every poor believer Thus saith the Lord God unto Jerusalem thine habitation and thy kindred is of the Land of Canaan thy father was an Amorite and thy mother an Hittite and in thy nativity when thou wast born thy navel was not cut thou wast not washed inwater to soften thee thou wast not salted with salt nor swadled in clouts none eye pitied thee to do any of these unto thee for to have compassion upon thee but thou wast cast out in the open field to the loathing of thy person in the day that thou wast borne And when I passed by thee I saw thee polluted in thine owne blood and I said unto thee when thou wast in thy blood live even when thou wast in thy blood live Now when I passed by thee and looked upon thee behold thy time was as the time of love and I spread my skirts over thee and covered thy filthinesse yea I sware unto thee and entred into a covenant with thee saith the Lord God and thou becamest mine then washed I thee with water yea I washed away thy blood from thee and I annointed thee with oyle I cloathed thee also with broidered work and shod thee with Badgers skin and I girded thee about with fine linnen and I covered thee with silke I decked thee also with ornaments and I put bracelets upon thine hands and a chaine on thy neck It is an apparent truth unto all experienced Christians that vvhen God first enters into covenant vvith men he finds them in their blood in their infidelity he finds them unholy but as soone as this covenant is struck vvith them thou becamest mine saith the Lord in the last mentioned Scripture then I washed thee with water c. yea I washed away thy blood â—rom thee The Lord puts his holy Spirit in them and his holinesse and so they immediately become the people of his holiness God becomes our God and then makes us his people and afterwards washes us and sanctifies us from our sins And although poor believers have injuriously and unkindly offended this gracious God by their manifold provocations yea though they have despised the oath in breaking this covenant and played the harlot in the face of the Lord yet the Lord wil have such to know that his wayes are not as their wayes but as farre above them as the heavens are above the earth For thus saith the Lord God I might even deale with thee as thou hast done which hast despised the oath in breaking the Covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I wil establish unto thee an everlasting covenant and thou shalt know that I am the Lord that thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God And as this covenant is free so likewise it is unconditional on mans part God is pleased indeed to take us into covenant not upon any condition in us before he brings with him Christ and in him all the conditions and make us as he would have us not for the covenant but in it or under it we are not his people before he be our God first you have not chosen me but I have chosen you And it evidently appears that there is nothing required of a man to make him partaker of this covenant no not faith though divers affirm that it is requisite that God gives faith unto men before he enters into covenant with them that so they may have it as a hand to take hold upon the covenant but of such I would be satisfied if the new covenant of grace be not unconditinal on mans part how it differs from a covenant of works is it not a hard and as impossible a thing for man of himself to believe in Christ as it is to keepe the whole Law to believe in Christ is a fruit of his spirit and must we not be in Christ before we beare fruit we cannot rationally expect the effect before the cause the light before the sun or heat before we have fire therefore we must be in Christ before we can beleive we cannot from Scripture ground expect faith in the soul before Christs spiritual presence be there he that hath the spirit of Christ hath Christ we have the spirit of Christ before we believe therefore we have Christ before we can believe so â—at it is Christ in us that brings us to Christ out of us it is the spirit of Christ that leads a sinful soul to the person and righteousnes of Christ faith is no condition but one of the graces of the covenant on Gods part to be given to those who are given unto Christ and is not given before the covenant but in with and through the covenant and there must â—e the spiritual presence of Christ who is the Author of â—aith in the soul â—ither before or at the very first instant of believing for that the cause must necessarily anteceede the effect Thus it manifestly appeares that at Gods first entring into Covenant with a man the poore Creature is meerely passive having no condition at all in him yet when God hath taken a man into Covenant with himselfe and sowne the immortall seed of grace in the field of his heart and so sprung up light life and faith in the soule then the soule is to say as Christ said my Father worketh hitherto and I workâ— or as the Apostle said we are co-workers with him yet herein wee must also know it is not enough for God to tune the instrument of the soule unlesse he himself also play thereon without this the Musick cannot be melodious it is not enough for God to worke grace in mens hearts but hee must also quicken put forth and act those graces he hath been pleased to infuse into and worke in the Saints And it is Gods part not only to propound and to offer but it is his part also and his promise to bring men into the bonds of the Covenant and to worke a willingnesse and abilitie in men to receive what he offers and gives to believe what he promises and to obey what he commandâ— The new Covenant is indeed meerely a Promise for the Covenant that God makes with his now under the gospel is all on his owne part without any thing on mans he makes himselfe ours and makes us his all is of his owne doing though a Covenant in the strict legall and common sense is upon certaine Articleâ— of agreement and conditions on both sides to be performed Thus stood the old Covenant there was life promised on condition of obedience and so in Covenants and Contracts between man and man but now there is a Covenant or rather promise in Jesus Christ who is called the Mediatour or Manager of the Covenant in which God gives
God and his motive to make and enter into this covenant was his everlasting love the righteousnesse upon which it is established is an everlasting Righteousnesse and all the mercies and blessings thereof are everlasting as everlasting pardon for I will be mercifull to their unrighteousnesse and their sinnes and Iniquities will I remember no more Everlasting kindnesse In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer everlasting mercy for the Lord is good his mercy is everlasting and his truth endureth to all generations Everlasting joy and the ransomed of the Lord shall returne and come to Sion with Songs and everlasting joy upon their heads c. Everlasting consolation Now our Lord Jesus Christ himselfe and God even our Father who hath loved us and given us everlasting consolation c. and likewise everlasting life For God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life God hath ordained men unto eternal life before they believe and faith is a fruit of the spirit of Christ and of consequence we must be in Christ before we can bring forth fruit that whosoever believeth on him should not perish c. This and such like expressions are to be considered as declarations of the qualification of such as are saved not that faith gives us any interest in Christ but manifests unto us that he who hath loved us with an everlasting love hath by his Spirit come into our hearts and created faith there and shewed forth this love unto us When God is said to be in Covenant with a Soule A soule is then properly actually or expressy in Covenant with God when God hath come to it in the promise and then when it feels it self under the power of the promise it begins only to know it is in Covenant and yet to obey as if it were but to enter into that covenant which God hath made with it in Christ before it could do any thing so as they that believe doe rather feele themselves in that covenant which God hath made with them without any thing in themselves either faith or repentance c. The effect of this Covenant The Lord in and through this covenant brings a poore creature to see and seeing to admire the superabundant riches of his free grace and love and humbly and thankfully to embrace the same and the heart thus wrought upon vehemently desires that such carriage and kindness of its God might not slip out of mind but that the consideration of this soul-ravishing heart-melting and astonishing grace and loving kindnesse might through the Spirit of the Mediatour of this covenant carry him forth stedfastly to believe in dearly to love chearfully to obey and dutifully to honour and serve the God of this mercy in soule body and spirit so long as the Sun and Moon endure and for ever in a word the soul is carried forth out of selfe unto God and in God alone finds rest and satisfaction Divers inviting Characters and soul-winning encouragements of faith Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing the soule sees or feels in it selfe but from something it apprehends in God in his word faith sometimes is attended with much strife and strugling for Satan wil say to the soule it is in vain to believe Christ saith come I will ease thee and faith sweetly perswades the heart to rest upon the ability and fidelity of God in his free promise Faith is an emptying grace yea it is its property to empty the soule and keep it empty of selfe confidence and thereby it makes way for receiving of the righteousnesse of Christ even as the poor widows empty vessels for the receiving of the oyl out of the cruse whereas the fulnesse of the vessel caused the stay Yea it implies an emptinesse of selfe that we may be filled with him out of whose fulnesse wee receive grace for grace Faith is a believing that Jesus Christ is the Christ which implies a seeing and knowing that all is in Christ for life and salvation and so to rest upon him for it he that thus believs in Christ is brought over by Christ unto Christ and so centered upon him that he wil never go from him My soule wait thou on God for my expectation is from him And in those souls who enjoy this precious faith old things are done away and they are new creatures there is a light set up in the soul and the soul sees and knowes all is by Christ and that there is no way or meanes of life but by him and thereupon closes with him and rests upon him Faith looks unto what God saith rests upon it and sets to its seale that God is true Faith doth not lay hold on Christ to fetch Justification from him till Christ hath first laid hold on us and imputed his righteousness unto us and by his Spirit in a free promise of grace declared the same unto us and then faith becomes active to receive and depend upon Christ and his everlasting righteousnesse Faith works by love and most highly prizeth Christ and his righteousnesse debases and vilifies self admires the immense and infinite riches of Gods free grace and love and engages the heart to holinesse yea to dedicate it selfe as a monument of eternal praise and thanksgiving for his inestimable goodnesse Yea that soul that is possessed of such precious faith can never in its owne eye see God high enough nor it selfe vile enough and fetches all its strength from Christ to doe all it doth There are many mistakes about faith some have thought comfort joy or ravishments of soule with God to be faith and so because they had not them have concluded they had no faith it is not mens believing but the object of faith that gives faith its denomination There are many precious souls that trust in Christ for life from an hope of mercy but this hope though the poore soul at present sees or knowes no certainty of enjoyment of what it hopes for hath a blessing intailed on it Turn ye to the strong hold ye prisoners of hope Eleven Motives to believe 1. By believing we come to know our interest in Christ and salvation by him 2. By believing we honour God he that receives his testimony hath set to his seale that God is true 3. If ye believe not surely ye shall not be established there is no true quietnesse and settlement of soule without believing thou standest by faith and fallest into sin by unbeliefe the word preached is precious and powerful yet it profited not being not mixed with faith in them that heard it 4. It s faith that
rids the soule of all its distempers doubts feares and discouragements we may not separate the Spirit from faith nor faith from the Spirit nor Christ from both 5. By faith in Christ thou shalt be kept in perfect peace it will sweetly and transcendently refresh the soule thou shalt keep him in perfect peace because he trusts in thee Being justified by faith we have peace with God by faith we apprehend Christ our Justification the fruit of which is joy and peace 6. By unbelief we adde sinne unto sinne in the highest nature if we believe not what God saith we accuse God of speaking falsely he that believeth not hath made God a lyer It is impossible for God to lye the strength of Israel cannot lye nor can it be any dishonour to God or danger to thy selfe to hope in his mercy and believe in him The eye of the Lord is upon them that hope in his mercy 7. As bad as thou canst be have been received unto mercy Jesus Christ came into the world to save sinners This is a faithfull saying and worthy of all acceptation When thou layest in thy blood it was a time of love He justifies the ungodly While we were yet sinners Christ dyed for us have hope therefore feare not but believe the Lord will command his loving kindnesse in the day time and in the night his song shall be with thee hope thou in God 8. Unbeliefe streightens thy heart stops thy mouth and hinders thy thankfulnesse and praysing of God thou shalt be dumb because thou believest not 9. Unlesse we believe we can never glorifie God Abraham staggered not at the promise of God through unbeliefe but was strong in faith giving glory to God 10. Our naked cleaving to God in his free promise shall carry down all our distempers at once and drowne them in it as in a Sea the promises will answer all thy doubts and feares whatsoever and fill our soules with peace in believing 11. By our unbeliefe wee oppose riches of grace and love yea that love that could love enmity it selfe and reconcile those unto God that are enmity against him There is but looking up to Christ Jesus and salvation is in thy soule and believing with thy heart and thou art saved thou wert saved by Christ before but now in thy selfe Jesus Christ and forgivenesse of sins in his name and redemption through his blood is the first and only thing held forth in the Gospel to sinners the other mysterie of Righteousnesse is revealed to believers forgivenesse of sins is first taught that they may believe and the other glorious mysteries are taught that they may know what they believe they are first to see Gods love and afterwards his glory Jesus Christ crucified is the best story for sinners and Jesus Christ exalted for Saints and therefore it is that in all the Apostles Sermons the story of blood and redemtion was first preached and when they did believe that then they wrote Epistles and Revelations of greater things unto them so as they spake of Christ only to make them beleeve and wrote to them of him when they did beleeve Salvation is not made any puzzling work in the Gospel it is plainly easily and simply revealed Jesus Christ was crucified for sinners this is salvation and this work of salvation is past and finished sins are blotted out sinners are justified by him that rose for their justification now that which we must do to be saved is to believe in the Lord Jesus Jesus Christ and the promise is annexed thou shalt be saved All that is to be done in the work of salvation is to believe that there is such a worke and that Christ dyed for thee among all those other sinners he dyed for This is the commandment that ye believe on his Son Jesus Christ that is that ye be perswaded of such a thing that Christ was crucified for sins and for your sins and we are called on to believe because they only that can believe are justified by him all that believe are justified so that salvation is not a business of our working and doing it was done by Christ with the Father Sin Satan and hel were all triumphed over by Christ himself openly for us and all our worke is no worke of salvation but in salvation in the salvation we have by Christ We receive all not doing any thing that we may receive more but doing because we receive so much and because we are saved therefore we work not that we may be saved and yet we are to worke as much as if we were to be saved by what we doe because so much is done already for us and to our hands as if we were to receive it for what we did our selves this is short work believe and be saved and yet this is the only gospel work and way Christ tels ye in few words and his Apostles in as few As Moses lifted up the Serpent in the wildernesse so must the Son of man be lifted up that whosoever believes on him should have eternal life Saith Saint Paul say not in thy heart who shall ascend into heaven that is to bring Christ from above or who shall descend into into the deepe that is to bring Christ from the dead but what saith it the word is nigh thee even in thy mouth and in thy heart the word of faith which we preach if thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thy heart that God raised him from the dead thou shalt be saved The work is already done but then thou shalt see that it is done There are five grounds why salvation is so soone done 1. Because it was done before by Christ but not believed on before by thee til now 2. Because it is the Gospel way of dispensation to assure and passe over salvation in Christ to any that will believe it 3. There needs no more on our sides to work or warrant salvation to us but to be perswaded that Christ Jesus died for us because Christ hath suffered and God is satisfied now suffering and satisfaction is that great worke of salvation 4. Because they and they only are justified who can believe Righteousnesse is revealed from faith to faith all that believe are justified 5. That it may be by grace and not of works being justified freely by his grace through the redemption that is in Christ Jesus How God begets faith in an unbeliever We are commanded to believe and faith is the gift of God and the Spirit of Christ without which we can do nothing enlightens our understandings and worketh faith in us and hereupon our believing is said to be the work of God and the Spirit having set up a divine light in our understandings we being before altogether darknesse bowes our hearts to believe and indeede without
now decayed Poore heart I would have thee consider these five things viz. 1. The ground of our faith is God in his word and not our sight and feeling That is sensual we live not by sight but by faith in the Son of God 2. Consider that as long as thou maintainest fears jealousies of Gods love unto thee it is no wonder if thy condition be no better then it is Call to mind the daies of old And remember that with God is no variablenesse nor shadow of turning whom he loves he loves for ever his love is an everlasting love And remember that a poore believers consolation depends not so much upon his knowing Christ as upon this that we are knowne of him and held fast by him who hath taken the charge of us 3. A child of God may decay in parts sight feeling and exercise of faith these are sometimes more and sometimes lesse as God sees best that we might rest and relie upon Christ alone The graces accompanying salvation no saint shal ever lose but a present sensible and continuall exercise of any grace God hath not promised the exercise of grace in the Saints ebbs and flowes the Lord often withdrawes the exercise of one grace that so another may shine forth with the greater lustre and that we may in faith and humility depend up on him who is the rock of our strength and our portion for ever 4. Consider That it is a principal part of the new covenant of Gods grace that he wil write his law in our hearts and that we shall not depart from him And the Lord also saith The mountains shal depart and the hils be removed but my loving kindnesse shall not depart from thee neither shall the Covenant of my peace he removed And in the Prophesie of Jeremiah he saith further If thou canst breake my Covenant of the day and my Covenant of the night that there shall not be day and night in their season then may also my covenant be broken 5. Consider that wee ought to believe that which wee neither see nor â—eel wee are to believe under hope against hope Faith is the evidence of things not seene To live by faith is to walk after the spirit and to live by sight sense and feeling is to live after the flesh Were it not a groundless thing in nature to feare that there is no sinne in the firmament because that at present its face is masked with a cloud and wee feele not the warming and inlivening influence of its beames I feare that the opposition in mee against sinne is not between Christ and Satan or the spirit and the flesh but betweene my corrupt will and my inlightened conscience It is granted that every opposition or striving in men is not from the antipathy between Christ and Satan or the flesh and spirit which reciprocally lust against each other yet the difference between the antipathy of the flesh and spirit and of the corrupt will and enlightened conscience is very discernable 1. The naturall conscience though inlightened acts only in a naturall way at the most it is but morall as not to lie steale sweare c. 2. It stirs not unless forced and then unto that only whereunto it is forced as a Justice of the peace having issued forth his warrant to a drunken constable to search for drunkards this constable dare do no other then search for them though his heart bee with them 3. Conscience inlightened strikes only at the branches but not at the root of sinne 4. It sets one faculty against another as the will and affections against the understanding First But the spirit of Christ causes an opposition in the same faculty as in the will c. 2. The spiritâ— of Christ makes a free full constant and impartial resistance against all sinne 3. It discovers to the soule her secret corruptions in their colours this spirit overpowereth the soule causing it to hate sinne and leave it 4. This spirit causeth the soule to bee so much the more glad by how much sinne is the more discovered 5. It teaches the soul to oppose all sin even the appearance of evil equally proportionably and orderly 6. This Spirit teaches the soul not to turn the grace of God into incouragement to sin I cannot pray nor do any thing that is good therefore God hath not done my soule good and I have many suggestions that I have no worke of grace wrought in mee which much weakens my confidence 1. Poore soul 〈◊〉 thy grace is weak and thy weaknesse proceeds from infidelity which deadens the heart and hinders thy living upon the strength of Christ 2. It is thus with thee that thou mayest see thy necessity of Christs strength go to and waite upon him by faith for it and live upon him who hath promised to be a ful supply unto his 3. If God hath given thee a desire to obey him say not that it is nothing God saith it is something he that gives this accepts it for if there be a willing mind it is accepted according to that a man hath and not according to that he hath not and he wil grant thy desire in his time he wil 〈◊〉 the desires of them that feare him he also will heare their cry and wil save them Christ wil not quench the smoaking flax though we see no fire yet we know there is some by the smoake it is a Character of a servant of the Lord to desire to feare his name spiritual or holy desires cannot be in a soule that hath no grace desires after grace and of spiritual things is an act of spiritual life an act is from a faculty and a faculty is a concomitant of life a man that is dead in trespasses and sins cannot while dead have a spiritual desire spiritual desires are the productions of faith and love and many times a wil to obey is all that a spiritual believer can find To will is present with mee but how to performe that which is good I find not for the good I would I do not but the evil I would not that do I the strongest saint is but weak Paul was an eminent Saint yet consider what he saith of himselfe Rom. 7. from 14. to 25. Rom. 8. from 37. to 39. he had no power to doe what he would yet he lived by faith in the Son of God 4. We should doe all we can to obey God yet we must know that our all wil be infinitely too little to justifie us in the sight of God for by grace are ye saved through faith and that not of our selves c. not of works lest any man should boast Then as to the second branch viz. That God hath not done thy soule good Certainly God hath begun his work in thee if he hath convinced thee of sin and
