extream misery and great need of Christ and makes him say men and brethren what shall I do to be saved 3. It is that which casteth down all the reasonings arguments and disputes of the mind against the conditions of Christ and renders all the terms of Christ upon which he will be taken as most equal fair and resonable 4. It is that which clears the way for the soul against all its fears and unbelieving doubts it layes before the sinner the freeness of Gods mercy the fulness of Christs Redemption the willingness on Christs part to accept of him 5. It is that sets the soul in a patient expectation to lie at the Pool for ever to attend the assemblies of the Saints and to enquire in his Temple till the soul can take a close with Christ by true believing 6 Means to get faith take one promise and charge that upon the heart and if the heart be stubborn and will not yeild then take another if that will not do then take another and lay that home upon the heart and never leave this work till you have gotten some smal measure of Faith 7. Make as much conscience of those commands that require you to believe as you do of those commands that do require you to hear read and meditate and pray Lastly consider for thy encouragement that blessed text Psalm 147. 11. The Lord taketh pleasure in those that hope in his Mercy See Psalm 33. 18. The Impediments Lets and Hinderances of Faith AS the Eunuch said to Philip here is water what hinders me that I may not be baptized so may I say to my self and others here in the Gospel is Christ set out to the life here are arguments fair enough to draw on our souls to Christ what hinders that we do not believe and receive Christ The first impediment to the getting of Faith is gross ignorance whatsoever is contrary to knowledge the same is contrary to Faith the soul must have light for all its motions for the eye to see and the understanding to perceive and for the heart to embrace those ignorances that is a hindrance to faith fals in these three parts 1. They are ignorant of their own sinful condition 2. They are ignorant of Gods just disposition towards them 3. They are ignorant of Christ and all his excellencies what he is God or man or both they know not him in both his natures neither in his Offices Actions Passion Benefits Vertues they understand not how God hath manifested love in Christ to what end he was made man what is in him more then in any other Alas they think not of these things Now how is it possible for the soul to believe or to be perswaded to believe in Christ or to labour for this precious faith which is a stranger to it self to God to Christ 2. A second impediment of Faith is a vain confidence of natural righteousness this was it which kept off many of the Pharisees the text saith that they trusted to their own righteousness they being ignorant of Gods righteousness and going about to establish their own rigteousness have not submitted to the righteousness of God Rom. 10. 3 6. 3. A third impediment of faith is the honour of the world how can you believe saith Christ which receive honour one from another John 5. 44. again Mat. 19. 22. He went away sorrowful without faith for he had great earthly possessions John 7. 48. Have any of the Pharisees believed on him Motives to believe or divers Arguments from Jesus Christ himself to perswade us to believe 1. OUR Lord Christ doth lay his command upon us John 14. 1. ye believe in God believe also in me John 6. 29. this is the work of God that ye believe on him whom he hath sent 1 John 3. 23. this is his Commandment that we believe on the name of the Son of God even Jesus Christ 2. The second motive is or may be thus consider that Christ plainly saith that he that will not believe shall be damned John 3. 18 36. Excellency prevails much with an ingenious nature and necessity with the worst
information or 2. Practical for examination by marks or signs which are either Effects or Properties Doctrinal application is for our information being a use of information and here those Logical directions may be useful concerning the collecting 1. Of a general from a special Rom. 4. 3 4. 2. Of the less from the greater as John 10. 25. Rom. 8. 32. 3. The greater from the less as 1 Cor. 9. 9 10. 4. The effect from the cause as Heb 2. 8. 5. The cause from the effect John 6. 45. 2. Practical application doth consist in correcting of manners commonly stiled a use of reproof terror or dehortation to disswade men from any sinful course but herein you must endeavour to distinguish between sins of infirmity and sins of wilfulness and accordingly proportion the severity of your reproofs in all which you must express rather your love then your anger and strive rather to convince then to exasperate so that it be the zeal of a displeased friend rather then the bitterness of a provoked enemy that it might appear that it proceeds from your love and care of their welfare and that there is a necessity of insisting upon it both from your duty and their danger the proper heads for amplification of this use are two-fold 1. Disswasive 2. Directive 1. Disswasive may have these three heads 1. The aggravation of the sin 2. The threats denounced against it 3. The judgements executed upon it All which are further capable of many other subordinate branches of Amplification 2. The directive part doth either consist in the removing the impediments that do hinder or in the use or means and helps whereby we may be directed to the remedy Then also there is a use of confutation and that is for the refuting of erroneous positions and Solution of such doubts and queries as are most obvious and material and here you must be careful that you manage this with 1. Solid pressing arguments making your answers as clear as the objection lest you confirm the error by darkning counsel with words without knowledge 2. This must be done with much meekness and Lenity in differences not fundamental 2 Tim. 2. 25. Soft words and hard Arguments are the most effectual way to convince Then there is a use of consolation and that is to apply the comforts that do arise from any Doctrine to the receivers and embracers and retainners and practicers thereof now consolation doth arise from either promises experiences or from the removing of scruples by which the thoughts of the hearers are raised from sense to Faith from present things to future Then there is also a use of exhortation this also may be amplified by motives to intcie the affections from either The profit or danger in obeying or not obeying If any desire further direction herein let them seriously consider these particulars 1. The Preface 2. The Method 3. The Matter 4. The Expression 1. The Preface in which it is the duty of all Gospel Ministers to perswade the hearers it is the word of God that you speak to them which concerns their everlasting happiness and is able to save their souls and that you the speakers do but stand in Christs stead as his Ambassadors and mouth to you and that the peoples despising them is no less then the despising Christ Jam. 1. 21. 2 Cor. 5. 20. Luke 10. 16. 1 Tim. 4. 8. which being believed it will make the hearers 1. Favourable 2. Teachable 3. Attentive 2. The next thing to be considered is the Method now Method is an art or gift in contriving the discourse in such a regular frame wherein every part may have its due place and dependance which will be a great advantage both to the preacher and hearers viz. A man may more easily retain them when they are linked together and not scattered Method being as a chain in which if a man should let slip any one part he may easily recover it again by that relation and dependance which it hath with the whole the Method which many do think is most useful is that of Doctrine and Use and Explication and Application Allegorical interpretations may lawfully be used observing these three qualifications 1. Use them sparingly and soberly 2. They must be short and pertinent not forced and far fetcht 3. Use them rather for illustration then proof But here you must be careful that you do not let Hagar the hand maid out-brave her Mistress Sarah and that you do not prefer blear-eyed Leah before beautiful Rachel and so stuff a Sermon with cytations of Authors and the witty sayings of others but this is to make a feast of Vinegar and Pepper which is useful as sawces but must needs be improper and offensive to be fed upon as dyet 3. The next thing to be considered and that is the matter in which there is two things to be considered 1. The seasonableness of it to the time and people 2. The pertinency of it to the text 1. The seasonableness of it to the time and people and for your help herein consider 1. Who you are to speak to whether to the ignorant or knowing 2. Whether enemies to Religion or professors of it 3. Whether they be meerly formal or truly spiritual 4. Whether more cheerful and zealous or more cold and sluggish That so you may rightly divide the word of truth and give to every one his portion and prophesie according to the analogy of Faith Rom. 12. 