to the other foure Treatises the most of them have been published severall yeares O yee that love the truth is it a small matter to you for Christ to be dishonoured and his truth condemned Doe yee not regard what violence is offered to the sufficiency of Christs sacrifice if yea why are yee so silent as if there were none to answer God complaineth None pleadeth for truth Isa 59. 4. It might grieve us to consider that others take more paines for errour then we doe for truth Can we say we love the Lord and his truth as we should and not lay it to heart In these cold dayes the love of many too many waxeth cold to God and man many professe love to Christ yet few love him as will appeare ere long for the knowledge and practise of the truth shall be slighted and hated there shall be found but a very few that will own it The more darke or doubtfull any thing appeares the more narrowly search the Scriptures and consider them the benefits will answer the paines set aside partiality prejudice and the opinions of men neither receive nor refuse without sufficient tryall pray to God to reveale his truth to thee I trust the Lord that hath directed this to thee will blesse it to thee so as thou shalt praise and honour him all thy dayes which is the desire of Samuel Richardson To Collonell Robert Tichborne Mr. Moris Thompson Merchant Mr. William Packer Captain and Mr. Methusalah Turner Linnen Draper Fulnesse of joy happinesse and glory Much honoured and worthy Sirs CHrist and him crucified is the best and most desireable object that can be presented unto your view what can be better or more desireable this is our happinesse glory and our chiefest joy Joy sweet satisfying unmixt pure spirituall glorious full and eternall there is no sweetness like to this of Christ dying for my sinnes his suffering for us the whole punishment of sinne so that God will not impute sinne to that soule for whom Christ dyed therefore we are for ever freed from the punishment of sinne The more we know this truth the more sweet is Christ to us and the more fixed on Christ our hearts will be the more we love and obey him and contend for the truth once delivered to the Saints This subject is love the best love which is most sweet and full of divine consolation In the view thereof I trust you shall finde some sweetnesse and if you had not injoyed this sweetnesse you could not have sented it forth so naturally fully and sweetly to me as you have done I have great cause to be thankfull to you and to God for you your love to me hath caused me to dedicate this small Treatise to you as a testimony of my hearty thankfulnesse to you for your love the Lord blesse you and keepe you from all evill So he prayes that remaines Your much obliged Samuel Richardson Of the Justification of a Sinner before GOD. Rev. 1. 5. Vnto him that hath loved us and washed us from our sinnes in bis own bloud THese words declare the vertue fruit and efficacy of Christs bloud and the priviledges and happinesse of the Elect by it The word our comprehends the Elect as appeares John 17. 29. 6 37. c. Rom. 11. 17. Acts 20. 26. By the word sin here we are not to understand the being of sin for sin hath still a being in the Saints Paul saith Sin dwelleth in me Rom. 7. 17. see 1 Joh. 1. 8. In many things we sin all nor are we to understand it of the pollution and defilement of sin for sin is as filthy or and as abominable as ever and as defiling â—he ever therefore by sin we are to understand oâ— the charge curse wrath the condemnation of sin viz. the whole punishment of sin The word washed is a borrowed word from washing the dirt and filth from cloths c. so here washed us from our sinnes separated and clensed us from sinne viz. the punishment of sinne This him that hath washed us is Jesus Christ Rev. 1. 5. The word bloud comprehends his death and something else as appeares Heb. 9 22. 2â— He offered himselfe through the eternall Spirit 1 Joh. 1. 14. The life and substance of all lay hid under this vaile that is to say his flesh Heb. 10. 26. By vertue of this union there was such a worth in Christs bloud as was able to doe it 1 Pet. 1. 19. with Acts 20. 28. Hath washed us in his own bloud which declares that it is done and therefore it s not a doing nor to be done for he did it in his own bloud that is when he shed his bloud his own bloud that is the bloud of his body by his death he did wash and clense us from our sinnes that is from the punishment of them The cause why he washed us from our sinnes that was his love which was in himselfe nothing in us or done by us did cause him to y dye for us Doct. That Jesus Christ by his death upon the Crosse he fully freed his from sin that is to say the punishment of sin for ever as fully as if they had never sinned For prooâ—e consider these Arguments or Reasons drawn from Scripture and I shall be the 〈◊〉 large in it because there is much consolation in it also it is denied by many who ascribe our Justification from sin to beleeving c. For from the Scriptures I thus reason Argu 〈◊〉 Iâ— Jesus Christ hath suffered for our sinnes then he hath suffered the whole punishment of sin if so then we are freed from the punishment of sin and if he freed us not from that his suffering for us was ineffectuall and he freed us not from any thing at all for there was nothing we were liable unto but the punishâ—ent of sinne But Christ suffered for us for our sinnes the just suffered for the unjust 1 Pet. 3. 18 19. He was made sin for us 2 Cor. 5. 21. He offered himselfe for the errors of the people Heb. 9. 7. The punishment of our sin was death In the day thou earest thereof thou shalt dye Gen. 2. 17 Christ tasted death and underwent the same Heb. 2. 9. He gave himselfe for our sinnes Eph 2. He laid downe his life for ours Joh. 10. 15. Christ shed his bloud for the remission of sinne Mat. 26. 28. Therefore it was sufficient for the remission of sinne if it be remitted the punishment is taken away if his life was not sufficient for ours his precious bloud sufficient to satisfie for all our sinnes 1 Pet. 1. 19. to what purpose did he die for us The law said Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Gal. 3. 10. So that we were under the curse nor liable to it the curse was the punishment of sin Christ to free us from it he was made a curse for
to say to us Gal. 3. 10. Deut. 27. 4. Gal. 5. 23. 4. 26. 31. Therefore we are freed from the punishment of sin The Law is holy just and good Rom. 3. 31. the righteousnesse of the Law remaines and every one ought to frame his life according to the same wee receive not the Law as given by Moses but as given by Christ he gives the same Law for his to obey though not upon the same termes though we have nothing to doe to be saved yet we have something to doe for his glory Joh. 15. 8. Wee are commanded to be carefull to maintaine good workes Titus 3. 8. For any to say we are not to observe the ten Commandements called the Morall Law ten words is abominable for if I am not tied to observe it I sin not if I doe contrary to it it s no marvell if such be abominable in their hearts and lives I grant we are freed from the curse and punishment of it but not from the things contained in it the Law concernes our conversation though not our salvation Be yee holy in all manner of conversation this is the Saints prize yee that love the Lord hate evill and abhorre to company with such as slight the commands of God see the Saints daily duty part the second Christ hath a yoke and we ought to put it on Mat. 11. 29. Mat. 14. 23. 31. It s easie and a sweet mercy to observe it The power of divine love will sweetly and violently draw the soule to obey Christ see Titus 2. 11. 3. 8. Christ saith If any man love me he will keepe my words Joh. 14. 23. 15. 16. Eph. 2. 10. Such as love Christ they desire and endeavour with all their soules to obey him For such as love sin and take liberty to sin such as turne the grace the love of God into wantonnesse and say they are saved c. they are liers they mocke themselves and others they have need to consider 1 Joh. 1. 6. Gal. 5. 13. to 23. 6. 5. 7 8. Rom. 2. 17. c. they are the basest among men it s a certain truth as a man beleeves so he obeys as his faith is so are his workes good or bad Observe and take heed of those that speake for liberty for the flesh say to such thou art one of them for thy speech bewrayeth thee When Christ comes into the soule all things are become new old things are done away 2 Cor. 5. 17. Fire shall as soone cease to burne as such shall cease to obey God 27 Argu. That which is for our profit that is a mercy to us and no punishment for sin but Gods chastisements and corrections sent to us are for our profit Heb. 12. 10. They are to correct our injustice but not to satisfie Justice they are to amend us not to pay God they are to exercise the fruits of the Spirit in us not payments without them we neither know God nor others nor our selves they imbitter sin unto us we need them to turne us from sin to God seeing wee are the better for them how are they punishments to us 28 Argu. That which comes from the love of God that is sweet that is not a punishment for sin which is from anger But whom the Lord loveth he chastiseth Heb. 12. 6 7. 8. Gods chastisements are love-tokens all Gods dispensations bitter or sweet are a portion of love to his crosses and afflictions I receive as love and my escape from them if God so ordereth it I receive as love hunger cold and nakednesse paine griefe and wearinesse though in themselves they are punishments yet they are not so to us if they be curses and wrath to the Elect how are we delivered from the curse Gal. 3. 13 14. and wrath 1 Thes 1. 10. Therefore to affiâ—me that wee are punished for sin is to deny we are delivered from the curse which is contrary to Gal. 3 13 14. 29 Argu. If they be blessed that God correcteth thou they are no punishments of sin but blessed is the man that thou chastisest Psal 94. 12. Our God turned the curse into a blessing Nehe. 13. 2. Therefore they are no punishments of sin 30 Argu. If God by corrections teacheth us then it s no punishment for its a mercy to be taught but God by corrections teacheth us Heb. 12. 9. Therefore they are no punishments to us 31 Argu If all things worke together for our good Rom. 8. Then all falls paines diseases crosses afflictions c. doe us no hurt but worke for our good all things worke for our good Rom. 8. 28. Death it selfe is a mercy to us we die not to satisfie Justice but to passe through it into eternall glory provided for us for me to dye is gaine Christ hath borne the whole punishment of my sinnes There shall no evill come unto thee Psal 91. 10. So that whether I live or die I am freed from the punishment of sin the sting of death is sin now that is gone we are saved from death though we die death is an entrance into life 1 Cor. 15. 55. 32 Argu. Those whose iniquities are pardoned they shall never be punished for them but our iniquity is pardoned Isa 42. 1 2. Therefore we are freed from the punishment of sin for that which is pardoned is not punishable how is it pardoned if we are punished for it or liable to be punished for it to forgive a man his sin and not the punishment is as if one should say I forgive thee the debt but not the payment of the debt our sinnes were debts 33 Argu. Those whose sinnes God hath forgiven he will not punish if he will how are they forgiven but God hath forgiven the sinnes of his people thou hast forgiven the iniquity of thy people thou hast covered all their sin Psal 85. 2. To forgive sinne and to cover it is one thing if all be covered there are none to cover my happinesse is not in having a few sins or many but in that they are all â—orgiven and not imputed to me Psal 32. 1 2. We are imperfect in our selves and action yet all our imperfectnesse is perfectly forgiven we are perfected for ever that is perfectly freed from the punishment of sin for eveâ— by the offering of himselfe Heb. 10. 10. 12. 14. The righteousnesse of Christ availeth for ever for all our sinnes if the bloud of Christ clenseth us from all sinne Joh. 1. 29. then from sin past present and to come for that is all lesse is not all as Christ by his death satisfied for all our sins so by one act of our faith we are to apprehend and beleeve the pardon of them Rom. 5. 11. to 24. This must needs be so for if we shall ever commit any sin that is not satisfied for by his sufferings Christ must come and suffer againe or eâ—â—e we must perish in the unpardonable sin for without his bloud there is no