trade with it as otherwise he might so there is not any thing of sanctification currant and of solid comfort to a believer unlesse Christ be there and his image which is righteousnes and true holinesse 3. Consider that it is a usual delusion of Satan to tell a poore soule that God hath no mercy for it when the soule hath obtained mercy and this mercy not farr from it yea at the gate as it were and that it is the nature of unbeliefe to be inquisitive and curious to find out any colourable pretention whereby it may seeme to doe wel in excluding it selfe from grace and in not harkening unto what God saith in his word I would gladly believe but I dare not besides I cannot believe Consider four things viz. 1. Consider with thy selfe and examine what reason thou hast or canst have to doubt or be afraid since Christ cryeth saing If any man thirst let him come to me and drink The spirit and the Bride say come and whosoever wil let him come Doth God invite you to come and are you afraid oh come he wil not quench the smoking flax Hope thou in his mercy and know that the Lord takes pleasure in them that feare him in them that hope in his mercy Examine thy soule why it would flie unto the hills of its owne preparations seeing that God who is a strong hold hath invited thee unto himselfe and indeed the first thing that a poore soule that sees it self lost and fatherlesse is to do is to believe in the Lord Jesus he expects no previous qualifications and indeed the best preparation for Christ is to see in our selves no preparation at all for him 2. Consider that if thou desirest to believe thy will is in part regenerate and thou dost in some measure believe though weakly Lord I believe help thou my unbeliefe And remember that the heart in a mystical and spiritual acceptation is seated in the will and in the understanding but more principally in the will so that that object or thing unto which the will is most inclined or the desires runne out most after unto that is the bent of the heart said to be if our wills be renewed our hearts are renewed Saith Paul to will is present with me good I would do so then with my mind I serve the law of God whereby it evidently appears that the will is one with the mind and that the heart is one with them and that these three are one and are alike spirituall where your treasure is there will your hearts be also there will be your mind and your affections and by affections the heart is meant Set your affections on things above Gods servants are in Scripture described by a desire to feare his name Those desires that work towards God came from him The Spirit returns to him that gave it If thy desires be spiritual thou art spiritual they flow from faith and from the Spirit and are a part of the worke of grace in us which he having begunne will perfect to his own praise A man cannot desire that which he doth not believe to be nor love To wil to believe and repent is an evidence that the soul doth believe and repent to will to be regenerate is an effect and testimonie of regeneration It is God that worketh in you to will c. Spiritual desires cannot possibly be in that soule that hath not spirituall life for to desire after Christ or to a believe in him is an act of spirituall life a dead man cannot desire and nothing but Christ can possesse the soule of a sense of its want of him the depraved will of man being wholly inthralled unto sin can contribute nothing hereunto but is altogether insufficient for and averse unto it and also to the perceiving and receiving of the things of God they being spiritually discerned God must give eyes to see and an heart to understand 3. Considert hat many doe believe and yet know not whether they believe or no and thereupon they doe as the blinde man did call their faith unbeliefe many give God their hearts and know it not being ignorant of what is meant by the heart and where it is seated viz. in the will understanding desires affections and delights though principally in the will 4. Consider that it is not in the power of the Creature to believe and that faith is not any condition of the covenant of grace required on thy part but a grace of the covenant on Gods part to be given for this covenant is not made with us but with Christ for us to believe is a fruit of the Spirit of Christ we must bee in Christ before wee can beare fruit therefore we must be in Christ before we can believe hee that hath the Spirit of Christ hath Christ we have the Spirit of Christ before we believe therefore we have Christ before we believe and men are ordained unto eternall life before they believe I am afraid the day of grace is past and so nothing can doe me good 1. You must not give way to such discouraging thoughts answer them with Jonah who knowes but the Lord may returne 2. For which of Gods loving kindnesses and rich mercies hast thou taken up such hard thoughts of him to nourish Jealousies against his love remember what David saith How precious are thy thoughts to me oh God great is the summe of them If I should count them they are more then the Sands and what Christ saith Be not afraid onely believe and what he did he received sinners 3. If thou thinkest the day of grace is past because thy sinnes are great that argument will not hold hearken what God saith I have spread out my hand all the day to a rebellious people that provoke me to anger continually to my face 4. Consider That if thou hast an heart desirous to returne unto God thy day of grace is not past Christ knocks still If we confesse our sinnes he is faithfull and just to forgive us our sinnes c. Saith a poore drooping believer I feare that when persecution comes I shall not suffer nor hold out unto the end but dishonour God betray his truth shame and grieve his people Cast all these cares and feares upon the Lord In nothing be carefull hee will care for thee he that hath ingaged his owne faithfulnesse for the making good of every tittle of his promises hath promised I will never leave thee nor forsake thee God will take care for his owne glory truth and servants his wisdome power Love and faithfulnesse shall order all I am discouraged because that of all the spirituall things I hoped for none are made good to mee I doe not possesse any 1.
If thou beest included in and art under the promise of them thou shalt possesse them 2. Consider they may be made good to thee without thy sensible enjoyment of them there is neither faith nor hope exercised upon what we possesse to have a right in or to a thing and to possesse it are distinct They died in faith they possessed not what they believed they should enjoy Abraham believed he should have a sonne here was his faith yet did he not then possesse his sonne To make enjoyment essentiall to faith is a very great mistake wee being united and married unto Christ doe through faith by him bring forth fruit unto God yea perfect obedience imputatively and through the operation of his Spirit I have many discouragements for that I am not filled with joy and comfort and peace in believing Consider two things viz. 1. Faith may be strong when joy is absent David had faith when he had not joy Restore to me the joy of my salvation he had refused comfort before but now he came to want it 2. Such as judge their condition good because they are filled with joy build upon a sandy foundation in that they are not founded upon Christ alone If some had joy they would make it a Christ to them they would live upon it and therby abuse Christ themselves and their joy It is a mercy unto such poore creatures that they have not joy til they better know how to use it I cannot believe that I am in Christ for that I fall back into sinne Consider three things viz. 1. That no sinne can make one less beloved of God or lesse in Christ for the mercies of God are called sure mercies his love an everlasting love his covenant an everlasting covenant I am perswaded saith Paul That neither death nor life nor principalities nor powers c. shall be able to separate us from the love of God which is in Christ Jesus our Lord So that to whom he is once merciful he is ever merciful whom he once loves he ever loves when he once takes poore creatures into covenant with him he is ever theirs I am the Lord I change not 2. That whom the Father loves he loves in his Son in whom he is well pleased and his Son is alwaies alike beloved of him The same yesterday to day and for ever and whom he loves in his Son he accounts as his Son he is made unto us of God righteousnesse sanctification and redemptiin so as wee being not beloved for our owne sakes nothing in us can make God love us lesse because he loves us not for our selves nor any thing in our selves but in and through his Son in whom he is wel pleased with us 3. Consider That if God should love us lesse or more as we are lesse or more sinful then he should be as man and as the Son of man and if believers stood upon these termes with God then how are these Scriptures said to be true He arose again for our Justification Who shall lay any thing to the charge of Gods Elect Who shall condemne There is no condemnation to them that are in Christ Jesus The foundation of God standeth sure he ever lives to make intercession for us so as God is ever the same that loves and his love is as himselfe ever the same and Christ in whom we are beloved ever the same and our righteousnesse ever the same Thy righteousnesse is of mee saith the Lord. Saith a poore drooping believer I having lyen a long time under and used the means of grace grow stil worse and worse therefore I cannot but conclude That God wil not doe me good Poore heart 1. Dost thou know Gods means and the number of them Have your ends been good and rightly placed Have you used the means in a right manner measure time and in sincerity Have you not rested in the means Have you used them in faith waiting for Gods blessing upon them The word they heard profited them not for want of faith 2. It is not good reasoning to say because God hath not as yet given me my request therefore he never wil mind what the Lord saith But ye are a chosen generation a royal Priesthood c. Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy They shallnot be ashamed that wait for me 3. Consider that it is just with God to blast the means yea it is a mercy to blast it that yet still using them we might look more unto Christ for his blessing upon them and to be all unto us 4. Consider If thou hast a wil that Christ should save thee and rule in thee and over thee he that hath begun this good work in thee wil perfect the same Thou shalt one day know that thy sins are pardoned and not imputed unto thee and subdued in thee 5. Consider God may have mercy for thee though thou know it not for mens sins are first forgiven before they can know it believe it or be assured of it thy sins may be pardoned though thou knowest it not faith believes the pardon of sinne but our believing neither pardons nor procures the pardon of any sin but faith brings into the soule the apprehension of the pardon of those sins which were pardoned before though not by us known so to be til then I fear that my motions Godward doe flow from a principle of self-love and not from pure love unto the Lord Jesus Consider though they do not yet the Lord Jesus promised to his people Israel of old who were incompassed with as many Aggravations of sinnes and infirmities as thou that he would love them freely and as he loved his people Israel of old so he wil love thee freely and betroth thee unto himselfe in loving kindnesse and mercyes he hath also promised and his faithfulnesse is engaged I will circumcise thy heart saith he and thou shalt love mee he wil give thee an heart-breaking sight and sense of the free pardon of all thy sins through the spirits manifestation of the riches of his superabundant grace and love and thy apprehension thereof through faith ingages thy heart and constrains thee to love him again Wee love him because he loved us first Saith a poore deserted soule I cannot believe that God wil pardon my sins they being greater and heightned with many more circumstances of aggravation then the sins of others are This is the effect of thy unbeliefe and of thy low and finite thoughts of God his grace and mercy whereas they are infinite Oh measure not the Lord by thy selfe but remember that hee whose Character is The Lord gracious and merciful c. Hee doth great things
through the Gospel he ever remaines beautifull and comely to an eye of faith whereby he sees himselfe in the righteousnesse of Christ made perfectly and everlastingly righteous yea presented in the body of Christs flesh through death holy unblameable and unreproveable in the sight of God 4. From ignorance of their glorious Gospel freedome Christ hath redeemed us from the curse of the Law c. that we might receive the promise of the Spirit through faith Christ is the end of the Law for righteousnesse to every one that believeth Now wee know that what things soever the Law saith it saith to them who are under the Law But no true Believer is under the Law but they are all under grace In the first Adam we had to doe with God onely in a way of subjection and righteousnesse but now in our second Adam in a way of Sonship or adoption free grace and love For what the Law could not doe in that it was weake through the flesh God sending his own sonne in the likenesse of sinfull flesh and for sinne condemned sinne in the flesh That the righteousnesse of the Law might bee fulfilled in us who walke not after the flesh but after the Spirit The Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death We are delivered from the Law that we should serve in newnesse of Spirit and not in the oldnesse of the Letter Christ hath blotted out the hand-writing of Ordinances that was against us and taken it out of the way nayling it to his Crosse He hath led Captivity captive That he might deliver the creature from the bondage of corruption into the glorious liberty of the Sonnes of God the Spirit saith that no Curse can come nigh our dwelling place The glorious beames of Christs grace and love now shine forth upon the soules of his poore children like the Sunne in the spring time which light carries a vertue causing the earth to spring and blossome as the garden of the Lord. Christ hath delivered us out of the hands of our enemies that we might serve in newnesse of Spirit without fear in holinesse and righteousnesse before him all the dayes of our life The Spirit of Christ doth indeed set a believer as free from hel the Law and bondage here on earth as if he were in heaven nor wants he any thing to make him thus free but to bring him to believe that he is so for Satan sinne sinful flesh and the law are all so neer and about him in this life that hee cannot so walke by sight or in the clear apprehension of it but the just live by faith and faith is the evidence of things not seene Two wayes for a believer to hold stable comfort hope Joy and confidence in God at all times 1. To live in Christ and not in our selves A believers condition is twofold yet as a believer he hath but one in Christ in himselfe yet he ought ever to consider himselfe in Christ by faith and not in himselfe In Christ he hath perfectly obeyed the whole law perfectly suffered and satisfied for all his sins to the justice of God and in Christ is perfectly just and righteous and thereupon it is said that our life is hid with Christ in God And we are raised up with Christ and made to sit together in heavenly places in Christ Jesus even already but in himselfe there is a body of lust corruption and sinne and there is a law revealing sinne accusing and condemning so as if a believer live only by sense reason and experience of himselfe and as he lives to men he lives both under the power and feeling of sinne and the law but if he by the eie of faith lookes upon himselfe to be within the walls of that strong and impregnable City of refuge the Lord Jesus the law and divine Justice of God cannot pursue him for his sins if he live by faith in Christ and in the apprehension of his love believing in the life righteousnesse obedience satisfaction and glory of him whom the Spirit calls ours Christ is ours we are Christs and Christ is Gods he then lives out of the power of all condemnation and unrighteousnesse Christ being the end of the Law for righteousnesse c. And thus a believer is blessed only in a righteousnesse without not within and all his assurance confidence and comforts are to flow in unto him through a channel of faith and not of works believing himselfe happy for what another even Christ hath done for him not for what he hath done or can doe for himselfe for when wee are at the best we are but unprofitable servants and may not live in our selves nor by sight but by faith and when we are at the worst we are to live upon Christ by faith and derive all our comforts from God in in his everlasting and inviolable covenant of grace which is an inexhaustible fountaine of divine consolation for a poore believer to have recourse unto for the stability of soulâ—satisfying joy and comfort sparkling from the face of God upon him and indeed the glorious joy of a believer would be alwaies unspeakable did he alwaies apprehend his happinesse in and by Christ Jesus 2. To live by faith which consists in the souls communion with God in Christ and the soules enjoying of Christ in his promises both spiritual and temporal Faith supplies all wants it honours God and God honours those most that live by it By faith we live to God a life of joy in him our righteousnesse as if we had never sinned by faith wee live above sinne infirmities temptations desertions sense reason feares and doubts faith sweetens the sweetest mercie and the bitterest miseries it renders great afflictions as none it is the Bulwarke of the souls strength and comfort By faith wee obey God it makes the yoke of Christ easie and sweet it states the soul in the possession of heaven while the bodo remains on earth By saith wee view the glory of heaven and know our selves to be happy even then when to a carnal eye we seeme most miserable By faith we can chearfully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome death knowing that we do but exchange the worst place and things for better Those that live by faith live upon God and are feasted in his banquetting house which is plentifully stored with all desirable dainties having this welcome Eate O friends and drinke abundantly It is oh believer thy portion duty and priviledge to refresh and exhilerate thy soule with his dainties and to enjoy Christ in them all that so thy joy may be full To live by faith in effectual calling
