rationally wrapt up in the Covenant of grace Indeed gross scandalous sins nay infirmities when they are given way to and not resisted may keep the soul from the fruition for a time of Gods Covenant but never from the eternal jus and right unto it for as the habit of Faith or Grace gives a man a constant right to the promise and Covenant which seed ever remains which habit ever lasts Jer. 3. 9. so the act of Faith or Grace gives a man fruition of the Covenant and the benefit of the promise and hence by the acting and venting of some sins wherein there is included the neglect of the exercise of grace He that is really in covenant with God may be deprived of the fruition of it yet seeing the seed of God and the habit of grace ever remains he cannot by any sin break his covenant for the covenant of grace is absolute wherein the Lord doth not only promise the good but to begin perfect fulfil the condition absolutly without respect of sin ex parte creaturae Indeed if Gods covenant of Grace did as that of works depend upon man to fulfil the condition having sufficient grace to fulfil it then gross sin might well break the Covenant but seeing God hath undertaken to fulfil the Covenant absolutely not withstanding all the evils and sins of the soul no sin can possibly break that knot and covenant which so firm and resolute love hath once knit And therefore if this be a good argument Infirmities cannot break covenant What cause have I to be humbled for them so as to say It is thy mercy Lord that I am not consumed for them as you write you may upon the same ground say so If the Lord should desert you or you for Take the Lord and so fall into the foulest sin which I suppose corrupt conscience dares not be so bold as to think or allow of 2. Secondly I say the least sins or infirmities do break the first covenant of works and hence you do not only deserve but are under the sentence of death and curse of God immediatly after the least hairs-breadth swarving from the Law by the smallest sin and most involuntary accidental infirmity According to the Tenor of the Law the soul that sinneth shall die and cursed is he that continueth not in all things of the Law Gal. 3. 10. The least sin being ex parte objecti in respect of God against whom it is committed as horrible and as great as the greatest For it being an infinite wrong being the dishonour of an infinite Majesty there can be no greater wrong than an infinite one unless you can imagin a thing greater than that which is insinite and therefore in this respect there is as much venom and mischief done against God in the least as in the greatest sin And therefore it and whosoever commit it deserve death for it as if they had committed the foulest sin in the world and therefore after the least and smallest infirmities you may from hence see what cause you have freely to be humbled and to confess for them how worthy you are to be destroyed yea even to look upon your self as lying under the sentence of the Law and death immediately after the commission of them and so to mourn bitterly for them Object But you will say a Christian that is under the Covenant of Grace is not within the Covenant of Works that Bond is cancelled the last will must stand and therefore he being out of that Covenant no sins of his can be said to break the Covenant for no man can be said to break that Law under which he is not and which he is not bound to keep Answ I answer every Believer has a double being or standing and so there may be put upon him a double respect 1. First he may be considered as united to and having a spiritual being on Christ and so it is true he is under Grace and the Covenant of Grace and not under the Law nor the Covenant of works and hence not being under the Law nor bound to keep it as a covenant of life tho' it be a rule of life no sin can condemn him there being no condemnation to them that are in Christ Jesus Rom. 8. 1. But as Christ is above condemnation and law and death and curse so is he And this truly understood is the foundation of a Christians joy and peace and glory every day yet so as tho' sin doth not condemn him yet he has good reason to say it is mercy and meer mercy Lord that I am not consumed that I am condemned For sin is the same nay grace and Gods love aggravates sin for to sin against the law deserves death without recovery but to sin when grace has received me and loved me when the blood of Christ has been shed abundantly to deliver me from sin Oh this makes the most secret silent sin a crying one So that if you do consider this well you may see what little cause there is to have your heart rising against the deepest humilation for the least sin tho' you be in Christ and under grace For as Daniel when he was put into the Lions den had not the cause to wonder that he was not torn in pieces by them and why because it was not from any defect on their parts to tear him in pieces but from the omnipotent power and mercy and grace of his God that muzzell'd their mouths so tho' no Lion can â—ear tho' no sins can hurt or condemn a Christian as he is considered in Christ yet has not he cause to confess and wonder and say Lord it is thy meer grace and mercy that it is not so which is the act of humilation your letter saith you can hardly come unto and why not because Gods grace puts any less evil in sin but because it is meerly grace that keeps it from spitting that venom which otherwise it would Secondly A Christian may be considered in respect of his natural being in hiâ—â—elf and thus he is ever under the Law and as oft as he sinneth under the sentence of death and as the Apostle speaks by naâ—ure even we justified quickned are the children of wrath as well as others And thus after the least involuntary accidental sin you may easily see what cause you have to lie down deeply humbled mourning under the sentence of death and Gods eternal curse as a condemned man going to execution to feel that fire that shall never go out looking upon your self as you are in your self a forlorn cast-away every moment and this truly understood is the foundation of a Christians sorrow shame and confusion of face self-loathing self-forgetting self-forsaking and condemning every day and believe it Sir it is no small Piece of a Christians skill and work to put a difference between himself and himself himself as he is in Christ and so to joy and triumph and himself as he is growing on
to keep you and me and all his for ever while we are here in our valley under the sense of such distempers as our greatest misery And therefore me thought it was a solemn sweet speech of an honest man to his friend who seeing him oppressed with such distempers as you mention and perceiving him to droop under them he came chearfully to him and suddenly said unto him I can tell you good news the best that ever you heard viz. Assoon as ever you are in Heaven you shall serve Christ without weariness Which words well thought on revived the man That which I would speak with as much tenderness of compassion as I am able to you I refer to these things 1. That a child of God is never usually weary of the duty but rather of his vile heart to think of to look upon that in the duty Christ's yoke is easie and his burthen light to him that takes it on his neck and puts his Soul under it The duty nakedly considered in it self is glorious in his eyes and sweet to his Soul and hence sometimes never well but when he considers his dead blind barren and senseless heart that he is to carry to the duty and that he fears and has felt will abide with him in the duty Oh! this grieves here the Soul pincheth An Hypocrite is weary of the duty a child of God rejoyceth in it but he is weary of his sin and unsavouriness and weariness in the duty I perswade my self Sir that you may soon mistake your spirit herein you think you are unwilling to come to the duty and are weary of it when indeed it is your glory joy and love but it is because you fear you can do it no better that troubles you that you have such a vile heart in it And if your trouble be from hence the good Lord increase ir in you daily and withal bless the Lord and say Lord tho' I am weary of my vile heart in these days of humiliation in these Sabbaths yet I hless thee the days and duties themselves thou knowest are dear unto me It is not Lord because I am weary of thy word but because I can do it no better I am weary of my self and this vile heart here is much love in such a spirit to the Lord. And