remission â—eb 9. 22. 26. None can by any meanes redeeme his brother nor give to God 〈◊〉 for him the redemption of the soul 〈…〉 89. 7 8. Rom. 7. 14. The cause of our being delivered from destruction and our eternall happinesse in heaven is ascribed to Christs bloud to his ransome God saith Deliver him from going downe into the pit for I have received a ransome Job 33. 24. see Zach. 9. 11. Our not being condemned is ascribed to Christs death It s Christ that dyed who now shall condemne Rom. 8. 33 34. Therefore Christs ransome his death is the thing which delivereth us from the punishment oâ— sin heaven is called our purchased possession Eph. 1. 14. All except election and the love of God is attributed to Christ Wee preach Christ crucified 1 Cor. 1. 23. Thus I have fully proved that Christ upon the Crosse did suffer the whole punishment of sin for all his Elect for ever if it were not so Christ did die in vaine or is not a full and a compleat Saviour if he suffered but part of the punishment of sin he had saved us but in part and not fully and perfectly but Christs dying for us was to free us from all the punishment due to us for sin Christ bare all in being made a curse for us for what he did bare he bare for us and that which he hath borne for us we shall never beare and therefore it is a most certaine truth that all the Elect are for ever fully freed from the whole punishment of sin and his death is our justification and freedome from the curse and punishment of sin and this is no small part of our happinesse and comfort Vse of this Doctrine Vse 1. To exhort all that are the Lords to ascribe their salvation to the free love of God and to the death of our sweet Lord Jesus Christ and Christ alone and to nothing but Christ Who was made sin for us but Christ 2 Cor. 5. 21 Who bare our sins in his own body but Christ 1 Pet. 2. 24. Who was ordained to take away sin but Christ Heb. 9. 20. Who hath redeemed us from all iniquities but Christ Psal 130. 8. Titus 2. 14. Who finished transgressions and made an end of sin but Christ Deut. 9. 24. Zach. 3. 9. Heb. 10. 4 5. 7. Who appeared to take away sin but Christ 1 Joh. 3. 5. Who came into the world to save sinners but Christ 1 Tim. 1. 15. Who washed us from our sins and purged them away but Christ Rev. 1. 5. Heb. 1. 3. Who gave himselfe for our sins but Christ Eph. 5. 2. 1 Tim. 2. 6. Who was made a curse for us and delivered us from the curse but Christ Gal. 3. 13 14. Who laid downe his life for ours but Christ Joh. 10. 15. Who bare our griefes and carried our sorrowes but Christ Who was stricken and smitten afflicted and wounded for our transgressions and bruised for our iniquities but Christ Isa 53. By whose stripes are we healed but Christs 1 Pet. 1. 24. Who is that just one that suffered for the unjust but Christ 1 Pet. 3. 18. Who made peace for us but Christ by the bloud of his Crosse Col. 1. 20 21. Who reconciled us but Christ Rom. 5. 9 10. By what means are our trespasses forgiveÌ„ but only by him Col. 2. 13. Who hath so blotted out our sins that they cannot be laid to our charge Rom. 8. 33. Who could deliver us from the wrath to come but Christ 1 Thes 1. 10. What bloud could clense us from all sin but Christs Joh. 1. 29. 1 Joh. 1. 7. Who hath carried away our sinnes but Christ What could justifie us but Christ by his bloud Rom. 5. 9. What could make us compleat Col. 2. 10. and all faire Song 2. 10. Without â—ault Kev 14. 5. Without spot Song 4. 7. and perfect us for ever but Christ Heb. 10. 14. What could make us one with Christ Heb. 2. 11. his fellowes Heb. 1. 9. and make us the righteousnesse of God but Christ 2 Cor. 5. 21. Who is our righteousnesse but Christ Jer. 23. 6. Job 33. 23. by whose obedience we are made righteous Rom. 5. What ransome could deliver us but Christs Zach. 9. 11. Job 33. 24. What could make us free from the law of sin and death but Christ Rom. 8. 2 3. What could make us free but Christ Gal. 5. 1. Who could present us holy to God but Christ Col. 1. 20. Who brought salvation but Christ Who â—ought our battell got the victory and delivered us from all our enemies but Christ Luk. 1. 68. What Redeemer and Saviour have we but Christ who is all in all And seeing all is attributed to his bloud 1 Cor. 1. 18. 18. 23. we may not attribute it to beleeving justification and salvation are proper onely to Christ to his bloud to effect it to attribute it to beleeving as some doe is to rob Christ to give it to beleeving And if the preaching of Christ in wisdome of words made the Crosse of Christ of none effect 1 Cor. 1. 17. this opinion of theirs doth much more Gal. 5. 9. 2. Prise this doctrine contend earnestly for it Jude 3. Be content to suffer for it 3. Fetch all thy comfort from Christ in this truth meditate on this truth and endeavour that others may enjoy it with thee 4. Thinke nothing too much for him that hath done so much for you walke holily as it becometh the Gospel obey Christs coâ—mands tremble at the thought of giving way to sin least ye dishonour Christ and his truth and open the mouths of the wicked against the people of God Of the excellency and benefit of this Doctrine 1. There is no doctrine in Religion more honorable to the Lord Jesus Christ then this is this is the doctrine that gives all to Christ and exalts him alone that God may be all in all this doctrine cryeth nothing but Christ for he hath done all for us and is all unto us Col. 3. 11. The maine thing the Apostle desired to know was nothing but Christ and him crucified 1 Cor. 2. 2. 2. This doctrine most magnifieth the free love of God in that he hath loved us justified and saved us freely many are not able to behold this light it is so great as when the Sun shineth in its strength weake eyes are not able to beare it onely the Eagle can behold it so none but the Eagle-eyed Christians are able to behold the Sonne of Righteousnesse shining in his glory therefore few receive it the Prophet speaking of this doctrine saith Who hath beleeved our report and to whom is the arme of the Lord revealed Isa 53. 1. So that unlesse the power of God causeth the soule to see this truth there is no beleeving it men are ignorant of the fulnesse of the perfection of Christs righteousnesse therefore they condemne it goe about to establish their own righteousnesse Rom. 10. 3. They reproach this doctrine
righteousnesse saves us from our unrighteousnesse In the beholding of sinne we consider God hath set against it Christs righteousnesse and that in his righteousnesse God is fully satisfied and therefore in it we rest fully satisfied Christs satiffaction by his death if laid in the ballance with that perfect obedience of the law required of us is of sufficient weight to answer the Justice of God the wise and just God would not have ordained it for that end if it had bin insufficient to satisfie for our sinnes to judge Christs death insufficient is very dishonourable to Christ 3. Salvation from sin is not mans act but an act of Christ by his death it s Christs worke to save us Mat. 1. 21. It s not our worke to save our selves not our workes but Christ is the price and pay-master for the sinnes of the Elect if wee could have saved our selves Christ needed not to come from heaven into the world to do it 1 Tim. 1. 15. Christ workes not salvation in us nor by us but brings salvation to us Isa 63. 5. Jesus Christ in one worke once performed by his death did eternally redeeme Rev. 5. 9. Justifie Rom. 5. 9. Sanctifie and perfect us for ever Heb. 10. 10. 12. 14. Heb. 2. 29. Then he reconciled all the Elect in the body of his flesh through death Col. 1. 21 22. His death is that price that paid to the utmost for all our sinnes our best workes cannot save us neither in whole nor in part 4. Heaven is an inheritance eternall inheritance Heb. 9. 15. An inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you 1 Pet. 1. 4. That which wee possesse by right of inheritance wee never wrought for nor paid for left to one Pro. 13. 26. falleth to one Ezek. 47. 14. given Jer. 3. 18. Acts 20. 32. Heb. 11. 6. Ezek. 33. 24. Psal 78. 55. So this inheritance Acts 26. 18. Col. 1. 12. 3. 24. Christ bought it and paid for it his precious bloud a great price 1 Pet. 1. 18 19. Eph. 1. 14. It cost him so much that it might cost us nothing vaine man would worke for it to earne it and merit it men thinke they must doe something for it our doings could not procure it God would not have us to have it that way but by way of gift it s a free gift as appeares Rom. 6. 23. Eph. 2. 8 9. And that it could not be if it had been to be wrought for by us To him that worketh is the reward not reckoned free of grace but of debt Rom. 4. 4. The children of God are borne heires to it Rom. 8. 17. and it was prepared for them before they were borne Come yee blessed of my Father inherite the Kingdome prepared for you from the foundation of the world Mat. 25. 34. 5. Wee are not exhorted to forsake evill and doe good to the end wee may be saved but because it is our duty consider these places Rom. 4. 5. 5. 19. 1. 17. Gal. 2. 17. 3. 14. Joh. 3. 18. James 5. 24. Acts 10 43. 6. We doe nothing in the world to be saved because salvation is not given for our workes nor according to our workes God saith he imputeth righteousnesse without workes Rom. 4. 6. Not of workes Rom 9. 11. Who hath saved us and called us not according to our workes 2 Tim. 1. 9. Not of workes of righteousnesse which we have done but according to his mercy he saved us Titus 3. 5. If by grace it is no more of workes otherwise grace is no more grace if it be of workes then it is not of grace Rom. 11. 6. What can be more plaine Hence it is that wee are ceased from our own workes Heb. 4. 10. We did walke in the way of workes for salvation till God did hedge up our way with thornes our workes were those thornes which did pierce â—s and wounded us at the heart in stead of saving us they killed us these thornes did so pricke us that we were not able to goe any further in that way God opened our eyes that wee saw nothing but death in them then we ceased to worke for life and salvation We ought to doe good workes because God commands us to doe them and because they are for his glory see Titus 3. 8. 14. and because we are loved and saved from our enemies Luk. 1. 71. To doe good workes is good but not for salvation fire is good but not to put into the thatch nor under the bed unlesse yee meane to fire the house We perswade to good workes and strictnesse in holinesse of life because we are justified and saved without works yea before we did any good work for we did none before we were called Who hath saved us and called us 2 Tim. 1. 9. We were saved when Christ suffered upon the Crosse called when converted both eâ—â—ected in time but neither of them was according to our workes but according as he had purposed before the world began our workes remove not our offences nor make us just before God that which can cause to be accepted must be so perfect that the Law of God cannot except against see Lev 18. 5. Luk. 10 27 28. Our best workes are not so and therefore they will not stand us in any stead for salvation If wee could be saved by any workes Christ dyed in vaine I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2. 2. Remember that they that love Jesus Christ will keep his words see and consider Joh. 14. 23. 15. 16. 2. 10. Is Christ come not to doe his own will then we may not doe ours unlesse ours be his Joh. 6. 28 29. For those that take pleasure in sinne let them consider 1 Joh. 1. 6. 2. 4. Gal 5. 13. to 23. 6. 5. 7. 8. Rom. 2. 17. Mat. 7. 30. Luk. 6. 44. 13. 27. Christs love caused him to dye for us let his love constraine us to serve him he is worthy of our love if he hath thy affections he shall have thy actions if thou hast tasted of the sweetnesse of Christs love thou wilt say there is none so sweet as his who in his wounds hath buried and destroyed all thy sins to redeeme thee from them and purchase thy salvation 7. To doe for salvation were to bring in the law of workes he that seekes to be justified by the Law is fallen from grace Gal. 5. 4. The Law concernes our conversation not our salvation The righteousnesse of God is manifested without the Law Rom. 3. 21. No man is justified by the Law in the sight of God Gal. 3. 11. In mans sight he may Jam. 2. 24. By the deeds of the Law shall no flesh be justified in his sight Rom. 3. 20. We are not debtors to the Law Gal. 5. 23. 8. Those that are such great doers for salvation doe as little as others None of