and that is for the soule to cleave to and depend upon God in Christ for life and salvation upon such places of Scriptures as these To live by faith in justification The Lord Jesus having spoken peace to the soule that he hath paid all for it and that its sins shall be remembred no more now the soule knowes its happy and enjoyes the comfort of it is filled with joy and peace in believing his life is a life of comfort beholding and enjoying Christs righteousnesse as his owne lives upon it whatsoever befals him he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times living upon such places of Scripture as these To live by faith in Sanctification which is twofold 1. For the soule to cleave unto Christ its sanctification Secondly for a Believer to cleave unto God in his promise to cleanse and renew his heart and life and to be a quickning Spirit in him To live by faith in Infirmities And that is for the soule to believe that God will be to us according to his owne gracious promise and Covenant for ever a God of love grace and mercy notwithstanding all our daily omissions and commissions excesses and defects according to that blessed word of his If his children forsake my Law and walk not in my Judgments if they break my statutes and keep not my Commandements then will I visit their transgression with the rod and their iniquities with stripes Neverthelesse my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to faile My Covenant will I not breake nor alter the thing that is gone out of my lips c. He that lives by faith in infirmities may be thus characterized First he will hear Christ and not the voice of a stranger Secondly he is not offended at whatsoever Christ requires Thirdly the revealed will of God in the Scripture is his rule Fourthly he will trust God and rely upon his word he eyeth the promise and saith Surely in the Lord have I righteousnesse and strength c. Fifthly he will contend for the truth Sixthly he will doe others good Seventhly his sin doth not sink him into dispair though he may have many doubtings yea he is not by any sinne or trouble reduced unto dispaire He will and indeed the weakest Believer ought in the midst of all his imperfections say I have as much of the love of God acceptation and perfect righteousnesse in Christ as the best Saint ever had my state is as happy as any of theirs And say with Habakkuk Although the figtree shall not blossome neither shall fruit be in the vines The labour of the Olive shall faile and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvation Such as live by faith in infirmities live upon Christ in his promise for strength against all infirmities in such places of Scripture as these In deadnesse of heart 35 Isa 5 6. If falne by passion not to sinke under it 5 James 17. 14 Acts 15. They relie upon God for ability to obey him and for fruitfulnesse in season 17 Jer. 8. 1 Psa 2 3. 92 Psa 13 14. 61 Isa 9. 62 Isa 12. Psa 84. 7. If they are under temptations they have a promise that no temptation shall be above their ability to beare and to have a good issue To live by faith for Protection and supply of all wants They who live by faith for these things relie upon Christ in such Scriptures as these are if in sicknesse 41 Psa 3. 103 Psa 3. to be hid in times of danger 3 Zeph. 16 17. v. for a supply of every thing we need 4 Phil. 6. 19. if in Prosperity 29 Jer. 5 6. till God see it good we shall meet with no change our condition may be changed indeeed but our God iâ— Jehovah that changes not 13 Heb. 5 6. If in adversity to be contented in a hard or low condition 13 Heb. 5. 18 Joh. 11. 4 Phil. 11. 12. it is appointed 1 Thes 3. 3. John 16. 33. Joh. 7. 30. Wee stand in need of such a condition if our need required it not our God that loves us would not afflict us with it 1 Pet. 1. 6. and the time cannot be long ere they shal be no more And they live upon Christ and his presence in times of trouble in such places of Scripture as these Psalm 91. 15. Psal 9. 9. Psal 37. 39. That the troubles shal not be too great Jer. 30. 11. and that they shall profit by them Heb. 12. 11. for deliverance out of them Job 5. 19. Psal 50. 15. for speedy deliverance Psal 31. 2. Psal 69. 17. Isaiah 58. 8. To live by faith in glorification Which is by the eye of faith to behold hold the rest joy peace and perfect happinesse which is provided for us in heaven firmly believing that God will after this life give us all those things with himselfe which hee hath promised his For the resurrection of my body 1 Thes 4. 16. To have a spiritual body 1 Cor. 15. 43 44. To have a glorified body Phil. 3. 21. The Sun in the firmament is not so glorious as the bodies of the Saints shall be because the Sunne is but a naturall body To have fulnesse of knowledge Eph. 3. 18 19. To have fulnesse of joy and pleasure Psal 16. 11. Such as shall be internall pure full spiritual and eternal no miserie hunger cold nakednesse paine griefe nor wearinesse but rest without labour 2 Thes 1. 7. In rest tranquillity in tranquillity contentment in contentment joy in joy variety in variety security in security eternity To see the Lord as he is 1 John 3. 1 2. 1 Cor. 13 12. To behold his glory John 17. 24 with him in glory Col. 3. 4. And to be changed from glory to glory 2 Cor. 3. 18. To have fulnesse of communion with God Ephes 3. 19. Sight is a degree higher then presence union then sight communion then union and full communion is more Wee shall have as much of God as we can desire be filled with him and enjoy the Quintessence of all sweetnesse fulnesse and goodnesse in God yea we shall be raised inflamed and ravished with him in admiration of the perfection of his beauties and this shall coninue without intermission or wearinesse this is our Summum bonum our chiefest good and the end of our being viz. To be for ever with the Lord. 1 Thes 4 17. and enjoy the things which eye hath not seene neither ear heard neither came into mans heart to conceive which God hath prepared for
Soule-Reviving Influences Of the Sun of RIGHTEOUSNESSE Or Some bright beames of Light and Love sparkling from Christ upon the darke and drooping hearts of sin-weakned and clouded Believers even while we are in this Solitary wildernesse not yet arrived at the Land of Spirituall Canaan but taking a turne in the darke and dampe valley of the shadow of death With severall Evangelicall and heart-winning incouragements to the life of faith in the Sonne of God notwithstanding our manifold weaknesses and hainous provocations yea to the keeping up of the same comfort hope confidence and joy in him in the sadest straights of the sorest darknesse In a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Isa 54. 8. For Israel hath not been forsaken nor Judah of his God though their Land was filled with sinne against the holy one of Israel Jer. 51. 5. I cryed in mine affliction unto the Lord and he heard me out of the belly of hell cryed I and thou heardst my voyce Jonah 2. 2. LONDON Printed for Giles Calvert at the Black-Spread-Eagle at the West end of Pauls 1654. The Preface To all the truly faithful the Sons and Daughters of the most High God as wel those under the form of Presbytery as those under other administrations Grace be multiplied and peace from God our Father and the Lord Iesus Christ our Head and Hope Precious Hearts EVER since any of the light and glory of Christ dawned upon us since first we saw that morning star of righteousnesse any of the brightnesse of the glory thereof in those hearts of ours which once lived in the coasts of Zebulun and Naphtali in the Region and shadow of death our life hath remained hid with Christ in God and is that sparke of glory which hath alwaies attracted the most venemous envies of those men who make the flesh their residence were you lower as Saints you should be higher as creatures The world indeed may outrunne you and come first to the Meridian altitude of their glory but surely in the end the inheritance shall be yours their first shall be last and your last first your latter end shall in brightnesse out-shine your beginning And in the meane time also your God wil not leave you Fatherlesse in this solitary desert his left hand is under your head and his right hand embraces you Heaven rains Mannah in the wildernesse The Lord who is your Husband and your Redeemer the Mighty one of Jacob though he may seeme as with Jacob to wrestle with you wil be as the dew unto you the Rocks shall give water in the heat of drought in the wildernesse shall waters break out and streames in the Desert The possession that he hath in you shal for ever entitle you A spring shut up and a fountaine sealed I know nothing you have that is long lived but Jesus Christ earth more grosly carnal and heaven more refinedly carnal shal passe away even the kingdome of heaven so farre as it is made up of forms and administrations shall wither and die but the kingdom of God within you shall remain as Mount Sion which shall never be shaken Forget not therefore your resting place which is the Lord Jesus who will come and lead you with his sweet spices and the savor of his oyntment then shal not the consideration that he hath laid his hand upon any of your enjoyments below himselfe have an uncomly influence upon you Expect not a bed of rest in the barren wildernesse of your owne performances righteousnesses since God hath appointed spiritual Canaan to be your rest and in the midst of sinne and miserie pray in faith without wavering that the Lord Jesus would by his Spirit lead you unto that rock which is infinitely higher then selfe and fix your eie of faith upon that brazen Serpent the Lord Jesus who is made unto us of God Wisdome Righteousnesse Sanctification and Redemption one vision of whose love wil bid defiance to the stoutest of our lusts and to all the powers of darknesse combined therewith yea to Principalities and Powers and spiritual wickednesses in high places and in an encounter wil more then conquer them all so that our David come into the field and engage against them for us And you who have taken forth so many Lessons in the Schoole of Christ as well as the poore Lambs of his fold for whose sakes chiefly the insuing Treatise is made publick are the objects of Satans rancor he either tempts us to sinne and that will cause us to doubt or else he tempts us to doubt and that will cause us to sinne In the treatise are held forth some of the dewes of Hermon hill descending upon the parched hearts and spirits of poore sin-weakned believers with several evangelicall and experimental directions for quieting and establishing a poore soule upon the Rock of ages the Lord Jesus in the apprehension and assurance of his rich grace and free love and in the life of faith in him notwithstanding it s owne weaknesses corruptions and hainous provocations yea for keeping up the same comfort hope joy and confidence in God at all times with several reasons and inducements thereunto and to exult and triumph in God and the soul-astonishing riches of his grace making its boast of him all the day long who wil lead us forth with perfect boldnesse not only to looke in the face of but to trample upon the most terrible of our adversaries sin our own legal righteousnesse death Satan and hell it selfe through the great and glorious conquest of our captaine who hath led captivity captive in whom God alwaies beholds us and in whose righteousnesse we shall be found being not only delivered from this present evil world but made freely meet to be partakeâ—s of the inheritance of the Saints in light And surely the bright and glorious appearance of God in you and the high Spirit of faith and prayer which hee hath richly powred forth upon divers of you is so far from leading those to repentance who wondring after the beast are bewitched by her and drunke with the wine of the wrath of her fornications that it makes them to gnaw their tongues for paine and blaspheme the God of heaven The Prince of darknesse can indeed do no lesse then repine to see a stronger then himselfe bind him and release many of his captives And hereupon he with the greater violence bestirrs himselfe in setting the Foxes and young Cubs to destroy the Vines and tender grapes and endeavours with might and main to let out the wild boare out of the wood and the wilde beasts of the field into the Vineyard which the Lords right hand hath planted The Mysterie of iniquity is now grown more mysterious and deceiving then ever
reason of strong motions in the flesh he would not repent yet he cannot resist this law of his mind he must performe it when the Lord saith in his word repent and seeke my face hee this poor child of God replies Thy face Lord wil I seek the very same lesson that he is taught outvvardly by the vvord he is taught inwardly by the annointing spirit yea it is even his meat and drink to do the wil of God 2. Repentance in the hypocrite proceeds from a servile fear he being begotten under a covenant of works is through fear of death subject unto bondage all his life long and though he look to be saved by faith and repentance being instructed out of the Gospel yet he dares not expect grace and pardon any further then he sees himself work for he looks to be saved though not altogether yet as it were by the works of the Lavv thinking that mercy and pardon must needs follovv his vvorks and this is that which makes him take a great deal of pains in the Church yea he wil bear the burden and heat of the day and performe abundance of hypocriticall service unto the Lord yea til he troubles the Lord therewith and makes him weary thereof But the child of God is begotten under a Covenant of grace and hath not received the spirit of bondage again to fear but the spirit of Adoption to cry unto God Abba Father and being delivered serves God without fear in holinesse and righteousness all his dayes he knows very wel that sin cannot damn him being delivered out of the hands of his enemies by the blood of Christ And hence though God break him in the place of Dragons and cover him with the shadow of death yet wil he not forget God nor deal falsely in his Covenant His repentance in that sin cannot damn him is not arbitrary he is bound to it by the Covenant of grace his faith works by love the love of Christ constrains him many waters cannot quench this love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned the more sin the Lord hath forgiven him the more he loves God and repents mourns and weeps bitterly because of sin as it is an injurious offence against so merciful a Father instance Peter and Mary Magdalene who thought nothing too dear for a Christ from whom they had received a free and ful discharge from all their sins and provocations the hypocrite repents from a principle of slavish feare but the poore believer from a principle of a child-like love 3. An hypocrite never turnes to the Lord with his whole heart as the Lord requires for he is double minded True it is he may walk according to the dictate of his conscience as far as he is inlightned by the word of God leading a blamelesse life and may doe that which he does out of the integrity of his heart with Abimilech he perswades himselfe he is in the right when in truth he is farre wrong and because he received not the love of the truth that he might be saved the Lord gives him up to strong delusions to believe a lie that he might be damned who believes not the truth He may indeed seemingly turne unto the Lord in respect of many glorious actions but he hath not a new heart nor a renewing Spirit within him and if that action that as he thinks he doth most uprightly were put into an Evangelical frame he would most exceedingly haâ—e it because the carnal mind is at enmity against God for it is noâ— subject to the Law of God nor indeed can be his best duties proceed but from flesh and nature and from the old man which never turn'd to God and as for that which should give a spiritual being to those actions namely faith in Christ and the Spirit of grace these he hates from his heart But the child of God hath a new heart and a new Spirit he is a new creature all things are become new and although the flesh lusteth against the Spirit yet this new creature turneth wholly unto God and is all for God such a man seeks the Lord with his whole heart and all that is within him praises the Lords holy name 4. The hypocrite in his repentance and all his performances aimes at himselfe he doth them for corn wine and oyle when he fasts and mourns he doth it for himselfe and not unto the Lord the salvation of his soul is his utmost end But the child of God the believer doth all for Gods glory he desires the Salvation of his soul but he hath a further end hereby the Lord manifests his truth and mercy and gets himselfe a name Saith blessed David save me for thy mercies sake for thy Names sake and when he repents and confesses his sinne it is principally that he may give glory unto God and in all his actions terminates not in himself but doth them to the end that Christ may be magnified and esteemed all in all Sixteene precious and soul establishing considerations deduced from the Covenant of Grace The new Covenant of grace is held forth principally in these places of Scripture viz. 8. Heb. 10. Jer. 31. 31 33 34. 36. Ezek 25 26 27 29 31. Ezek. 16. 3 4 5 6 8 9 10 11 59 60 63 Jer. 32. 40. Jer. 33. 20 Heb. 6. 17 18. Heb. 12. 24. Heb. 13. 20. Mic. 7. 20. Psal 89. 28. 31 32 33 34. 1. Consideration His Covenant is a free Covenant being the offspring of the free love meer grace and rich mercy of God whereby he is pleased to make a blessed agreement with his Sonne Christ to save poore lost man yea the worst most vile despicable and helpless creatures in the world and of this sort of mankind doth God usually please to take into covenant with himself for he doth not as many would insinuate therfore take men into this covenant because they believe and are holy but that they might have faith and be holy in this covenant he promises holiness and through it conveys holinesse unto men as for example the Idolatrous Ephesians the profane Corinthians the vile Publicans the filthy Harlots yea the poore thiefe even at the last hour when he could neither serve nor glorifie God so much as one hour on earth and these when they were at the highest of their provocations and when no eye pityed them yea when their own eyes pittyed them not then was the time wherein the Lord out of the riches of his grace and soule astonishing love sware unto them and entred into covenant with them and this was likewise the time vvherein they became his as in that pregnant place of Scripture vvorthy to be vvritten in indelible characters of Gold upon the memory of
this quickning Spirit of Christ the two edged sword of the word preached wil prove but as Scanderbegs sword which without Scanderbegs arm was able to doe little or nothing It is through grace that men believe yet men are to use the means for in the preaching of the word God hath covenanted that his Spirit go along with and add power to the word spoken make it effectual to the enabling of the creature to obey he said unto me Son of man stand upon thy feet and the Spirit entered into me when he had spoken unto me and set me upon my feet And the dead shal hear the voice of the Son of God and they that hear shall live otherwiâ—e were it in vaine to speak unto dead men to believe and all men are by nature spiritually dead only they believe whose hearts God opens None can believe but they unto whom it is given When the soule is come to believe that Christ was made sinne for it its doubts are vanquished and the soul sweetly quieted and setled As soone as Jesus Christ by his Spirit hath convinced the soule that he is made sin for it and that it is made the Righteousnesse of God in him then do all its doubts fears and objections vanish and Christ is believed in and lived upon with thankfulnesse and joy yea such a soule by its eye of faith sees it farre better that Christ was made sin for it then if it had never sinned yea as much better as a spiritual body is better then a natural as much better as the image of the heavenly is better then the image of the earthly body yea as much better as strength is better then weaknesse and as heaven is better then earth It is faith in Christ that rids the soul of all its distempers doubts fears and discouragements we may not separate the Spirit from faith for faith is the fruit and effect of the Spirit and wee cannot rationally expect the effect without its cause And it is the want of faith that causes troubles in the soul saith Christ ye believe in God believe also in me and let not your hearts be troubled believing in Christ sweetly quiets and settles a troubled soule and those that know God wil trust him with their bodies and souls and that upon his word all that know thy name wil trust in thee yea they wil cleave unto God in his promise even then when they are in their greatest fears and most sensible of their owne vilenesse and that not without sufficient warâ—ant Trust in him at all times God is a refuge for us Selah if at all times then at the worst of times yea even then believe and hear nothing against thy believing of God in his promise Abraham the faithfull believed against hope oh believe God intends thy good Christ came to seeke and to save the lost such as are lost in their sight and sense of their owne vilenesse insufficiency and misery A Collection of divers things from whâ—nâ—e it is that many weake Believers are incompassed with so many doubts feares and discouragements together with sundry especiall meanes which they are to make use of and wherein the Lord Jesus usually quiâ—ts and 〈◊〉 a disquieted soule in the assurance of his Love Negatively the doubts feares and discouragements of weake Believers proceed not from God for his voice is peace and comfort to his people I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evill Comfort yee my people saith the Lord speake yee comfortably to Jerusalem cry unto her that her warfare is accomplished that her iniquity is pardoned You see they come not from God Nor come they from Christ he neither troubles nor discourages any it was promised concerning him that hee should speake peace Thy King cometh he shall speak peace unto the Heathen this is his worke and he doth it therefore he doth not trouble nor discourage any He is the horne of Salvation that God hath raised up for us to guide our feete in the way of peace He opens the blinde eyes He brings out the prisoners from the prison and them that sit in darknesse out of the prison-house He is that light that is sprung up unto those that sit in darknesse and in the Region and shadow of death he bindes up the broken hearted he proclaimes peace and liberty he comforts all that mourne He gives beautie for ashes the oyle of joy for mourning and the garments of Praise for the spirit of heavinesse he was given to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blinde to set at liberty poore bruised prisoners that have been taken Captive by the Devil and the maine end of his coming is to abolish death and to bring life and Immortality to light through the Gospel this is his worke and he doth it he is gracious and pitifull hee will not quench the smoaking flax nor breake the bruised reed his voice is full of love and tendernesse his words are sweet words as Let not your hearts be troubled feare not it is your fathers pleasure to give you a Kingdome Cast your care upon me I will care for you Christs voyce unto his poore people is Open to mee my sister my Love my Dove my undefiled his name is King of Salem that is King of peace It is palpably apparent that our feares and discouragements come not from Christ Nor come they from the holy Spirit of God for he is the great and most sweet Comforter he causes no discouragements but removes them all by revealing and applying unto the soule the love of God and carries the soule by faith from all discouragements unto God who is love and peace where the soule is to rest and be filled with sweet peace This is the worke of the Spirit and hence it is that he is called the Comforter he never caused the least feare or discouragement in the soule of any The consideration that our feares doubts and discouragements come not from God nor from Christ nor from the holy Spirit is sweet for then what need wee regard them yea we may slight them Affirmatively the doubts feares and discouragements of weake believers doe proceed viz. 1. From the Devill who is a malicious adversary to the Saints hee either tempts us to sinne and that will cause us to doubt or else hee tempts us to doubt and that will cause us to sinne and thus he raises doubts and feares to hinder their comfort and peace in believing he also tempts them and takes the word out of their hearts least they should believe From whence these particulars ensue 2. From our owne hearts Take heed brethren lest there be in any of you an evil
