things yet they ââ¦nowledge me in their deeds just as those âârds of Paul Rom. 9. 32. Wherefore because ãâã sought it not by faith but as it were by the âââks of the Law for they stumbled at that ãâ¦ã bling stone Now this word as it were âât were unfolded as now it lyes sealed ãâã should finde most men seeking righteââsnesse if not absolutely by the Law ãâã as it were by the works of the Law ãâã Believ In this that thou hast said O ââw I have nothing to except against for ââe we both agree though there was a ââs-understanding between us at first yet it true the fault is not in thee O Law that âân put thee in the room of Christ no ââ¦ore then the brasen Serpent was in fault ââom the people did Idolize the fault ââs in the people and not in the Serpent at this day mens seeking righteousnesse ãâã thee becomes their own evill not thine ââd as thou hast said though men will not knowledge that they seek righteousnesse ãâã the Law yet they doe seeke it as it were by the workes of the Law Now here lyeth one of the greatest ãâã ferences between the Law and the Gospââ both speak of working and both speak resting onely herein lyes the difference ââder the Law before Christ was come ãâã people were to work first and rest aftââwards that is they were to work six dayâ⦠and rest the seventh when they had dââ their work then enter into rest nââ under the Gospel we are to rest first ãâã work afterwards for as the Sabbath of ãâã was the last day of the week so our Loââ day of rest is the first day of the week ãâã are first to receive a Kingdome that cannot moved Heb. 12. 28. and then next to seââ God acceptably with reverence and godly fââ We are first to believe and then in thenâ⦠place to shew our faith by iââ works ãâã are first to see our interest in the promisâ⦠and then to cleanse our selves from all filthiââ of flesh and spirit Into what soever house ãâã enter we are to say peace be to this house first fore we are to shake the dust off our feet as a wâ⦠nesse against them So much concerning frââdome from the Law by Christ that fulfill the Law c. What Christ hath delivered us from and restored us unto Shall onely speak of two things more ãâã briefly viz. First what we are delivered from by ââ¦hrist Secondly what we are restored unto First what are delivered from and here ãâã I might instance in many things I shall ââely make mention of two First we are delivered from sinne Secondly from death the wages of sin First we are delivered from sinne Isa ãâã 6. it was all laid upon him and so we came free Rom. 6. 18. 22. verses comââred together 1 Pet. 2. 24. 2 Cor. 5. 21. ââ¦atth 8. 17. Rom. 6. 11. Col. 1. 22. 1 Thess ãâã 13. Secondly those and onely those that ââe in Christ are delivered from death the ââges of sinne O death saith Christ I will ââthy death Isa 25. 8. He hath swallowed up ââth in victory 1 Cor. 15. 55 56 57. O death ââere is thy sting O grave where is thy victory ââe sting of death is sinne and the strength of ââe is the Law But thanks be unto God who ââeth us the victory through our Lord Jesus ââ¦rist c. So then by Christ a believer is ââed from the Law First from the curse Secondly from the condemning poweâ⦠Thirdly from sinne and Fourthly froâ⦠death Secondly let us a little consider as whââ we be delivered from so what we are rââ¦stored unto I shall not undertake to ãâã forth this in the heigth and breadth depââ and length but onely give a hint to it ãâã I have ability and time knowing that I aââ straitned in both Ye were servants you be now friends ãâã Christs Joh. 15. 15. And if that be too little ye are Sonnâ⦠and Daughters If that be too little are calls you his Bââthren and Sisters Heb. 2. 11. If that be too little he calls you hââ Chosen Spouse and Wife Rev. 21. 9. If that be too little he tells you that yoâ⦠be members of his own body 1 Cor. 12. 12 If that be too little he tells you that yoâ⦠be heirs with him Rom. 8. 17. If that be too little to expresse the abuââ¦dantnesse of his love to you he tells yoâ⦠That the glory which the Father gave to him ãâã hath given to you that you may be one as ãâã Father and he is one If that be too little he tells you Thaâ⦠you be joyned to the Lord you are one spirit 1 Coâ⦠6. 17. If this be too little he tells you indeed ââ¦hat all these things above-mentioned are âât a taste of what you shall shortly be Joh. 3. 12. Oh thou most noble overcomming Saint âârvant of the most High God heir of proââ¦ises and Son of Sion Consider what ââou art come from and now by Christ ââme to Heb. 12. 