spirituall when they are naturall If our affections love anger griefe joy doe fit us to pray they are spirituall else not When the object is spirituall and the motive spirituall then the affection is spirituall In our greatest earnestnesse wee have most cause to examine our hearts and affections Our affections come farre short of that we thinke we have in our judgements If some mens affections were answerable to their apprehension of God it would indanger their lives The quicknesse of our affections depends much upon the spirits of our bodies All the disquietnesse and distempers in us and by us is occasioned by the want of well bounding and ordering our affections Our affections declare what we love the fooles mind was all for his ease and his belly Our affections are strong and unruly and hard to be subdued The will is much to be observed in it's tempers inclinations motions which are the affections of the soule It 's not easie to master our wils and affections because they rage and doat so vehemently after vanities We set our affections on things below When our affections are set strongly 〈◊〉 things below it 's good for us they be taken from us that wee may take more delight in God and the unspeakeable and everlasting delight prepared with himselfe Concerning actions The lesse we doe the more we suffer Actions profit most but contemplation pleaseth best As the soule is more noble then the body so the actions of the soule are more noble then the actions of the body That which is the cause ground and end of an action in it wee live whether it be God or selfe Even the best actions of the best men are subject to the mis-interpretation of others The more spirituall any duty is the more averse our hearts are to it Actions begun with selfe-confidence doe oft finde successe accordingly Actions which concerne our selves wee oft exceed in but those that chiefly concerne God we are hardly drawn to but easily from If Satan cannot corrupt the action he will endeavour to corrupt the judgement and affection Without some measure of love and joy we are not fit for any good action Selfe-love rules all a naturall mans actions Wee often act more from affection then â—udgement but such actions never produce â—olid comfort but often reall sorrow Actions without a word to warrant them cannot be done in faith and with comfort A roving minde devours time and action The more wise we are the more we weigh all our actions in the ballance of the Word Of afflictions Crosses and afflictions are Gods call to examine our hearts and lives Afflictions are as necessary for our spirits as food is for our bodies Afflictions cause many to see their sinnes to own and confesse them and to be humble Sinne makes affliction bitter God sends afflictions to his for to try and exercise their faith and patience to open their eyes more to prevent and remove sin and to quicken us Afflictions breed patience give understanding humble and mortifie selfe they teach a Saint experience reforme him and send him the oftner to God Such as are most afflicted have oft-times most experience of God and themselves Not any affliction could trouble a childe oâ— God if he did but know wherefore God diâ— send it It 's beyond our knowledge what good Goâ— will doe us by afflictions God is as sweet and may be as much injoyed in poverty and affliction as in prosperity God is alwayes present with his in affliction though alwayes we doe not see him because we often look so much on the affâ—ictioâ— if oppressed with it yet many of the Lord see God best in affliction It is not best to fasten our minds upon the affliction but to minde the end of every affliction which of a certain will be sweet and comfortable to all that are the Lords A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction There is a blessing in every affliction to a childe of God whether they see it or no sooner or later they shall finde it Without affliction neither others know us nor we our selves Of assurance of the love of God Assurance of salvation is an effect of the testimony of the holy Spirit speaking peace to the soule A beleevers first assurance or comfort doth arise from the apprehension of Gods free love to him in Christ As our assurance is of the love of God so answerable is our peace and comfort and accordingly are we spirituall and our conversation is alike sutable Some things tend much to weaken and other things tend much to strengthen the assurance of the love of God Obedience is necessary to our comfort and assurance though not to pardon A childe of God may decay exceedingly in the sence and assurance of the love of God One that hath had the witnesse of the Spirit to evidence the goodnesse of his estate may notwithstanding in time of temptation and desertion question his estate and be full of feares and trouble The assurance of a Christians good estate may be maintained in him when the frame of his spirit and life is much degenerated from what it was The more we injoy the assurance of pardon of sinne the more contented we are in any estate and straight He that hath assurance of the love of God can trust himselfe with God in any estate and straight and can part with any thing for God A heart sensible of sinne and touched with remorse for it may stand with the assurance of pardon Authority The authority the husband hath over the wife is great but to exercise all of it ordinarily none but fooles will doe nor is it comely for the head to stand out of it's place Of the attributes of God The attributes of God are infinite The attributes of God are rocks of strength and fountaines of comfort to his and those that eye them live comfortably upon them It 's best in all our straights to looke to the attributes of God and live upon them by meditation faith and prayer Of Apostacy Going back tends to apostacy Infidelity is a cause of apostacy love of lusts love of the world ungroundednesse in the truth an unsound heart or not considering what attends the profession of Religion causeth many to draw backe Such as love not the truth will leave it To draw back from the profession of the truth is condemned by God and man Offences and darknesse and weaknesse cause many to stumble and turne aside Age. Old age is a state of griefe and sorrow and burden to themselves and others Age will kill no sinne Distrust and covetousnesse doe oft increase as age increaseth Every state and age hath some peculiar sinne to attend it It 's rare to see one full of yeares full of zeale for God Old and cold yet so it should not be Of anger Anger is a short madnesse it darkens our sight dulls troubles and corrupts us An angry man is weake he cannot
deny himselfe Such as are often angry have but little â—udgement and consideration wisdome and discretion A foole is soone angry but not so soon pleased Concerning Books Books doe much good or much hurt There are too many Books and because there are so many there needs more It 's best for ordinary capacities to read but few books and such as are sutable to their conditions Many reade much to little purpose for want of wisdome in choosing books and wisdome to distinguish truth from error and for want of a serious consideration and meditation on that they reade There is more true knowledge and comfort in the study of the Scriptures then in all other books And seeing what God saith must stand it 's best and safest to minde what God saith in his Word and to sleight whatsoever any else say if they speake not according to them Of beleeving No joy and peace without beleeving Our beleeving in Christ is sooner discerned by us then our personall sanctification There is more reason to beleeve God then man but it 's easier to beleeve man then God Oft-times we are willing to beleeve that to be which we would have to be We beleeve more then we see and feele Concerning the body The beauty of the body is a vanity it will soone decay The more we prize our bodies the lesse we prize our soules To spare the body and keepe it tenderly spoyles it and makes it good for nothing He is an enemy to his body that gives it all it craves A moderate dyet is good for soule body The wise prize preserve health of body The most of the paines and diseases of the body are occasioned by excesse in eating and drinking Oft-times that we thinke best to preserve the body will soonest destroy it To pamper the body with costly fare will cause it the sooner to be diseased to perish and rott Many doe so feed and pamper their bodies that they cannot rule them it will end in sorrow The way to be sick is to fill the body with meat and drinke Many thinke that the costliest dyet and drinke is best for the body but it doth not alwayes prove it Sometimes water is better for the body then wine and fasting better then feasting That fasting sweats colds and toile that are immoderate are ill for the body The bodies of many want necessaries because they overflow in superfluities Few men know what is good for their bodies till it be too late Bondage Liberty to sinne is the greatest bondage that can be Outward bondage is not much to a free and inlarged spirit Nothing can doe much hurt when all is well within What can be grievous to him whose eye is fixed on Heaven and knows it to be his own Of outward blessings It 's a great mercy to injoy outward blessings The more common and largely God bestows his blessings the less they are regarded In the want of blessings we come to prize them Of causes Every cause depends upon the first cause The cause and the effect are inseparable Naturall causes will have their operations So much as we judge of things by secondary causes so much we judge amisse Of comfort The immediate and divine comforts are the sweetest Those comforts are the greatest and sweetest that flow from the love of God to us He that lives by faith wants not comfort Full and setled comfort a beleever cannot have untill it be witnessed unto him by the Spirit Comfort without the Word is but false comfort and the Word without the Spirit yeelds but dark comfort Neither the Word nor the Spirit doth teach us to take comfort so much in the work of Christ in us as from Christ himselfe He that grounds his comfort upon a right bottom rightly his comfort will hold and be the same because God is the same To build our comfort upon the change of our lives is a sandy foundation which will fail There is no comfort that will last long but that which is drawn from or confirmed by the word of God We oft seek comfort from the creature which have no power to comfort God takes from his their comfort to give them comfort upon better grounds and for ever God mixeth crosses with comforts and comforts with crosses Soul-afflictions imbitter outward comforts Many consent