imputation of Christs righteousnesse inherent in him who sits at the right hand of God and farre above the reach and spheare of sins activity and is therefore perfect and compleate yea the foundation of all blessednesse The later is in our selves and therefore weake and uncertaine he that understands not the true nature and doctrine of justification cannot enjoy true stable and constant peace In the right understanding of this point is treasured up a fountaine of soul-reviving consolation 11. Means Let not thy comfort depend upon thy owne personal sanctification because from it there can no stable comfort proceede this is none of the least causes of much trouble in many weak believers viz. to seeke the living among the dead to think to suck consolation at the brest of their own sanctification whereas the spiritualized Christians experience tels him that his sanctification hath nothing to do with his justification or salvation as any cause of it sanctification also admits of degrees but justification neither of rules nor degrees and is abundantly more glorious then sanctification nor having any dependency upon our apprehending or receiving it but upon what the Lord Jesus hath done for us justification is effected by Christ and apprehended by faith The Spirit and faith do evidence unto us our justification All that believe are justified c. The Spirit also in another place intimates unto us that it is possible to have a full assurance of faith faith is an unquestionable evidence and when faith is hidden and doubtful Justification is not apprehended nor sanctification evident but doubtful and so cannot evidence unto us our Justification but rather induce us to call it into question And that soule that apprehends its free justification by Christ Jesus alone may live upon it and thence enjoy unspeakeable peace joy and strength the sweete fruits and effects thereof yea at that time when he sees no personal sanctification in himselfe since Christ is made unto him sanctification Why may not a soule live by faith upon that at all times and say I have sanctification in him that hath justified me and this is perfect my own actual righteousnesse often failes me saith such a soul but Christs endures for ever therefore wil I fetch all my comfort from Christ and from my free justification by him And as we are not to conclude our justification from any effect of sanctification so we are not to conclude that apprehension of Justification to be from God which takes us off the meanes waies or rules of sanctification for when the grace of God appeares it teaches men to deny ungodlinesse and worldly lusts and in our souls bodies and conversations to honour and magnifie the God of our mercies who hath justifi'd us freely by his grace 12. Means Allow not your selves in any sin but in the strength of God hate and abhor all sin and the appearance thereof yea with the greaest indignation it is better to die then to sinne there is that in sin which strikes at a poore believers peace and comfort and joy in God it wil damp and straighten the soul yea is a let to our faith and brings unsettledness and disquietness to the poor soul 13. Means Mind seriously those promises that are sutable to thy condition and apply them to thy owne soule God hath imparted himselfe and ingaged his faithfulnesse in the promise and it is our duty and would be our wisdome to rest thereupon in order whereunto separate thy selfe to meditate thereon thou knowest not but that God may reveale the promise more and more in thy meditation of it and settle it by his almighty power upon thy soule let not the precious promises of God be strange unto thee be not willing to leave a promise until thou art refreshed by it yea raised and ravished with thankfnlnesse for the exceeding riches of his mercy and plentious redemption held forth in them as for example that one promise in Heb. 10 17. Their sins and iniquities wil I remember no more This is enough if accompanied with the Spirit of Christ to quiet and settle a troubled soul 14. Means Treasure up experiences of Gods goodness unto thy soule Remember the dayes of old saith David I have considered the dayes of old and the years of ancient time thou hast beene my helpe I was brought low and he helped mee therefore thy God who is unchangeable wil helpe thee still and be thy refuge in the time of thy trouble I tell thee oh disquieted soule that the calling of the experience of the goodness of thy God into thy mind will be a notable means of quieting thy soule This duty the Lord knowes a poore believer is backward to But who among you wil give eare to this who wil hearken and heare for time to come It is thy duty and priviledge oh believer to set the loving kindness of thy God ever before thine eies We have thought of thy loving kindnesse oh God 15. Means Slight not nor refuse the consolations of thy God let them not seeme small unto thee Are the consolations of God small unto thee oh disowne not the comfort that God gives out for thee lest thou live to complaine as David my soul refused to be comforted and to wish that thou hadst not despised nor refused it be thankful unto the Lord for what thou hast received hold it fast improve it to the glory of the Donor and let nothing go that may tend to thy peace and establishment 16. Meanes Rest fatisfied in Christs righteousnesse and adde nothing to it I wil make mention of thy righteousnesse even of thine only Thy righteousnesse saith the Psalmist is an everlasting Righteousnesse See Psalm 31 50. 6. Jerem. 33. 16. The perfection of Christs righteousnesse is held forth unto us and alwaies lies before us for us that we may be ever comforted in it and rejoice with thanksgivings for it Oh it is compleatly perfect and ful of divine consolation yea it is a welspring of life to refresh and satisfie all the Lords people to the dayes of eternity so that we have enough we neede no other nor any more righteousnesse to live upon 17. Meanes Let not thy comfort depend upon Gods actings or dispensations towards thee whether inward or outward for so doing thou canst not be setled for these are often changeable and contrary each to other one day thou mayst have peace joy and strength another none of these to day perhaps God shewes himselfe unto thee and in a moment hee may hide himselfe to day perhaps thou art rich and enjoyest health and many friends and yet to morrow thou mayst be poore sick and thy friends alienated Gods actings in us and upon us are not alwayes as he is unto us God is unchangeable and ever the same however he may seem to be therefore
and thou maiest be as well mistaken as Gideon was 4. Consider that the greatest peace any saint enjoyes is not any ground of incouragement for him to believe and likewise remember that no terrors that ever take any of Gods Jobs Davids or Jeremiahs ought in the least to discourage them in believing for our happiness consists not in any thing that wee can â—ee feele or apprehend in our selves but in the word and promise of our God and in that wee are knowne of him who loves us and comprehends us in himselfe not imputing our trespasses unto us but his righteousnesse without works 5. Hearken what the Lord saith by his Prophet Isaiah and cast all thy fears of hell upon God in a promise and trust in the Lord when thou art in the flames of this fire thou shalt not be burnt With God nothing is impossible oh troubled soule the day spring from on high hath by the tender mercies of our God visited us and so it will visit thee also and give light to thee that sittest in darkness and in the shadow of death to guide thy feete in the way of peace 6. Consider whether poring too much upon thy sins untill thou wert filled with despaire hath not brought thy terrors upon thee consider whether thy omissions and commissions against conscience have not augmented thy horrour and looke that thou skin not thy self againe with thy performances and duties and remember that what is a great cause of mourning is not the least ground of dispaire Oh therefore cast not away your confidence for yet a little while and hee that shall come will come and will not tarry And say with the Prophet Micah When I sit in darknes the Lord shall be a light unto mee He will bring mee forth into the light and I shall behold his righteousness I have no love to Christ I am an enemie to him and not fit for him 1 The reason why thou lovest not Christ is because thou livest not in the apprehension of his rich love because thou hast not the heart-breaking sight and sense of the pardon of thy sinnes by him Wee love him because hee loved us first the manifestation of this love unto a poore soule constraines it to love him againe 2. Dost thou apprehend thy selfe an enemy to God so were the dearest of Gods children While wee were yet enemies we were reconciled to God by the death of his Son c. Enemies cannot deserve nor desire a Christ yet God gives forth a Christ unto such 3. It is impossible for thee to fit thy selfe for Christ If thou seest such a necessity of him as that without him thou art undone and hereupon pantest after him he hath brought thee absolutely under his promise oh then go to him and thou shalt speed he is faithful that hath promised He wil draw thee unto him with the cords of a man with bands of love and with loving kindnesse He saith also He that cometh unto me I wil in no wise cast out And Christ adds further I and my Father are one And we give power to the faint and to them that have no might we adde strength Even the youths shall faint and be weary and the young men shall utterly fall But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walke and not faint Remember this that if God hath wrought in thee to hunger and thirst after righteousnesse that is Christ he himself hath pronounced thee blessed a desire after Christ and his righteousnesse is no other then the off-spring of the Spirit and life of Christ in the soule the best perswasion for Christ is to see in our selves no preparation for Christ at all None but fitted or prepared ones will take Christ yet is no preparation to be forced on any as mans work in any sense There are indeed many sweete and precious promises in the word but those who have a propriety in them are believers and I am none Poore soule Consider three things 1. Consider that you may be mistaken in your selfe and think you do not when you do believe and herein may you erre on the one hand as the carnal man doth on the other he thinks he doth believe when he doth not and you think you do not when you do believe as a cheater would put off his brasse for gold so an honest man may suspect his gold to be brass It is a great signe and symptome of faith to have a sight and sense of our owne infidelity and unworthinesse 2. I grant that none may apply a promise of life but such as believe yet the promises are for all the elect thou knowest not but that thou art one of them when God shall give thee faith thou shalt know thy interest in the promises In the meane time stay thy selfe with this that the Lord Jesus gave himselfe for enemies and to justifie the ungodly Be not dismayed God may save you hearken unto what the Lord saith I will have mercy upon her that had not obtained mercy and I will say unto them Thou art my people and they shall say thou art my God Oh sweet place then by no means yeild to thy fears nourish not jealousies against the love of God but resolve in the strength of Christ to cleave unto him in his word hold him fast with the Spouse saying My beloved is mine and I am his 3. Consider that if ever any of the light of Gods soule-astonishing love and sinne pardoning mercie dawned upon thy soule if ever hee hath made any spirituall discoveries of his love unto thee and in thee remember with him is no variablenes nor shadow of turning hee changes not and therefore the Sonnes of Jacob are not consumed And though you finde your selfe unbelieving yet you are not to question the truth and certainty of the accomplishment of Gods promises that are in him yea and amen that are sure and not grounded upon your faith but upon his owne grace and upon his Sonne and his righteousness and faithfulness it is not thy unbeliefe that can make the faith of God without effect if wee believe not yet he remaines faithful he cannot deny himselfe I have no assurance of salvation I am not sealed up to the day of redemption and therefore have no faith 1. Consider that faith and assurance are distinct assurance cannot bee without faith but faith may be without assurance assurance is not properly an act of faith but an effect of it and indeed above it After that ye believed ye were sealed with that holy spirit of promise the seede of faith may be in the soule before the soule know it and by how much the greater our feeling and
assurance is by so much the lesser is our faith 2. Consider that besides the illumination which wicked men and devils may have as wel as a believer there is a twofold act of faith viz. a direct act and a reflect act of faith 1. A direct act of faith is to believe that Christ is and that life and every good thing is treasured up in him this is to believe the record that God hath given concerning his Sonne And that he came into the world to save sinners and thereupon for the soule to look unto Christ that it may be saved and so to long for him rest upon and trust in him for life from an hope though not from an assurance of mercie a man may believe and yet not know that he hath eternal life yet those who have such faith as this are blessed Turne ye to the strong hold ye prisoners of hope and these are really possessed of Christ though at present they themselves perhaps know it not Those are blessed that hope in Christs mercy The reflect act of faith is to believe in Christ the soul knowing its proprietie in him for thee to believe that Christ came to save thy soul from thy sins this is to trust him from a knowledge of our interest in him The Spirit it selfe beareth witnesse with our spirit that we are the children of God We believe and are sure c. Hee that hath this act of faith hath also the former but there are divers precious soules that have the former and yet have not attained this though they are under the promises of it They shall know that I the Lord their God am with them and that they even the house of Israel are my people saith the Lord. 3. Consider that there are divers that have this direct act of faith who yet being babes do through ignorance unskilfulnesse and want of experience of the order and manner of Gods dealing with his call it into question whether they have any faith or not yea and when Christ doth not clearly appeare and faith not lively act in the soule they resolve it in the negative but when the Sunne of Righteousnesse shines forth againe upon this poore creature with his beames of soule-reviving and soul-raising love then are these clouds dispelled and the soule satisfied and armed for the future with experiences of God against giving way unto doubts of such a nature I feare that my faith is not the faith of Gods Elect but a presumption it being attended with so many doubtings Poore heart consider five things viz. 1. Consider that though faith is not doubting and doubting not faith yet both of them usually lodg in one soule Thy fears and doubts are indeed the effects of unbeliefe but do argue only weaknesse of faith and sure it is that faith may be true and lively when weake and smal yea further there may be not only true but great faith where there is feare and trembling so that you neither put faith for unbeliefe nor light for darknesse 2. Consider that to doubt because of doubting is to relie rather upon our faith then upon Christ it is not the greatnesse of our faith but Christ whom faith receives and apprehends that makes us accepted and this a weake faith may doe as truly as the strongest Those that were stung of the fiery Scorpion and looked up to the Brazen Serpent though with the weakest eye of faith were healed Christ is the same to the weak that he is to the strong in point of justification yet the more of Christ and of faith that a man hath the more strength and comfort he enjoyes It is our dutie in the strength of Christ to withstand doubting it being a weaknesse and a flie in our box of oyntment and to endeavor to be strong in faith and lay hold on that everlasting Covenant which God hath made and confirmed with an oath 3. Consider that none is able to perswade a soul that it doth believe but he on whom it believes God shall perswade Japheth who can more principally and with clearer satisfaction perswade the Spouse of the good will of him she loves but himselfe Can all the love-tokens or testimonial rings and bracelets They may concurre and help in the manifestation But it is the voice of the beloved that efficaciously doth the work My beloved spake and said unto mee rise up my Love my faire one saith the Spouse 4. Consider that we are to believe that we may know we believe that we may be sealed with the holy Spirit of promise for the witnesse comes by believing The Spirit bearing witnesse And he that believeth hath the witnesse in himselfe We believe and are sure the way to be warme is not only to ask for a fire or whether there be one or not and hold out the hands towards it and away and wish for a greater but to stand close unto that fire there is and to gather heat Take heed lest there be in any of you an evil heart of unbeliefe in departing from the living God They entred not in because of unbeliefe 5. Consider the happiness of a believer in Christ feed thy faith with suitable promises live upon Christ above pray in faith ask his Spirit and thou shalt have it which will revive and fill thy soule with joy and peace in believing In the same measure that God reveals his love to a soule in that measure doubts and fears are cast out perfect love casts out fear I cannot believe that I am elected therefore nothing can doe mee good 1. This is a secret and to be left unto God and not medled withall by us Secret things belong unto God and revealed things to us 2. Consider that it is most certain that these thoughts come from Satan being so directly contrary to God in his word and Satan is most especially not to be hearkned unto when he tempts to unbeliefe the stalke upon which all other sinnes grow saith Satan if thou are elected thou dost believe and this faith brings forth the pleasant fruits of righteousnes This is one of the grand polices of Satan wherewith he nonpluses poore soules for by this hee sets on the soule for evidence of its justification from things which he knows can afford little but questionable assurance at best as perswasion most upon markes and signes of our owne sanctification or good works which can not hold good without love to Christ and without faith it selfe to bring downe Christ upon them wee know that every piece of coyne is valued according to the image and superscription that it beares and if Caesar be not there though it bee silver stil yet it is not coyne it is not so currant and he that hath it cannot make such use of it and so assure himselfe to