6. And keep to the form of sound words 2 Tim. 1. 13. And that you do this according to the mind of the Holy Ghost Peter tels you 2 Pet. 1. 20. That you must not make the Scripture speak in a private sense that is you must not analize and interpret them so as if the prophesies thereof did relate only to the particular occasion and circumstances of times of places and of persons in by and to whom they were at first spoken so much to the Preface Method and Matter the last help unto preaching is the Expression in which there be two things considerable 1. The Phrase 2. The Elocution 1. The Phrase should be plain full wholsom and effectual and natural to the text the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words and excellency of speech not with inticing words of mans wisdom not as pleasing men but God who tryeth the heart what shall I say more 1. He must speak according to the mind of God in Scriptures Isa 8. 20. 2. He must speak to exhortation edification and comfort 1 Cor. 14. 3. 3. He must speak nothing but that which he hath been taught of God Rom. 15. 18. 4. He must speak as an Oracle of God 1 Pet. 4. 11. 2. In the Elocution there are two extremities to be avoided 1. Too much boldness 2. Too much fear 1. Too much boldness as a remedy against this consider the special presence of
of the new Covenant are called gifts not conditions Rom. 5. 17 18. compared with Rom. 6. 23. and these are gifts that are given freely 1 Cor. 2. 12. we chuse him because he first chuseth us and we love him because he first loveth us we cannot say God is our God till he doth first say we are his people we cannot say we will run after him till he doth first draw us neither can we bring forth fruit unless we abide in the Vine nor purifie our selves as he is pure unless we have this hope in us so that we may not expect the effects before the cause nor the light before the sun or heat before the fire 5. There be no conditions in this Covenant because it works and effects in us all things required of us Now faith repentance and obedience doth describe the Persons that are saved but not the terms or conditions upon which they do obtain salvation that interpretation of any Scripture that doth involve a contradiction is not to be admitted but to say faith is the condition of the Covenant is an express contradiction Ob. But are there not conditions required on our part pray read these two Scriptures Psal 25. 14. The secrets of the Lord is with them that fear him and he will shew them his Covenant Isa 55. 3. Incline your ear and come unto me hear and your soul shall live And I will make an everlasting Covenant with you even the sure mercies of David Ans It is true in these Scriptures there are three things required of us 1. To fear him 2. To incline our ear and come 3. To hear and our soul shall live But are not all these three things promised to us in the Covenant and doth not God by his Spirit work these things with many more in us is there any one thing required of us that he hath not promised to work in us surely no. Ob. But if faith be not an active it is a passive condition Ans I have heard some say so but could never see a man able to prove it to be so Object Some say that this Covenant is conditionall no otherwise then in respect of Gods order and method in bestowing the blessings of it upon us Ans In this sense it may be granted it is so still keeping close to this that not in a proper but in an improper sense the Covenant may be said to be conditionall for as hath been said before the Covenant of grace and life by Christ is every way free and unconditionally on mans part else how doth it differ from a Covenant of works Rom. 11. 6. And if by grace then it is by gift for grace and gift you must understand are all one grace is nothing but the favour of God freely given and of his own accord communicated and if by grace then it is no more of works otherwise grace is no more grace c. If you bring grace unto works or works unto grace either the one or the other or both are made void as much as to say these two things are inconsistent they cannot stand together that we should partake of Christ through grace and works both they will not stand together grace must stand alone or works alone for one doth directly stand in opposition to the other and the Scripture is plain and clear that the Father expects nothing of men no qualification or spirituall disposition before or upon the communicating of his Son the condition on our part is to receive it and to improve it and walk worthy of it and when we come short herein we are said to break Covenant on our part Psal 44. 17. Isa 24. 5. and in Deut. 29. 25 c. The fifth thing to be enquired into is whether it be one and the same Covenant of grace that was in force before the Law and under the Law and under the Gospel THere is but one Covenant of grace and a threefold administration of that Covenant the one before the Law the other under the Law the third under the Gospel 1. Before the Law the promise of grace was that notwithstanding man had thus rebelled against God yet the seed of the woman which was the Lord Jesus Christ should bruise the head of the Serpent Gen. 3. 15. 2. This Covenant was given or published by Moses and made with the Jews till Christs resurrection being placed in ceremonies types figures and shadows all pointing at the substance that was for to come all the Laws and Ordinances remaining in full force and vertue for he that did but neglect circumcision was to be cut off from the Isreal of God Gen. 17. 14. 3. This same Covenant in the dayes of Christ and his Apostles is renewed and the substance of the Covenant more fully opened and cleared whereby more persons are renewed and more graces bestowed being alwaies to endure one and the same hence it is called a new Covenant Heb. 9. 13. Jer. 31. 31. Now it is the same Covenant of grace both in the old and new testaments only the difference stands thus 1. It is larger in the New Testament even extending to the Gentiles and not confined to the Jews as then it was 1 Thessal 4. 5. Ephes 2. 11. 2. 12. 2. It is plainer now then it was in types and shadows blood of beasts incense washing with water and other rudiments so that now things are seen more plainly in their substance then in painting or prospective glasses 3. It is stronger this makes perfect the other could not being weak and unprofitable and therefore in that administration it is now disanulled Heb. 8. 7 13. 4. It is more firm being confirmed with an oath and by the death of Christ 5. It gives more knowledge that in comparison of the Law they shall not need to teach one another Heb. 8. 10. 6. It hath a better Mediator even Christ who by his intercession reconciled the disagreeing parties and undertaken for both sides on Gods part that these and these things shall be done which he hath promised on our part to give satisfaction by his own death and make us obedient to his Father Oh that God should ever enter into Covenant with us so sinfull vile and miserable Covenants make unequall persons equall as Jonathan and David the Lord abaseth himself when he looks thus upon things below as in Psal 113. 6. Although the Covenant of grace be the same then and now yet there is a difference in regard of the manner of dispensation and revealing it being severall waies propounded according to the severall times ages states and conditions of the Church delivered one way before the coming of Christ and another way afterward And therefore in regard of the old way and manner of administring of it it is called the old Covenant and in regard of the new manner of dispensing it it s called the new Covenant the same Covenant is therefore called both new and old Heb. 8. 8 13. Quest