with Satan to take away their comforts and then say they want comfort Loose walkers shall meet with sorrow in stead of comfort If a childe of God fall into a grosse sâ—nne it will so grieve the Spirit as he shall not injoy so sweet comfort in his soule sin will breake the bones of his comfort The Saints comfort is in Christ who will provide for them while they live and receive them when they dye Consolation After consolation look to meet with temptations and trialls of one kinde or other Crosses Crosses are sent by God to let out selfe Great crosses are good physick for great stomacks Even good men without some crosse are prone to grow corrupt and carelesse Selfe makes the crosse to pinch if selfe be removed the crosse is easie The more crosses a Saint hath the more they doe him good and make him more like Christ All the Saints crosses are appointed by God to doe them good Crosses that come onely by providence wee have most comfort in Though crosses be not pleasing to the flesh they are profitable to our spirits There are but few that make others crosses their own God crosseth men that they may rest on his providence When we are crossed and tempted we shew what mettle we are made on Of cares Cares cause feares and distractions Worldly cares doe greatly distract and make men drunke The cause we are so full of cares feares is because we have so little faith and selfe-deniall and are not content with a little The poore are more freed from care then the rich The consideration of Gods care and providence in providing for birds c. and the wicked besides the promise of God is a speciall means to prevent immoderate care for food and raiment for we are better then lillies or sparrows and our life is more then meate Custome Custome so shutts mens eyes that they cannot see the true visage of things Custome makes hard things easie and bondage no burden and addes delusion to blindnesse Custome without truth is but an old error Forme and custome are deadly enemies to spirituallnesse The rich observe customes and the poore pay deare for them they are starued by them for if that which is spent at burials were wisely bestowed upon the poor it would be much better and so in other needlesse customes Custome by degrees eats out and destroyes Conscience Delight and custome so wraps a man up in sinne that he cannot get free from it Men rock themselves asleepe in the cradle of custome Corruption Corruption cannot be teformed Corruption neither will nor can subdue corruption Concupiscence Concupiscence is strong and raging and hardly
crosses and pressures Faith perswades the soule of Gods love that it is as much to hâ—â— in their afflicted estate as in a prosperous Faith saith to the soule in the want of food and rayment be content God will provide He that lives by faith is content sincere and fruitfull The Saints enjoy Christ by faith and not by feeling When faith is greatest there is the least feeling to satisfie sense and reason The life of faith is a hidden life but unbeliefe is too open To those God gives faith he gives trialls to exercise it Humane wisdome hinders saith A way to strengthen faith is to live by it The more we live by faith the more we may and so on the contrary The more faith the lesse feare Even good men live more by sense then by faith As our faith is great or small so accordingly we are incouraged to obey God Faith beleeves impossible things to sense and reason By faith we look through death and see our felicitie He that lives by faith lives a sweet and comfortable life on Christ alone Faith in God and the use of meanes doe well agree The lesse a man apprehends the grounds of his saith to be solid the lesser shall his comfort be and the more he applieth the promise to himselfe and apprehends the unchangeablenesse of God in his oath and promise the more strong shall his consolation be Of falls Even good men stumble and fall If we have occasion and temptation and Gods permission then we fall If God withhold his strength lust soone drawes us aside and downe we fall Such as reproach others for their falls either have or are like to fall as much or worse themselves Freedome Christs freedome the Saints most prise none so blessed none so much to be desired Christ in his time freeth his from all feares and terrors death hell and judgement and from the commanding power of sin and free to noble imployments Friendship When friendship is between good and bad they quickly part or become alike for like will to like A friend must shew himselfe friendly He that will accept of all that his friend offers may weary him in time To affect familiarity with the wicked is to lead our selves into Satans temptations Flattery Flattery gaineth friends plaine dealing makes men foes Many can beare flattery but not reprooâ—e A fault It 's best sometimes not to seeme to take notice of some faults Sometimes it is a fault to finde fault and sometimes it 's a fault not to finde fault knowledge and wisdome must determine it It 's easier to see a fault in another then in our selves and to reforme one in another tâ—en in our selves Good We oft doe the least good to them we owe most A man may doe good in the strength of a lust There be many good things will decay if let alone but evill if let alone will inâ—rease Parents thinke they doe their children great good when they make them rich and great in the world which is to make them great sinners for then they have little else to doe but to wast the creatures and live in excesse and idlenesse lust pride and oppression God No voice signe or forme can sufficiently expresse God either to sense or reason no finite understanding can comprehend that which is infinite our understandings are finite therefore cannot conceive the forme or patterne of an infinite being God is the cause of all good there can be no good at all in any thing which God from all eternitie hath not decreed to effect or bring to passe What God is no man can perfectly define we rather know what God is not then what he is God doth sometimes worke by contraries Gods wayes are sometimes secret and unsearchable God is neere his when he seems furthest off When God seemes to leave a man then helpe is neerest God is the center of the Saints lives In God is satisfaction and no changes They that live upon God alone live most comfortable they are satisfied and feare no changes We oft enjoy most of God when we enjoy least of the creature The more wise powerfull glorious and eternall God is the more happy are we in being in his love Eyes faile flesh failes heart failes all failes but God he never failes It 's a great comfort to a Saint that God is present in every place Such as know God will trust him with their soules and bodies Nothing can free a soule from sin and misery but God alone The selfe sweetnesse we finde in God the lesse we love him and the lesse paines we take to obey him The sight of God to a Saint is glorious and the knowledge and meditation of him will raise and inlarge the soule So much as we desire God so much we enjoy him and so much as we enjoy God so much we seriously minde him All perfections are in God therefore we may well be content with him Gifts Gifts blind the eyes of the wise Great gifts and great corruptions too oft goe together The greater gifts spirituall or temporall the prouder the flesh is and the readier Satan is to assault Such as act from their gifts without looking to Christ are like to fall as Peter did Glory What a man trusts in he glories in and what a man glories in he trusts in and is confident off When we thinke we most seek the glory of God we too often most seek our own Vaine-glorious and simple men love to shew their authority in needlesse commands Griefe It 's a great griefe to a childe of God to speake of any good thing he finds a want of in himselfe We cannot heartily be grieved for the sin of another if we make no conscience of it in our selves If we grieve much for any earthly thing it is a signe we seek not that comfort from God we might and should If we did not immoderately love outward things we would not keep such a doe to get them nor so grieve at the losse of them as we doe It 's poornesse of spirit to joy or grieve at any thing worse then our selves yet this poornesse is in all men Honour Honours change manners The honour of men is a vanity a very shadow Honour ease and riches are great things in the eyes of the world The more meâ— deâ—ire honour the lesse they deserve and the lesse they often have Such as stand most upon termes of honour have the least true worth in them The more a mans worth is lessened in his own eyes the more he is honoured in others A mans honour is his honesty c. He is free gentile and noble that is a Christian Happinesse Happinesse is not found in honour riches nor health There is no happinesse but onely in God alone He is happy that God loves although he know it not but he that knows it knows he is happie A childe of God cannot be content to be happie alone That cannot make a man happie that is
Consider God hath forbidden it Rom. 6. Consider sin in the nature of it in the root and fruit of it It 's the price of bloud there is no true sweetnesse in sin no contentment no satisfaction in it why you should desire it it fills the soule with wounds sorrow bitternesse shame let experience speake Rom. 6. 21. Pro. 23. 8. Avoyde the occasions of sin evill company Psal 119. 63. Pro. 13. 20. 6. 9. Places and provocations of sin idlenesse excesse in eating and drinking order your steps by the Word and get others to watch over you receive reproofe willingly and profitably know the more you yeeld to Satan the more you may he useth to double his temptations when resisted but give no place to the Devill if yee yeeld it will be harder to resist the next time consider thy relation art thou a childe of God an heire of heaven it 's unsutable for thee to serve Satan to doe his druggery Eph. 4. 20. Yee have not so learned Christ Eph. 4. 17. I say and testifie in the Lord that yee henceforth walke not as the Gentiles walke in the vanity of their minds Christ gave himselfe for â—is that they might be holy Titus 2. 14. Rom. 6. 10. 1 Joh. 3. 2. 2 Cor. 6. 18. If tempted answer I am chosen to be holy I may not sinne Rom. 8. 29. Consider the eye of God is ever upon you Heb. 4. 14. Pro. 15. 3. 16. 6. Can you consider that and sin in so holy a presence Remember Christs love nourish the motions of the Spirit Walke in the Spirit and yee shall not fulfill the lusts of the flesh Gal. 5. 16. Nourish zeale and hatred against sin every sin Keepe your heart as your life Pro. 4. 23. Reforme the inside and Satan shall not prevaile Job 14. 4. Consider the time yee are to live is but short and the pleasures of sin are but for a season and a short one Heb. 11. 25. Hearken to the voyce of Conscience least it be silent and yee hardened When the pleasure of sin is presented to thee present to thy selfe the sting it will leave behinde it also present to thy selfe a greater and better pleasure and sweetnesse to be injoyed with God minde home and the pleasures there that are for evermore Set your affections on things above where your Crowne and glory is 1 Cor. 9. 24. Watch and pray for strength against â—in at the first approach of sinne change the object and fall to prayer be not discouraged if foiled still resist beleeve against experience God will helpe thee against it Eph. 6. 16. 4. 12 13. Apply sutable promises against sin consider Eph. 5. 5 6 7. Rom. 6. 11. Psal 119. 6. doe as Mat. 17. 21. Reprove sin in others in case none else doe Consider by silence when sin is committed we have â—ellowship with it and breake Gods command defile our soules loose comfort incourage and harden others in sin 1. It 's Gods command that who sin Rebuke before all 1 Tim. 5. 20. Pro. 28. 23. 29. 25. 24. 25. Thou shalt reprove 〈◊〉 Levit. 19. 17. 2. The Saints have done so with great zeale Acts 13. 16. 10. Ezra 9. 