22 23 24. But ye are come ââto Mount Sion and to the City of the living ââ¦od the heavenly Jerusalem and unto an innuââ¦erable company of Angels to the general assemâây and Church of the first born which are writâân in heaven and to God the Judge of all and to ââe spirits of just men made perfect and to Jesus ââe Mediator of the new covenant and to the ââ¦ood of sprinkling that speaketh better things then ââat of Abel Now manifestly and truly mayest thou ââ¦ay I am my beloveds and my beloved is mine ââe that toucheth me toucheth the apple of his ââye My Father is so tender of me that he ââ¦akes all the wrongs done to me as done ââ¦o himââ¦elfe he that persecutes me perseââ¦utes him Act. 9. 4. And he that hath pity ââ¦nd compassion on me the Lord takes it as ââ¦one to himself Matth. 25. 40. David said Who am I that I should be son in ââ¦aw to King Saul but I may say Who am I that I should be Son and heire yea coheiââ to the King of Kings I was a dry aââ barren tree fit for nothing but burning bââ I shall flourish like a tree planted by tââ rivers of water O how often did he call how earnestââ did he knock how powerfully did ãâã strive how long did he wait upon me bââ¦fore my stubborn heart would yeeld If ãâã had never loved me I had never loved hiâ⦠If he had never drawn me I had never rââ after him If he had never sought me ãâã had been straying in the wildernesse of inââ¦quity and feeding in the fields of vanity ãâã most are but now he hath avouched himself to be mine and I have avouched mâ⦠self to be his Hos 2. 19. I will betroth thee ãâã me So I became the Bride the Lambâ⦠wife First Christ comes and woes me 2 Coâ⦠5. 20. Secondly he gets my good will and became his 1 Joh. 12. Thirdly he makes my soul fruitfull Joh.
the rout they will be either taken or else return hacked and hewed and terribly wounded What is the cause that we be so easily and so often routed by Sathan why he comes and finds us unarmed hence it is that we have so many cuts and sores in our inward man we do not consider the strength and subtilty of our enemies and hence it is that we do not put on the whole armour of God Nay how many thousands of men and women be there nay of those that would be accounted pious Christians that are so far from puting on the whole armour of God that they ne're put on a peece of it Nay it is a rare thing to find a Professor that can tell one what this armour is and the right place of every peece hence it is that some do put the peece behind that should be before and that upon the foot which should be on the head and so though it be the armour of Christ you cannot fight in it it will be to thee as Sauls armour was to David unfit for service Surely Christians ââ¦f I see any thing of God this I do know ââ¦s one of the greatest evils that now reigns ââ¦mongst Professors their disordering what God hath ordered Take a thing that is ââ¦ood it is good but in its place put it a ââ¦ittle above or something beneath its place ââ¦he thing that is good in it self becomes evil ââ¦o you c. Again let us examine what necessity there ââ¦s for the sonnes of Sion thus to arm themââ¦elves Oh consider consider these ensuing ââ¦criptures Eph. 6. 11 12. Put on the whole ââ¦rmour of God there is the precept For we ââ¦restle not against flesh and blood but against ââ¦rincipalities and powers against the rulers of ââ¦arknesse against spiritual wickednesse in high ââ¦laces there is the reason Take heed that no ââ¦an deceive you saith our Lord Christ Mat. ââ¦4 4. For we be living in those dayes spoken ââ¦0 v. 24. There shall arise false Christs and false Prophets shewing great signes and wonders These are the dayes spoken to 1 Tim. 4. 1. Now the Spirit speaketh expressely that in the ââ¦ater dayes some shall depart from the faith giving ââ¦eed to seducing spirits and doctrines of devils c. Oh what troops of men and women is Sathan driving before him Look up a little intreat the Lord to take the vail off thy spiritual eye and thou shalt see a great rode-way exceeding broad and very populous and drove after drove passing on not softly but swiftly they all ride post Mark diligently and thou shalt see Sathan that great Prince af the aire bravely mounted and richly clothed as their Generall marching before them and his Angels bringing up the rear Take a view of the Droves as they passe by thee and thou shalt see some of all ranks of men amongst them Me thinks I hear thee saying look look methinks I see a Parliament-man there me thinks I see here and there one of the Army and abundance of the Clergie there but they march more honourably then the rest for Satan their Prince hath made them File-leaders Look look what an innumerable company of men and women old and young high and low rich and poor are posting away to helâ⦠Now I see the words of Christ be true Mat. 7. 