this as it should seeme was infidelity therefore hee exhorted them to use all diligence to the full assurance of faith and hope unto the end and to believe whatsoever is contained in the covenant of grace of which remission of sinne is one main thing we must therfore after commission of sinne fly for refuge unto the covenant by a true and lively faith it being confirmed by an oath and ratified to us in the bloud of Christ and thence fetch pardon solid comfort and strong consolation 5 Admire such wisdome and love as sparkles forth in that God who made not a covenant with us for our good works nor can it be broken or disanulled by our sins nor is it in our keeping nor stands it upon the rotten and sandy foundation of selfe and duties but is grounded upon the word and faithfulness of that God with whom there is no variablenesse nor shadow of turning 6 Consider as concerning thy objection against thy selfe upon the accompt of thy unworthines whereof thou art sensible that the Lord chargeth the Angels with folly and thou being sensible of thine unworthiness Christ invites thee immediately to himselfe it is nothing but ignorance and pride that keepes poore soules from coming to Christ they will not be beholding to him for all and therfore would stay til they have somthing of their own to commend them unto Christ But if they wil stay til then they shal never come to Christ but now for that thou seest no good thing yea nothing but evil in thy self thou shouldest the rather go unto Christ who is the fountaine set open for sinne and for uncleanness wherein thy uncleane soul must be washed for Christ saith unlesse I wash thee thou canst not be cleane nor have any part in mee Surely if I were not an out-cast and a reprobate I should not be left as I am in a wildernesse condition Israel was accounted an out-cast yet God was then a God unto her and shee a people unto him True saith the poore soule were I a branch in Christ and a true member of his house then could I believe these precious truths and promises of his but I am neither of both but separated from him and his people Be not arrogant in any false conclusion against thy selfe but hearken unto what the Lord saith Let not the Son of the stranger that hath joyned himselfe to the Lord speak saying The Lord hath utterly separated mee from his people neither let the Eunuch say Behold I am a dry tree Even unto them will I give in mine house and within my walls a place and a name better then of Sons and Daughters A believers comfort hope joy confidence c. should be in God the same at all times The Lord hath various dispensations of providence as well relating to the outward as the inward man He hath his way in the whirlwind And he is in the small still voice his dispensations are many times contrary one unto another to day perhaps thou enjoyest peace joy strength riches and honor with health prosperity and many friends and to morrow all these may be blasted to day God unbosoms himself unto thee and shines forth upon thee and there is a sweet intercourse of love between him thy soule but in a moment he withdrawes him selfe as blessed Job and divers other of the children of God experienced And we find that David reckning of a day of desertion saith Though I walk in the valley of the shadow of death I will fear none evill for thou art with me thy rod and thy staff comfort mee wherein he holds forth his resolution to encounter with such a wildernesse condition where by desertion he should take a turne in the dark and damp valleys of the shadow of death and be incompassed with dreadful terrours and sore trials Gods actings in and upon his people are not alwaies as he is unto them but he being unchangeable is to his ever the same however he may seeme to bee his actings in us or upon us are the accomplishment of his wil for his own glory and the good of his people therefore make we a good construction of all his dealings with us remembring that what we think to be worst may be best for us However it be yet God is good Gods children are to carry an even spirit through the various dispensations of the providence of the Almighty In order to thy confirmation in this truth peruse and seriously meditate upon the ensuing places of Scripture and crave the assistance of the blessed spirit of truth in the opening and understanding of them wherein is treasured up much of the marrow and fatness yea and of the glory of the Gospel Hos 2. 19 20. Jer. 3. 14 1. Jer. 33. 8. Isa 62. 5. Heb. 8. 10 12. Ezek. 16. 62 63. Heb. 3. 6. Jer. 33. 20 21 Hos 14. 5. Isa 61. 10. Isa 54. 5. Jer. 31. 9. Hab. 3. 17 18. Heb. 6. 17 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28 33 35 38 39. Isa 41. 10. Isa 57. 18 19. Isa 54 7 8. Heb. 10. 19 20 22. Psal 46. 1 2 3 4. Rom. 8. 1 2. John 13. 1. Zech. 3. 9. Isa 63. 16. Josh 1. 5. Psalm 89. 30 31 32 33 34. Ezek. 16 14. Six Reasons of the Point 1. Reason Because that God who hath loved thee with an everlasting love loves thee in his Son thou art not beloved for thy owne sake or for any thing in thee but upon the account of the Lord Jesus in whom God is well pleased therefore no corruption in us nor all we doe can make us to be loved more or lesse believers are never the more just before God for their own integrity nor the lesse just for their iniquity God may well say of himselfe I am the Lord and change not his love is as himselfe ever the same and Christ in whom thou art beloved the same yesterday to day and for ever and hereupon thou art commanded to rejoyce evermore to rejoyce exceedingly 2. Reason Because whatsoever thoughts thou hast of God he is unchangeable if he doth withdraw himselfe if he doth allure thee into the wildernesse it is that he may speake comfortably unto thee and all this while thou hast his promise with thee and his faithfulnesse is ingaged unto thee For a small moment have I forsaken thee but with great mercies will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindnesse wil I have mercie on thee saith the Lord thy redeemer Having loved his own which were in the world hee loved them to the end 3. Reason Because God considers his to be in Christ before they had a being in themselves and indeede they are never out of Christ they dwel in
whereby they are led forth to weigh their state of grace only in the scale of mortification of sinne as it is commonly taken for dying to particular Acts and in so doing they unavoidably come short of that comfortable perswasion as to the eternal condition of their soules which others who place their assurance in Christ and his free promise do enjoy because sinne hath a stronger side in us then the Spirit and for that the spiritual condition in this life consists more in being justified from sin then cleansed from it and our blessednesse more in having the curse of sin removed then the corruption our justification being more glorious then our sanctification and our forgivenesse of sinne is farre more glorious then our cleansing from sinne for the just shall live by his faith which is not a life by sense and sanctification only but a life by believing for life in another in Christ and thereupon our life is said to be hid with Christ in God and Christ is called our life When Christ who is our life c. I speake now to the weak and wounded believers for sinne not to the carnal and unregenerate in sinne God will have Christ to be our life and our all that our all that man may be nothing And as the light of the Sun damps the fire and extinguishes its light as not enduring any light but it selfe so when Christ the Sun of Righteousnesse arises in a poor soul out-goes all fire and candle light yea and sparke light of its own kindling wherewithal the soule had compassed it selfe about it leaves not one spark remaining to walke in or for the heart to derive comfort from Saith such a soule what if all the fire which I have heretofore kindled and compassed my selfe about withall be extinguished and annihilated Christ is infinitely a better light heate and comfort and sparkles with the brightest lustre when alone 2. From ignorance of the ends that God many times proposes unto himselfe in suffering corruption to be strong in his deare children God hath in wisdome and much love left sinne in his to abase them in their own eyes and to keepe them humble in the sense of their transgressions and that we may know what we are and our strength and that our God might thereby exercise in us the fruits and graces of his own spirit faith for pardon wisdome watchfulness self-denial meekness â—umility c. and that we might love Christ the more in that all our sins are pardoned which graces had we no sin left in us we should not have such occasion to exercise as also that he might inure us to live upon him by faith that we might long to be in heaven where we shal enioy perfect freedome from all sin and that we seeing our selves to stand in such need of Christ to manifest unto our consciences our pardon thereof and to heale us might love and prize him the more and depend upon him for strength against sin and live upon his fulnesse and that the power of Christ might the more palpably appeare in the miraculous preservation of a little sparke of grace in the midst of the ocean of our corruptions and that the power of his grace in subduing of our so strong and so many corruptions might be made manifest Saith Paul I glory in my infirmities not simply as they are sins but in that the power and goodnesse of God is the more seene both in pardoning and healing of them if there were not evil it could not be knowne what is good justice and mercy had not been knowne And when thou sinnest against the Lord Jesus albeit he will tell thee of thy fault in thy conscience to humble and abase thee in thine own eyes yet he still remembers the grace that is in thee The sinning Church in Sardis hath but a few good names among many bad and Christ records them thou hast a few names even in Sardis c. And falling Philadelphia hath but a little strength and yet Christ eyes it and blazons it Thou hast a little strength and hast kept my words and hast not denyed my name Because thou hast kepâ— the word of my patience I will also keepe thee from the houre of temptation which shal come upon all the world to try them that dwel upon the earth Christ will not forget thy weake grace though mixed with strong corruptions he turns all his childrens sins to their good he makes Samsons riddle a truth in believers souls Out of the Eater there comes forth meat and out of the strong sweetness Christ makes the devouring corruption in believers to become meate for their faith to feed upon while he is killing of one sin he gives ground to believe the ruin of another and he brings forth sweetnesse out of their strong sins in making his grace to superabound where sin did but abound The Lord Jesus kindles the Spouses love even by her coldnesse doth he not cause her sleeping while he knocked to end in a healthfull fit of love-sicknesse when shee awaked 3. From their ignorance or forgetfulness that they are in all their dealings with God to draw neare and come unto him as having put on Christ and sonship first and not as sinners and unrighteous A believer is to consider himselfe thus in Christ in the first place and to put on the relation of Sonship and righteousnesse and to look at or consider sinnes no otherwise in himselfe then as debts paid and cancelled by the blood of Christ and never to conceive himselfe and Christ as two but endeavour clearly and constantly to see that whatsoever good there is in Christ is his owne as if it were in his owne person and by this all bondage fears and doubtings are removed and his spirit is free For the Son hath made him free indeed And now he comes in the Spirit of Adoption and calls God Father And here begins all faith hope confidence love liberty when as others dare not believe themselves in such a condition til upon termes of humiliation sorrow for sinne and works of righteousness they have as they think a reasonable price or satisfaction to come with and then begin to believe hope and be confident And thus in way of compounding and bargaining with God deal with him at all occasions but such submit not to the righteousnesse of God and the free gift of Justification by grace and give not glory to God we must either have all in Choist or nothing in him hearken what the spirit saith of every true believer she is black but comly he is clothed with the white robes of Christs purity and holiness and therefore comly in the sight of God though in himselfe in the glass of the Law reason and sense he appears black yet in Christ
be pleased with thousands of Rams or with ten thousand rivers of oyle Shal I give my first borne for my transgression the fruit of my body for the sin of my soul No all this is ashes and all those that have not bread must die for hunger It is the vvill of God that the ends of the earth look up to Christ that those who have no price nor mony of their own might have milke and honey freely All the duties performances and righteousnesse which poor miserable man accounts gaine shall if he belong to Christ be by him counted a gaine to be losse for Christ And it would be seasonable to remember what the wise man saith Whoso trusteth in his owne heart is a foole Hence it appears that the strength and confidence of a deluded man may be so great that it may seem unto himselfe an unreasonable thing once to question it yea such an ones confidence of his salvation may be greater and stronger then the faith of some of the Lords deare ones and yet be false and nothing but a delusion of Satan and a deceived heart It is not the greatnesse or strength of any mans confidence can assure its possessor that it is not a delusion but confidence is proved to be true oâ— false by the ground of it the cause and foundation of it if it be grounded upon or caused by any mans qualifications either abstinence from sinne doing of good or upon his inward peace comfort joy c. it is false But if it be founded upon Christ alone in his free grace from the word and promise of God then it will hold in a storm In his word do I hope But I hope in thy word Did God give thee a tast not only of a river of Divine consolation running by thee but a relish and digestion of the matchlesse goodnesse of the Lord Jesus from a fountaine thereof before thee and transform thee into his own image thereby I say did God so convince thee that thou becamest lost and fatherlesse in thy owne sight and apprehension and perswade thy soul that he hath mercy for thee and cause thee to hope in him for it it is no delusion For the eye of the Lord is upon them that hope in his mercy And this is the work of God to perswade the heart to rest upon his free mercie in Christ did but God work upon thy heart so that thou longest for and thirstest after Christ and an interest in him and in his estimable goodness certainly thou art not deluded God is thine for he satisfieth the longing soule and fils the hungry soul with goodnesse Wherein Faith and Presumption differ He that presumes his confidence of pardon is without ground he hath no word of God to back his confidence but his confidence is fetched from his own conceits he seeks not life in and from Christ his word and promise and if he doth receive a promise he receives it upon his own qualifications without respect unto Christ and drawes conclusions of life from what he himselfe is and his owne doings and as his owne righteousnesse was never unto him as drosse and dung so he depends upon his faith and not upon Christ by faith his conâ—idence being grounded upon his own being so good or not so bad as others like the proud Pharisee such an one was never fatherless nor did he ever receive the sentence of death in himselfe and for that sin never revived in him he never died but was alwaies perswaded that it is a very easie thing to believe and assumes a confidence contrary to the word of God which hardens him and renders him bold to venture upon sinful practises whereas he that truly believes in Christ Jesus receives no promise of life but in and through him in the riches of his grace and for the sake of Christ this poor believer wil suffer the losse of all things his hope and helpe is only in the Lord his faith works by love he abhors that which is evil and cleaves unto that which is good and having this hope in him purifies himself as Christ is pure the Lord purifies his heart by Faith Who are weak members of Christ The weake member of Christ or the weake believer is either habitually or accidentally weak 1. I terme those habitually weake in whom the breathings or fruits of the Spirit are but in a low infant-like and feeble measure or degree True grace is very little at first and therefore compared to the least of grains mustard-seed A huge Oak was but an Acorne at first a bonefire a spark A poor weak believer is little in his own eyes and little in the eyes of the world the Pupil of the eye is very little yet seeth a great part of the heaven at once though faith be no bigger then a mustard seed yet it is all eye to behold Christ True grace is as the morning light and hath these three properties viz. 1. It is a remaining seede a living spring that shal never fail 2. It is stil growing and increasing its going forth is as the morning and riseth up to a glorious day 3. It wil in the end overcome all that overshadows it A poore weake believer being at first but a babe in Christ and consequently feeble is upon that account by the Spirit of the Lord in Isa 40. 11. likened unto a Lamb in Christs fold He shall gather the Lambs with his arme c. And hereupon God the father appoints Jesus Christ for poore sin-weakened believers as in Isa 61. 1. The Spirit of the Lord is upon me and he hath annointed me to preach good tidings to the meeke he hath sent me to bind up the broken hearted A true member of Christ may be weak in respect of life in whom indeed the spirit breaths though faintly whose pulse beats but feebly whose heart pants after Christ but weakly whose soul is indeed alive though his actions not lively who performs spiritual duties from an internal principle or power of spiritual life though but in the initiation of it in whom Christ who is the wisdome of the Father shines though through many clouds very dimly whose faith is weak who indeede receives Christ and his free grace though with a shaking hand who is a believer though but of little faith who hopes that Christ wil not cast him off though not sure he wil take him up who though he cannot see himself worthy can notwithstanding see God gracious or at least hath a glimmering thereof A poor weak believer is described by a desire to fear the name of the Lord and if this be all thou hast it is accepted there is as much difference betweene some of the Lords people as between willing and doing a will to obey the Lord is sometimes all that a blessed Paul can finde One may be a
babe in Christ though carnal those desires which worke towards God came from God the Spirit returnes to him that gave it Secondly I call those Members of Christ accidentally weak who are habitually strong in the faith having strong breathings of the Spirit of Christ and so not lyable unto that constant weaknesse wherewith babes or children in Christ are incompassed and yet may somtimes be accidentally weakned by reason either of sharp afflictions unto which Christ brings them or great services unto which he calls them or else by some great and desperate falls into sinne which through infirmity and as it were by accident they have taken There are two sorts of men that after the committing of sinne can believe pardon thereof no further then they can see themselves humbled or finde repentance in them for it First Such as have a weak faith in the Lord Jesus and these with Thomas may receive reprehension from our Saviour Because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Secondly Meere titular Christians but in very deed hypocrites who build their faith upon the sandy foundation of their own repentance humiliation and such other like qualifications though they say and perhaps think otherwise and then no wonder if when their foundation be removed their faith faile and they fall But if it be inquired what the difference is between a weak Member of Christ and an hypocrite I answer The weak Member of Christ hath another secret frame of Grace in him which will not suffer him to rest upon this rotten foundation the Spirit of God bloweth upon him and gives him to see that this way of the flesh will faile him and at last pitcheth him absolutely upon Christ and leads the poore soule to lay hold upon the word of his promise which indures for ever All flesh is grasse and all the goodlinesse thereof is as the flower of the field the grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it Surely the people is grasse the grasse withereth the flower fadeth but the word of God shall stand for ever When the Lord begets one by the immortall seed of his Word he then lets him know that all flesh is grasse and that whatsoever â—lesh and nature can desire to rest upon falleth away and teacheth him to rest onely upon the word of Promise which indures for ever tendred in the Gospel But the hypocrite being not blown upon by this Spirit not having the seed of grace conveyed unto him in the Gospel-promise stumbles at this way of free justification and seeks justification in another way forming up a Religion according to himselfe of pleasing and displeasing and by what he doth and doth not and thus going about through his naturall knowledge or light to establish his own righteousness wherein is but a more glorious damnation to be got at best he submits not to the righteousnesse of Jesus Christ And he waxing confident in this way teacheth it unto others thinks others foolish and blind in regard of himselfe yea he growes so confident as that heâ— dares pleade his cause with God Have we not prophesied in thy name c. He hath a faith though indeed but a dead one and yet it wil go farre in the resemblance carrying the image of something like unto the new man as the faint reflections of the Sun in a cloud look like the Sun but are not and may both deceive the soul of the person where it is and of others that goe but according to the appearance yet there being no spiritual life nor Christ formed in such a soul there can be neither any right spiritual enjoyment of Christ nor sollid communion with God in him though all the changes of the Spirit may seeme to be there to such a carnal formally deceiving heart He may repent as Ahab he may joy in the Gospel ordinances and have a kind of reforming with Herod there may be in him a kind of faith as in those that believed mentioned in the Parable but in time of temptation fell away there may be a frequenting of the word preached as appears by those that said unto our Saviour have we not eaten and drunk in thy presence and thou taught in our streets There may be a conviction of sin as in Faelix who trembled at Pauls preaching he may hold out with Christ in very great troubles nay suffer even death in the cause of Christ But all these are not yet in the power of Christ nor in the life of the Spirit so that the fruits and seeming graces of such are but like the berries upon the thorn in the way side not like the grapes upon the Vine he is not built upon that Rock of ages Christ Jesus and other foundation can no man lay and therefore it is no matter of admiration if like wandring stars and clouds that have no water such are ever rolling up and down and never established He dare not reckon with his conscience for the blood of sprinkling is not there and without blood there is no remission no boldness against sinne no looking Conscience in the face An hypocrite may have a name to live and to tast of the heavenly gift but is indeed dead and senseless yea absolutely void of spiritual life and may not unfitly be compared to that Statue of a man which they say Albertus Magnus was thirty years about that by reason of springs and devices within could walke up and down and speak articulately which stil was void of life so here c. some springs within resulting from self-love some scrnes of ostentation may produce in the hypocrite speech and motion in the wayes of God but being destitute of spiritual life must needs be void of spiritual senses and consequently of those soule satisfying ravishing and transforming tastes and relishes of the goodness of God which the Saints enjoy And thus although he may ascend many rounds in Jacobs ladder the greater at last will his fall into utter darkness be if the Lord give not repentance But inasmuch as the child of God and an hypocrite both stand for repentance it may be enquired what the difference is between the repentance of the one and of the other I shal only instance a few of the differences instead of many more that might be insisted upon 1. That which turneth an hypocrite from his sin causing him to grieve and mourne for it is principally a convicted conscience and restraining grace this made Judas confesse his sin and restore his pieces of silver who neverthelesse denyed the power of the Spirit of Christ But the child of God he hath this Law of repentance put into his inward parts and written in his heart by the finger of the Spirit of the Lord though many times by