2 3 4. Psal 119. 139. Num. 15. 11 12 13. Can we heare false things spoken and Gods truth his way and people condemned and be silent where is our zeale 3. God commends it for a vertue in his people that they could not beare with them that are evill Rev. 2. 2. To see and heare sin committed with silence is to beare it if Ely sinned in doing it coldly 1 Sam. 2. 3. 13. what shall we say to them that doe it not at all that neither love to God his truth his people the good of others soules their own peace will move them to doe it doth a friend love as he ought and heares his friend abused and is silent offer not this to God 4. Reproofe of sin is a meanes to prevent the contagiousnesse of sin 1 Cor. 5. 6. 1 Tim. 5. 20. Spare none if we must take care for the Oxe or Asse of an enemy as appeares Exod. 23. 4 5. then much more for the good of the soule of an enemy 5. It was Jobes comfort that nothing could cause him to keepe silent Job 31. 34 If he might have been silent and not sinned his silence was but a poore comfort 6. God esteems presence and silence a doing of the action 1 Cor. 11. 4 5. with â—4 24 that is by consent for they did not all speak God charged Ahab with murder when Jezabel did it and he onely by consent 1 King 18. 19. with 7 8 9 10. Silence is confirmation as appeares Numb 30. 14. He confirmed them because he held his peace when he heard them So it was not enough that they shâ—d not innocent bloud but that they did not see it Deut. 21. 7. God deales with those that were present and silent at the committing of sin as if they had done it see Lev. 5. 1. 20. 4 5. 7. toâ—ave â—ave fellowship with it Eph. 5. 11. Hag. 2. 13. Rev. 2. 20. Jâ—sh 22. 18 19 20. Hence the Saints are called to come out of Babylon that they might not be partâ—kers of their sinnes Rev. 18. 2. 4. 2 Cor. 6. I was almost in all evill in the midst of tâ—e Congregation Pro. 5. 14. Lastly God saith He shall dwell on high that stoppeth his eares from hearing of bloud and shutteth his eyes from seeing of evill Isa 33. 15 16. Which shews they can by no meanes indure it Of speech 1. When thou speakest of thy selfe speak modestly without vanity and boasting 2. Heare much but speake little 3. Speake not hastily consider before you speake see that in all your words there be truth fitnesse in respect of time place persons profitablenesse choicenesse sobernesse and moderation in them 4. If you teach matters of Religion see that yee prudently understand and faithfully dispense the word of the Lord be short and fruitfull and preach against fleshly lusts doe not affirm or maintain things that are doubtfull if the Scripture speake it not be yee silent 5. If you speak to such as are troubled in minde consider what knowledge they have whether they be strong or weake whether more or lesse wounded and for what whether they be troubled because they are troubled or for feare of punishment or for the evill of their sin observe the persons age state and condition of life whether they be naturally fearfull and melancholy whether they be lost or no and what hinders their beleeving be not too hasty nor stay not too long observe a fit season to comfort Of Suretiship Be not thou one of them that strike hands and of them that are sureties for debts Pro. 22. 26. Give not thy selfe to Suretiship Saints O deare and precious soules feare not death love one another be obedient to God make much of his word rest satisfied in the Scripture That which
blesse it to thee eye the promise Job 7. 17. Mica 2. 3. to the end Isa 48. 17. Psal 119. 33 34. 86. 11. 1 Cor. 12. 31. 4. 3. 4. 22. Be humble The humble he will teach Psal 25. 9. Come empty of distractions of worldly thoughts and affections Exod. 3. 5. Pro. 27. 7. Luk. 1. 51. Pray shew me thy truth and blesse it to me Psal 119. 18. Pray for him Col. 4. 4. Omit not opportunitie Eccle. 11. 6. Take heed who yee heare and what yee heare In hearing the Word Attend diligently Isa 55. 23. Watch eyes eares hearts sleep not wander not gaze not doe as Acts 8. 6. Minde that which most concernes thee Heare with understanding and judgement put a difference between truth and error Prov. 14. 15. Matth. 13. 13. 15. 10. Job 21. 11. Heare it as the word of God else it profits not Heb. 4. 2. 1 Pet. 2 3. 1 Thes 2. 13. Pro. 3. 4 5. Let it sinke downe into your heart Neh. 9. 25. Luk. 9. 45. Psal 119. 11. After hearing If God hath blessed it to thee Joh. 14. 22. Mat. 13. 17. Psal 147. 20. 1 Cor. 14. 25. hold it fast let it not goe loose it not the ayre of the world Try what yee have heard 1 Thes 5. 21. Acts 17. 11. Acts 8. 34. Rom. 3. 8. Know He that planteth and watereth is nothing 1 Cor. 3. 7. Acts 8. 1. with 11. 19. 21. Acts 4. 13. It 's God that gives the increase give him the glory Thinke on what thou hast heard Phil. 4. 8. Deut. 3. 39. shee pondered Luk. 2. 19. meditation helps the memory and affection and works an inward feeling of it if God blesse it but if we meditate not on it it will doe us no good but come to nothing Apply what thou hast heard to thy severall occasions Practise it Deut. 5. 1. Mat. 7. 26. Jam. 1. 25. God looks for fruit Isa 5. 2. Mat. 21. 34. Luk. 13. 7. Where much is given much is required Luk. 12. 48. Joh. 8. 47. 12. 40. Practise presently I made hast and delayed not Psal 119. 60. Gen. 7. 23. with 22. 3. Abraham went presently they were not to stay but to step in presently Joh. 5. 4. Pro. 24. 33 34. Concerning Reading give attendance to it 1 Tim. 4. 13. To reade with profit requires diligence Pro. 2. 12. Mat. 13. 54. Wisedome in the choice of matters sutable to our necessitie and capacitie and fit time to reade in respect of others businesse God hath made every thing beautifull in it's time Eccle. 3. 11. Pray for a sound judgement and good affections so Pro. 17. 16. An honest heart Luk. 8. Wherefore is there a prise put into the hand of a foole to get wisdome â—eeing he hath no heart to it After reading meditate Psal 1. 2. it makes that we reade our own Confer on it pray and praise Blessed art thou O Lord teach me thy statutes Psal 119. He that profits by hearing and reading he must pray continually 1 Thes 5. and not be wise in his own eyes Psal 34. 119. and his ends good 1 Coâ— 10. 31. he must love the Word and hearken unto it Mark 7. 14. and resolve to obey John 7. 17. and search the Scriptures and compare them together John 5. 39. Isaiah 44. 20. He feedeth upon ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lie in my right hand THese words declare the dead and miserable estate of man by nature 1. He is without knowledge and understanding he cannot see he cannot understand as vers 18 19. 2. His food is ashes 3. He hath an appetite unto them he lives upon them he feedeth upon ashes 4. The end of his feeding is that he might deliver his soule 5. His mistake and delusion he is turned aside 6. The cause of this delusion is from his own heart a deceived heart hath turned him aside 7. The strength of his delusion is such that he cannot say Is there not a lie in my right hand 8. His soule is taken prisoner by Satan he is a captive to him and is kept by him he cannot deliver his soule 9. He sees and knowes his soule is taken and lost and he would faine redeeme it againe he useth meanes to doe it 10. The fruit of his labours are all lost all his labours and endeavours his best skill and his best actions will not doe him any good they cannot helpe him he cannot deliver his soule he would gladly deliver his soule he would doe any thing he can to doe it but though he doe his best it will doe him no good for he cannot deliver his soule By ashes is meant that which is not bread Christ is the true bread his flesh is meate indeed and his bloud drinke indeed other things may be taken for bread and in appearance have the same colour and forme bread hath but whatsoever it seemes to be it 's not bread indeed but ashes Christ is the living bread that came downe from heaven if any man eate of this bread he shall live for ever see Joh. 6. 32. 35. 48. 51. 55. So that groundlesse hopes false conclusions Idolatry duties ordinances comforts joyes ravishments and what else soever yee can name except Jesus Christ is ashes Christ takes from his all their ashes to give unto them beauty for ashes Isa 61. 3. The words opened By heart is meant the understanding and will Deceived heart mis-informed by Satan darkened so that he thinkes he is rightly informed concerning the salvation of his soule but he is deceived Aside from Christ in whom is deliverance rest satisfaction and salvation Turned him viz. the understanding and will hath a power to turne the soule Soule is meant the whole man a principle part is here put for the whole Deliver escape the danger he is in A lie viz. that which will deceive me in not being unto me that I take it for and that I need that which will never performe that it promiseth to me Hand that which holds viz. the understanding c. Right hand the most eminent for use viz. in those things which are most eminent and of greatest concernment the soule is deceived Obs 1. Naturall men are content to be at great cost to save their soules Thousands of Rammes ten thousands of Rivers of Oyle the fruit of their body for the sin of theâ—r soulâ—s Mica 6. 6 7. This is but ashes Obs 2. There is no life nor strength to be expected from ashes they are no food fit to eate naturally ashes corrupts and destroys the body so these fill the soule with corruption which kills and destroys it as they that have no bread must dye for hunger Luk. 15. 17. Obs 3. The food naturall men live upon is ashes bread they have none they know no better nor desire no bread Isa 52. 2. They like ashes best because they are sutable to their natures judgements
vaine idle and frothy but savoury Psal 17. 3. Eph. 5. 4. Psal 71. 24. and that I wrest not others words or actions nor disgrace nor insult over any but in stead thereof remember my own weaknesses the thought of which should cause us to finde lesse fault with others except necessitie inforce it the consideration of our own weaknesses should lay us low and greatly humble us our pride unbeliefe hypocrisie atheisme thoughts of blasphemy selfe-love selfe seeking selfe-confidence unprofitablenesse hardnesse of heart ignorance blindnesse of minde unruly passion security lukewarmnesse coldnesse abuse of lawfull things unthankfulnesse for mercies want of laying to heart the fins of others want of courage for the truth deadnesse dulnesse heavinesse wearinesse indevotion distractions indisposednesse of heart to doe our duties forgetfulnesse inconstancy walking uncomfortably with our soules cast downe c. â—s it so can we remember these and not abhorre our selves When we consider our hearts lives we may say with griefe and sorrow Lord what is man I am nothing but a very vaâ—â—â—â— 2 Cor. 12. 〈◊〉 with Eccle. 1. 2. 14. Every day to observe the passages of my spirit in my actions and duties with what knowledge faith zeale love wisdome humility c. I doe them how I am sensible of my wants in prayer and thankfull for mercies how I waite for an answer of prayer and observe how he answereth me 15. Every day to desire and endeavour to doe my dutie according to my station and relation Eph. 6. To give good example religious instruction loving admonition and seasonable reproofe endeavouring to doe good to friends and enemies see Acts 10. 24. John 1. 40 41. 1 Tim. 4. 12. 16. Every day to watch to doe and receive good to looke to my wayes Psal 39. 1. Mat. 26. 41. 17. Watch against coldnesse and formality and that I be not taken with the praise of men mirth pomp profit pleasure ease outward contentments that I exceed not nor sinke not under any of them and to see God in others favours and frownes 18. Every day to take notice and sympathize with the sorrows and sufferings of those that are the Lords and be a companion with them as Heb. 10. 23. To be willing to indure any sorrows and suffering with the people of God as Heb. 11. and for their good to part with estate friends libertie life see Psal 137. 