less just for their iniquity God doth say of himself I am the Lord and change not his love is as himself ever the same and Christ in whom thou art beloved the same yesterday to day and the same for ever and hereupon should we live by Faith and rejoyce evermore with joy unspeakable and full of glory Heb. 13. 8. 1 Thes 5. 16. Psal 32. 11. 4. Because whatsoever thoughts we have of God he is unchangeable if he doth withdraw himself and lead thee into the wilderness it is that he may speak comfortably to thee Hos 2. 14 15. and all this while thou hast his promise with thee and his faithfulness is engaged unto thee Isaiah 54. 7 8. For a small moment have I forsaken thee but with great mercy will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindness will have mercy upon thee Jer. 51. 5. Neh. 9. 16 17. Having loved his own which were in the world he loved them to the end Iohn 13. 1. 5. God doth ever look upon his as they are in his Son and not simply as they are in themselves they dwell in Christ and he in them they live in Christ and their life is hid with Christ in God and when Christ who is their life shall appear then shall they also appear with him in glory and be found in him not having their own righteousness c. These Scriptures do fully prove all the fore-going reasons why a Christians hope joy and comfort should be the same in God at all times and so live by faith and not by sight Hos 2. 19 20. Jer. 3. 14. Jer. 33. 8. Isa 62. 5. Heb. 8. 10 12. Ezek. 16. 62 63. Heb. 3. 6. Jer. 33. 20 21. Hosea 14. 5. Isa 61. 10. Isa 54. 5. Jer. 31. 9. Heb. 3. 17 18. Heb. 6. 17 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28 33 35 38 39. Isa 41. 10 Isa 57. 18 19. Isa 54. 7 8. Heb. 10. 19 20 22. Psalm 46. 1 2 3 4. Rom. 8. 1 2. John 13. 1. Isa 63. 16. Psal 89. 30 31 33. Several waies for a believer to hold fast his confidence in God at all times To live by Faith in infirmities is to live upon Christ and his promises viz. If under temptations 1. Cor. 10. 13. there is a promise of supportation and deliverance In deadness of heart Isa 35. 5 6. there is a promise of relief and quickning If fallen by transgression Jam. 5. 17. yet there is others of the Lords own in the same case If thou seest thy duty and want strength to do it here is help and strength for thee Job 17. 9. Psalm 84. 7. Isa 45. 24. and 40. 29 30. Jer. 17. 8. Psal 1. 2 3. Psal 92. 13 14. Isa 61. 9. In Christ thou hast perfectly obeyed the Law perfectly suffered and satisfied for all thy sins to the justice of God so that in Christ thou art perfectly just and righteous and thereupon it is said Col. 3. 3. Ephes 2. 6. that our life is hid with Christ in God and we are raised up with Christ and made to sit together in heavenly places in Christ Jesus though in thy self there is a body of lust and corruption and sin and there is a law revealing sin accusing and condemning but if we live by faith in Christ and in the apprehension of his love believing in the life righteousness obedience satisfaction and glory of him whom the Spirit cals ours Christ is ours we are Christs and Christ is Gods he then lives out of the power of all condemnation Christ being the end of the Law for righteousness and thus a believer is blessed only in a righteousness without not within and all his assurance confidence and comforts to flow into him through a channel of faith and not of works believing himself happy for what another even Christ hath done for him not for what he hath done nor can do for himself for when we are at the best we are but vanity Psal 39. 5. and unprofitable servants Luke 17. 10. Now this believing in God is attended with these five blessed things 1. It is the highest piece of obedience to God Rom. 16. 26. It is called the obedience of Faith 2. It doth put a new engagement upon God to make good his promise upon which faith is grounded Psal 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope 1 Chron. 5. 20. 3. Consider also another priviledge is this the greatest mercies that ever came into a soul comes in a way of believing Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing Rom. 5. 1. being justified by Faith we have peace with God c. 4. By it we give the greatest honour to God John 3. 33. He hath set to his seal that God is true but he that believeth not hath made him a lyar 1 John 5. 10. 5. This is the way to have God take pleasure in us Psal 147. 11 The Lord taketh pleasure in those that fear him in those that hope in his mercy Psal 33. 18. The eyes of the Lord are upon them that fear him upon them that hope in his mercy The joy of a believer would be alwaies unspeakable did he alwaies apprehend his happiness in and by Christ Jesus Faith in Christ supplies all wants it honours God as Heb. 11. the whole Chapter and God honours those most that live by it by it saith the Scripture the Elders obtained a good report by faith we may live a life to God of joy in him our righteousness as if we had never sinned by faith we live above sin infirmities temptations desertions sense reason fears and doubts Faith sweetens the sweetest mercy and the bitterest miseries it renders great afflictions as none it is the bulwark of the souls strength and comfort by Faith we cheerfully readily and universally and constantly obey God In a measure it makes the the yoak of Christ easie and sweet it states the soul in the possession of heaven whilst the body remains on earth as John 3. 36. By faith we view the glory of heaven and know our selves to be happy even then when to a carnal eye we seem most miserable By faith we can cheerfully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome them knowing that we do but exchange the worst things and place for a better those that live up by faith live upon God and are refreshed in his house which is plentifully stored with all desirable dainties having this welcome eat O friends and drink abundantly It is O believer thy portion duty and priviledge thus to do O then O then let us at once believe that God will be to us according to his gracious promise and Covenant notwithstanding our daily omissions and commissions excuses and defects according to that portion of Scripture Psal 89. from 30.
to 37. If my children forsake my Law and walk not in my judgements If they break my Statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquities with stripes Nevertheless my loving kindness will I not utterly take from them nor suffer my faithfulness to fail my Covenant will I not break nor alter the thing that is gone out of my lips c. He that lives by Faith in infirmities may be thus characterized 1. He will hear Christ and not the voice of a stranger John 10. 27. 5. 2. He is not offended at whatsoever Christ requires Mat. 11. 6. 3. The revealed will of God in the Scriptures is his Rule and not the light within nor the traditions of men he walketh more by rule then example 4. He will trust God and relye upon his word he eyeth the promise and saith surely in the Lord have I righteousness and strength Isa 45. 24. Jude 3. Act. 20. 31 c. 5. He will hold fast to and earnestly contend for the truth and Faith once delivered to the Saints 6. His sin doth not sink him into despair though he may have many doubtings he will say in the mid â— of all his imperfections I have as much of the love of God acceptation in Christ as the best Saint ever had though I come short in the manifestation my state is as happy as any of theirs Heb. 3. 17. Although the Figtree shall not blossom neither shall fruit be in the vine c. Yet I will rejoyce in the Lord I will joy in the God of my salvation c. What shall I say more my body shall be raised 1 Thes 4. 16. And I shall have a spiritual body 1 Cor. 15. 43 44. I shall have a glorified body Phil. 3. 21. The Sun in the firmament is not so glorious as my body shall be because the Sun is but a natural body I shall have fulness of knowledge Ephes 3. 18. and fulness of joy and pleasure Psal 16. 11. No misery hunger cold or nakedness pain grief nor weariness shall attend me but I shall rest without labour 2 Thes 1. 7. And I shall have in rest tranquility and in tranquility contentment in contentment joy in joy variety in variety security in security a glorious eternity then shall I be like him and see him as he is 1 John 3. 1 2. compared with 1 Cor. 13. 12. To close up all that I shall speak of this grace of Faith which is of so great concernment give me leave to answer two considerable questions that do arise in the hearts of many 1. What conditions or qualifications must or ought I to find in my felf before I believe or lay hold on a promise 2. If to believe in God is of so great concernment both to being and well being why do so few men and womens sons and daughters believe 1. Quere is What conditions and qualifications must or ought a man to find in himself before he believeth or lay hold of the precious promises in the Scriptures of Truth Answ I know no qualifications or conditions required of us before we come unless these be conditions and qualifications tob uy milk and wine without mony and without price and to take of the water of life freely Isa 55. 1 2 3. Rev. 22. 17. Isa 43. 25. Isa 45. 