himselfe freely in Christ to be the God of a poore sinner Christ undertaking all both with the Father and the soule It is not the way of a Covenant that the Gospel uses but rather the promise or grace or Salvation and the Doctrine of it in Hebr. 8. 10. Jer. 31. 31. Ezek. 36. 26 27. It is cleared to be onely promise grace and free love to a sinner for if any thing were to be done for life or salvation wee should darken the glory of free grace and make it a promise neither wholly of grace nor wholly of workes if it be of grace it is no more of workes otherwise grace is no more grace nor is this promise of salvation given to sinners as sinners barely simply and singly nor as qualified or conditioned for so life should bee purchased by us rather then for us so as we are onely sinners in our own and others Judgments but truly loved in Christ when the promise comes And thus the Scripture calls us ungodly and sinners and children of wrath not that we are so but seem so or not so in Gods account but the worlds The Spirit saith though they be black yet they are comely they are so in the esteeme of him who is of purer eyes then to behold iniquity being clothed with the robes of Christs purity and holinesse though in themselves in the glasse of the Law reason and sense they appeare black yet in Christ through the glasse of the Gospel they are beautifull and comely to the eye of faith The new Covenant no Covenant properly with us but with Christ for us God makes no covenant properly under the Gospel as he did at first but his covenant now is rather all of it a promise man is not restored in such a way of covenant and condition as he was lost but more freely and more by grace and mercy and yet God covenants too but it is not with man only but with him that was God and man even Jesus Christ he is both the covenant and the messenger or mediatour of the covenant God agreed to save man but this agreement was with Christ and all the conditions were on his part He stood for us and articled with God for us and performed the conditions for life and glory and yet because we are so concerned in it it is called a covenant made with us I wil make a new covenant with them and yet that it may not be thought a covenant only with us as the first was it is called a new covenant and a better covenant and Christ is called the mediatour of it and lest we should think some conditions were on our parts as in the first it is added I wil writâ— my Law in their hearts I wil put my spirit within them so as in this new covenant God is our God of free grace and righteousnesse on his part not for any conditional righteousnesse on ours yet in Scripture it is called stil a covenant because God is our God stil a way of righteousness though of redemption too and of condition too yet not on ours but on Christs part for us and yet it is a covenant with us because we are Christs This Covenant is a full and compleat Covenant richly and plentifully stored with all suitable promises both for this life and that which is to come yea a poore Creature cannot be reduced unto that condition but there is something in the covenant which suits with that condition and tends to answer relieve and redresse him be it for soule body or both yea it is copiously stored with all seasonable and suitable promises like that River of God which is said to be full of water there is in God and in this covenant riches of sinne-pardoning mercy and renewing grace and riches of love and grace to cover mens nakednesse and riches of glory to satisfie their soules for ever yea a poor creature whether a Saint or a sinner cannot possibly want the good thing but it is in Christ and in the covenant and it is promised in the covenant for the Lords promises are altogether as large as his commands and larger then his threatnings It is a well ordered Covenant and that in three respects 1. In respect of the promises and parts of the covenant as first God becomes our God and then makes us his people and afterwards washes and sanctifies us from our sins 2. In respect of manifestation God first reveales it by his outward Ministry then afterwards reveales seals assure it unto mens souls by his Spirit 3. In respect of the ends of it and these are God the fathers and the Sons glory and that he might display the banners of his soul-ravishing and heart-melting goodness in the sight of his poore children This Covenant though in respect of men it be altogether free was founded upon Christ and his merits yea doubtlesse faith and all the mercies and promises of the covenant were really purchased by him and the covenant it selfe is built upon the rock of ages Christ Jesus This covenant is a sure covenant and therupon the mercies therof came to be called the sure mercies of David as sure as a rock being founded upon Christ himself Hear what the merciful and immutable God saith concerning it yea unto such as had broken his statutes and commandments My Covenant I wil not break nor alter the thing that is gone out of my lips when God once comes into covenant with a soule he wil not nor cannot break it with them the Mountaines shall depart and the hills shall be removed but my kindnesse shall not depart from thee nor shall the Covenant of my peace be removed saith the Lord that hath mercy on thee And he speaks further by the Prophet Jeremiah If you can breake my Covenant of the day and my Covenant of the Night that there shall not be day and night in their season then may also my Covenant be broken c. As this covenant was not made with us so it cannot bee broken by us and as it was not made for our good workes so it cannot be disanulled by our sinnes it is not founded upon so rotten and sandy a foundation as selfe and performances are what cause therefore have wee to breake out into joy and admiration of those heights and depths of the love and wisdome of God who hath neither made the covenant with us nor left it in our keeping but founded it upon his owne immutable word and promise which he hath also confirmed by an oath As the new Covenant of grace is free unconditionall on mans part as it is meerely a promise a full and compleat covenant a well ordered covenant founded upon the merit of Christ and a sure covenant so also it is an everlasting covenant consider that he who made this covenant is none other then the everlasting
heart of unbeliefe in departing from the living God 3. From the lying vanities we have chosen they that hearken unto lying vanities forsake their owne mercies 4. From ignorance heedlesnesse and forgetfulnesse of the fulnesse and freenesse of the promise of God and his everlasting covenant of grace and from living by sense and not by faith 5. From unskilfulnesse of the word of righteousnesse 6. From the want of watchfulnesse against sin the not keeping of a clear conscience omission of duties and loose walking with God these will raise tumults in the soul 7. From building our hope and comfort upon that which is mutable and uncertaine upon our own personal Sanctification and not upon Christ and our free justification by him who is made unto us of God Wisdom Righteousnesse Sanctification and Redemption 8. From ouâ— owne false reasonings as to conclude that we have no work â—o grace wrought upon us because we as present cannot see or feele any grace in our selves thus many weake believers that are through Christ right precious in the sight of God are subject to delude themselves in chusing trouble and preâ—erring it before comâ—ort 9. From the bodies distemper with melancolly and troubling your selves with the event of things and from pride which hinders a quiet submission unto God in that condition inward or outward which he hath led us unto and from want of patience to wait upon him for deliverance out of trouble in the use of means 10. From want of consideration of the ground of the trouble and enquiry whether it ought to be a cause of discouragement or not 11. From too much eying of sinne or an over-sensiblenesse of infirmities and not eying of Christ with them the conscience enlighted siding with the law against it self 12. From the poor creature striving to get out of its dungeon by its ownwrestling whereby in steed of gaining inlargment it heightens its own distempers 13. From unbelief which takes the law and applies the same with the threats thereof unto the soule therby occasioning fears and discouragements 14. From ignorance of the love of Christ and when the blessed spirit of truth doth once come into the soule and discover the love of Christ unto it its doubts are immediately resolved and it is sweetely revived 15 From slighting the means that God hath given for our recovery we are indeed with thankfulnesse to use the means and yet to know that means cannot cure a soul it must be the operation of the Spirit of Christ in the soul which is as God pleases 16. From Gods not appearing to and the Spirits not operating in the soule the operation whereof discovers unto the soule the overflowing fulnesse of the loves of Christ and brings the soule to believe in the Lord Jesus and trust in his mercy Our carnal reason and corrupt hearts and Satan with his suggestions are so neere us and before our eyes that we cannot see God and we hearken so much unto what these dictate that we mind not the blessed voice of the Spirit of Christ which would revive and fill our soules with joy and peace in believing and make us so wise and strong in his time that we should not any more cast away our confidence in God And as Gods love which is free ful and perfect is discovered to the soule so yea in the same measure anr doubts and feares cast out Perfect love casts out fear and the poore creature is made perfect in love Nine Reasons against fears and discouragements in a believer raised from Isaiah 41. 10. Fear thou not for I am with thee be not dismayed for I am thy God I wil strengthen thee yea I wil help thee yea I wil uphold thee with the right hand of my Righteousnesse The first reason is Because it is against Gods command for a believer to feare or be discouraged fear thou not 2. Because thou hast the presence of God to helpe thee I am with thee 3. Because a believer hath an interest in God which is a happinesse beyond all miseries I am thy God 4. Because nothing can befall him but what God appoints who loveth him 5. Because whatsoever befals him shall do him good 6. Because the bitternesse shal be but short 7. Because fears and discouragements never do any good but much hurt they deprive us of many an opportunity of doing Christ service 8. Because fears are doubts are unsuitable for a Saint the fearful and unbelieving shall have their part in the lake c. with Sâ—rcerers Idolaters and Lyars 9. Because fears are unreasonable for a child of God the Lord having given unto his many sweet and precious promises That they shall not want any good thing he hath said I will never leave thee nor forsake thee they are therefore safe and neede not to fear but in God alwaies rejoice and sing praises to him One and twenty several means to be used by poore weake believers for their settlement in the assurance of the love of God when they are tossed with tempests and incompassed with discouragements viz. 1. Means Commune with thine owne heart and make diligent search to find out what it is that troubles thee Reason within thy selfe Why art thou cast downe O my soule and disquieted within me c. 2. Means Renounce all lying vanities and hearken unto none of them hearken not to the voice of thine own heart it is a lying vanity and wil deceive thee Hearken not unto sense Thomas said he would not believe unlesse he might see and thrust his hand into his side but such sensual practises are to be abhorred by us for it is no other but to consult with flesh and blood which cannot discern spiritual things and is condemned some wil see an holy frame of Spirit in themselvs and feele sinne subdued before they wil believe this is sensual for faith lookes not to such things as these but to God in his word therefore we live not by sight but by faith blessed are they which have not seen yet have believed Hearken not unto carnal reason for in so doing thou canst neither believe submit to God not be setled Reason wil say a Virgin cannot bring forth a child and that a woman ninetie years of age is past conceiving a child Reason contradicts God himselfe and saith these things cannot be can reason believe that the wals of Jericho fel down by faith and that the Saints stopped the mouths of Lyons and quenched the violence of fire Yet faith did it Is it likely or possible to reason for a man to walke upon the sea or Peter did Did not Christs command seeme vain to Peters reason that he should then cast hâ—s net into â—he sea seeing he had cast it in so often and fished all night and caught nothing Can reason
make a good construction of all his dispensations towards thee and know that his actings in us or upon us are the accomplishing of his wil for his owne glory and the good of his that which I think worst for mee may be best for mee How ever it be yet God is good and good to mee Thou oh Lord art still the same 18 Means Frequent those whom God hath settled in the assurance of his love these are able to direct and informe thee in the knowledge of the grace of God revealed in them wherein is peace and joy unspeakable and ful of glory many heare and confer with such as are ignorant of the grace of God and finde successe accordingly 19. Means When our spirits are never so much dejected and sadned we should with Isaiah wind up our affections and stirre up our selves to take hold on God and remember that Christ is our resting place whose spirit whispers in and unto us as it did unto David return unto thy rest oh my soule c. If thou hast sinned thou hast done very foolishly it being done it cannot be undone what shal the soul do but remember that sweet and gracious promise their sins and iniquities I will remember no more and consider that there is not any sin a believer can commit that should cause him to cast away his confidence or so much as question the love of God unto him for any thing he hath done or can befal him All that know the name of the Lord wil trust in him and cleave unto him for strength yea to be their strength against sinne for the time to come it is but a foolish conceit that brings a poore child of God to cast away his confidence and renders him culpable of the reprehension of our Saviour oh fools and slow of heart to believe c. A poore believer is commanded to come boldly to the throne of his Fathers grace he may not in any wise admit of such a disquietnesse in his sorrowing for sin as shall discorage and hinder him in obeying another command of God Rejoice evermore 20. Means Know and remember the happinesse of a believer in Christ though never so weake he is cleane from all sin by the blood of Christ they are removed from him so that he is accepted of God in Christ as perfect righteous and comely as Christ is saith Christ who is on with his Father unto a poore believer Thou art all faire my love there is no spot in thee goe the â—ore in much assurance and confidence unto the throne of his grace who having given thee his Son cannot but with him freely give thee all things that he in his wisdome and love sees fit for thee whether for soule body or both Having therefore Brethren boldnesse to enter into the holâ—â—st by the blood of Christ by a new and living way which he hath consecrated for us through the vaile that is to say his flesh And seeeng that we have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Let us therefore come boldly unto the Throne of grace that we may obtaine mercy and find grace to helpe in time of neede and let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water let us hold fast the profession of our faith without wavering for he is faithful that promised Wheâ— shal lay any thing to the charge of Gods Elect It is God that justifieth Meditate on these precious truths until then sweet influence through the Spirit of him who raised up Jesus from the dead have warmed and enlivened thy soule 21. Means Lastly know and remember that though these means tending so much to the soules settlement in and assurance of the love of God are to be used yet means alone are 〈◊〉 sufficient to quiet and settle a troâ—â—lâ—d soule it is the work of Christ spirit to answer all doubts and remove all discouragements God creates the fruit of the lips peace peace to him that is afarre off and to him that is 〈◊〉 saith the Lord and I will heale him In the use of meanes we are to looke unto and wait upon him who wil in his owne time which is best free all his from all their discouragements doubts and fears and satisfie their souls with his love which is better then wine These things I write unto you that your faith and hope may be in God A Collection of many the fears doubts and discouragements that a poore weake believer either in or about conversion or desertion takes up against himselfe together with their several remedies resolutions and answers Weake believers are like melancholy people who think things farre otherwise then they truly are rightly smoaking flax where there is more smoak then light more ignorance then true discerning and thereby they expose themselves to manifold fears and discouragements when there is not the least cause as for example Mary was troubled and afraid all the matter was the Angel saluted her and told her that she had found favour in the sight of God the shepherds were afraid even then when the Angel brought them tidings of great joy Peter was afraid when he had drawn up much fish by which their discouragements they highly dishonoured God hindered their own peace The feares of weake believers are usually of these kindes Viz. 1. They cannot be perswaded their sinnes are pardoned indeed they would and they would not believe it they cannot from the spirit that is in them but close with Christ and claspe about him for salvation yet then they are not sure they have him they may be deceived they thinke in that in a word They are and they are not perswaded their sinnes are pardoned The Remedy to this feare We are commanded to believe forgivenesse of sinnes in Jesus Christ throughly and not in part Through his name whosoever believes in him shall receive remission of sinnes 2. If faith carrie them on to believe a little more or better of their condition yet the pride of some sinnes will not down with them some of their sinnes which they have made their darlings more then others and cherished themselves in oh these they thinke are either too great or too often committed to be all forgiven and at once the remainders of these sins are like dregs in the bottome and their consciences cannot be satisfied that God hath fully pardoned them Briefly They are perswaded some sinnes are pardoned but not some others which they have most sinned in The Remedy There is indeed a large disproportion between sinnes in regard of their causes effects and adjuncts yet the robe of Christs Righteousnesse is so large that it covers the greatest