believe it Sir your love wants not its recompences and remember that the Lord respects you not according to your duties done but according to your love in them to them And therefore those duties you are ashamed to own the Lord will not be ashamed to crown 2. Consider you must and shall be baited with these distempers of heart sometimes more and sometimes less as long as you live It is part of Pauls body of death which he must carry with him till he come to bury himself 3. Those means which may help you to be freed from them a little at least are these among many 1. Be but truly and really not by fits and darkly sensible of them men in deep miseries are not unwilling to be helped out 2. Judge ye not rigorously of God altho' he were a bloody austere God as he did of his master whose talent he had and hence never improved it but look upon God as having a Fathers heart and affection towards you in the meanest greatest performances which is double either to give you strength to do what you cannot I can do all things through Christ or having come to him for it to accept of what you would do for him as if it were done and this will make you joy in the poorest performance that tho' it be never so full of vileness yet the Lord out of his fatherly love accepts of it as glorious 3. Renew morning and evening by sad and solemn meditation the sense of Gods love to you in Christ and in every duty that he sets you about and love will love and like the yoke and make the commandments that they shall not be grievous to you Thus I have briefly done with your new troubles which you mention you say because you may not have the like opportunity of writing again It may be so and therefore I have desired to satisfie you which I beseech the Lord himself to do Next you come to reply to my first Letter of which I have kept no copy as I never did of any and hence may and do forget what I writ then unto So much light as your Letter lends me to bring things to mind I will gladly take and be more brief in answer Quest 1. You find the strength of grace to be got in you rather by argumentation then inward communication and influence arising from the union to Christ And this troubles you Answ To which I answer these three things 1. That as the old sinful nature is communicated from Adam the first to us without any argumentation so the new nature which is the seed foundation and plot of all grace is diffused into us by the second Adam when we are united to him without argumentation It is only by divine operation The Lord leave not me nor any friend I have to a naked Arminian illumination and Perswasion 2. That to the increase of those habits and drawing out the acts of the new creature the Lord is pleased to use moral and rational perswasions as in the instance you gave Christ died for us then hence the love of Christ constrains but remember withal it is not the bare meditation or strength of reason or perswasion that elicits such divine and noble acts in the heart and affection but it is the blood of Christ sprinkling these serious meditations that makes them work such graces in the Soul which I might shew at large which blood is the salve tho' argumentation is the cloth or leather to which it sticks by which it is applied but from such leather comes no vertue all of it is from the blood of Christ which by argumentation heals the Soul For if it were nakedly in the argumentation to stir your heart and to work strength of grace what should be the reason that sometimes you are no more moved by all your argumentations than a mountain of brass is by the winds why should the same truth affect you at one time and not at another when you are as filthily disposed to be affected as at the first Therefore consider it is not your reason and argumentation but Christ's blood that doth all by as admirable and yet secret operation 3. Your union to Christ on your part is begun and partly wrought by the understanding and hence the good that you get by it at any time it is from your union or part of it at lest Quest 2. Again you ask me whether Calvin doth not express fully my thoughts about our Spirituall union in his lib. 4. cap. 17. Answ I answer I have forgot what he has writ and my self have read long since out of him and for the
then Farewel Farewel Yours in Jesus Christ T. S. The First PRINCIPLES OF THE ORACLES OF GOD. Collected By THOMAS SHEPHARD Sometime of Emanuel Colledge in Cambridge Now Preacher of God's Word in New England HEB. 5 12. For when for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the Oracles of God and are become such as have need of milk and not of strong meat Re-printed in the Year 1695. To The Christian READER IT is no disparagement at all for this wife Master-Builder Mr. Thomas Shephard of New-England to labour sometimes by the Hammer of the Word to fasten these nails of Truth in a sure place even in the Heads and Hearts of Infant-Christians Neither is it below the highest Scholar in Christs School to hold fast the form of wholesome words 2 Tim. 1. 13. The great Apostle himself who was wrapt up into the third Heaven altho' he had received a Commission of Christ his Master to make Disciples yet he was a Disciple still for he not only Catechized others but learned and that again and again The first Principles of the Oracles of Heb 5. 12. Mat. 13. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 10. God which are called The Mysteries of the Kingdom of Heaven the depths of God that is in plain English those Doctrinal Truths which are truly fundamental and absolutely necessary unto salvation that we may be able by sound doctrine both to Tit. 1. 2. 1 Pet. 1. 15. exhort and convince the gain-sayers and be ready always to give an answer to every man that asketh us a reason of the hope that is in us Thus heartily besâ—eching thee in the name of Christ to search the Scriptures and to Joh. 5. 39. Acts 6. 4. give thy self continually to Prayer and the Ministry of the Word that 2 Pet 3 8. Acts 20. 32. you may grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ I now commend you to God and to the Word of his Grace which is able to build you up and to give you an inheritance among all them which are Sanctified So be it Friend I am thine if thou dost love the Truth and our Lord Jesus Christ in sincerity WILLIAM ADDERLEY Dated From Charter house in London February 1. 16 47. CHRISTIAN READER BEing desired to peruse and give our opinion of the resolutions in this Letter now presented to thy view We must confess they appeared to us very precious For we have feldom seen acuteness profoundness and godliness so eminently equally and happily matched There are in Christs School divers forms elementaries and men of exercised wits The Scholar proposing these cases was no Puny and he was happy in meeting with a teacher so able for resolution Therefore who ever reads and heeds will not repent of his labour But the more knowing the Reader is and the more experienced in the Ways of Christ the more delight may he take in and the more profit may he reap by these pious and profound resolutions So we are Thine in Christ Jesus John Gâ—ree and Will. Greenhil Mar. 27. 1648. THE Sum of CHRISTIAN RELIGION In way of Question and Answer Delivered by Mr. THO. SHEPHARD in N. E. Quest WHat is the best and last end of Man A. To live to God Rom. 6. 10 11. Gal. 3. 19. 2. Cor. 5. 3 15. Q. How is man to live unto God A. Two ways First By Faith in God Psal 37. 3. Secondy By observance of God Eâ—cl 12. 13. Q. What is faith in God A. It is the first act of our Spiritual life whereby the soul believing God believeth in God and there resteth as in the only Author and Principle of Life Heb. 10. 38. Joh. 3. 33 36. Rom. 4. 3. Heb. 11. 13. Heb. 4. 3. Deut. 30. 20. Q. What is God A. God only knoweth himself no man can so knoâ— him and live Yet he hath manifested himself unto us in his back-parts according to our manner or measure of knowing things and we need know no more than these that we may live 1 Tim. 6 16. Exod. 33. 19 23. Q. What are Gods back-parts A. They are two First His sufficiency Psal 36. 9. Secondly His Efficiency Rom. 4. 21. Q. What is Gods sufficiency A. It is his perfect fulness of all good whereby he is all-sufficient for us in himself Psal 16. 11. Gen. 17. 1. Q. Wherein stands and appears Gods sufficiency A. First in his Essence Psal 68. 19. Secondly In his subsistence or persons 2 Sam. 7. 20 25. Q. What is Gods Essence A. Whereby he is that absolute first Being Rev. 1. 