22. And this I say there will be found in all that do believe without which they will not come to Christ I do not say without which they should not come 1. A sense of his lost condition and great need of a Saviour the whole need not a Physitian saith our Lord Christ 2. There will be poverty of Spirit which doth spring or arise from these two things First that a soul hath a sense that it hath nothing that good is in it self Secondly that he can do nothing to procure good to himself 3. There will be an inquiring after a remedy c. Sirs what shall I do to be saved Lord what wilt thou have me to do 4. There will be a willingness to part with any thing for Christ that stood in opposition to him that so he may enjoy him 5. There will be a resolution and purpose of heart to lead a new life more holily spiritually and heavenly for time to come 6. A resolution to wait upon God in his wayes and to lie at the Pool of Bethesda Now these and the like things are not required as that without which we should not come to Christ but these things will be in him that doth come without which he cometh not 2. Quere What is the reason why so few do believe in God seeing the way is so opened and cleared and the stumbling blocks removed Answ 1. Ground or reason why believing on the Son of God is so hard is because every thing in man doth fight against it hence it doth come to pass that believing doth require the greatest piece of self-denyal in them for a man to break the Law and yet to be freed from the curse of the Law this reason cannot comprehend 2. Ground why so few believe is either because they think they do believe already and yet do not or else they would believe but say they cannot First they think they do believe and yet do not and these are of three sorts First ignorant persons now ignorance and unbelief they alwayes go togegether we read of Paul that did things before he was converted in ignorance and unbelief Jer. 4. 22. My people are foolish they know not me to do good they have no knowledge Secondly those that boast and glory in their own righteousness these have no faith in Jesus Christ and his righteousness The third sort of people that do think they do believe and do not are prophane persons and these be of two sorts men of prophane spirits and men of prophane lives prophane practices 3. Ground or reason why so few believe is because it is the great design of Satan either to hinder or overthrow our Faith because believing doth give the greatest glory to God and brings in the greatest good to us First it doth give the greatest glory to God of any work in the world it doth give glory to his truth and faithfulness and power and mindfulness So it doth give glory to Jesus Christ to his name power and God-head Offices and attributes by doubting we dishonour him frustrate the grace of God make the death of Christ of none effect 4. Reason why believing is so hard a work is because of the multitude of false Doctrines that there are in the world that a man scarce knows who to hear or whom to believe c. Of Repentance unto life REpentance and faith are two inseparable companions where the one doth dwell the other will lodge in the Covenant of grace there is place for repentance and mercy for the penitent Let us first enquire what true repentance is viz. Some say repentance is
in Christ that binds the strong man hand and foot it is only Faith in Christ that makes a man triumph over sin Satan hell and the world And that stops the issue of blood that makes a man strong in resisting and happy in conquering so that sin alwayes dies most where faith lives most so that we must get up Gospel principles if we would keep up Gospel practices Quere We read in the Bible of many over head and ears in sin and yet at last became great Saints I pray how came those to mortifie their sin Answ We read of their misery and also of their recovery in many Scriptures I will instance in one that speaks the sum of all the rest as to the way how to mortifie sin Tit. 3. 4 5. For we our selves sometimes were foolish disobedient deceived and serving divers lusts and pleasures living in malice and envy hateful and hating one another there is the mysterie but after that the kindness and love of God appeared not by works of righteousness which we have done but according to his mercy he saved us there is the remedy in a word the consideration of the love and grace of God the Father and the love of God the Son the promises of God and the presence of Christ the example of the Saints and the recompence of reward held forth to us in the Gospel makes a sound Christian to hold on and to hold out resolving to conquer or to dye conquering As a Christian grows up in the assurance of Gods love so he will better heal his strong lusts an heart softned and reconciled to God willingly closeth with the commandment so that the best way to mortifie sin and to amend our lives is to lay hold on the love of God by faith in Christ and so first to get assurance of forgiveness which softens the heart and enlightens the eyes to see that it is only the blood of Christ that purgeth from dead works A man by his own strength cannot prevail against a lust that is to be done only by the blood of Christ into which we are baptized Rom. 6. 3. He that hath the strongest faith hath ever the holiest heart and life sanctification ariseth from justification the Scripture saith Every man that hath this hope in him purifieth himself as he is pure in this evidence of self-purifying note these three things First the act performed purifieth Secondly the object about which this act is to be exercised themselves that is their whole man soul and body from all filthiness of flesh and spirit Thirdly the rule or Pattern of this act he purifieth himself as God is pure this is not a word of equality but of resemblance Fourthly the ground or motive inciting to this purifying viz. hope of glory every man that hath this hope in him purifieth himself as he is pure 1 John 3. 2 3. Hope in Christ excites to purity because it conducts us straight to Christ the perfect pattern of all purity Surely it is the appearance of Gods grace to us which works a hope of glory in us and this hope of glory doth purifie these several ensuing waies 1. It puts us upon and helps us in a frequent washing our selves in the fountain opened for sin and uncleaness viz. in the purifying blood of Christ by Faith and hope as instruments applying Christ crucified Zach. 13. 1. Heb 9. 14. Psal 51. 7. Whom God hath set forth to be a propitiation through Faith in his blood c. Rom. 3. 25. 2. This works us up to true endeavours in the use of all means to purifie both soul and body person and conversation from all corruption universally both in kind and degree let us cleanse our selves from all filthiness both of flesh and Spirit 2 Cor. 7. 1. Now hypocrites wash the outside of the platter or cup but inwardly they are full of extortion and excess Mat. 23. 25 26. 3. This grace of God and hope of glory puts the soul upon maintaining a constant spiritual combate by faith and hope and other graces of the Spirit against the flesh Rom. 8. 13. And so by the Spirit mortifies the deeds of the flesh daily crucifying the flesh with the affections and lusts Galat. 5. 17 24 25. and this grace of hope as an inward principle works out pollution and corruption as being repugnant thereunto 4. This hope of glory leads the soul to a diligent improvement of the word of God for self-purifying the word hath in it a purifying Faculty John 15. 3. Ye are clean through the word that I have spoken unto you the word purifies these waies 1. As a lamp discovering the spot Rom. 7. 7. 2. As a star conducting to Christ the fountain of purifying 1 John 2. 1 2. Zach. 13. 1. 3. As a rule according to which we are heedfully to order our conversation Psal 119. 9. 4. As a motive to self-purifying 2 Cor. 7. 1. 5. As an antidote against sin Psal 119. 11. thy word have I hid in my heart that I might not sin against thee Sin in the best Saint and most times in the best actions of Saints 1. THE fairest day hath his clouds and the finest linneng hath its spots the richest jewels their flaws and the sweetest fruit their worms so hath the most precious Christians their failings Davids heart was more often out of tune then his harp 2. Consider what complaints and cryings out there were amongst the most precious Saints being sensible of their sins Rom. 7. 24. O wretched man that I am who shall deliver me said Paul Jer 3. 25. We lie down in our shame for we have sinned against the Lord our God both we and our fathers from our youth Gen. 6. 5. God saw that the wickedness of mans heart was great and that every imagination of the thoughts of his heart was only evil continually And for the Saints themselves here in all duties there is imperfection something polluted and something defective our most spiritual duties are not wound up to command they are all tainted with disproportion to rule and not only so but our choicest services are be Leoparded with many spots We whilst in this body can stay no more from sinning then the heart from panting and the pulse from beating The Angels are impure in his sight how much more the best of our actions in many things we offend all either offend and fail in the matter or in the ground or in the form or in the end Now our not acting from a pure principle by a pure rule to a pure end or our comming short in any of these may mar the whole action no action is said to be done according to rule in a Gospel administration unless it be attended with these five things 1. All righteous acts must and ought to be done spiritually and heartily with heart and spirit Prov. 23. 26. John 4. 24. 1 Cor. 6. 20. 2. Sincerely as in the sight of God Gen. 17. 1. Psalm 18. 22.