sinne as easily as the least And we are to consider that one sinne cannot be forgiven but all are forgiven Jesus Christ hath done away all sinnes For this man after he had offered one sacrifice for sinnes for ever sate down on the right hand of God 3. They looke not upon God in the pure simplicity of his word and promise but suspect and are jealous that God hath some reckoning still behind because they see themselves sinful and know that God is of purer eyes then to behold iniquity and they cannot believe that God can bear with all those corruptions and transgressions in them Briefly they fear still God doth not intend them such grace as he proffers and speaks of in his word and suspect the Gospel The Remedie We are to believe God in the plainnesse and simplicity he speaks in in Gospel promises the word of his grace even unto our soules as if he spake out unto us by name from heaven he that believeth not God hath made him a liar because he beleeveth not the Record that God gave of his Sonne 4. They think though God may be reconciled unto them and love them at sometimes for they poore souls only reckon the seasons of the Spirits comfortings and breathing for the times of forgivenesse yet God may be provoked againe and angry again for new sins and failings and then they are as much troubled how to come at any peace againe as they were before and then it must be only another sun-shine of the like comfort must warme them into peace and believing In a word they think if God do pardon them yet they may provoke him againe soon after The Remedie We must know that God is not as man that he should be angry and pleased as we carry our selves I wil be merciful to their unrighteousnesse and their sins and iniquities will I remember no more I wil be to them a God and they shall be to me a people There is no condemnation to those that are in Christ Jesus c. The apprehension indeed of pardon and salvation is variable but yet the pardon and salvation it self is immutable and as the Gospel needs to be given but once so a mans sins need but once to be forgiven once is enough because if once then for ever 5. They cannot perswade themselves how they can sin as they doe daily but that they are countable for all the breaches and set up new scores of sin in their consciences and keepe reckoning for God and disquiet themselves in vaine in a word they suppose they cannot sin as they doe and not be accountable and they cannot but be sinners in Gods sight as well as their owne The Remedie We must remember our sins are no more ours but Christs and his righteousnesse is ours God reckons and accounts us as one now so though we sin yet every sin was accounted for in him And now there is no condemnation to those that are in Christ Jesus Who shall lay any thing to the charge of Gods Elect It is God that justifieth 6. They think every affliction or trouble that befalls them is a punishment for some sin they have committed and they looke on them as messengers of wrath from God sent upon them in judgment as if God were satisfying himselfe upon them and pouring forth some wrath upon their heads to satisfie his justice against such sins In a word they think afflictions are sent upon them for their sins and they cannot look upon God in them but as angry and so helpe the afflictions to afflict themselves The Remedie We are to consider that although afflictions come in with sinne and for sin and are the wages of sin yet to the righteous and believers they are not judgements for every thing of justice against sin was spent upon Christ so as to believers they are only trials and temptations My brethren count it all joy when ye fall into divers temptations They are chastnings of love to prevent and imbitter sin unto us As many as I love I rebuke and chasten c. The rod of afflictions is a teaching rod David found it good for his soule that he had been afflicted and the fruit of affliction to believers is the taking away of sinne And the Spirit tells us expresly If ye endure chastening God dealeth with you as with sons for what sonne is hee whom the father chasteneth not But if yee be without chastisement whereof all are partakers then are ye bastards and not sonnes Afflictions are in a word a diverse way or dispensation of love and grace unto the poore soule love working by that which is evil in it selfe We know that all things do work together for good unto them that love God 7. They mistake the Gospel in the doctrine of it and every Scripture that threatens for sinne they apply unto themselves because they have committed that sin In a word They interpret every curse in the law and new Testament for sin their own if it be against their sinne The Remedie We are to consider that though the Scriptures do often set forth the righteousnesse of God against sinne and his justice against iniquity yet the justice of God being satisfied by him who made his soule an offering for thy sins Justice it selfe hath no more power against thee for thy sins then the pursuer hath to doe with the murderer in the City of refuge For sin shall not have dominion over you ye are not under the law but under grace The Discouragements of poore weake believers herein mentioned are as followeth I feare I am but an hypocrite notwithstanding all the faire shewes I have made for the Lord his waies and people It is contrary to the nature of an hypocrite to feare that he is such an one and it is a Character of a sincere heart to see and seeing to bemoane its owne deceitfulnesse to desire sincerity and to imbrace and most highly to prize that word of thâ— Lord that is most searching in its owne soule to thirst after that word that is most powerful and keene and pierceth even to the dividing asunder of the soul and spirit and of the joynts and marrow and to examine it selfe it is the prayer of a David-like spirit Examine me O Lord and prove me trie my reines and mine heart It is as dangerous for a soul to skin up its wounds before they are searched as to presse it selfe downe with discouragements and helpe the affliction to afflict it self Take it rather for granted that thou art an hypocrite and if so what is that but a sinner though of a deeper die then an ordinary sinner is We reade that Ephraim compassed the Lord about with lies and the house of Israel with deceits c. and that he was a cake not
turned that he fed upon wind and followed after the East winde and provoked the Lord unto anger most bitterly and that yet Gods bowels did still worke towards Ephraim so that he could not destroy him The Lord is exceedingly gracious unto such wretched creatures of his though they compasse him about with lies Let such poore believers consider that a sinner can never be too foule for his Saviour too much wounded and too sick for this Phisician to heale and cure nor too filthy for a fountaine opened to wash and that the whole neede not a phisician but those that are sick and that Christ came unto the world to justifie the ungodly and to save the chief of sinners he came not to call the righteous but sinners to repentance and let such a soule that cannot as a Saint stick close unto the Lord Jesus as a sinner and his hopes in Christ through the enjoyment of his spirit within him wil lead him forth in the strength of Christ to purifie himselfe as Christ is pure Had the Lord Jesus by his Spirit wrought an effectual work of grace upon my heart I should have growne in grace but I doe not so my life is not holy nor am I like unto the Lords children 1. Consider whether thou art a child a young man or a father in Christ for as there is a great difference betweene a child and a man in Christ so betweene a babe in Christ 1 Cor. 3. 1. and a man in Christ 2. Consider whether thou art a babe in the wombe or borne that is a babe that is unskilful in the word of righteousnesse as a child being begotten and alive is in the womb before it is borne so a soule is spiritually alive and begotten from above before it be born Christ must be formed in us before we can be new born babes before we can desire the sincere milk of the word that we might grow thereby When thou art delivered out of bondage darknesse and fears concerning thy eternal condition thou art born and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore thou canst not looke for those attainments in this condition as others find in another and also in case thou art new borne there cannot be that expected from thee which is from a man in Christ there is a great difference you know to be put betweene a child and a man 3. Learne to distinguish betweene the fruits of the Spirit and the exercise of them it is not the having of the fruits of the Spirit but the exercise of them that attains an holy conversation and know that it is one thing to be the Lords and another thing for God to convey his power into the soul wherby to make it conformable to his wil and to live by faith in the Son of God the first is where the later is not 4. Know that the time of doubting is a barren time men cannot fight and work at such a time And yet as trees in the winter season grow in the roote though not in the branches so maist thou grow in humility love c. though thou maist unto thy self seem to decay in those and other graces of the Spirit But when a soule is delivered from its enemies that is to say from Satans errours and its owne doubtings then it begins to serve being delivered we serve there must be deliverance before working therefore a time of doubting and of bondage is not a season of growing in holy services 5. Believers are of several growthes and states 1. Babes or children in Christ 2. Young men 3. Fathers Can babes worke Yet if babes die in that state they shall not misse of glory it is one thing to be justified and another thing to be sanctified as it is one thing to live and another to be borne and to work distinct from both There is a great difference of degrees of the Lords own people some are spiritual but others are termed carnal as appears by Pauls epistle to the Church of Christ in Corinth And I brethren could not speak unto you as unto spirituall but as unto carnal even unto babes in Christ thou mayest be begotten and yet not borne not a new born babe 6. If thou beest ignorant or in temptation then thy heart is clouded and distâ—mpered with feares and thy selfe not a competent judge of thy owne growth is a new borne babe able to judge of its own growth Consider also it may be thou dost not use the meanes or not rightly in Gods way And when grace is as seed newly cast into the earth and a weak believer while a babe for want of exercise and experience scarce knowes what he hath then as the land newly sown little differs in shew from other ground which was never sowne so a poore babe in Christ seems little different from the men of the world who lie in their sins and as childrens complaints are not alwaies to be taken for rules so the complaints of such babes that they grow not in grace do not so much evince their want as the sensiblenesse of their want of the growth of grace and of conformity to the wil of the Lord Jesus which is a certaine fruit of the in being of the spirit of Christ in the poore soule it is the spirit that convinceth of sinne and spiritual desires cannot possibly proceede from our selves but from faith In a word Let such a poore doubting believer hearken unto what God saith unto him From me is thy fruit found The righteous shal flourish like the Palme tree he shall grow like those Cedars in Lebanon Those that be planted in the house of the Lord shall flourish in the courts of our God they shall still bring forth fruits in old age they shal be fat and flourishing And unto this end the Lord hath also promised I wil be as the dew unto Israel he shal grow as the Lily and cast forth his fruits as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smel as Lebanon the Lord hath also further promised that he wil turne the barren wildernesse into a fruitful field he wil open a fountain of pure living water and poure it forth upon the barren wildernesse and the dry ground The barren dry and unfruitful ground of unbelievers is by by the unction of the Spirit made the garden of the Lord and being trees of the Lords owne planting shall be watered every moment yea refreshed and comforted with the streame of that river that makes glad the City of God In the wildernesse shal waters break out and streames in the desert and the parched ground shall become a pool and the thirsty land springs of water I say believers however it may seeme do alwaies grow in faith love or humility My heart is
so adamantinely hard that I can be affected neither with the chastisements nor mercies of the Lord. There is indeed much hardness of heart in the deare children of God their hearts have been as hard as a rock adamant or flint they and they only feel it complaine of it and mourn under it and this is tendernes or the effect of an heart of flesh It is the frame of a new heart and the temper of an experienced gracious spirit to lament from the sense of its own hardnesse of heart O Lord why hast thou made us to erre from thy waies and hardned our hearts from thy feare Doubtlesse thou art our father c. Their hearts were hardned from Gods feare and yet they were the children of God Poore soule I would be acquainted how thou camest to know thou hast an hard heart who told thee so art thou certaine thou art not mistaken if thou replyest that thou seest or feelest it I reply if it be so then thou art happy for thou haâ—â— the inbeing of the Spirit of Christ it is none other then the Spirit of the Lord Jesus that discovers to a man his own darknesse and convinceth him of his own deadnesse and hardnesse of heart yea none but this Spirit lusteth against the flesh and thou livest to God truly though not so holily and sensibly as thou mightest and oughtest for how should a senselesse stone feele its own hardnesse or he that is soundly a sleep perceive himself to sleepe or the dead man feele himselfe to be so Sense or feeling is an evident demonstration not only of life but of life in action Consider thy selfe as thou art in Christ in union with him what is his is thine Christs fruitfulnesse is thine in him is thy fruit found and if hee hath not as yet poured forth plentifully of the Spirit of grace and Supplication upon thee thou hast his promise for it hee hath offered up strong cries and teares unto the father for thee thou daily committest sinne from a body of death and corruption thou carriest with thee let thy glory and reioycing be that thy sinnes are forgiven and shall be remembred no more and rest satisfied in point of salvation in what Christ hath done Thy best works cannot save thee nor thy worst destroy thee Thanks be to God who hath given us victory by Jesus Christ Fetch thy comfort from him and not from what thou findest or possibly maiest find or feele in thy selfe We are not to judge of our eterâ—all condition and of Gods love to us by the hardnes or softnes of our hearts or by what workes of righteousnesse wee see and feele in our selves but to live by faith in the sonne of God who hath promised that hee will take away the stony heart out of thy flesh and give thee an heart of flesh and that hee wil turne the flint into a fountaine of waters Because I feele not my selfe sanctified I â—eare I am not justified Believers must not say they have no sanctification because they see and feele none David cried out in the bitternes of his soule that his sin was ever before him and then his sanctification was out of his sight and that God had forgotten to bee gracious but afterwards he said of it This is my infirmity You know in an house when it is darke there may bee all things that were there when it was light but you see them not till the candle be brought in The womans grote in the parable was in the house but shee found it not till she had lighted her candle therefore say with David Light my candle Oh Lord and the spirit of man is the candle of the Lord. Sanctification or the fruits and effects of the spirit in a believer do indeed comfort our faith in their kind and degree they are given to bee a light in some measure to our own consciences and to others Let your light so shine before men And glorifie God in your bodies and spirits Shew me thy faith by thy works they are the bracelets of the Spouse they are the beames of Christ the sun of righteousnesse but they are not Christ now clouds may hinder the beames from inlightning a roome but the Sun is still where it was the tree you know is there where it was when the Apples or fruit thereof may be blowne down by the winde of Temptation spoken of in the Parable yet then such promises as these are laid in for such a season Who is among you that fears the Lord that obeys the voice of his servant that walks in darknesse and sees no light let him trust in the Name of the Lord and stay upon his God And the vision is for an appointed time but at the end it shall speake and not lie though it tarry wait for it wait for it because it wil surely come and not tarry But the just shall live by faith Consider seriously how can any good assurance arise from the change that is in any child of God in this life or his sanctification it being not such in any particular act or worke wherin is no spot of sinne is it not a mixture of flesh and Spirit why then feelest thou after it as thou dost Since the best and most through sanctification in any is not pure enough for the eyes of the Lord why then make you it any bottom for assurance Observe that all the while you or any others have so done you and they like Noahs Dove can find no resting place the soales of your feete for the Spirit of Christ tells us when we have done all we can we are but unprofitable servants and that all our righteousnesse is but as menstruous cloaths And while we gaze upon the work of sanctification in us we find stil a rottennesse in every part of it call all into question and find fault with our repentance mortification new obedience c. therefore let us be sure still to take Christ in here who is a believers sanctification as wel as his righteousnesse In order to the removing of this discouragement consider a few particulars 1. If you suppose that God takes in any part of your faith repentance new-obedience or sanctification as a ground upon which he justifies or forgives you you are absolutely against the word for if it be of works it is no more of grace otherwise work is no more worke 2. It must then be only the evidence of your being justified that you seeke for in your sanctification These two things thus premised I proceed 1. We must allow any believer to take in any thing of his sanctification to help his assurance which the word allowes of as the Spirit and the fruits thereof that is to say repentance mortification of sin new obedience c. but then it
manifests himselfe to others of our Brethren and fellow Members he rises in their Hemispheare And what though thy sinnes have eclipsed the love of thy God unto thy soule The Lord onely bids thee to acknowledge thine iniquity that thou hast transgressed against the Lord c. What a poore recompence is this Turne oh backsliding children saith the Lord for I am married unto you c. Poore soule the love of God remaines still as sure and as great as ever and in his due time shall shine forth againe upon thy soul the thick clouds will blow over and the soule reviving light of his love will arise upon thee He will take away all iniquity and receive us graciously I thought I had true faith but since I fell into an hainous transgression I am perswaded that if I had beene the Lords he would not have left me to sin as I did This is a deplorable case indeed and the fruit of unbelief and of the want of watchfulnesse yet consider the Lord hath suffered such or as great if not greater spots to overtake his own dear children David sinned in adultery and murder Solomon sinned greatly after hee had obtained mercy and Peter denyeth Christ with an oath these examples are recorded to hold forth the glory of the riches of Gods free grace that men may be acquainted with the mirrour of his grace long sufferance and forbearance that so great sinners might not despaire and faint under their sinnes 2. To despair of the mercy of God because our sins are great were to limit God in his mercy which is to add sin unto sin and a greater sin then the former The Lord Jesus takes much pains and le ts out merciful power for the raising of sin-weakened souls and for the gathering of wandring Lambs Poor soul know this that the greatest sin a believer can commit ought not to make him mourn without hope for no sin can put him in the state of condemnation or bring him under the curse While we live here below God healeth not our sinfull nature wholly nor takes it quite away the flesh lusteth God ever looks upon his as they are in Christ and not simply as they are in themselves saith Paul I my selfe keepe the Law of God but with my flesh the Law of sin flesh and sin do the evil Consider Nehem. 9. 16 17. The Spirit also tells us in another place that he knowes our frame and remembers that we are but dust God hath in much wisdome and love left sinne in his to humble them and to exercise the fruits of the Spirit in them and that we might long to be where we shall not sinne also that we might the more dearly love Christ in that it is pardoned and depend upon him to subdue it and that we might not scorne nor insult over any poore sinâ— weakned ones but restore them with the spirit of meeknesse and that we may admire the more that rich grace of the Lord Jesus whereby notwithstanding all our provocations we have accesse unto the Father by him The Lords people are indeed taught by his spirit not to sinne that grace may abound but to love and to love with the more vehemency of affection the God of their incomprehensible mercy and to use all means against sinne and not to be over-pressed and sunk in despaire under it They also know that they are the more happy in that they were sinners else how could they be capable of union with God of mercy and heaven If there were not evil it would not be known what is good Justice and mercy had not beene known the wisdom of God could not have been known in drawing good out of evil or his love in sending the dearly beloved out of his bosom to die for us man had not come unto that happness in Christ which the Saints have and shal enjoy 3. God is never an enemy to his though they greatly sinne against him Wee are not beloved for our owne sakes nor for any thing in our selves but in Christ Who hath made us acceptable in the beloved Therefore nothing wee doe can cause God to love us more or lesse his love is as himselfe ever the same therfore a belivers hope joy and confidence is to bee ever the same in Christ Hence it is that such are alwayes to reioyce Reioyce alwayes Reioyce evermore Againe I say rejoyce Let them exceedingly rejoyce The joy of the Lord is our strength Oh there is enough in the Lord to satisfieâ— thee at all times he is an unchangeable object of true joy in him is all our hope and happinesse therefore let not thy fall cause thee to question the love of God unto thee thy salvation depends not upon thy repentance and holinesse See Rom. 9. 15 16. Isa 43 24 25. Ezek. 16. from 1. to ver 9. See also and mind what the Apostle saith in this case My little children these things write I unto you that you sinne not And if any man sinne we have an advocate with the Father Christ Jesus the righteous and he is a propitiation for our sins c. These things are written unto us indeed that we sinne not But as for such as turne the grace of God into wantonnesse whom the mercies of God encourage in their sinful practise these are led by the spirit of the divell he is their father and his works they doe these are not at present in any wise to be numbred with those who through temptations and weaknesse are overtaken with the sin they hate if fallen be not out of hope If the Lords children have fallen into sinne they are to rise by faith Shal a man fall and not arise Who is a God like unto thee that pardonest the transgression of the remnant of thy people God subdues the corruption that is in his not all at once but by degrees and thereupon saith I will be merciful to their unrighteousnesse and their sins and iniquities I wil remember no more God hath nothing in charge against those who are in Christ and therefore commands us to goe boldly to the throne of grace in full assurance of faith If I were fitted with Qualifications as humblenesse brokennesse of heart c. and tooke delight in hearing and praying as others I could then entertaine hope that God hath thoughts of love and mercy towards me but it is not so with me Such an objection in some may be the product of the sweet operation of the Spirit of grace which hath shewed them some amiable and desirable thing in the precious promises and wayes of God so as they panâ— after them But more usually this is a whining because the worke of preparation is more sensible then the worke of