8. Isa 44. 6. Exod. 3. 14. Q. Can you sufficiently conceive of the Glory of this one most pure Essence by one act of Faith A. No and therefore the Lord has manifested it unto us by divers attributes Deut 29. 29. Exod. 34. 6 7. Q What are Gods Attributes A. That one most pure Essence diversly apprehended of us as it is diversly made known unto us 1 John 4. 16. Isa 43. 25. Q. How many kinds of Attributes are there A. There are two sorts of them First Some shewing what God is Secondly Some shewing who God is Q. By what Attributes know you what God is A. By these God is a Spirit living of himself Joh. 4. 24. Joh. 5. 26. Q. By what Attributes do you understand who is God A. By his Essential properties which shew to us First How great a God he is Psal 77. 13. Secondly What a manner of God he is Mat. 6. 17. Q. What Attributes shew how great a God he is A. First His infiniteness whereby he is without all limits of Essence 2 Chr. 2. 5 6. Secondly His Eternity whereby he is without all limits of beginning succession or end of Time Psal 102. 25 26 27. 1 Tim. 1. 17. Q. What are those Attributes which shew what a manner of God he is A. His qualities whereby he acteth with are of two sorts First His Faculties whereby he is able to act Isa 60. 16. 63. 1. Secondly His Virtues of those Faculties whereby he is prompt and ready to act Psal 86. 5. Q. What are his Faculties A. First His understanding whereby he understandeth together and at once all truth Heb. 4. 13. Acts 15. 18. Secondly His will whereby he purely willeth all good Psal 119. 68. Q. VVhat are the virtues of those Faculties A. First They are intellectual the virtues of his understanding as Wisdom Knowledg and the rest Secondly Moral the virtue of his Will as Love Holiness Mercy In the acting of both which confists Gods happiness Thus much have you seen of Gods sufficiency in regard of his Essence Now follows his subsistence Q. VVhat are his subsistences or persons A. That one most pure Essence with its Relative properties Q VVhat are those Relative properties A. They are three First To beget Secondly To be begotten Thirdly To proceed from both
for the procuring and meriting of life and this is called his Active Obedience Heb. 7. 26. Q. What follows Christs Humiliation A. His Exaltation which is his glorious victory and open Triumph over all his and our enemies sin Satan and death in the several degrees of it Luk. 24. 26. Phil. 2. 8 9. 1 Cor. 15. 5 7. A. What is the first degree of Christs Exaltation A. His Resurrection the third day whereby his Soul body by the power of the God-head were brought together again and so rose again from death appearing to his Disciples for the space of 40 days 1 Cor. 15. 4. Ioh. 2. 19. Act. 1. 3. Q. What is the second degree of Christs Exaltation A. His Ascension into Heaven which was the going up of the Manhood into the third heaven by the power of the God-head from Mount Olives in the sight of his Disciples Act. 1. 11 12. Q What is the third degree of his Exaltation A. His sitting at the right hand of God whereby he being advanced to the fulness of all glory in both natures governeth and ruleth all things together with the Father as Lord over all for the good of his people Mark 16. 9. Psal 110. 1. 1 Cor. 15. 25. Eph. 1. 20 21 22. 1 Pet. 3. 22. Q. What is the fourth and last degree of his Exaltation A. His return to Judgment which is his second coming into this world with great glory and Majesty to judge the quick and the dead to the confusion of all them that would not have him rule over them and to the unspeakable good of his people Mat. 19. 28. 2 Tim. 4. 1. Acts 17. 31. 2 Thes 1. 7 8 9. Q. Thus much of Redemption the first part of his Recovery What is application A. Whereby the Spirit by the Word and Ministry thereof makes all that which Christ as Mediator hath done for the Church efficacious to the Church as her own Ioh. 16. 14. Tit. 3. 5 6 7. Ioh. 10 16. Rom. 10. 14 17. Eph. 5 25 26. Q. What is the Church A. The number of Gods Elect. Heb. 12. 23 Ioh. 17. 9. 10 11. Ioh. 10. 16. Ep. 1. 22 23. Q. How doth the Spirit make application to the Church A. 1. By union of the Soul to Christ Phil. 3. 9 10. 2. By Commnnion of the benefits of Christ to the Soul Q. What is this Union A. Whereby the Lord joyning the Soul to Christ makes it one Spirit with Christ and so gives it possession of Christ and right unto all the benefits and blessings of Christ 1 Cor. 6. 17. Ioh. 17. 21. Rom. 8. 32. 1 Ioh. 5. 12. Q. How doth the Spirit make this Union A. Two ways first By cutting off the Soul from the old Adam or the wild Olive Tree in the work of preparation Rom. 11. 23 24. 2. By putting or ingrafting the Soul into the second Adam Christ Jesus by the work of vocation Act 26. 18. Q. VVhat are the parts of the preparation of the Soul for Christ A. They are two 1. Contrition whereby the Spirit immediatly cuts off the Soul from its security in sin by making it to mourn for it and separating the Soul from it as the greatest evil Isa 61. 1 3. Jer. 4. 3 4. Mat. 11. 20 28. 2. Humiliation whereby the Spirit cuts the Soul off from self-confidence in any good it hath or doth Especially by making it to feel its want unworthiness of Christ and hence submitteth to be disposed of as God pleaseth Phil. 3. 7 8. Luk. 16. 9. Luk. 15. 17 18 19. Q. VVhat are the parts of vocation of the Soul to Christ A. 1. The Lords call and invitation of the Soul to come to Christ in the Revelation and offer of Christ and his rich Grace 2 Cor. 5. 10. 2. The receiving of Christ or the coming of the whole Soul out of it self unto Christ for Christ by virtue of the irresistable power of the Spirit in the call and this is Faith Jer. 3. 22. Ioh. 6. 44 45. Ioh. 10. 16. Esa 55. 5. Q. Thus much of our Union VVhat is the communion of Christs benefits unto the Soul A. Whereby the Soul possessed with Christ and right unto him hath by the same Spirit fruition of him and all his benefits Ioh. 4. 10. 14. Q. VVhat is the first of those benefits we do enjoy from Christ A. Justification which is the Gracious Sentence of God the Father whereby for the satisfaction of Christ apprehended by Faith imputed to the faithful he absolves them from the guilt condemnation of all sins accepts them as perfectly righteous to eternal life Rom. 3. 24 25. Rom. 4. 6 7 8. Rom. 8. 33 34. Q. VVhat difference is there between Justification and Sanctification A 1. Justification is by Christs righteousness inherent in Christ only Sanctification is by a righteousness from Christ inherent in our selves 2. Cor. 5. 21. Phil. 3. 9. 2. Justification is perfected at once and admits of no degrees because it is by Christ his perfect righteousness Sanctification is imperfect being begun in this life Rev. 12 1. Phil. 3. 11. Q. What is the second benefit next in order to Justification which the faithful receive from Christ A. Reconciliation whereby a Christian justified is actually reconciled at peace with God Rom. 5. 1. Ioh. 2. 12. hence follows his peace with all creatures Q. VVhat is the third benefit next unto Reconciliation A. Adoption whereby the Lord accounts the faithful his Sons crowns them with priviledges of Sons gives them the Spirit of Adoption the same spirit which is in his only begotten Son Ioh. 3. 2. Rom. 8. 11 14 15 16 17. Q. VVhat is the fourth benefit next to Adoption A. Sanctification whereby the sons of God are renewed in the whole man unto the Image of their heavenly Father in Christ Jesus by Mortification or their daily dying to sin by virtue of Christs death and by Vivification their daily rising to newness of life by Christs resurrection 1 Thes 5. 23 Eph. 4. 24. Jer. 31. 32. Rom. 6. 7 8. Q. VVhat follows from this Mortification and Vivification A. A continual war combat between the renewed part assisted by Father Son and Holy Ghost the unrenewed part assisted by Satan this evil world Rom. 7. 21 22 23. Q. VVhat is the fifth and last benefit next unto Sanctification A. Glorification which hath two degrees The one in this life and the other in the world to come Q. VVhat is the first degree of Glorification in this life A. Lively expectation of Glory from the assurance and shedding abroad Gods love in our hearts working joy unspeakable Rom. 5. 2 5. Tit. 2. 13. Q. VVhat is the second degree in the world to come A. Full fruition of Glory whereby being made compleat and perfect in Holiness and Happiness we enjoy all that good eye hath not seen nor ear hath heard in our Immediate and Eternal Communion with God in Christ Heb. 12. 23. 1 Cor.