safety there be two effects of this blessed assurance one is joy the other is peace it glads the heart and it pacifies the heart 3. Assurance will sweeten all other blessings to us we shall see them handed forth to us in love here is saith the soul plenty of food and â—ayment and friends and God is my God too my sins are pardoned too but the want of this may check all our mercies 4. Assurance will put us upon all kind of duty viz. What shall I render to the Lord for all his mercies I will either do or suffer or any thing for him that hath done so much for me 5. Assurance will mount the soul above the world and make the soul to live out of its self in the Spirit upon Christ unto God above the world under Ordinances looking to election behind and perfection before O the blessed favour of God the evidences of our Union with Christ this is like the light of the Sun which puts out the light of ten thousand candles those that have so much as to make up assurance for heaven will never complain of too little on the earth these things considered doth lay before us two things 1. The benefits of assurance Secondly it doth bespeak the reader if he have it not to labour for it Of the springs of assurance or means by which it is attained THE work we have to do is two-fold First get title to Gods love Secondly get assurance that thou hast a title the first is done by action the second is done by examination He that would get assurance must not cut off any of the pipes of conveyance neither make use of them sluggishly A sluggish spirit is alwayes a lazy spirit he that will find rich minerals must dig deep he that will be rich must be diligent and sweat for it he that will taste the kernel must crack the shell he that will have the marrow must break the bone he that will wear the garland must run the race He that will ride in triumph must get the victory a lazy Christian shall alwaies want four things comfort and content confidence and assurance Heb. 6. 11. and we desire that every one would shew the same diligence to the full assurance of Faith O how can we look so many sweet promises in the face and harbour so many misgivings in our hearts First take one promise and charge that upon the heart and if the heart be stubborn and will not yield then take another if that will not do then take another and lay that home upon the heart and never leave or cease this work till thou hast made thy calling and election sure and make as much conscience of these commands that requires thee to get assurance as you do of those commands that requires thee to pray read and hear assurance is heavenly wages that God gives not no loyterers though no man doth merit assurance by obedience yet God usually crowns obedience with assurance Joh. 14. 21 22 23. 1. Diligently improve those notable assuring Ordinances the Word Lords Supper and Praye r to help on all the former directions 1. The word was therefore written 1 John 5. 13. That believers might know they have eternal life let it therefore dwell in you richly Col. 3. 16. 2. The Lords Supper seals up remission of sins therefore be at the Lords table frequently but be sure to partake of it worthily 3. Prayer that not only spreads open a mans heart but pierceth the heavens creeps into the bosom of God and sometimes furnisheth the doubting spirit with assurance in the very exercise of it 2. Spring of assurance cherisheth and improveth all your graces but especially assuring graces knowledge Faith and hope by knowledge we discern our selves by Faith we appropriate to our selves and by hope we patiently wait for full enjoyment 3. Quench not grieve not the Spirit of God for that spirit is sent to assure us most convincingly clearly and satisfactorily 4. Go on from faith to faith add one grace to another so shall an entrance be administred to thee abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ See and well consider this portion of Scripture 2 Pet. 1. from ver 5. to ver 12. Of the impediments of assurance 1. THE first impediment of assurance that I shall name is this our measuring of the merey and bowels of God by the narrow scantling of our dark understanding 2. Another is our making sense reason and feeling the sole judge of our spiritual condition 3. Another impediment of assurance is our retaining so many despairing thoughts not considering that despair is one of the worst sins viz. It is a dishenour to God and a reproach to Christ a resisting of the Spirit of Grace and a murderer of the soul a belying of God a denying of Christ and a crowning of Satan and a proclaiming the Devil conqueror Jâ—das did sin more by despairing then by betraying of Christ 4. Another impediment of assurance is our not reading and believing these and the like precious promises Num. 14. 19 20. Exod. 34. 6 7. Mich. 7. 18 19. Isa 30. 18 19. Psalm 38. 34. to the 40. Psal 103. to the 13. Jer. 3. 1. to 12. Luk. 15. 20. to 24. 1 Tim. 1. 13 14 15 16 17. 5. Another impediment of assurance is our living in the neglect of some of Gods Ordinances when we wait on God in some of his wayes but not in all viz. Some will wait upon God in hearing the word of life and yet neglecting the breaking the bread of life sometimes God will give assurance in one Ordinance and deny it in another that we may seek his face in all 1 Cor. 28. 8. 6. Our dallying with sin he that doth lye down in sin must live in fear there is no assurance for us unless we offer up our Isaac and part with our Benjamin pull out our right eye and cut off our right hand c. The evil of doubting or want of assurance WE cannot in any one thing more gratifie Satan and wrong our own souls then to live in a state of doubting we wrong our selves in point of comfort and content and in point of peace and in point of boldness a man that lives without assurance leaves his soul open to many blows and knocks frowns and wounds from God from the world from carnal friends and from Satan besides if we live and dye in unbelief John 3. 18. He that believeth not is condemned already by the Law and the Gospel and by your own conscience all these have passed the sentence of condemnation upon that state already the sin of unbelief is a great sin and it is our sin to give way to it We nourish a snake in our bosom that will sting us to death to doubt and to despair of mercy is to make the God of truth a lyar 1 John 5. 10. Doubting makes the countenance sad and the hands to hang down and
that hath sinned it will cost him more grief sorrow heart-breaking and soul-bleeding before conscience will be satisfied comfort restored evidences cleared and pardon in the court of conscience sealed for God can look sowrly and chide bitterly and strike heavily even where and when he loves dearly a soul may be full of holy affection when it is empty of divine consolation there may be true grace where there is not one drop of comfort nor one dram of joy Of Sin in Sentences MOst men are fallen into sin as if there were no God to punish them no justice to condemn them no hell to torment them That man shall be a slave to sin that will not avoid the occasions of sin It is impossible for that man to get the conquest of sin that plaies and sports with the occasions of sin It is better to be kept from sin then to be cured of sin as it is better to be kept from a disease then to be cured of that disease the greatest sinners shall be the greatest sufferers Sin shall never be our bane if it be our burden sin doth intice us to that which is against Gods holiness as well as against our happiness There is no sin little because there is no little God to sin against There is many a one full of sinful corruption that shews it not for want of occasion but the more grace thrives in the Soul the more sin dies in the soul Sin may break our Communion but not our Union with God Every sin doth put God upon complaining Christ upon bleeding and the spirit upon grieving and so men go on from folly to folly till they be ripe for eternal misery Of doing or practising in Sentences WE should spend our and time pains about that which will make us live happily die comfortably and raign eternally It is not knowing man nor the talking man nor the reading man but the doing man that at last will be found the happiest man Therefore no danger or difficulty should hinder a Christian from his duty for if our knowledge be not turned into practise the more knowledge we have the more miserable shall we be We should be thankfull under mercies faithfull in our places humble under divine appearances