13. For wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Now I see what is the meaning of that text Mat. 7. 22. Lord Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name have done many wonderfull works Depart from me ââ¦aith Christ I never knew you How not know us and we have taught in thy streets and eat and drank in thy presence Depart saith Christ to them How depart Dost thou speak to us that have done so many wonderful things in thy name Lord let the word depart be given to the Ign rant and not to us that are Scholars Why saith Christ many of those whom you call Ignorant are the greatest Scholars in my school 1 Cor. 1. 26 27 28. Not many wise men after the flesh not many mighty not many noble are ââ¦alled but God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound ââ¦he mighty and base things of the world and things which are despised hath God chosen yea and ââ¦hings which are not to bring to nought things that ââre that no flesh should glory in his presence Oh how doth flesh glory in his presence if a man can speak scholastically though ââ¦he be not authentique how is he admired of men if he can speak eloquently and lay down things methodically which be but the gifts of nature how doth this flesh glory in his presence Methinks I hear a voice from heaven saying Come down thou proud self-seeking Flesh Thou hast set thy self in my Spirits place and hast caused the people to admire thee saying of thee as once it was said of Herod It is the vââ¦ice of God and not of man I will smitâ⦠thee and the wormes shall destroy thee saith the Lord. In a word we may clearly see that Sathan hath his pits gins and snares for alâ⦠degrees and degrees and ranks of men under all administrations form or forms He endeavours to cheat us in all things at all times and inâ⦠all places But me thinks I see him lay the closest siege and raise the strongest batteries and plant his greatest peeces against these two things FIrst against the Doctrine of Christ Secondly against the Discipline of Christ 1. Against the Doctrine of Christ which tells thou art freely justified by grace Rom. 3. 24. in comes Antichrist and tels thee it iâ⦠partly by grace and partly by works And so though thou dost not seek to be justified by the Law yet it is as it were by the works ãâã the Law Rom. 9. 3. 2. Wherefore because the sought it not by faith but as it were by the workââ of the law for they stumbled at that stumbling stone Consider these ensuing Scriptures which speak of justification by grace and if thiâ⦠point were well understood men woulâ⦠not so easily be led away with the error of thâ⦠wiââ¦ked Ephes 2. 5. By grace are you saved aââ freely quickned when you were dead in your sinââ and v. 8. For by grace are you saved through faith and that not of your selves it is the gift of God Rom. 11. 6. And if it be by grace then it is no more of works c. And in Rom. 3. 24. Being justified freely by his grace through the redemption that is in Christ In a word Creation Election Redemption Justification and Sanctification are all of Free-grace to which both Old and New Testament speaks abundantly And for want of understanding this point the Papists erre in seeking salvation by works For want of understanding this
but two thingâ⦠which are the knowledge of God and obedââ to his will When the Minister hath gatherâ⦠a parcel of these together into fellowshiâ⦠up he springs into the Pulpit to feed ãâã Flock and truly so he doth for he givââ them such food as is both pleasant to thâ⦠palate and easie for digestion for he knoâ⦠well the state of their bodies And if ãâã chance to see any poore Dove come in ãâã mongst these fat Turkies he will noâ⦠leave throwing of stones till he hath gallââ her forth Had I not seen this with my ãâã I had not written it with my pen. Anâ⦠when this poor Dove is frighted forth ãâã flies up and down from one Congregatiââ to another and it may be finds no rest ãâã ââ¦he sole of her foot then she retires into ââ¦ome private Assembââ¦y and there refresheth ââ¦er self Well the publique Teachers heare ââ¦f a company of Doves gathered together ãâã such a place and their carriage to be such ââ¦hat it is like to draw away some of their Congregations they lift up their voices ââ¦nd tell their hearers that these be not Doves but Wolves Sabbath-breakers Blasââ¦hemers factious Sectaries creeping into corââ¦ers and leading silly women captive Often ââ¦aying of them as