saith the Lord from all your uncleannes what is the effect of this then shall ye remember your own waies and doings that were not good and loath your selves in your one eyes for all your abominations thus the Lord brings his people to repentance And I will pour upon the house of David and upon the Inhabitants of Jerusalem the spirit of grace and supplication and they shall looke upon him whom they have pierced and mourne c. That is I will give them such a spirit as shall abundantly manifest unto them my rich love and sinne-pardoning grace and this produces mourning yea bitter and solitary mourning such as of Hadad rimmon in the vally of Megiddon where the nobles of Israel cast away their musicall Instruments and clad themselves in sable or sacke-cloath and breathing forth their mournful elegies cryed out our Growne is fallen from our heads woe woe unto us wee have sinned Sorrow for sinne in the glory of the gospel proceeds from Christs peircing wounding melting the heart from Christ discovering sin pouring water upon the dry grounds and dropping the dewes of Hermon hill upon the thirsty lands 2. Consider that God deales not with all his alike hee knowes best what is meet for us Physicians know that such a physicall potion is necessary for one as will kill another All that believe have not the same measure of sorrow for â—inne Lydia received the word with joy but the Jaylor trembled being in feare 3. The greatest measure of sorrow for sinne that ever any had was not the least cause of their being loved or saved it is a great mistake to thinke that God delights in feares or tears 4. A deepe sensibleness of sinne proceeding from feare and terrors hinders the soules believing and drives it from Christ and makes it say with Peter Lord depart from mee for I am a sinfull man 5. If God deales with thee as with Lydia more gently then with divers others thou hast no ground for complaint against it 6. That sensibleness of sinne that flowes not from the apprehension of pardon and love is of no value And remember wee to looke to Christ and not unto our sensibleness of sin 7. Our best and greatest sorrow for sinne is not free from sinne yea and deserves nothing but death 8. If thou hast seene thy selfe lost and fatherless so as nothing could satisfie thee but Christ this is a sweet supernaturall and glorious work of the gospel and such as is wrought upon none but such as shall be â—aved by thy renouncing thy owne sufficiency it appeareth that there is a greater a better come in places I feare I have no worke of grace wrought upon me because I feel not its power and am not able to subdue my passions and corruptions Thy complaint of the want of a sense and feeling of the power of the work of grace upon thee and of thine inability to subdue thy passion and corruption declares a weaknesse of grace and not a defect of the truth grace in the soule If thou dost what thou wouldst not mind what Paul saith that which I do I allow not for what I would that do I not but what I hate that doe I c. The strongest and most spiritual Christian is in himself very weake imperfect falls often and is not able to stand alone Among Christians some partake more of natural choller then others and they accordingly are more or lesse hastie and passionate a wicked man may naturally be patient and a child of God sinfully passionate Elias was a man subject to the like passions we are 2. Thou must not measure Gods love to thee nor the truth of his worke in thee by thy mortification of sinne 3. God may for ends best known unto himselfe leave thy passions and corruptions unsubdued yea suffer them to be too strong for thee it may be that thou mayst be abased more in thine own eyes and that thou mightest see thine own weaknesse and bee thereby the more sensible of thy necassity of Christs strength and depend daily upon him for it and that thereupon we might love and prize him the more in that we have such necessity of him to pardon and heale us and that he might hold forth the glory of his power in keeping alive a â—mal sparke of grace in us in the midst of the vast ocean of our corruptions God may leave thy personal sanctification the more imperfect that thou mayest the more mind and behold Jesus Christ and our righteousnesse in him and live the more upon him and his fulnesse and joy the more in our free justification by him 4. It is one thing to have thy sinne forgiven or not imputed unto thee and another thing to have thy sin subduâ—d in thee the first may be where the later is wanting 5. The reason why sinne so much prevailes is because we live so much in discouragements Live in the apprehension of the love of God and down goes sinne and discouragements but while we lie in our discouragements sinne prevailes as appeares by 77. Psal 2. 7 8 9 10. verses 6. Thy comfort and happinesse depends not upon thy feeling but upon Gods never-failing covenant and promise confirmed by his oath and we are not to live by sense and feeling but by faith in the Sonne of God we are not to fetch our comfort from our subduing of sinne but from Christ who is made unto us both righteousnesse and sanctification Thankes bee unto God who hath given us victory by Jesus Christ when we are at the best we may not live in our selves nor by sight but by faith and when we are at the worst we are to remember that wee are not our owne but Christs and that wee ought to live upon him by faith and derive strong consolation from him and his leading of Captivity Captive I finde within my selfe no relish of spirituall things nor willingnesse to duties and I often omit them God may have begun his worke in thee although it be thus with thee though this be an argument of much corruption in the soule This distemper may arise from diverse causes as 1. From unbeliefe 2. From doubting of the acceptance of thy person and duties 3. From want of love to Christ 4. From loving of temporall things which deadens the heart and makes it carnall 5. From weaknesse of grace 6. From sloath and ease which slay the soule 7. From ignorance of the sweetnesse in spirituall duties 8. From the soules sicknesse and distemper for as the body when sick oft cannot relish its food so this soule-distemper hinders its relish of spirituall things and thereby brings weaknesse a knowne enemy to action My flesh and my heart faile but God is the strength of my heart and my portion for ever He never failes I feare that that worke of grace which I once felt is
faith which is often greatest when feeling is least and â—aith being more spirituall and heavenly hath her worke about another object without and above the Creature and the reason wherefore many poore soules plod so much about their owne Qualifications and feele after the brests of their consolation is because our selfe love renders us most prone to catch at these being plants in natures garden whereas the desire of a spiritual Paul is to be found in Christ not having his owne righteousnesse and a spiritual believer if he had the greatest measure of inherent righteousnesse attainable would not behold himself in it I live yet not I but Christ in me Gods thoughts of love and mercy unto thee can possibly be no otherwise then through Christ and he doth not sell his Christ he was given freely Come buy without mony c. Whosoever will let him take of the water of life freely The Lord is a great King he doth great things past finding out and wonders without number oh therefore measure not the Lord by thy selfe For my thoughts are not as your thoughts nor my waies as your waies saith the Lord. The wise wil not fix their eyes so much upon their owne basenesse as upon his greatnesse rich goodnesse and faithfulnesse And certainly while we walk after the flesh after the law we continue weake creatures for flesh is here put for weaknesse we shall tug yea and tire our selves and when we have done our all which is just nothing we shall remaine not one jot the neerer heaven yea if such should continue here a thousand yeers they would be no better then wishers and woulders whereas one poor believer that is truly implanted into Christ and in whose heart the Gospel hath really taken place hath more strength then five hundred of the others because the Spirit of Christ dwels in him works in him and teaches him to say with Paul I can want and I can abound through Christ who strengthens mee Let the poore souls lying under this discouragement consider six things 1. It is but a delusion to think that qualifications can â—it a soule for mercy Poore heart while thou lookest for or restest upon such things as these thou seekest the living among the dead and if thou hadst them in the greatest measure that ever any had they could neither procure thy happinesse nor stand thy soule in any stead as to salvation nothing but Christ Jesus can do that nor any thing but he and his righteousnesse truly comfort thee 2. That righteousnesse which justifies us in the sight of God as it is not our owne so it is not in us but it is Christs righteousnesse and in him Surely shall one say In the Lord have I righteousnesse and strength c. in the Lord shall all the seed of Israel be justified and shall glory The state of a believer in Christ as considered in him be the poore creature never so weake is a state of perfection Wee are complete in him The poore soule indeed hath no righteousness in it self yet being united to its head and married to its husband the Lord Jesus it is perfectly righteous As Christ is so is a believer in him and the righteousness of the Law is fulfilled in him and he is dead to or free from the law What is Christs is the believers and what is his is Christs The poore believer is as righteous and acceptable unto God through Christ as Christs righteousnesse can make him God seeth no sin in his poore children for saith Christ to the Spouse Thou art all fair my love there is no spot in thee saith the Prophet Isaiah I wil greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed mee with the garments of salvation he hath covered me with the robe of righteousnesse c. The weakest and the strongest Saints are alike cloathed with this robe and are equally acceptable yea perfectly righteous and glorious in the sight of God as they are in him with whom is no variablenesse nor shadow of turning see all that is in thy selfe as nothing and every thing thou standst in need of to be in him for that he is thine and thou art his I am my beloveds and my beloved is mine c. 3. What qualifications except sinful ones had they in Ezekiel and what Qualifications had they for whom Christ died who were yet enemies yea enmity against him 4. What need hast thou of Christ if thou hast what thou needest without him 5. As in nature before they have life so in grace none can work before he live spiritually Christ must be in the soul before it can believe and the soul must believe before it can find any work of sanctification Consider also that there is nothing to be done by the creature in way of preparation to sanctification See Rom. 4. 5. 5. 8 10 6. Thou goest the wrong way to worke thou goest about to establish a righteousnesse of thine owne and hence thou thirstest so much after qualifications but it must be utterly renounced it is a hard thing for a soule to be taken off its owne works and selfe concurrence here strip a man of his owne and ye take away his life he must and wil have somthing some humblenesse some concontrition some tears or otherwise he thinks he cannot be accepted pardoned and saved But every poore creature unto whom and in whom the mysterie of Gods rich love and free grace is revealed these cry Grace grace Christ is all in all unto them their prayers tears humblenesse brokennesse of heart and every thing of their owne is but drosse and dung unto them in point of acceptance and salvation these have seene an end of all perfection and all their owne works in reference to attaining any happinesse by or from them are vanished yea drowned in the infinite ocean of Gods free and heart-astonishing love that God may have all the glory and that man might not boast but obey and serve him freely our works can be no sure ground of our owne faith seeing it is proper to faith to vilifie our best performances Therfore the best preparation for Christ is to see in our selves no preparation for him at all for believers are most made and built up when they apprehend themselves in themselves most cast down and undone I cannot be perswaded that God hath wrought any supernatural worke in me because I have not so great a measure of sorrow for sinne as some of the Lords children have Consider Eight things 1. It is Gods method in his gospel to make the pardon of sinne apprehended by faith a ground of the deepest humiliation that can bee expressed I will save you
past finding out and wonders without number Fear not the Lord will do great things Worlds of sinne are in the vast Ocean of Gods love swallowed up as nothing But saith the poore soul my sins are many So were Israels and Judahs yet God notwithstanding pardons them all But mine are great and hainous So were Israels and Judahs and Manasses and so were the woman 's mentioned in Luke so were Pauls yet God pardoned them all as he hath also many others if thou art a wonderful sinner Christ is a wonderful Saviour But mine are after the receiving of many mercies So were Solomons his heart was turned from the Lord God of Israel which had appeared unto him twice But I have sinned against Gods entreaties to returne So did Israel and Judah aforementioned I said after shee had done all thâ—se things saith the Lord turne thou unto me but shee returned not But I have sinned against the reproofs of the Lord. This was their transgression still Thou hast a whores forehead thou wouldst not be ashamed when I saw how that by all occasions rebellious Israel had played the Harlot I cast her away and gave her a bill of divorcement yet her rebellious sister Judah was not afraid but shee went also and played the Harlot But I have sinned not only against the mercies of the Lord but against his fatherly corrections and chastisements So did they In vain have I smitten your children They have received no correction Thy bellowes are burnt the lead is consumed of the fire the founder melteth in vaine for the wicked are not plucked away For his wicked covetousnesse I am angry with him and have smitten him I hid me and was angry yet he went on frowardly in the way of his owne heart yet for all this the Lord saith I have seene his waies and will heal him I will lead him also and restore comforts unto him and his mourners But I have committed one sin often So did they Thou hast played the harlot with many lovers But I have continued a long time in sin So did they We have not obeyed the voice of the Lord from our youth unto this day But my sins are against knowledge and conscience So did David concerning Bathsheba and in putting Vriah to death and so did Peter sin when he said and sware That he knew not the man and that he was not with him But I am fallen back from what I have beene So were they Return thou backsliding Israel But I have willingly and resolvedly forsaken God So did they Oh generation take heed to the word of the Lord. Have I beene as a wildernesse unto Israel or a land of darknesse Wherefore saith my people wee are Lords we wil come no more unto thee But I have willingly chosen sin So did they saying Wee have loved strangers and after them will wee goe But I have seduced others and caused them to sinne So had they Thou hast also taught the wicked ones thy wayes And King Manasseh seduced the people to doe more evill then did the Nations whom the Lord destroyed before the children of Israel and made Judah also to sinne with his Idols Yet Manasseh obtained mercy when Amon his sonne a lesser sinner perished in his sinnes That men may know that the Lord will have mercy upon whom he will have mercy and whom he will hee hardeneth But I have sinned as much as I could So had they Behold thou hast spoken and done as evill things as thou couldst But my sinnes are committed notwithstanding many vowes and Covenants against them So were theirs Thou saidst I will no more transgresse but like an harlot thou runnest about upon every high hill and under every greene tree thou wanderest playing the Harlot But I have justified my self in all my sins So had they yet thou saist because I am innocent surely his wrath shall turne from mee Behold I will enter into Judgement with thee because thou saist I have not sinned But I despaire having no hope of mercy This is worst of all yet so did they Thou saidst there is no hope c. And saith Jeremiah in his Lamentations when I cry he shutteth out my prayers And I said my strength and my hope is perished from the Lord and Job saith My Hope hath he removed like a tree Abraham believed in hope against hope Ye were sometimes without hope and without God in the world saith Paul to the Church of Christ in Ephesus these had been in thy condition and yet found mercy be therefore of good cheare saith David concerning his and thy God I was of his low and hee helped me The riches brought grace is unsearchable All that know his name will trust in him c. 2. Consider that it is thy selfe-deceit which dictates unto thee that thou mightest pleade for mercy if thy sinnes were fewer and smaller or thy selfe better the sicker thou art the more standst thou in need of such a Physician as Christ is oh make the more hast unto him he came not to call the righteous but sinners to repentance He will save none but the ungodly and these without works or any of their previous Qualifications 3. Consider that God makes his grace to superabound where sinne did but abound And if thou art a greater sinner then David then art thou dearer to Christ then him for he paid more for thee then for him As Jacob loved Rachel more then Leah because he suffered and endured most for her And as the Prodigals father rejoyced most in his lost and dead sonne though he had spent his owne and his fathers substance with Harlots Even so thou who art the greatest sinner didst cost Christ most and art certainly become dearest unto him we have an eminent example of this in the Prophesie of Jeremiah Is Ephraim my deare sonne he is a pleasant childe for since I spake against him I doe earnestly remember him still therefore my Bowels earne towards him I will surely have mercy upon him saith the Lord. 4 Consider that for a regenerate person upon commission of sin immediately and directly to have an eye to the covenant of grace and to believe the pardon of his sinns is the way to get such assurance as brings true and solid comfort such a course was taken to heale men stung of the fiery scorpion they were to looke upon the brazen serpent if once twice yea seaven times a day so often as they were stung so often looking were healed This the Apostle Paul exhorted the Hebrewes to in the like case they had backsliden and come near to the sin against the holy Spirit and the roote of