6. Lam. 1 2 3 4 5 Chapters 19. Every day to meditate on God and his goodnesse to me and others and what he hath prepared for me in heaven and how I may be preserved from sin selfe c. and order my conversation aright consider Gen. 26. 63. Mat. 6. 6. and doe so Psal 1. 2 32. 4 5 6. Heb. 10. 38. Jos 1. 8. By meditation we winde up our minds from things below Col. 3. 4 5. and so injoy God and our selves and live in heaven while on earth Oh refresh thy selfe with the variety of the invisible comforts in heaven thy interest in them the comfort joy and rest thou shalt have ere long for ever meditate on the shortnesse of the time wee have here to live the miseries that attend this life how we may prevenâ— sin deny our selves beare the crosse live by faith be content in want grow in grace escape temptation keep a good conscience what duties we owe to God and man wherein we come short what mercies we injoy how we profit by afflictions how thankful we are to God for his sweet and large love c. Set your affections on things above Col. 3. 1. By faith and meditation keepe thy heart there view thy everlasting glory fill thy selfe with joy injoying the joyes of heaven which are unutterable unconceivable and infinite boundlesse bottomlesse endlesse Oh the greatnesse and sweetnesse of those joyes pleasures and 〈◊〉 which shall never have an end 20. To deny my selfe selfe-wit wisdome carnall reason applause passion ease liberty and all things for God consider Luk. 14. 20. 33. Mat. 16. 24. Mark 8. 34. Luk. 9. 23. 21. In all actions be humble sincere servent in spirit serving the Lord serious chearfull thankfull Mat. 11. 29. Deut. 18. 13. Eph. 6. 14. Joh. 1. 47. Rom. 12. 11. James 5. 17. 22. Daily to use the means to nourish and increase holy desires and resolutions for God Psal 42. 1 2. O the strong and restlesse desires after God and the unweariednesse there of that soule who hath tasted of the sweetness of his love 23. All the day long to joy and rejoyce in God in our interest in him and union with him our priviledges and happinesse by him his Word Saints the fruits of the Spirit temtations c. as our chiefest joy and great advantage 24. That I scorne not nor slight nor check any with their infirmities and deformities of body or dulnesse or weaknesse of wit or memory meannesse of outward state or birth smallnesse of gifts or parts but consider 1 Cor. 4. 7. Job 10. 10. Psal 39. 13 14. 16. Isa 28. 26. in spirituall things Ezek. 16. Isa 43. 25. Rom. 5. 11. Eph. 2. 20. the love of God makes the difference if God should convert him he may soone become better then we 25. Every day to minde the vanitie and emptinesse of the things below the hurt we receive by them and how we exceed in our affections to them that they are not our own they may soone be taken from us or we from them and how wee are often distracted and unsetled by them that wee may with more ease and content want them and be weaned from them in the injoyment of them and to use the liberties of this life so as to be bettered by them Eccle. 1. 2. 2. â— 1 Cor. 5. 25. Pro. 23. 4. Luke 12. 15. There is no certainty of the things below but above is certainâ—y constancy and eternity of all excellencies perfections and pleasures 26. To watch our selves in our retirednesse and solitary seasons to prevent needlesse feares and thoughts of the pleasure of sin past present or to come such thoughts cause sin upon supposition and pollute their soules and bodies with sin Gen. 38. 9 10. 27. Watch to speake for truth and contend for it Jude 3. and glory in suffering for Christ and his truth 1 Pet. 4. 14. 28. To consider what times we live in what they afford how I may be usefull and finâ—sh smy course with joy 29. To take hâ—ed and beware of covetousnâ—sse it deceives and spoiles all we minde earth as if it were better then heaven against covetousnesse consider Hâ—b 2. 6. Mat. 25. 14. Luk. 6. 2. 25. to end Phil. 4. 6. 1 Tim. 4. 8 9 10. James 5. 1 2 3. Pro. 25. 5. 1 Pet. 5. 9. Luk. 2. 7. 30. Every day to expect troubles and crosses and to beare them patiently troubles will come our life is a life of trouble and suffering more then other men Psal 73. 5. Frâ—t not Psal 39. 9. Wee should be so fixed on
wherein â—e hath made us acceptable in the beloved Eph 1. 5 6. To whom be all the praise honour now and for ever Amen The end of the first Part. DIVINE CONSOLATIONS OR The Consolations of God The Second Part. Declaring how a soule may know and live in the sweet injoyment of the love of God c. Are the Consolations of God small to thee Job 15. 11. How sweet are thy words unto my tast Psal 119. 103. His lips drop downe sweet smelling myrrhe Song 5. 5. By Samuel Richardson I heard sweet Jesus Christ unto me say Rise my love my faire one come away â—ONDON Printed by M. Simmons in Aldersgate-streete 1649. To Mr. Daniel Tayler Silkman Mr. Nathanael Andrews Merchant Mr. John Fountaine Merchant Mr. Samuel Penoire Merchant Mr. Edward Wright Goldsmith in Norwich Fulnesse of joy happinesse and glory Much honoured and worthy Sirs GOD hath in his wisdome and love mixed crosses with comforts and comforts with crosses He hath said In the world yee shall have trouble but in me yee shall have peace peace in trouble is a sweet mercy behold a fountaine of joy and rest sufficient to satisfie the soule at all times which ever floweth full of sweetnesse and life to refresh our soules withall at all times Loving friends the love you have manifested to me it s so great so free and full and undeserved and unexpected the more I view it the more I see God in it and the more sweet it is to me I have cause to be affected with it with great thankfulnesse to you and to God for you in that he hath ordered you to be so sweet a mercy to me I trust he will take the kindnesse you have shewed to me as done to himselfe Mat. 25. 40. I know not how to require your love I cannot doe more nor lesse then to present you with the best I have as a testimony of my sincere and hearty thankfulnesse to you for the favour and kindnesse I have received by you not doubting but these spirituall and divine Consolations will be savoury and acceptable to you The Lord blesse you and keepe you from all evill so he prays that remaines Your much obliged Samuel Richardson The second Part. DIVINE CONSOLATIONS Of the first Chapter of the Song of SOLOMON 1. A Song of Songs the most excellent Song because it is of the most excellent things viz. the excellencies of Christ his love Which is Solomons which is Christs The soule saith of Christ 2. Let him kisse me Kisses are expressions of love and signes of peace and reconciliation 1 Thes 5. 26. 2 Sam. 14. 23. He is my love and my love is to him I prize and desire him and the manifestations of his love he is full of sweetnesse he is perfumed with Myrrhe and Frankinsence with all powders of the Merchants Song 3. 6. Let him kisse me There are no kisses so excellent nor so full of sweetness none so comfortable as his therefore none so desireable and acceptable as his therefore let him kisse me O that he would kisse me With the kisses of his mouth His mouth is sweet Song 4. 16. The roofe of his mouth is like the â—est wine very sweet Song 7. 7. His words are sweet Prov. 16. 24. I long to injoy the discoveries of his sweet and everlasting love Jer. 31. 3. The kisses of his mouth are sweet whose heart is full of love his lips drop down sweet smelling myrrhe Song 5. 13. Honey and milke are under thy tongue Song 4. 11. The expressions of his love doth quiet my troubled heart and heale my wounded soule Comfort me with apples for I am sicke of love the smell of thy nose like apples Song 7. 8. Apples are of divers and severall tasts yet all comfortable to the body So are the fruits of his death of divers and severall tasts all which are comfortable to raise and refresh the soule I raised thee up under the apple tree Song 8. 5. Let me heare thy voyce make hast my beloved Be thou like to a Roe or to a young Hart upon the mountaines of spices Song 8. 13 14. For thy loves Many loves Redemption Justification Salvation c. are the fruits of his love and as so many loves he hath drowned all our sinnes in the Ocean of his loves Are better then wine More good then wine more profitable more comfortable more strengthening more satisfying more sweet and pleasing more joyfull and lasting then wine Wine maketh the heart glad Eccle. 10. 19. Psal 104. 15. It causeth to forget sorrow and affliction So Christs loves chaseth away the soules feares and sorrowes as the comforts of the soule exceed and are better then the comforts of the body so much better are his loves then wine In the sence of sinne our soules are comforted and satisfied with his loves in Christ and his loves are all my consolation happinesse and glory This wine is spâ—ced wine Song 8. 2. it goeth downe sweetly and causeth the lips of him that is asleep to speake Song 7. 9. Drinke of this juice of apples for in this there is sweet consolation Acts 2. 18. His fruit is sweet unto my taste Song 2. 3. 5. 1. 3. For the savour Thy smell is as sweet Odours smell is a very sweet and comfortable savour pleasant words are as an honey-combe sweet to the soule and health to the bones Pro. 16. 24. Of thy good ointments Good made of precious things of sweet spices odours and perfumes Exod. 30. 23 24 25. The fruits of Christs death are the good ointments healeth all his ointments are very good very sweet and precious to the soule ointments and perfumes rejoyce the heart Pro. 27. 9. Thy name an ointment The Lord our Righteousnesse is this name This is his Name that they shall call him the Lord our Righteousnesse Jer. 23. 6. This Name is this ointment The smell of which is better then all spices Song 4. 10. Christs righteousnesse is the best and most precious thing in the world this makes us righteous in the sight of God in this ointment there is contained all precious things pardon peace reconciliation redemption justification happinesse and glory and what not Psal 34. 6 7. This is very good very sweet this ointment healeth all our wounds 1 Pet. 2. 24. They that know thy Naâ— will trust in thee Psal 9. 10. Therefore we leane on thee we venture all on thee leaning upoâ— her beloved Song 8. 5. Powred forth In the powring forth it is discovered and evidently seene in its sweetnesse as a sweet ointment being opened and powred forth the sent thereof fills the place with sweetnesse so Christs Namâ— our Righteousnesse filleth the soule with love so that his breath where this love is smels strong of love he cannot but sent it forth Therefore the Virgins love thee Virgins chast ones who are content alone with Christ they follow Christ Rev. 14. 4. love thee the Name the Righteousnesse of