CERTAIN SELECT CASES RESOLVED Specially tending to the right ordering of the Heart that we may comfortably walk with God in our general and particular Callings By THOMAS SHEPHARD Sometimes of Emanuel Colledge in Cambridge Now Preacher of Gods Word in New-England Re-printed in the Year 1â—â—5 To The Christian READER THis holy Letter of that ready Scribe of Christs Kingdom Mr. Shepherd of New-England is so full of Grace Truth that it needs no other Epistle commendatory than it self Yet seeing the Lot is unexpectedly fallen upon my pen to give it a Superscription that it may pass current from hand to hand I do heartily in the first place dedicate it to thee thou bleeding troubled spirit as a choice cordial Friend an Interpreter one of a thousand that doth not only speak thy heart but by the Comforter whom Christ has promised to send to thy Heart It may be this paper present is sent on Embassy from Heaven on purpose to set thy House in order to untie thy bosom knots to bind the strong man and cast him out of thy doors that thy Heart may be once again set at liberty to serve the Lord thy God in thy general and particular Calling whose service is thy freedom What is here sent by this Ambassador of Christ who is now the voice of one crying in the wilderness to a weary and heavy laden Soul in this Island I had rather it should appear to thy judgment in the serious reading and to thy conscience in the home application thereof than from my opinion of it Therefore I shall only add as the Contents of this Letter certain select Cases proposed and resolved in the several Paragraphs thereof as they lie in order in the Pages following viz. Page 3. Trouble of mind in civil affairs by the secret injection of religious thoughts Page 5. From what Spirit such suggestions do arise Page 10. How to entertain them when they crowd in Page 14. Concerning the not being humbled for sinful distractions that hinder and imerrupt the spiritual performance of holy duties Page 19. How a Christian may be said to be under the Covenant of works Page 21. How to conceive a right of that Mystery of Mysteries the blessed Persons in the Trinity Page 26. The Souls aptness to go to God immediatly in holy duties without taking Christ Jesus by the hand Page 30. How to apply absolute promises to thy self tho' they are made indefinitely without condition Page 43. A notable discovery of a secret unwillingness in the Soul to seek God in the strictest solemn services before it entreth into them Weariness of them while they last and a gladness when they are ended Page 47. A sound confutation of that Heretical Arminian Tenet viz. That the strength of Grace is to be got rather by Argumentation than inward Communication and influence arising from union with Christ Page 49. The experiences of this tried servant of Christ who is the Pen-man hereof how he was cured of Atheistical thoughts whether they did wear out or whether by the dint of Arguments they were rationally overthrown Page 54. Lastly whether those changes which a child of God hath sometimes and those movings of the spirit are caused by a natural temper or Gods Spirit All which select Cases and many more that collaterally issue from their sides are judiciously resolved with much perspicuity and brevity in these few sheets by the only juâ—ge of all Controversies the two-edged sword of the Spirit the Word of God Thus humbly beseeching thee to read over this Epistle of Christ to thee with the same Spirit of love and of a sound mind which indited every line in it I do desire to leave thee at the Throne of Graee in the arms of Christ with the Father of all Comfort that thou mayest receive the Peace of God which passes all understanding and be crowned with joy unspeakable and full of Glory I subscribe my self Friend Thine in any Spiritual furtherance of thy Faith William Adderley Dated from Charter house in London Febr. 1. 1647. Dear Sir I Dare not multiply many words in acknowledging and professing my own unfitness and insufficiency to yield your loving and most welcom Letter that satisfaction which both your Self desire and it deserves Neither yet will I be so unfaithful to you seeing your expectation puts me to reply neither ought I I think be so unserviceable to Jesus Christ who in you and by you beckens to me to take this call to write to you and not to neglect so fair a season seeing especially it may be possible my dying Letter to you before I depart from hence and return to him as not knowing but our last disasters Sea-straits of which I wrote to you may be but preparations for the execution of this next approaching voyage Yet our eyes are to the hills and our desires are your prayers and at this time my endeavour shall be in respect of your self to break open that light to you and to prepare it to you with that brevity I may and with what plainness I am able beseeching the God Father of our Lord Jesus Christ who must be when all fails the wonderful Counsellor to give you the spirit of revelation and that after you have suffered a while by these outward temptations doubts fears desertions distractions which the Letter mentions he would make you perfect stablish strengthen and settle you And this I verily think will be unexpected yet happy joyful and most glorious end of them For since I have observed and seen the lamentable ruins of the Soul and seeming graces of many men by being rockt asleep in a quiet still calm easie performance of duties without such awaking temptations and tumults within which it self complains of I say since I have observed what a deal of mud is in the bottom of such standing Pools and what a deal of filth is in such Moats which are inwardly at ease and not emptied from vessel to vessel next unto the donation of the Lord Jesus to a man I have accounted such tumultuous heart-storms and uproars together with the fruitful strange effects of them the second mercy For I never saw that man kept from secret putrefaction and corruption that was not usually salted with such temptations especially in a Christians first Apprentiship which usually preserve him entire till death And therefore Dear Sir faint not for Jesus Christ will raise a world of blessings out of your present Chaos and confusions But I make haste to answer Before you reply to my first Letter your complaints are many Your first trouble is concerning your disturbances in civil affairs by the secret injection of Religious thoughts so that you know not how to follow the one without hazard of grieving the spirit and breaking your peace in not maintaining and nourishing the same time the other and hence being drawn to go two ways at the same time which you cannot well do your Heart is disquieted and your
peace much interrupted This of yours puts me in mind of the complaint of an honest yet plain man to an able Minister once who in bewailing his condition to him among other miseries that was not the least viz. that he was exceedingly troubled with good thoughts so that he could not follow his place unless very oft he did stand still and pray for fear of grieving the Spirit as he thought and losing his season of being heard in Heaven for said Conscience oft unto him how dost thou know but this may be thy accepted time and if thou dost not take it it may be thou shalt never have it again I have forgot the Ministers answer but I am sure in these complaints you go not alone I have lately known one very able wise and godly put upon the Rack in these kind of thoughts by him that envying Gods peoples peace knows how to change himself into an Angel of light For it being his usual course in the time of his health to make a diary of his hourly life and finding much benefit by it he was in Conscience prest by the power and delusion of Satan to make and take the same daily survey of his life in the time of his sickness by means of which he spent his enfeebled spirits cast on fuel to fire his sickness and had not a friend of his convinced him of his erronious conscience misleading him at that time he had murdered his body out of conscience to save his Soul and to preserve his grace and do you think these were the motions of Gods Spirit which like those Locusts Rev. 9. 9 10. had faces like men but had tailes like Scorpions and stings in their tailes Your thoughts I know are not likely to produce the same effects altho you have the same efficient and because you say your peace is hereby disturbed by ignorance as not knowing what to do in the midst of these Civil actions and these religious thoughts I conceive that two things are to be sadly considered of for the cure of them First how to know when such religious pious Two things to be considered about motions thoughts come from Gods Spirit and when from the devil transforming himself into an Angel of light or from a well-melted stirring conscience yet blind For when you know they come from Gods Spirit you are bound to nourish them but when not you are bound not to embrace nor comply with them Secondly learn how your Soul is to behave and carry it self in Civil employments For when you see how you do and may honour God in following them your Spirit will not be so unquiet if at any time you imbrace not the suggestions of the other 1. For the first briefly all good motions and thoughts are not the Spirits motions as may thus appear There be three things chiefly by which we How to try the motions of Gods Spirit may discern the motions suggestions and thoughts which come from Gods Spirit all which concurring together in a good action or thought or word not one alone will make discovery whether they are from Gods Spirit or not 1. If it be suggested for Gods ends it s from Gods Spirit to act so high as for a supernatural end must arise from a supernatural principle which only is Gods Spirit Pharisaical actions were for a double selfish end and hence not from Gods Spirit but nature and their own spirit 1. To be seen of men 2. If they did any of them abhor this yet it was to purchase and gender in their own minds an opinion of holiness before God and hence Christ gives them this Item in giving Alms that they should not let the right hand know what their left hand doth for many men will do good acts lest they should by the neglect of them