and fruitfull under pretious oâ—dinances For he that thinks himself too good to be ruled by Gods word will be found too bad to be owned by God To reward good for evil is divine to reward good for good is humane to reward evil for evil is brutish but to reward evil for good is devilish we are apt to have two eyes to behold our dignity and priviledges and not so much as one eye to see our duty and services Of the Riches Honour and Glory of the world in Sentences A Man may be great and graceless with Pharaoh honourable and damnable with Saul rich and miserable with Dives A man may have enough of this world to sink him but he can never have enough to save him though good Christians have here but little in possession yet they have a glorious kingdom in reversion It is better to be gracious then great inwardly holy then out wardly happy for the best mans honour is as glass bright and brittle and evermore in danger of breaking the things of this life are not so absolutely given us but that God retains still a right to it and an interest in it and may demand it when and how he please Of the Devil and his temptation in Sentences THE Devil aims principally to make us walk sinfully that so we might live uncomfortably If Satan be alwaies roaring we should be alwaies watching for though Satan cannot rob a Christian of his crown yet he will endeavour to spoil him of his comfort It is not Satans tempting but our consenting not his inticing but our yielding that makes temptation sinful Therefore let us not yield to Satans temptations who hath the worst name and the worst nature of all created creatures our carnal security is his opportunity and he that would not be taken with Satans devises let him make present resistance against Satans first motions Of assurance of Salvation in Sentences A Ssurance is a salve for every sore and a remedy for every malady a Christians anchor at sea and his shield at land a staff to support him a sword to defend him and a pavilion to hide him Assurance makes heavy afflictions light and long afflictions short and bitter afflictions sweet God hath made an everlasting separation between sin and peace sin and joy sin and assurance if sin and our souls be one God and our souls must needs be two He that will get assurance must mind his work more then his wages for assurance is heavenlywages that God gives not to loiterers but to the ingenious labourers Though no man merits assurance by his obedience yet God usually crowns obedience with assurance That soul will never attain to any settled assurance of Salvation that builds his hopes upon a sandy foundation We cannot distrust our selves too much nor trust Christ too much It is one thing for God to love a soul and another thing for God to assure that soul of his love A man may be truly holy and yet not have assurance that he shall be eternally happy God writes many a mans name in the book of life and yet not let him have assurance of it till the hour of death assurance is a mercy too good for most mens hearts a crown too weighty for most mens heads It is the best and greatest mercy and therefore God will only give it to his nearest and dearest friends As faith is often attended with unbelief and sincerity with hypocrisie and humility with vain glory so is assurance with fears and doubts Divers knotty questions answered and seeming contradictions in the Scripture reconciled and many Scruples of conscience removed VVE read 1 John 3. 16. we ought to lay down our lives for the brethren Quest In what cases may we hazard or lay down our lives for the brethren Answ 1. A private Christian may adventure his life for publike persons Rom. 16. 3 4. Greet Priscilla and Aquila my helâ—ers in Christ who have for my life laid down their own necks unto whom not only I give thanks but also all the Chruches of the Gentiles 2. A man may warrantably adventure his life if need require for a multitude that they may be preserved from destruction so Moses Exod. 32. 31 32. so Paul Rom. 9. 3. compared with Phil. 2. 17 18. 3. One publike officer may hazzard his life for another of more concernment in the Church as Epaphroditus a Pastor of the Philippians for Paul an Apostle Phil. 2. 30 c. We read in many places of Scripture that it is the duty of every man to believe and we find in other Scriptures that God is the Author of Faith and without him we cannot believe John 5. 40 44. Q. Why doth God promise eternal life to those that
man it is to be taken for many for instance Cant. 3. 8. Every man had his sword on his thigh Mic. 4. 4. Every man shall sit under his Vine 1 Cor. 4. 5. Every man shall have praise of God Now consider every man in the world had not a sword to wear nor a Vine to sit under neither shall every man have praise of God so every man is not to be taken for every man in the world particularly but if it were granted that Christ tasted death for every man particularly and that all have some Benefit by the death of Christ viz. Their natural lives and the possession of the creatures yet it doth not follow if he tasted death for every man that therefore he suffered the wrath of God for every man and the punishment due to all for their sins Mat. 27. 34. He tasted the vinegar mingled with gall but he would not drink it and may there not be some mysterie held out thereby to the point in hand you that are spiritual Judge Quest Doth not God give to every man some Talent or Talents which if a man did improve should be increased Answ Yea and there is no man that doth avoid so much evil and do so much good as he ought and might consider that to some the Lord doth give natural Talents as Wisdom Wealth Art c. And to other spiritual Talents or Gifts as to Pray Prophesie Interpret and God may very justly damn men for not improving what he gâ—ves them therefore we read that the very Heathen that had but the very Light of Naâ—ure and walked not up to that will be inexcusable at the day of judgement but withall consider this that to sin against the Law of Nature only is enough to damn men yet the improvement of the Law of Nature is not sufficient to save men for there is a Knowledge of Christ Faith in him and Obedience to him required as absolutely necessary to salvation John 17. 3. John 3. 36. Luke 19. 27. Compared with Rom 1. 20 21. Rom. 2. 15. These Scriptures compared together will prove the whole answer to this question Quest How came the Sabbath day to be changed from the seventh day to the first and from a Sabbath day to the Lords day Answ By divine authority as may appear by the practice of our Saviour Christ and his Apostles John 20. 19. compared with Act. 20. 7. 1 Cor. 16. 1 2. This is the day they preached prayed brake bread and collected for the poor And so it came to be called the Lords day Rev. 1. 10 Because the special dedication thereof was to the Lords service So then this day was changed from the seventh to the first and from a Sabbath to a first or Lords day because it might serve for a thankful memorial of Christs resurrection for as God rested from his Labour on the last day of the week so Christ ceased from his labour and afflictions on this day Matthew 28 1. compared with Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and redemption of the world which of the two is a greater work then the Creation So then the sourth Commandment doth not require a seventh day from the Creation but a seventh day in general so then it doth not hence follow that we should rest the same day the Lrod rested but that we should rest from our works one day in seven as he rested from his which day under the Law he appointed to be the last day of the week so nothing hindereth but by his special appointment under the Gospel it may be the first day and yet the substance of the Commandment nothing altered if any reply and say why doth not the new Testament mention this change I answer because we read of no question moved about the same in the Apostles time so then a Sabbath day the Lords day or the first day of the week which is all one is constantly and perpetually to be observed and never to cease till it be perfectly consummated in the heavenly Sabbath Heb. 4. 9 10. The Jews were to work six daies and rest the seventh day first work then rest but now we are to rest the first day and work the following dayes first enter into rest and then work as an effect of that rest We read John 10. 