once the enemies of Christ ââ¦id Have any of the Rulers believed on him ââ¦o none but this ignorant people that know ââ¦ot the Law Are there Private Meetings and doth that ââ¦ffend you Let me ask you Are not you ââ¦he cause of their meeting in private Have ââ¦ot you deprived them of their expectatiââ¦ns in publique They came to be instructââ¦d in the Gospel and you preach the Law They came to be refreshed and you sent them way sorrowfull They came to heare of ââ¦hrist and you told them of Moses They ââ¦ame to know their freedome you brought ââ¦hem into bondage They came to be inââructed in their Union with their Father ââ¦nd you told them of Communion They ââ¦ame to be instructed in the Doctrinal part of Divinity and you told them of the Pracctical part of Divinity they came to hear of Grace and you told them of Gifts in ãâã word we and you have looked more upon Gifts then upon Grace upon Law then upon Gospel uââ¦on the form more then the power of godlinesse Alas what is the shadow without the substance what is the Letter without the Spirit what is an Ordinance without the presence of God in itââ Oh then make use of all Ordinances buâ⦠rest upon none Look upon them as thâ⦠path to walk in but not the pillar to reââ upon look upon them as the way but no ãâã the cause of your acceptation with God account not thy self the better when thoâ⦠hast made use of them unlesse thou hast mâ⦠God in them Labour to be well informeâ⦠in these four things and then thou wilâ⦠establish Ordinances in their right place viz. 1. Consider what is the ground of aââ these Ordinances 2. Consider what is the end of all Goâ⦠spel Ordinances 3. Consider the time of them how loââ they be to continue Eph. 4. 13. 4. Consider the proper use of them thââ so thou and I may not abuse them in ãâã use of them ãâã much concerning idolizing or resting ââ¦pon Ordinances Now then the way to defend and preâârve our selves from these or other like exââemes is to abide in the doctrine of Christ ââd without this let no man boast of his ââterest in the Father or of his relation to ââe Sonne or of his evidence by the Spirit âât us then a little consider the mind of ââ¦od in that Scripture written for our learââng 2. Epist of John latter part of vers 9. ââ¦hosoever abideth in the doctrine of Christ hath not the Father and the Son The whole verse ââns thus Whosoever transgresseth and abiââh not in the doctrine of Christ hath not God ãâã whosoever abideth in the doctrine of Christ ââth both the Father and the Sonne From the ââtter part of this verse let us consider of ââd enquire into these two things VVHat this Doctrine of Christ here meant is What it is to abide in this Doctrine First what this Doctrine of Christ here ââant is Surely if ever it were needful for ââristians to enquire into this now much ââore For in these latter dayes there be ââny Doctrines that are presented before ââu and all in the name of the Doctrine of Christ saying Lo here is Christ lo here ãâã Christ And if we look upon their habiââ they be cloathed in sheeps-cloathing caââ your eyes upon their heads and they haââ horns like a Lanââ¦b onely they speak as ãâã Dragon as in Rev. 13. 11. And I beheld aââ other beast comming up out of the earth he ãâã two horns like a Lamb and he speaks as a Dragââ Surely these Lambs horns and Dragonâ⦠tongues are not alwayes in Monarchy buâ⦠sometimes in Ministry Let us then enquirââ what this Doctrine of Christ is for theââ be many Doctrines with which people hââ taken that have no relation to Christ 1. We read of a Doctrine of vanity Jeââ 10. 8. Their stock is a doctrine of vanity Theââ be many taken with this doctrine in the dayââ¦s but this is not the doctrine of Chriââ 2. There is the Doctrine of the Scribe and Pharisees Mat. 15. 9. But in vain do thââ worship me teaching for doctrine the commanââ¦ments of men Mat. 16. 12. Christ bid the beware of the doctrine of the Pharisees 3. We read in Scripture of another dââ¦ctrine called the doctrine of Balaam Reââ 2. 14. Who taught Balack to cast a stumbling blââ before the children of Israel to eat things saââ ficed to idols and to commit fornication 4. We read in Scripture of another dââ¦ctrine called the doctrine of the Nicolaitans Rev. 2. 15. So hast thou them that hold the doctrine of the Nicolaitans which thing I hate And their doctrine was this To uphold the common use of women that is that women might be common much like to those new upstart wantons of our times 5. There is another Doctrine which includes all the former spoken of 1 Tim. 4. 