think them Hypocrites and so be troubled for them Christ would have us not to take notice of what we do for such an end If they be animated and quickned from Gods command for the higher measure of holiness for glorious ends without u warrant from the Word is the more for did superstition Christ healed the Leper when he charged him with anger to tell no man he no question for a good end published the miracle the more this was a good motion but it was sinful in him being cross to Christs command when Christ would have washed Peters feet he had many thoughts that came into hâ—s head concerning his own vileness and Christs glory and had a good end and meaning in his answers yet his humility crossing Christs command the Lord professeth against it and him for it that he had no part in him if he should go on in it 3. Gods Spirit sets a man on work in due season for let the duty be commanded and rightly directed yet if it be not done in season it is not from Gods Spirit hence Psal 1. The righteous bring forth fruit in its season and hence Solomon speaks of words spoken in season are as apples of Gold and hence we read in Ecclesiastes of a time and season for every thing under the Sun and therefore when there is a season of Gods appointing for civil things or business it is not season now to be molested or perplexed in it by the injection and evocation of those thoughts which we think to proceed from the Spirit of God I know indeed that the Spirit of God doth enable a man to do whatever good he doth but as Grace makes Nature sometimes to serve so sin ful Nature brings Grace into captivity which Paul complains of Rom. 7. and makes Grace to serve it To exhort and reprove another for sin is from Gods Spirit that it is done but to reprove at an unseasonable time it s from sinful corruption abusing Gods grace and making Sampson to grind It s from the excellency of of knife to cut well but to cut my finger with it when I should be cutting of my meat with it ariseth not from the end of the knife nor from the intention of him that made it so to think of good things it is from the spirit I grant but to think of them in such a season that God sets you a work to mind and follow other occasions it s from the enemy of Gods spirit and your own peace for as it is a sin to nourish worldly thoughts when God sets you a work in spiritual heavenly imployments so it is in some respects as great a sin to suffer your self to be distracted by spiritual thoughts when Gods sets you on work in Civil yet lawful imploiments such thoughts I conceive are but the leven of Monkish holiness if they divert you from your lawful affairs when the Lord calls you to follow them For the Lord never calls you to two divers imployments at the same time unless you make the one to be a means to further the good of the other which such pious thoughrs in some civil imployments do it
and hence it is said John 6. 10. No man comes to me but whom the Father draws Why It is the immediate office and work of the holy Ghost to draw and apply the soul unto Christ why then is it said Unless the Father draw The reason is because that which was perfected and consummated by the holy Ghost was intentionally and by way of purpose and decree begun originally by the Father this is that which Christs words have chiefly reference unto viz. the Father through the Son by the holy Ghost draws But I have waded too far in this Divinity the clear knowledg of which is reserved for us in heaven But thus much to satisfie you Yet the word Father in the Lords Prayer I conceive under correction as it doth not exclude any person of the God-head so it s chiefly set down there not so much to denote the Person of the Father as the affection of God as a Father to us his Sons by Christ which we are to believe in our first approaching to our prayers to be as nay to transcend the affection of any Father to his Son when we come to call upon him for those six things which the Petitions set down for those three ends Kingdom Power and Glory which the Prayer concludes withal Quest 4. Your fourth trouble is your aptness to go to God immediately especially when his graces are most striving in his ordinances contrary to that of Christ Ye believe in God believe also in me Answ So indeed it is usual for religious nature often to out-run and get the start of grace as it appears in many other so in this case you put look as it is with every man when God awakens him effectually he first seeks to his kitchin physick to save himself by his duties praying 〈◊〉 reforming endeavouring 〈◊〉 working before he will 〈…〉 to the Physician and to Christ to save him Because it was natural to 〈◊〉 to seek to live by his working it is natural to every Son and branch of that root to seek to save himself by doing as well as he can or as God gives him the strength and grace So it is here It was natural to Adam to depend upon and go to God immediately as a creature to a Creator as a Son to go nakedly to God as a Father Christ was not then known nor seen so it is natural to every man when rectified Nature is stirred up to go immediately to God It is grace in the second Covenant that reveals and draws to Jesus Christ and to God by Christ Heb. 7. 25. For cure of this distemper ponder but these three things 1. Clearly convince the soul that the immortal invisible and most holy God that dwelleth in an unapproachable light his set out himself to be seen or made himself only visible in Jusus Christ so that he would have no man look upon him any other ways then as he has revealed himself in his Son In whom tho' in all other creatures his vestigia and footsteps are to be seen as he is God the face of God is to be seen which no creature is able to behold but there being the brightness of his glory and the express Image of his Person Heb. 1. 3. And as he is man the very heart of God both in respect of affection and will to be seen So that in and through Jesus Christ especially his human nature the glory of the great God breaks out like the Sun through the clouds most brightly in respect of us and therefore in and through his human nature we are only to behold God in whom all that a Christian desires to know is to be seen which is the face and heart of so dear a friend 2 Cor. 4. 6. Joh. 14. 9 10. For we know by too lamentable experience how the whole world vanishing in their smoaky thoughts of the glory of God as he is considered in himself and not able to conceive or retain the knowledg of him did hence invent and set up Images as fit objects for their drunken staggering understanding to fasten upon to be limited with and hence adored God before these as our Popish Hypocrites do before the Altar and in these and at these as Papists do in respect of their Images Hence the Lord to cure this inveterate natural malady has in the second Person united himself to man Christ Jesus through whom we are both able to our everlasting wonderment to see him and also here bound only to behold him who as he is a fi◠handle for our faith so he is a fit object for our weak minds to behold the glory of the most high God in Wherefore then do you offer to go unto God without Christ whenas you are not so much as to look upon God but as he appears in Christ Is not the human nature of the Lord Jesus more easie to be seen and conceived of than the invisible unlimited eterual God-head 2. Secondly See evidently that there is not any dram or drop of God you have especially in Gods ordinances but it issues from the blood and is purchased by the intercession and delivered unto you by the hand of Jesus Christ Ephes 1. 7. Hebr. 7. 25. John 5. 22. You should never have heard the sound of the gospel nor never have had day of Patience nor never have heard of Gods ordinances to find him in nor never have been comforted quickned enlarged affected by Gods Ordinances were it not for Jesus Christ the efficacy of whole blood and power of whose glorious intercession doth at the very instant you feel any good in Gods Ordinances prevail with God the Father for what you feel for the Father loveth the Son and has put all things into his bands John 3. 3 5. that all men might honour the Son all the three Persons plotting chiefly for the honour of the second so that you may see may you are bound to believe at the time you feel your heart savingly affected in any ordinance now the Lord Jesus who is at the right hand of God in heaven who is now in his glory now be remembring me a poor worm on earth now I feel the fruit of his death O what a miserable forlorn wretch had I been were it not for Jesus Christ Mercy could never have helped enlightned comforted quickned assured enlarged me and Justice could never have relieved my dead bloody perishing lost Soul had it not been for Jesus Christ whose Spirit power grace comfort presence sweetness I taste drink and am satisfied abundantly with and now do enjoy Oh Sir methinks the sad meditation of this should make you in all Gods ordinances where you are apt to say you go immediately to God to hasten suddenly in your thoughts affections praises to Jesus Christ Nay methinks you should speedily have your heart clevated and lifted up to Jesus Christ and say I receive this and taste this from Jesus Christ Oh but this is but a taste of the