27. And Christ said my sheep hear my voice Quest How are believing man and women said to be his sheep Answ First we are said to be his by donation God gave us to Christ 2. We are said to be his by purchase he bought us with a dear price 3. We are said to be his by Covenant 4. We are said to be his by Covenant 5. We are said to be his by Marriage 6. We are his by birth we are born from above Quest Whether a godly man ought to pray when he hath not the fresh gales of the spirit drawing him forth thereunto Answ Then is the principal time to pray but not the only time for he is to pray also at other times first we are commanded to pray at all times Luke 18. 1. Luke 21. 36. Secondly we have example as well as precept to prove this truth Psalm 119. 25 154. David in the midst of deadness fals to prayer for quickening saying quicken me according to thy word Quest Whether it be the duty of a wicked man to pray seeing we read Prov. 15. 8. That the Sacrifices of the wicked is an Abomination to the Lord Answ It is undoubtedly the duty of a wicked man to pray and the Priviledge of a Christian that he can do it though they that have no faith cannot seek Christ as they ought yet it is their duty to pray and to seek after Christ Psal 79. 6. Pour out thy wrath upon the Heathen that have not known thee and upon the Kingdoms that have not called upon thy name So again Jer. 10. 25. If the not calling upon the name of God be a sin then to call upon the name of God is a duty Hence Peter calls upon Simon Magus Acts 8. 22. Though an unbeliever to pray The Pharisee and the Publican both went to the Temple to pray Luke 18. 10. So again Ephraim Jer. 31. 18. Yet not converted prays unto the Lord to turn him Again we may see 1 Kin. 21. 27. Ahab humbled himself and rent his cloaths and put sack-cloath upon his flesh and fasted ver 29. I will not saith the Lord bring the evil in his daies but in his sons daies I will bring the evil upon his house So then it doth plainly appear that it is the duty of all men to pray only it is the priviledge of the regenerate they can pray in the spirit and with understanding too a Christians seeking of God is the effects of Gods seeking of him and a mans praying before faith is the effect of the common
work of the spirit our seeking after faith is the effect of the saving work of the Spirit external Actions shall have externall answers spiritual actions shall have spirituall answers c. We read in four Scriptures of Iniquity Transgression and Sin Exod. 34. 7. Mic. 7. 18. Levit. 16. 21. Iob 13. 23. Quest What difference is there between Iniquity Transgression and Sin are not these three one Answ Iniquity is that which is done against another man Sin that which is done against a mans self and Transgression that which is done immediately against God 1 Sam. 2. 25. But the Scriptures in some places make them all one but where we find these three words Iniquity Transgression and Sin laid down together we are to understand that the Lord doth speak of our sin with all its aggravations with all its haynous circumstances sin with all its malignity Quest Whether God may forgive a man his sin and yet the man himself not know it Answ A mans sins may be forgiven him and he not know it Lam. 3. 42. We have transgressed and have rebelled and thou hast not pardoned c. yet God had pardoned and God had forgiven them and yet they lay under suspence of pardon and this is the case of many souls at this day Quest If God pardons sin whether or no doth he afflict and punish men for it afterward Answ God in his despensation of Justice doth punish no man but where sin is Sin entered into the world and death by sin it is true sometimes the Lord doth afflict for tryall and not for sin so was Jobs affliction Now that God doth punish his people for sin though their sins be pardoned will appear from these two Scriptures 2 Sam. 12. 14. How be it because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child shall surely die I will punish thee in thy child I will pardon thy sin yet I will punish thy sin So likewise in 2 Sam. 7. 14 15. I will be his father and he shall be my son if he commit Iniquity I will chasten him with the rod of men but my mercy shall not depart away from him this was a promise to Solomon so the Psalmist quoting this expression Psalm 89. 31 32. If they break my Statutes and keep not my Commandments then I will visit their transgressions with a rod Amos 3. 2. You have I known of all the families of the earth therefore I will punish you for all your Iniquities Object Did not Christ fuffer for our sins and must we suffer too how can this hang together Answ When we say we are punished for sin we are to take notice that there is a great deal of difference between our sufferings for sin and Christs our punishment for sin is not by way of satisfaction to divine Justice for so Christ was punished Isa 53. The chastisement of our Peace is laid upon him Quest Whether pardon of sin goes before faith and repentance or follows after Answ Doubtless in the court of heaven according to election Christ being a Lamb slain from the foundation of the world our sins are forgiven and done away but as to our apprehension and manifestation God doth pardon sin after a man repents and believes Act. 3. 19. Repent ye therefore and be converted that your sins may be blotted out see Acts 26. 18. Ephes 2. 3 12. That at that time ye were without Christ being Aliens from the common-wealth of Israel and strangers from the Covenant of Promise having no hope and without God in the world Quest Whether it be consistent with the state of pardon to fall into the same sin again and again over and over Answ Pardoned men have fallen often into the same sin Gen. 42. 15. It was a gross sin for Joseph to swear an heathenish oath by the life of Pharoah ye shall not go forth hence except your youngest brother come hither send one of you for him and you shall be kept in prison or else by the life of Pharoah surely you are spies so that Joseph swore twice by the life Pharoah so we read of Jehosaphat he fell twice into the same sin 2 Chron. 20. 35 36 37. Besides consider that although grace doth free us from the dominion of sin and from the damning power of sin and from the love of sin yet grace doth not free any man from the seeds of any one sin and therefore it is possible for a soul to fall again and again as for instance Lot was twice overcome with wine John twice worshipped the Angel Abraham out of fear often dissembled and laid his wife open to adultery to save his life see Gen 20. 13. and Gen. 12. David was resolved to kill Nabal and all his innocent family and a little after he fell into the foul murther of Vriah Jacob twice told a lie for compassing the blessing Gen. 27. 19 21. Lot was twice made drunken and committed Incest with both his daughters Gen. 19. Peter thrice denies his Master and every time worse then another Mat. 26 c. These things are written to caution us that stand that we fall not and to comfort them that are fallen that they despair not Quest How should a Christian come to see the greatness and vileness of his sin or how shall I aggravate my sin that I may see it as it is in its colours Answ 1. Consider first how osten thou hast sinned against the motions of Gods Spirit and so grieving the spirit by withstanding Divine motions 2. So sinning against the frequent manifestations of Gods Love to thy soul this doth greaâ—ly aggravate sin this did aggravate Solomons sin 1 Kin. 11. 3. Consider how thou hast sinned against the rebukes and checks of thine own conscience Jam. 4. 17. To him that knoweth to do good and doth it not to him it is sin 4. To sin against Gods warnings or Judgements either against others or our selves this doth heighten our sin see Dan. 5. 22 23. compared with 2 Chron. 28. 22. 5. To sin against mercies is an aggravation of sin 2 Sam. 12. I delivered thee out of Sauls hand I gave thee thy Masters house if all this had been too little for thee I would have given thee such and such things wherefore hast thou dispised c. 6. There is a resisting of the Spirit Acts 7. 51. And there is a vexing the Spirit Isa 63. 10. But they rebelled and vexed his holy Spirit therefore he was turned to be their enemy and fought against them 7. Sin is aggravated when a man doth frequently fall into the same sin 8. Sin is aggravated when it is done in a way of complacencie when we love and delight in it 9. Sin is aggravated when it is done by one that lives under much means of Grace this made a woe to be pronounced against Chorazin and Bethsaida 10. This also doth aggravate sin when it is done against vows purposes promises