1. Now the Spirit speaketh expressely that in the latter times some shall depart from the faith giving ââheed to seducing spirits and doctrines of Devils But none of these is the Doctrine of Christ ââhere spoken to 6. Lastly we find another Doctrine frequently mentioned in Scripture which if we abide not in sad is our case miserable ââ¦is our condition 2 Ep. Iohn 9. He that transgresseth and abideth not in the doctrine of Christ mark that man mark that woman they have not God Let them talk of God and make their boast of God as it may be they do they be without God in the world These things being well consider d we cannot but see the necessity we have to be well acquainted with the Doctrine of Christ Which leads us to the first thing here to be enquired into What this Doctrine of Christ
any measure ãâã I have said before that all our springs aââ in him and all our supplies are from hiâ⦠and that all power centers in him as tââ Fountain from whence all small streams ãâã power do flow I have affirmed furtheâ⦠that as this power was given freely to ãâã from him so it is limited in us by him aââ when the creature hath improved his poââ¦er to the highest he hath done but his dutâ⦠Luk. 17. 10. Our salvation is of Free-grace notwitââ¦standing I have not said that our imprââ¦ving or not improving our power cââ save us or damn us But this I have affirââ¦ed and do affirm that by our non-improvââ¦ment it will exceedingly harm us for ãâã shall lose much of our outward and peââ¦haps inward joy and comfort both in ãâã and death I do not say our eternal weââ being doth depend upon it All our sal ãâ¦ã ion is of Free-grace from God through ãâã redemption of the Son and evidence of Spirit 1. So that our obedience is not the cause ãâã our salvation for Gods love was the ãâ¦ã fe Joh. 3. For God so loved the world c. 2. Our obedience and good works is ãâ¦ã t the way for Christ is the way the truth ãâã the life 3. Our improvement of our power in ãâ¦ã y of good works is not the evidence as ãâ¦ã our selves for that is the work of the ãâ¦ã irit of God in us 4. But our good works do glorifie God ãâ¦ã d inform and edifie our neighbours First they glorifie God Mat. 5. 16. Secondly it doth inform our neighbour ãâã he cannot judge of us but by our fruits ãâã shall know a tree by its fruits saith Christ Thirdly it doth edifie our neighbour ââen every step of our conversation is an âââtruction to him and the Apostle saith âât some are won to God by the good ââ¦nversation of others 2. And as for Free-will in man I know ââ¦ne unlesse it be such a Free-will as was ãâã Paul Rom. 7. 18. For to will is present with ãâã and ver 13. When I would do good evil is present with me I know no Free-will thââ unlesse it be a free-will to sin A man naâârally cannot act in things supernaturâ⦠as to instance a man cannot believe unlââ the Spirit of God work faith in the souâ⦠and yet a man according to common pââvidence may bring his body to the Oâânance of Hearing which is the means orâânarily by which the Lord doth work faiâ⦠Rom. 10. 17. But he the Lord God ãâã mighty is the Author and finisher of Heb. 12. 2. And he makes us willing aâ⦠desirous to have it wrought in us so tââ he doth not work it whether we will no. So the Holy Ghost that works faiââ is not said to believe Man is said to ââlieve Now though man cannot believe of hiâ⦠self without the power of the Lord ãâã man is to attend upon all means as heariââ reading meditation conference for thâ⦠be his appointments and he hath promiââ his presence in and blessing upon the usââ these means to make them effectual Hâââ it is that the Lord commands us to wait him in the use of means Prov. 20. 22. ãâã wait on the Lord and he shall save thee Isa ãâã Blessed be all they that wait for him Isa ãâã 31. ãâ¦ã y that wait upon the Lord shall renew their ãâ¦ã gth Isa 49. 23. For they shall not be asha ãâ¦ã that wait for me Lam. 3 25. The Lord is ãâã unto them that wait for him to the soule ãâã seeks him Isa 64. 