hony comb with the end of my nod and if this presence of Christ's Spirit I feel now be so sweet what is himself then 3. Thirdly Labour for increase of love familiarity with Jesus Christ by taking notice of him by coming often to him by musing daily on his love as on a fresh thing by banishing slavish false fears of his forgetfulness of you and want of everlasting love towards you and then you know love will carry you speedily to him amor meus pondus meum nay grant that you have been a stranger to Christ yet restore the love of Christ to life again in your Soul and when you come to his ordinances where he dwells your Soul will make its first enquiry for him neither will it be satisfied till it has seen him as we do them we love towards whom we have been greatest strangers Quest 5. Your fifth trouble is you know not how to apply absolute promises to your self as in Heb. 8. because they are made indefinitely without condition Conditional promises you say you can if you can find the qualification that gives you right to the good of the promise within you Answ This useful fruitful question how to apply absolute promises to ones particular deserves a larger time and answer than now in the midst of perplexities I am able yet willing to give For when the Lord saith absolutely without condition that he will take away the stony heart and he will put his fear into his peoples hearts c. and these kind of promises are made to some not to all to those only whom the Lord will and in general to his people Hereupon the Souls of many Christians especially such as question Gods love towards them are most in suspence and therefore when they complain of the vileness of their hearts strength of the lusts let any man tell them that the Lord has undertaken in the Second covenant to heal their backslidings and to subdue their iniquities they will hereupon reply it is true he has promised indeed to do thus for some absolutely tho' they have no good in them but I that feel so vile a heart so rebellious a nature will he do this for me or no and thus the Soul floats above water yet fears it shall sink at last notwithstanding all that God has said I will answer therefore briefly these two things in general 1. I shall shew you to what end and for what use and purpose Go has made absolute promises not only to them that be for the present bâ—â— people but to them that in respect their estates and condition are not 2. I shall shew you how every Christian is to make use of them and how and when he ought to apply them For the first of these 1. First I conceive that as in respect of God himself there are many ends which I shall not mention as being needless so in respect of man there are principally these two ends for which the Lord has made absolute promises 1. To raise up the Soul of a helpless sinful cursed lost sinner in his own eyes to some hope at least of mercy and help from the Lord. For thus usually every mans Soul is wrought to whom the Lord doth intend grace and mercy he first turns his eyes inward and makes him to see he is stark naught and that he has not one dram of grace in him who thought himself rich and wanting nothing before and consequently that he is under the curse and wrath of God for the present and that if the Lord should but stop his breath and cover his face and take him away which he may easily do and this to be feared he will that he is undon forever Hereupon the Soul is awakened falls to his kitchin physick as I spake before prays and hears and amends and strives to grow better and to stop up every hole to amend it self of every sin but finding it self to grow worse and worse and perceiving thereby that he doth but stir not cleanse the puddle and that it is not amending of nature that he must attain to but he must believe and make a long arm to Heaven and apprehend the Lord Jesus which so few know or ever shall enjoy and hereby quench the wrath of God I say finding he cannot do thus no nor no means of themselves can help him to this hereupon he is for saken of all his self-wisdom and of all his vain hopes and now sits down like a desolate widow comfortless and sorrowful and thinks there is no way but death and hell the wrath of a displeased God to be expected And if any come and tell this Soul of Gods mercy and pity to sinners I saith he its true he is even infinitely merciful unto them who are rent from their sins and that can believe but that I cannot do am sure shall never be able for to do therefore what cause have I but to lie down in my sorrow to expect my fatal stroke every moment Reply again upon this Soul tell him that tho' he cannot believe or loosen his heart from sin yet that the Lord has promised to do it that he will subdue all his iniquity and he will pardon all his sin and that he will cause men to walk in his ways c. True saith the Soul again he will do thus for his own people and for them he has chosen but I never had dram of grace in my heart and there is no evidence that the Lord is mine own or that I am his Here again the Soul lies down until the Lord discovers to the Soul that he will do these things for some that have no grace or never had grace for these promises were made to such Hereupon the Soul thinks thus these promises are made for some that are filthy for why should God pour clean water upon them for some that be hard-hearted for why should he promise to take away the stony heart from them c. and if unto some such and I being such a one why may not the Lord possibly intend and include me seeing he has not by his promise excluded nor shut me out Indeed I dare not say he will but yet how do I or men or Angels know but yet I may be one Hereupon Hope is raised to life again seeing God has undertaken the work for the vilest it is possible he may do it for me now when I am vile and can do nothing for my self And thus you may see the first end and use of absolute promises to be as it were twiggs to uphold the sinking Spirits of hopeless helpless distressed Souls 2. The Second end and Use of them is this To create and draw out faith in Jesus Christ in the promises For as the Law begets terror so the promises beget Faith Now no conditional promise firstly begets Faith because he that is under any condition of the Gospel in that man there
is a presupposed faith Its Gods absolute promise that firstly begets faith for faith is not assurance but the coming of the whole Soul to Christ in a promise John 6. 3 5. And then the Soul believes in Christ when it comes to Christ now this God works in the Gospel 1. The Soul is raised up by hope And being raised it Secondly comes to Christ which is faith by vehement unutterable desire And being come to him it 3. Embraceth Christ by love and thus the match is made and the everlasting knot is tied Now as you have heard the absolute promise works hope of relief from Christ and if it works hope it also works a desire or coming to Christ by desire Oh! that thou Lord wouldst honour thy grace thy power thy love thy promise in helping me a poor cast-away And thus faith is created as it were by this absolute promise for it cannot but move the heart of any one that ever felt his want to cry mightily to the Lord for help if he has any hope seeing the Lord has promised to do it for some Oh saith the Soul that thou wouldst do it for me And surely were it not for this absolute promise of God no Soul would desire because he would have â—o hope to be saved or to seek for any thing as from the hands of God And thus you see to what end God makes and to what use a Christian may put these absolute promises 2. For the second thing viz How and How to apply Absolute Promises when a Christian may apply these promises I answer every Christian is either 1. Within Covenant with God and knows it or 2. Within covenant with God and knows it not or 3. Out of covenant indeed for his present estate and condition yet he is in fieri or making towards it 1. If he be in Covenant and knows it then you may easily perceive how and when he ought to apply promises unto himself for he may boldly conclude If God be his God then all the promises of God shall be made good unto him if he be a Son of God he may boldly challengeatall times at the hands of God nay if in some respects at the hands of Justice it self the fulfilling oâ— God the Fathers will delivered in the several Legacies of the promise bought by the blood sealed by the same blood of Jesus Christ that they may and shall be made good unto him that is clear 2. Secondly If he be in Covenant and knows it not and questions hence whether God is his or not and consequently whether the promises belong unto him then the rule is to be observed let him so sue and seek for the good of the absolute promise until by reflecting upon his own acts herein he perceive himself adorned and dignified with the qualification of some conditional promise and then if he can find the condition or qualification within himself then as you judge and write he may conclude that the conditional promise belongs to him if one promise then all Gods promises and therefore that absolute promises are his own because at least one condional promise is For no unregenerate man is within the compass of any one conditional promise of grace unless you will say he is under the everlasting love of God the promises of grace being but the mid-way between the eternal purpose and decree of love and the glorious certain execution of that love in time The promise being the break day of Gods most glorious love which must shine out in time Object But here you will say is the difficulty viz. how I should so seek for the good of absolute promises as therein to find may self within the compass of some conditional one I answer It is done chiefly by three acts 1. By being humbly contented that seeing the Lord has absolutely promised to work and do all for the Soul he intends for to save even when it can do nothing for it self and that he has taken the work into his own hands so that it is his promise offer office and honour to do all that therefore you lie down not sluggishly but humbly at the feet of God and contented to have him to be your God and for ever to be disposed of in any thing by God if he will fulfil his covenant in you contented to part with any sin if he will rend it from you contented to know any truth if he will reveal it to you contented to do any duty if he will enable you contented to shine bright with all his glorious graces if he will create and maintain them in you contented to bear any evil if he will lay his hand under your head and thereunto strengthen you and so seeing the Lord promised to undertake the work for some put out the work and put over your Soul to him that he would fulfil the good that his covenant promiseth in your self Now when you do thus which no question you and many a Soul doth many times reflect upon this act and see if you cannot or may not find your self by it under the condition of some conditional promise and if you do then are you bound to believe all Gods promises are and will be Yea and Amen unto you Now that you do so by this act it self speaks plainly for how many conditional promises are made to the meek Blessed are the meek Mat. 5. and to the humble whom God will raise up For this is not saving meekness to be quietly contented to be or to do or to bear any thing that the Lord will have me from mine own strength and feeling but to be to do or to bear any thing that the Lord will have me if the Lord enable me Many a stout heart would gladly have Christ but if he cannot have him in his own terms viz. Christ and his lusts Christ and the world too or by his own strength and power he will have none of him but desperately casts him away and saith what shall I look after him any more I cannot pray I cannot believe I cannot break this vile and unruly will this stony adamant hearr thus the pride of a mans heart works Now he that is truly meekned and humbled he is contented gladly to have God his God and Christ his Redeemer and that upon Jesus Christ his own terms First on his own covenant now what is that why it is this I will give you the good and work in you the condition to I will give you my self and therefore will not stick to give you an eye to see and a heart to receive too This is the covenant now hereupon a humbled Soul accepts of Christ according to his covenant on his own terms thus viz. Upon that condition Lord that thou wilt humble me teach me perswade me cause me to believe and in every thing to honour thee Lord I am contented gladly and joyfully to have thee do therefore what thou wilt with me Just as