of Christ upon earth and if so what it is p. 434. Of perseverance p. 193. Q Divers hard questions answered and seeming contradictions reconciled and many scruples of conscience removed p. 347. R OF repentance unto life p. 133. Of reading the Scriptures p. 277. How to read the Scriptures p. 281. Who they are that ought to read the Scriptures p. 279. Why we ought to read the Scriptures p. 280. Of the resurrection of the dead at Christs second coming p. 432. Of the first and second resurrection p. 431. The manner how the Godly shall be raised and how the wicked p. 433. Of reprobation p. 8. S OF sanctification or a holy conversation p. 88 to p. 101. 1 Of the nature of sin p. 135. 2. How sin creeps up and gets head in man p. 136. 3. Of the great danger of small sins p. 137. 4. Of the mischief brought upon man for one sin p. 139. What hurt sin doth a Saint p. 140. 5. The best way to mortifie sin p. 141. 6. in in the best Saints and most times in the best actions done by them p. 146. 7. Of the vast difference between the sinning of the regenerate and unregenerate p. 148. 8. How many wayes the Lord is said to forgive sin p. 150. 9. Whether sins before conversion ought to be called to mind after Conversion p. 151. 10. Whether the dominion of sin may be taken away when the life of sin remains p. 153. Of singing and praising God in Psalms Hymns and spitual Songs p. 247. Of Suspention p 283. Of the Lords Supper another standing ordinance of the Gospel p 263. 1. What it is ibid. 2. Wherein it doth differ from baâ—tism p. 264. 3. Of the preparation to the Lords Supper p. 265. 4. â—f the actions of the administrator p. 266. 5. The actions and duty of the receiver p. 268. 6. Who they are that may pertake of this Ordinance p. 269. 7. Of the ends ands uses of the Lords Supper p. 270. 8. The duty of all after receiving p. 271. Of the shoâ—tness of mans life and misery that doth attend every age thereof p. 383. 1. Of the Condition of man in his birth p. 385. 2. Of the state of child-hood p. 386. 3. Of the stâ—te of youth p. 387. 4. Of the state of manhood ibid. 5. Of the declining state of man p. 388. 6. Of the decrepit state or old age p. 389. Of the soul of man p. 〈…〉 The soul shall be far more perfect and excellent was in the state of innocency p. 454. The Saints after death shall be in the presence of Father Son and Holy-Ghost Angels and Saints p. 458. 1. In this state we shall know one another p. 459. 2. In this state we shall speak one to another ibid. 3. Of the duration of this blessed estate p. 460. When a man may be said to suffer for well doing and when for evil doing p. 329. T THE great and terrible day of â—he Lord is near proved p. 414. 1. By the testimony of the Prophets ibid. 2. By the testimony of the Apostles p. 415. 3. By the testimony of the Angels p. 416. 4. By the immutabilâ—ty of Gods dec ree ibid. 5. By the infallibility of his promises ibid. 6. By the impartiality of his justice p. 416 V OF Vocation p. 17. W OF the world flesh and devil p. 314. Of the riches of the world p. 315. He that men account the richest man in the world is many times the poorest man p. 316. FINIS Some Books printed and sold by Thomas Brewster at the three Bibles neer the West end of Pauls AN Epitome of all the Common and Statute Laws of England in Fol. The Faithful Counsellour or the Marrow of the Law in English in 4. to The Priviledges of the People vindicated in 4. to All three by William Sheppard Esquire The Retired mans Meditation or the Mysterie and Power of godliness By H. Vane Knight Vindiciae Justificationis Gratuitae Justification without Condition or the free Justification of a sinner Explained Confirmed and Vindicated By W. Eyre Minister of the Gospel at New-Sarum Mr. Baxter's Aphorisms of Justification Examined and Answered By J. Crandon in 4. to An Exposition of the whole Book of Canticles wherein the Text is Explained and useful observations raised thereupon by J. Robotham in 4. to Gospel Holiness or a saving sight of God and the glorious Priviledge of the Saints By Waltâ—r Craddock Preacher of the Gospel in 4. to A description of Jerusalem with a Map By H. Jesse in 4. to A Store-house of Provision for further Resolution in several Cases of Conscience viz. of living above Ordinances of walking in Fellowship with the unbaptized of Laying on of hands c. Also a small Catechism for babes and little ones all three by H. Jâ—sse The Right Constitution of a Common-wealth with some Errors of Government and Rules of Policy in 8. vo A Brief History containing most of those notable Occurrences and Revolutions that happened in those late contests between King and Parliament being a short mention of things from 1637 to 1648. by T. May Esquire Milk for Babes in Christ or Meditations Observations and Expeâ—iences with divers cases of Conscience resolved the glorious Priviledges of them that are Christs with the way to know whether we are of that are Christs with the way to know whether we are of that blessed number Also Election before the foundation of the World asserted and the faith of Gods elect what it is By Martin Finch Preacher of the Gospel in Lincoln-shire in 8. An Anti-Diatribe or the Apologie of some Ministers and godly people asserting the Lawfulness of their administring the Lords Supper in a select company proving also the necessity of Examination in order to a more holy Church-fellowship being an answer to Mr. Humphreys's general Admission By H. Saunders Minister of Hollesworth in Devon The Bible in Welsh with several other Wâ—lsh Books Lazarus and his Sisters discourse of Paradise or a conference about the excellent things of the other world A Discoverer of some plots of Lucifer against the Children of men The Yearning of Christs Bowels towards his languishing friends By S. Moore Minisâ—er of the Gospel The Gate of Tongues unlocked and opened or a Seed-time of all Tongues and Sciences being a Short way of teaching and thoroughly learning the Latine English French c. Hermes Mercurius Trismegistus his Divine Pimander in 17 Books together with his second book called Asclepius containing 15 Chapters with a Commentary done into English By Dr. Everard Some Sermons preached on several occaâ—â—ons By P. Sterry Christian experiences from Scripture-evidences under these several heads viz. 1 â—omfort for Believers against their fears and dismayings 2. Comfort for Believers from their spiritual incomes 3. Mans fruitlesness without saving faith 4. Counsel unto Saints as sojourners and strangers 5. Mâ—ns folly in determining by present Events or State of things By R. Coler preacher of the Gospel in Wiltshire These written by T. Collier viz. The Right Constitution of a Visible Church of Christ with its order and Ordinances The Day Dauning relating to the calling of the Jews and Christs second coming The Confession of Faith of several Churches of Christ in the Weâ—t signed by several officers of the said Curches A Catechism for the instruction of youth A Dialogue between a Minister of the Gospel and an enquiring Christian about the Authority of the Scriptures and the principles of the Quakers The personal appearing and Reign of Christs Kingdom on the Earth stated An Antidote against the Infections of the times or a faithful Watch-word from Mount-Sion to prevent the ruine of souls whereby some special considerations are presented to sinners Admonition to Saints and Invitation to backsliders Published for the good of all by the Elders and Messengers of several Churches in Wales A Warning Piece for the Slumbring Virgins or an Alarm to the friends of the Bridegroom being some awakning Meditations upon Christs own Watch-word Mat. 26. 41. By Ge. Scortreth Preacher of the Gospel in Lincoln Recommended to the Reader by Joseph Caryl William Greâ—nhill Geo. Griffiths Books against the Quakers A Faithful Discovery of a treacherous Design of Mystical Antichrist displaying Christ's Banners but attempting to lay waste Scriptures Churches Christ faith hope c. and establish Paganism in England being an Examination of the Doctrines of the people called Quakers By Joseph Kellet John Pomroy Paul Glisson A Confutation of the Quakers being an Answer to nineteen Queries propounded by them and Answered by S. Eaton Minister of the Gospel in Cheshire A Testimony to the true Jesus and the faith of him wherein the way of the people called Quakers is examined and weighed being an Answer to James Nailor's Book called Love to the Lost by T. Higgenson A Looking-glass for the Quakers By T. Collier