us Gal. 3. 13 14. He that is hanged is accursed of God Deut. 21. 23. He bare the punishment that we should not beare it He bare our griefes and carried our sorrowes he was stricken smitten and afflicted he was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was laid upon him c. Isa 53. He bare our sins viz. the punishment of them in his own body on the tree 1 Pet. 2. 24. So that Christs payment of our debt is our discharge for by the law of God and man if the debt be paid the debtor is freed as fully as if he had never ought any thing for Justice can require no more then a full payment if my debt be paid it matters not whether I paid it or another so it be paid doth not he to whom it is due reckon he is paid when he hath received it if he be asked is not such a one in your debt his answer is no I am paid he oweth me nothing and my booke is crossed But if you aske the debtor are not you in such a ones debt it may be he will answer yes to whom answer may be made you are mistaken you owe him nothing therefore you are not in his debt your surety hath paid it and I asked your creditor and he told me all is paid and you ought him nothing and that his booke is cancelled crossed c. Saith the debtor if it be so I owe him nothing I did not know so much before neither the creditor nor my surety did not tell me that my debt was paid therefore I thought it had not been paid Will not the debtor be glad rejoyce and triumph and say I am glad my debt is paid I was not able to pay I was affraid to be cast into prison but now I know I owe him nothing I am not afraid of any thing he can doe to me now my debt is paid it s so in this case Remission of sin could not be given before Christs death but in reference to this price Heb. 9. 15. In all their sacrifices Christ was presented slaine to teach that in his bloud is remission without his bloud no remission For the sinnes of the Elect that were past before Christs death God was content to trust Christ for payment this is called Gods forbearance Rom. 3. 25. The debt being paid forbearance ceaseth He was made a Priest to make reconciliation for the sinnes of the people Heb. 2. 16 17. We were by his death reconciled and since it is declared to us before we beleeve it Christ suffered for us without any act of our own yea without our consent or knowledge of it and he then justified his that he might have all the glory of our salvation Argu. 2. If Christ hath saved us and redeemed us then he hath saved and redeemed us from the punishment of sin else from what are we saved but Christ is he that hath saved us 2 Tim. 1. 9 10. He gave himselfe to redeeme us from all iniquity Titus 2. 14. with Eph 5. 2. Gal. 1. 4 Heb. 7. 27. To be redeemed from iniquity is to be redeemed from the punishment of sin the slaying of Christ was our redemption Rev 5. 9. Redemption and forgivenesse of sin is one Eph. 1. 7. Col. 1. 7. 14. Remission and Redemption is the taking away the blame and punishment of sin When he was cut off he made an end of sin Dan. 9. 24 2â— 26 27. with Isa 53. 7 8 9. Joh. 10. 10. 15. To make an end of sinne is to make an end of the punishment of sin which was removed in one day Zach. 3 9. When Christ dyed then the houre of that day was come Joh. 17. 14 Joh. 1. 29. So that ever since that day and houre the punishment of our iniquities have been removed from us He tooke away sin by the sacrifice of himselfe Heb. 9. 26. Wee weâ—e reconciled to God by the death of his Son Rom. 5. 9 10. Therefore ever since his death we have been reconciled before Christ entered the heavens he had obtained an eternall Redemption for uâ— Heb. 9. 12. 24. Eternall life promised 1 Joh. 2. 15. 1 Joh. 1. 2. 2 Cor. 5 6. 8. Phil. 1. 23 24. Argu. 3. If nothing can take away sin but Christ then no sin from the beginning to the end of the world shall ever be taken away but what he then tooke away by his death but nothing else but Christs death could take away sin the bloud of Buls and Goats could never take away sin the Priests by all their offerings could never take away sin Heb. 10. 11. Our prayers teares nor any worke of righteousnesse we could doe could not doe it Titus 3. 5. Christs beleeving could not doe it much lesse our beleeving if it could why did he dye He tooke away sin by the sacrifice of himselfe Heb. 9. 20. The offering of the body of Jesus tooke it away once for all Heb. 9. 15. 26. 10. 17 18. 1 Joh. 1. 7. Our sins were too heavy a burden for us to beare Psal 38. 4. He was mighty to save therefore able to beare them Psal 89. 19. Therefore the Lord was pleased to lay on him the iniquitie of us all yea the punishment of them all was laid upon Christ Isa 53. 6. and so saved us from the punishment of them therefore Christ is called the Author of salvation Heb. 5. 9. because he is the author of our freedome from the punishment of sin and the meanes of salvation through or by Jesus Christ because it was through him and by him effected Eph. 1. 7. Col. 1. 14. Mat. 1. 21. He came into the world to save sinners 1 Tim. 1. 15. Therefore when he was in the world he did save his from their sinnes else he lost the end of his coming He is called Salvation it selfe Isa 49. 6. Because he alone hath saved us without us without our beleeving or workes he hath fully and wholly saved us he is no halfe Saviour he saith My own arme hath brought salvation Isa 63. Therefore it s not now to bring because he hath saved us from the punishment of sinne for he bore our sinnes and carried them away Isa 53. 4 5. with Lev. 26. 21. If he had not then freed us from the punishment of sin Christ had not exceeded the Priests under the law and their offerings but had bin as very a shadow as they were Lev. 16. 30 with Heb. 10 4 5 10 11. Col. 2. 17. Argu. 4. If the bloud of Christ clenseth us from all sin â—oh 1. 29. 1 Joh. 1. 7. then not any thing â—lse doth not nor cannot clense us from any sin Some weakly conceive Christ hath been taking away sinne this sixteene hundred yeares and yet this worke is still to doe this is contrary to Zach. 3. 9. Say some can sin be taken away and in us too I answer yes in a several consideration they have sin
against us was nailed to his Crosse then the punishment of our sins was nailed to his Crosse for that and nothing but that was against us but that which was against us was nailed to his Crosse Col. 2. 14. Therefore never since his death there hath not been any thing against us When I looke into the booke of Justice I see all is paid crossed cancelled before God we were acquitted and set free by Christ and are ever so Heb. 10. 14. 16 Argu. If our peace and reconciliation was made by the bloud of his Crosse then ever since his death our peace and reconciliation hath been made but our peace and reconciliation was made by the bloud of his Crosse Col. 1. 20 21 22. If Christ hath made our peace for us we cannot make our peace with God Christ he is our peace Eph. 2. 14. If he was before we were our peace was before we were Therefore we are freed from the punishment of sinne 17 Argu. If our sins are blotted out then they are not chargeable but they are blotted out Isa 44. 22 23. Therefore wee are freed from the punishment of sin 18 Argu. If the enmity that was against us be flaine abolished then we are freed from it but the enmity that was against us was slaine and abolished in his flesh Eph. 2. 15 16. Col. 1. 20. Therefore ever since his death it hath been abolished the enmity that was against us is nothing else but the curse wrath which is the punishment of sin if it be slaine it cannot hurt us if it be abolished it is not wee cannot meet with nor suffer by that which is not for that which is not hath no beeing therefore we are for ever freed from the punishment of sinne 19. Argu. If God will not remember our sinnes he will not punish us for them but he saith He will not remember our sinnes no more Isa 43. 25. Jer. 31. 34. Heb. 8. 12. God is not capable of any forgetfulnesse what he ever knew he ever shall all that ever was is or shall be he ever knew and ever shall He is onely wise Rom. 16. 27. He cannot know more nor lesse then he doth its onely a borrowed expression it s a similitude the Lord expresse 〈◊〉 it so to satisfie us as if God should say as that which is not remembred cannot be imputed it cannot be charged nor punished so certainly I will not charge any sin to you nor punish you for them no more then if I had forgot it and never remember any such thing for that which is not remembred cannot be punished so his removing our sins farre from us as the East is from the West Psal 130. The casting them into the Sea Mica 7. 19. The casting them behinde his backe Isa 33. 18. The carrying them away into a Land not inhabited in the Wildernesse Lev. 16. 22. His covering them Psal 32. 2. Making an end of sin Dan. 9. Blotting them out Isa 44. 22 23. These and the like expressions of God are to satisfie and assure us that he will never charge us with them or impute them to us or punish us for them which is enough to satisfie us that we shall never suffer any punishment for them 20 Argu. If we may have boldnesse in the day of Judgement then wee may ever have boldnesse for that is the most dreadfull and terrible day of all but we may have boldnesse in the day of Judgement 1 Joh. 4. 17. Then all is paid and nothing can be laid to our charge Tell me what boldnesse could we have in the day of Judgement if any thing could be laid to our charge if all were not paid if we were not freed and delivered from the punishment of sinne 21. If wee are blessed then are wee freed from the punishment of sin if wee were not freed from that we were in a miserable condition but we are blessed Psal 32. 1. 1. 1. 22 Argu. Those that are blessed shall never be cursed but we are blessed Thou shalt not curse the people for they are blessed Num. 22. 12. see 23. 8. 1 Chron. 17. 27. Psal 115. 15. Isa 61. 9. There is nothing but a blessing to come even the sure mercies of David Gal. 3. 14. Heb. 6. 16 17. Therefore we are for ever freed from the punishment of sin 23 Argu. Those that are blessed heaven is provided for and they shall be saved but the Elect are blessed and shall be saved Come yee blessed of my Father inherite the Kingdome prepared for you Mat. 25. 34. If we are sure to be saved we are sure we shall escape the punishment of sin our salvation is certaine as appeares Rom. 8. 39. Therefore our freedome from the punishment of sin is certaine The Papists say to deny that our good works save us is a doctrine of liberty so say some to say all our sinnes past present and to come are pardoned is a doctrine of liberty to the flesh We answer the flesh will abuse all that is of God God saith they are pardoned Isa 42. 1 2. Others say they shall be pardoned if they shall certainly be pardoned will not a corrupt heart be as bold upon that principle as this seeing the 〈◊〉 is the same 1 Joh 2. 1. Most we teaâ—h that the Elect may be damned men and that men may fall from the love of God to keepe men in awe 24 Argu. If the Law was not to last but till Christ came Gal 3. 19. Then Christ put an end to the Law Ro. 10. 4. The Law being then taken away Eph. 2. 15 16. then never since the Elect have not been under the Law and therefore not under the punishment of it for when the Law is put to an end condemnation ceaseth No Law no transgression no punishment Deut. 27. 4. Wee are delivered from the Law Rom. 7. 6. God sent his Sonne to redeeme them that are under the Law Gal. 4. 4 5. Therefore we are not liable to any punishment of it I am not under the Law of the King of Spaine therefore I am not liable to any punishment for not observing it 25 Argu. If we be dead to the Law then we are not tied to observe the Law But we are dead to the Law by the body of Christ Rom. 7. 1. to 7. We are dead with Christ Rom. 6. 8. Then the curse of sin and death was taken away by his death and therefore never since his death the Elect have not been under wrath nor liable to it 1 Thes 1. 10. 26 Argu. If the Law hath nothing to say to us then we are not under the command of it but the Law hath nothing to say to us Now we know that whatsoever the Law saith it saith to them that are under the Law Rom. 3. 19. We are not under the Law but under grace Rom. 6. 14. Christ and not our beleeving delivered us from under the Law â—f wee were in our sins the Law would have enough