a sick man tells his Physician who comes not to him on these terms If you will make your self half whole then I will cure you and do the rest for you but being utterly unable to cure or to know how to cure himself he tells his Physician I am content you should begin and perfect the cure and so honour your skill and love in me to be contented to take any thing if you will give it me and if I offer to resist that you should bind me and so do any thing with me 2. The second act is earnestly to long and come to Christ to cleave unto Jesus Christ by fervent and ardent desire that he would make good those absolute promises to you seeing that they are made to some and that they do not exclude you for when you ponder well and see what wonderful great things the Lord promiseth to some whose heart cannot but be stirred up to say as that woman in another case Lord give me of that water to drink and as they in the fifth of John Lord evermore give us that bread Now doing this reflect upon this Second act and see if unto it no conditional promise belongs and you shall find an affirmative answer from the word For what is this longing afteâ— the good not of some which many hypocrites do but of all the promises but that which the Scripture calls thirsting who are commanded to come drink of the waters of life freely Isa 55. 1 2. and hungring to which all good things are promised Mat. 5. 6. and which coming to Christ as I spake even now who has given this as the first fruit of eternal election and which kind of people he will never cast away John 6. 37. Now when you see these promises belonging unto you why dare you not conclude but that all these absolute ones are yours also 3. The third act is this Seeing God hath promised absolutely such good things in the Second Covenant but hath not set down the time when or how much grace he will give and seeing only he can help therefore look up and wait upon the Lord in the use of all known means until he makes good what he hath promised to do and perform and work for you Say as beggars that have but one door to go to for bread if none hear or hearing help not lay themselves down at the door and say I will wait here I am sure I perish if I go away or quarrel with them in the house because they help me not so soon as I would and therefore â— will wait for it may be their compassions may move them as they pass by to help me So do you Many a Soul comes and longs for the good of the Promises but if the Lord do not speedily help him he goes with discouragements fears and discontents or despair or sin away and saith one of these two things either I shall never have help or I come not truly and hence I feel no help Oh remember that bread is only to be had at the door to be distributed when the Lord seeth need not when we would or think we have need and therefore wait here and say if I perish here I will at the feet of God and at the feet of the promises and covenant of God c. Now reflect upon this act and see if you may not find some conditional promise annexed unto it which surely you may and I will name you but two Isa 40. 29 30 31. Isa 64. 4. and if the conditional promise belongs to such a Soul you may easily conclude the absolute promises are your own and the chiefest use you are to make of them when you know them that they are your own is to press God to make them good daily to you and to believe as verily and really as if you had the performance of them that they shall It may be you will ask me how shall I know whether I have these conditions truly in me I answer sincerity is a very witnessing grace the frequent meditation of the Scripture will give you much light to judge of the sincerity of them and that which Saint Paul speaks 1 Cor. 2. 12. I say unto you We have not received the spirit of the World but of God whereby we know or may know the things that are freely given to us of God 3. Thirdly If he be out of the covenant but yet God begins to work with some common work of his grace upon him all that I would say to him and all the use he can make of such absolute promises consists in these things 1. Let him consider the freeness of God's promise whereby he may be stirred up to conceive some hope it may be made good to him in time For the promise is very free large excluding none except those that sin unpardonably be their sins and natures never so vile before God and yet not including any by name for that is in the conditional promise and hence such an one is to make this use of it who knows but the Lord may have pity upon me in time and so hang thy hope upon him 2. Let him consider the worth and price of Gods promise bought by blood and for which some men would give a thousand worlds for the benefit comfort of and hereby raise up his heart as by the freeness of it to hope so by the price of it to esteem of the thing promised above pearls and all the honour and pomp of the world 3. Let him consider the fulness of the promise which is a plaister as big as his foâ—e just answerable to all his wants nay infinitely more large than his wants And surely these three things will draw his heart to long for the promise and then you know what is conditionally promised and bequeathed to them that thirst For similitude is the ground of love Now when the fulness of the Promise is seen there will appear such a suteableness and fitness of the promise to his soul that he cannot but long for it thus much for the fifth trouble Quest Your sixth trouble set down in two heads put into one for brevity viz. secret unwillingness to seek God in the strictest solemn services before you enter into them weariness of them while they last and glad when they are gone the reasons which you mention are partly fear of not using them aright together with melancholy lastly the strictness of them Answ It is very true there is abundance of wildness in our hearts which naturally seek to have their liberty abroad and cannot endure to be pent in the narrow room of holy performances extraordinary duties c. no more than children can be pent up from their play And hence it is weary of them and glad to think of their departures and ends And truly it is one of the most grievous miseries that a holy heart can feel and I beseech the Lord of heaven and earth
question to know whether these changes you have sometimes these movings of the Spirit are not of natural temper or Gods Spirit It seems I did a little mistake the meaning because you meant not the main work of grace but occasional stirrings and movings of heart as by reading some pathetical Letter your Spirit is moved with joy or sorrow which it may be will not be stirred at some other time as by drinking a cup of wine the spirit is made more chearful lively c. Answ I answer these three things 1. First That it is very usual for natural affections to be raised by a natural temper as by drinking eating noveltiness of the Gospel John's candle flies were ravished with the Gospel People are naturally moved sometimes by a thundring Minister yet never a whit the more grace c. and it is a good speech of Doctor Ames Arminian universal grace as they describe it may be the effect of a good dinner sometimes 2. That tho' the being of grace depends not upon the temper of the body yet the exercise of grace and many gifts of grace together with the feeling of it doth And hence a good dinner and sometimes wine to a sad melancholy if gracious heart may remove rem prohibentem that may keep grace as joy thankfulness from working and so take the grace and draw it out not create and diffuse the grace The Prophet called you know for a Minstril which some think and that upon good grounds was to raise up his heavy heart and make him chearful and fit to speak the body is the instrument which if it be broken the best grace will hardly sound but if whole then they will 3. If you would know when these things only draw out grace or make a thing like unto grace in the Soul I answer by chese two things chiefly 1. If it be true grace it ever makes you more humble and vile in your own eyes and say Lord why dost thou gâ—ve me any desire to thee any chearfulness in serving thee c. 2. It makes you more thankful to bless the Lord that he thus remembers you for this is a standing rule what ever comes from nature and a mans self it ever builds up it self and returns to self again what ever grace comes from Christ it drives a man out of himself by making him humble and draws him unto Christ that sent him by making him thankful I think all grace and stirrings and movings that have not this double effect in some measure are to be suspected and if they have it is dangerous to doubt whether they are true or no. 5. Again Your fifth thing about providence you say you cannot see a positive providence altho' you do see a negative providence in all your occasions and comforts and crosses you meet withal as namely you can thank God for not taking away your life c. but you cannot see God giving it Answ 1. I answer 1. Consider what I writ to you at first about this question in general 2. Ponder sadly whether any creature or appurtenance to it has its being from it self or from the will and word of God viz. I will have such a man to be and such a memory to be c. I think you will say nothing can make it self therefore here is a positive Providence in life liberty c. 3. Consider whether the same will and word that gives it a being together with all the appurtenances to it doth not also give it act and motion That it is so I thus demonstrate it 1. Every creature is made for an end for no wise efficient but works for some wise end 2. That no creature can lead it self to its end if sinful or irrational 3. God must and doth lead it by its several acts and movings to that end Hence 4. Every act is determined by God And altho' I grant some creatures move freely some necessarily yet it is from a positive will and providence that they move act and see Therefore you see what cause there is to see a positive providence in every thing Concerning the rest of your letter Oh that I had time and heart to writ more yet I hope I have writ enough for this time and the Lord knows whether ever more or no. However I thank you heartily for improving me this way of writing who have my mouth stopt from speaking I wish I had more such friends to deal thus with me and my self more time and a more fruitful head and heart to improve my self this or any other like way for them For who knows what breathings of Gods Spirit are lost for want of writing especially when there is no season of speaking Truly Sir I meet with few that are much troubled in that manner as your self but they go on in an easie quiet and very dangerous way which troubles I perswade my self keep you awaking when other virgins are slumbring and after which I am perswaded the Lord intends to use you for more than common service if you wade well through them however as I said before be not discouraged or too much perplexed in sorrow for them For surely as far as I can guess the Lord is preparing you for himself by them I shall not forget you tho' I never saw you and I beseech you if have any spark of affection toward me kindl'd by these fewlines remember when you are best able to pray for your self to remember to look after me and mine all that go with me on the mighty waters and then to look up sigh to Heaven for me that the Lord would out of his free grace but bring me to that good land those glorious Ordinances and that there I may but behold the face of the Lord in his Temple tho' he never delight to use me there tho' I and mine should possibly beg there and that if the Lord should call me to my solemn work and service for the good of his Church People company that go with me or are gone before me that then the Lord Jesus would reveal his secrets to me enable me the little time I have to live to be fruitful to him and to have a larger heart than ever for him as for yourself I shall desire the Lord to keep you blameless and unspotted in an evil world and that as he has begun so he would perfect crown his divine graces work in you that you may be perserved from national sins which shortly bring national and most heavy plagues And the presence of the Lord may abide with you and in you until the Lord call for you Remember my kind love to your Father whose name I have forgot and by whom I could not send these lines being then hindred by business Now the peace of Jesus Christ be with you keep you upright blameless till death And if I never see you more till the last and great day
being no piece of Christian wisdom or honesty to turn round in worldly imployments so long till by giddiness we fall down but by secret steps ever and anon to look up to heaven and to behold the face of God to whom only there in we are to approve our selves But yet it seems your thoughts are so far from being subservient the one to the other that you are distracted and molested your peace interrupted and your Christian course made troublesom and an heavy but then which surely cannot be by the yoke of JesusChrist therefore you must first bring your troubles in this particular to this issue either you may follow your civil affairs and nourish these thoughts as helps to maintain your peace and make you heavenly minded in them and if they serve sufficiently to such an end why are you troubled with them or else you cannot follow God comfortably in civil actions unless you banish from you thoughts which do so miserably distract you and then why do you fear you shall grieve Gods Spirit if at the same time you do not give entertainment to them the unseasonableness of which speaks plainly they came not from the spirits suggestions besides their hinderance of comfortably walking with God which the imployments themselves can never hinder But you will say When is the season of nourishing such thoughts I answer Entertain those thoughts as it may be you have done some Friends who came to you at that time you have business with strangers whom you love not so well as your Friends you have desired them to stay a while until you have done with the other and then you have returned to your Friend and when the other has been shut out of the doors the other has had the welcom and has lodged with you all night and thus you have gâ—ieved neither but pleased both It is so in this case Worldly employments are our strangers yet they must be spoke with Religious thoughts and practices are our Friends these come unto us while God calls us to parley with the other you cannot speak with both at one time in one place without much perplexity Take therefore this course make much of the good thoughts but parley not with them till your business is done with strangers and towards evening which is your season set some time apart every day for meditation and then make them welcome then consider and ponder well what was suggested to you in the day time and sift every good thought to the bran for then is your season and after that let them sup and lodge with you all night and keep the house with you every day And surely when the Lord Jesus shall see what a Friend you shall make of his Spirit and how wisely you walk therein you shall not need to fear any grieving of it or unseasonable times nay I say you will most fearfully grieve his Spirit if you parley with the conceived suggestions of it at unseasonable times What thou dost do it with all thine Heart saith Solomon Eccl. 9. Therefore when you are to pray confer or meditate do it with all your mind and all your thoughts and all your strength So when God calls you to worldly employments do them with all your mind and might and when the season of meditation comes take it which glorious ordinance of God although many Christians use it occasionally and against some good time or when they have leisure meeting with them yet to set some time apart for it in a solemn manner every day and that in conscience as we do for prayer generally where is the man to be found that does thus Those men that thus neglect their season of musing and entring into parley with Gods Spirit daily may be well said to grieve the Spirit through the neglect of which ordinance Gods Spirit is as much grieved by Professors in England as by any course I know The Lord awaken us but I have run too far already in this first part of my answer â—2 Means For the second means viz. how the soul is to carry it self in Civil employments that so you may not think you do for better when you listen to good thoughts as you mention 1. I say but two things 1. Learn to follow them out of an awful respect to the eye presence and command of Jesus Chrift and to do what you do in Civil businesses as the Work of Christ When you are riding or making up breaches between man and man then think I am now about the work of Jesus Christ 2. Secondly seeing your self thus working in worldly employments for him you may easily apprehend that for that time God calls you to them and you attend upon the work of Jesus Christ in them that you honour God as much nay more by the meanest servile worldly act than if you should have spent all that time in meditation prayer or any other spiritual employment to which you had no call at that time It is noted therefore by some of Peters Wife's mother that when Christ had healed her of her Fevor she sate not down at Table with Christ in communion with him which no question was sweet but ministred at the Table and ran too and fro and so served him and acted for him wherein she shewed more love and gave him more honour viz. in that mean service and in acting for him than in having communion with him now if the Lord would out of his abundant goodness set the Soul in such an acting frame for him and if it could do iâ—s worldly employments as the Work of Christ and see how greatly it honours Christ in attending on him Oh what peace should a Christian enjoy notwithstanding all his dislractions every day And how easily would such devout thoughts you speak of be repell'd like darkness before the light for the nobleness of those good thoughts you speak of presenting themselves against the mean and base outsides of Civil affairs makes you ready to honour the one when you are call'd to serve the other but now by seeing you do the Work of Christ Jesus in them you shall hereby see a glory in the meanest service you perform in Civil affairs and this will make you cleave unto them But I have said too much about repelling of good thoughts in these times wherein men have to few though it may be little enough to satisfie you Quest 2. Your second trouble is this viz. that your Heart is kept from being humbled for sinful distractions that hinder and interrupt the spiritual performance of holy duties and that for two reasons First Because they be involuntary and accidental Secondly Because they cannot break the Covenant between God and your Soul being but infirmities Answ For the latter clause concerning breach of Covenant together with the other 1. I say not only infirmities do not but the greatest sins cannot make a breach of Covenant between God and the soul that is once really not