that it doth for ever remaine in force a full satisfaction for all the sinnes of the Elect. This is very sweet and full of divine consolation to satisfie the discouraged soule which is the maine thing intended by such expressions it is a figurative speech as the Scripture ascribes to God eyes hand arme the Anthropomorphites conclude that God the Father hath a body with eyes like unto us So the Papists picture him to be an old man c. If one should say God is capable of forgetfulnesse because he saith he will remember our sinnes no more These conclusions are unreasonable and so is your position that Christ speakes words now in his person c. But he saith Christ doth as much worke for us in heaven at this instant as ever he did on the earth p. 214. Ans You confesse that a Surety is more then an Intercessor and is it not more to dye for one then to speake for him if so Intercession is not so much see you not how you contradict your selfe in your discourse Christ is said to be set downe at the right hand of God to declare to us that his work is done while the Priest was executing his offices he was to stand Heb. 10. 11. Which declared that Christ the substance of those Priests was not to sit untill he had finished in his person his offices of Priesthood He saith That none of his offices should lie idle he appoints this full and perpetuall worke in heaven that as a Priest by praying and interceding God would have Christ never to be out of offices or out of worke for ever Heb. 7. Ans If the end of Christs praying and interceding is that he might not be out of offices or out of worke then it s not because of our sinnes That he doth execute any offices in his person in glory or that he doth any worke there is still to prove doe the Angels pray for us c. or are they idle oâ— out of worke He saith He lives but to intercede p. 208. Ans Then it seemes after this life when all the Saints are gloried Christ must continue praying and interceding for us or else he must cease to live I hope you will not say when we are in glory that he shall need then to intercede for us if so then it seemes he shall be out of office or out of worke by your exposition you have run your selfe upon a rock I shall be glad to see you get off againe I have afforded you my helpe He saith His living to intercede is said to keepe God and us friends that we may never fall out more though pardoned by his death Intercession is principally intended for sinnes after conversion p. 208. God saies to him now doe you looke to them that they and I fall out no more not but sinnes after conversion are taken away by his death and sinnes before it by intercession also p. 209. Ans God saith no such thing you vent your vaine conceits and father them upon God and say he sayes so I wonder at your boldnesse sure you either know not what you say or thinke you may say any thing When you write againe tell us in what place wee may reade that God says so it is better to say lesse and prove more 2. Can you tell that ever God fell out with his Elect and was not their friend or that it is possible for God not to love us or not to be a friend to us you insinuate both but are able to prove neither 3. Tell me what is God liable to fall out with us for if for sinne you confesse that is pardoned by his death and those sinnes after conversion taken away by his death to what purpose is it for Christ to pray and intreat for that which he knows is pardoned before and what hath God granted Christ in granting the pardon of that which was pardoned before Suppose I pay to one all that I owe him all that he can desire and require need I pray and intreat him to forgive me the debt but if I doe and he grant my desire he forgives me nothing because I owe him nothing is not this the case also how are our sinnes pardoned if we be liable to suffer for them 4. You present God to be a friend but a very uncertaine one in that he need to have one to be continually praying and intreating him to keep him friends with us that we may not suffer for that which is pardoned hath God pardoned us and is he now ready to destroy us he said he would remember our sinnes â—o more Heb. 10. 17 18. And doth he now remember them You present God to be changeable who is immutable and changeth not 5. You present God to be an angry God yet God saith Anger is not in him Isa 27. 4. How can I or Christ say thy will be done if his will be to fall out with us it seemes he hath a great will to it if he must be continually prayed and intreated to forbeare and to be â—acified and not to fall out with us 6. The Father needs no more intreating then Christ doth and that is none at all for these Reasons There is no place for Intercession for 1. Because satisfaction is made for the sinnes of the Elect for them it was that Christ suffered death it is an act of injustice for to suffer for that which is satisfied for or to require any thing of me for that which before full satisfaction hath been made 2. We are reconciled therefore need none to reconcile us also his death is that which reconciled us therefore not his praying and intreaty Rom. 5 10. Before Christ suffered he made intercession also there is no place for intercession for that which is pardoned by his death 3. If Christs bloud clenseth from all sin praying and intercession clenseth us not from any sinne 4. If Christ blessing his Disciples blessed all those that shall beleeve to the end of the world as you confesse p. 42. and that the offering of himselfe once made so full a satisfaction as he needed to doe it but once p. 242. Why may not this intercession when he was upon the earth though if it were but once be as effectuall to serve for ever as the rest especially when we consider that in the 17. Of John Christ prayed for all that were given him that shall beleeve Christs prayer was granted Father I know thou hearest me alwayes What benefit have we to the end of the world by that prayer in John 17. if it was not sufficient and effectuall for us if it was sufficient and granted there is no need of his continued praying for it if Christ had intended in his person to pray and intreat for us now what needed Christ to have prayed for us when he was upon the earth so many hundred yeares before we were borne if he prayes so for us now would not they be sufficient for
68 69. 7. In placing pardon and Justification onely in the conscience many of the children of God who injoy not assurance but walke in darknesse in that respect are concluded to be in sin and unjustified which is not onely uncomfortable but contrary to the Scriptures and the Saints experience it s an error therefore to affirme that men must beleeve and be assured of the remission of sinne to the end they may be remitted Heb. 10. 14. By Perfect is not meant pardon of sin they were sins and after washed 1 Cor. 8. Ans What then doth it meane is not he that is perfect without fault did not Christ by himselfe purge our sinnes Heb. 1. 3. Was it not enough and to purpose They alledge 1 Joh. 3. 9. 5. 18. Whosoever is horne of God sinneth not c. Ans It s not I but sin that dwelleth in me Rom. 7. 20. If sinne and a beleever be one how can he say it s not I therefore I and sin are two things we say Whosoever is borne of God sinneth not and we doe sinne and have sin if this be a contradiction you know where we had it O but say they Gods people cannot sinne in Gods account Ans We neither say so nor thinke so but thinke and say the contrary beleevers sinne and they see it therefore God much more and counts it as it is sin also we say there is no condemnation to be inflicted on the Elect for their sinne Rom. 8. 1. 33. Your doctrine causeth men not to feele the sense of sinne and to cry to God for pardon nor to know the sweetnesse of pardon Ans If by sense of sinne you meane the horrour and terrour of it we desire not such a sense of sinne nor wish it you nor doe we fetch our comfort from our sense of sinne or teares or crying nor our best workes but onely and alone from the love of God in the death of Christ we have made a Christ of our workes teares and crying long enough An Answer to a Treatise intituled Ancient and durable Gospel written in answer to my Booke intituled Justification by Christ alone HE saith It s well you yeeld to the truth at last if you had done so all this while I had spared my labour in opposing you you confesse what I stand for p. 93. 97 98. Ans You should have read my Booke before you answered it if I confesse that which you stand for you might wel have spared your labour you answer and contradict your selfe and so contradict your selfe that your Booke needeth no answer to throw it downe it will fall alone for he affirmes things unreasonable He saith Son-ship and purity goeth together p. 12. We are Sonnes when we beleeve p. 76. We are not purified till Christs second coming Salvation and Son-ship came together p. 77. Yet no man is saved till Christs second coming We are Sonnes by faith when God is our God we shall c. p. 11. 19. Adoption and Redemption came both together p. 77. Yet our Redemption is not yet p. 44. We are justified by faith before God p 87. Faith by which we are justified yet Faith doth not nor cannot justifie p. 32. 89. We are not justified while we act sinne p. 107. No man is justified in this life we shall be justified when Christ againe appears not before p. 105. When they beleeve they by faith become Sonnes p. 76. We are Sonnes by faith p. 77. That faith makes us Sonnes I utterly disowne p. 76. Are not these contradictions So he contradicts the expresse Scripture such deserve no answer instance he saith Our sinnes remaine our sinnes are not laid upon Christ and taken away as yet p. 55. He saith We are not healed till Christs second coming p. 57. Contrary to 1 Pet. 2. 24. Christ saith Woman thy sinnes are forgiven thee Mat. 9. 2. I write unto you little children because your sinnes are forgiven you 1 Joh. 2. 12. Yet he saith Forgivenesse of sinne is not in this life p. 63. He saith Health of body and outward cures are forgivenesse of sinnes p. 16. Our sinnes are not remitted but imputed to us till Christs second coming p. 94. And that beleevers are under the curse and doe beare it p. 67. He denieth God to be their God who beleeve and that we have no interest in God He saith We shall have interest and propriety in God at his next appearing in the world to come when God is our God we shall not need Word nor Ordinances p. 11 12. 15 16. 19. 20. Contrary to the expresse word of God Psal 48. 14. Joh. 20. 17. God saith He will not remember our sinnes He saith He will remember them till we sinne no more p. 57. And that these Scriptures Col. 1. 21. Eph. 5. 26. Isa 53. Song 4. 7. 2. Cor. 2. 21. Eph. 3. 17. Rom. 8. 33. are not relations of things done but prophesies of this to come p. 48 49. 57. 63. 65. He might as well have said those words we have all sinned in Rom 3. is a prophesie as well as Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect He might as truly have said Christs Testament is a prophesie and is to be understood in the Future tense and then Christ as yet is not crucified dead and risen c. Since he said to those words in Isa 53. 6. He hath laid on him the iniquity of us all he could not tell whether they were or no So he hath added and detracted altered and falsified some of my words and left out the Scripture and strength of what I wrote which is but a flight answering therefore a slight answer is more then enough The maine difference lieth in the time of Justification I say it was when he shed his bloud others say it is when men beleeve he saith it is not till the next world I have given my Reasons from the Scripture and answered all the objections that I know are made against this doctrine with as much love and tendernesse as their expressions against the truth would admit and now I have declared the truth and pleaded for it in faithfulnesse love plainnesse and singlenesse of heart as in the sight of God Christ was called a deceiver Mat. 27. 63. Therefore I wonder not if I be so called yea and I expect it and that which Christ his followers in teaching the truth to meet with which was Some beleeved the things that were spoken and some beleeved not Acts 28. 24. I passe not if any condemne me so they do not condemne Christ and his truth seeing all shall worke for good therefore I am satisfied in committing all to God And concerning the doubt which doth arise in many concerning Communion whether we may have Communion in the Ordinance of the Supper with such as hold contrary to this truth so much contented for I answer to the question whether we may walke in communion with those that