4. Eye hath not seen ãâã hath not heard what the Lord hath prepared ââ¦hose that wait for him Now a man cannot be said to wait upon ââd unlesse he wait upon him in the use of ââans to which he hath promised his preââce which are his appointments and ââlks wherein he hath been now is and ãâ¦ã eafter will be found Next I shall come unto the Reasons why ââ¦ave written of the Natural and Spiritual ââwer viz. First I have heard many say They ought ãâ¦ã to pray read meditate conferre or assemble âââmselves together to the practice of any known ãâ¦ã y untill the Spirit by its fresh gales and moveââ¦s put them upon it And I am mightily miâââken if some have not staid so long for ãâ¦ã se fresh gales and movings of the Spirit ââ¦till they have quite forgotten to pray or ââ¦ar or conferr of any spiritual thing unâââse it be in a carnal way Now it is true ââat is the principal time in which a Soule ââght to act but not the onely time I say ââain It is the principal time but not the onely time First that it is the princ ãâ¦ã time I have no need to prove for all ãâ¦ã tional men will and doe grant that ãâã then secondly It is not the onely ti ãâ¦ã for we finde that the command lies up ãâ¦ã us as well at one time as another ne ãâ¦ã there is no time in which we are not ãâã want and therefore need still to seek ââ¦gain we finde in Scripture written for ãâã learning that the Saints acted sometimes ãâã their greatest deadnesse and coldnesse as Dââ¦vid and others When they found theââ¦selves dead and dull cold and slothfull ãâã we finde they stir up them selves as men sââsible of their state to instance in one ãâã all Psal 119. 25. Quicken thou me after ãâã loving kindenesse so shall I keep the testimony thy mouth c. Again Psal 119. 170. I ãâã afflicted very much quicken me O Lord accordiââ to thy word So vers 159 c. so in Psalâ⦠153. verse 11. Quicken me O Lord for tââ name sake so in another place he prayeââ Renew a right Spirit within me and agaiâ⦠Restore again to me the joy of thy salvation In word let me ask thee O man who is it thaâ⦠doth let us see our unfitnesse luke warmneâ⦠and coldnesse Doth not God discover thiâ⦠by his Spirit and doth not the same Spââ¦rit that doth enable us to see our wantâ⦠move us to seek for supplies from the founââin as it is said in Job The Lord speaketh ââce yea twice and man perceives it not So I ââow by experience in my self and others ââat we have many movings and stirrings ãâã the Spirit of God within us and either ââe take no notice of it or if we do we queââion in our selves whether it be the stirâângs of the good Spirit or proceeds not ââ¦om the evil Spirit And so we cease to âât because we be unsatisfied But in some ââses the Spirit that doth move us to it ââ¦ill undoubtedly carry us forth to the doââg of what it moves us to What are we ââith the Scriptures that we could withstand ââe Spirit But in other cases we are said as in the ââ¦cts to resist the Holy Ghost and in another ââ¦cripture Quench not the Spirit and be not unââitfull to the Spirit of God and grieve not the ââ¦pirit of God whereby you are sealed to
wiped from the eyes of his and ãâã there shall be no more sorrow nor paine ââereas thou and I have it may be neither ââtience to wait nor faith to beleeve our ãâã interest in these things There be foure characters of a servant of Christ that I lately received from a frienââ 1. What is highest in thy judgement 2. What is dearest in thy affections 3. What is strongest in thy will 4. What is the most constant thing thy resolution So much shall serve at present to written of the temptations of the worââ flesh and the devil and of the Armour Christ wherewith a Christian may defeââ himselfe and conquer his enemies and ãâã of the power natural and of the po ãâ¦ã spiritual which is our duty to improââ and all our remisnesse to be charged up our selves and not upon God and how serious consideration of this would be ãâã bar to stop that blasphemous princiâââ saying God is the author of sinne Of our in the first Adam and of our recovery by second Adam and how we may know thââ that are restored of Ordinances how tââ they be still in force Next I shall speââ of Faith and then a few words to the âânisters An Epistle to the world Anotâââ to those chosen out of the world Of ãâã deliverances of the Saints and of their ãâ¦ã ing too sudden in expecting deliverances A few words of Faith FAith is as it were the wings of the soule whereby the soule doth flye to heaven and bring downe it's eviâânce under hand and seale Heb. 11. 1. ãâã Now this grace of Faith is of singular ãâã to Christians it is that first and princiââ wheele that makes all the other wheeles ââmove But most men be mightily as I ââppose mistaken in the true definition of ââth Seeing then it is that whereby we live grace and it is that whereby we are ââried on to glory that we might not be ââstaken in that that is of such rare use to Give me leave to tell thee there is a Faith the History and a Faith of the Mystery ââre is a Legal Faith and a Faith of ââracles dead Faith and a temporary ââith c. There is an Evangelical Faith ââing the Faith of the Gospel Now men ãâã various in their thoughts of the true naââre of this Gospel Faith I know one man ãâã Mr. H. D. that saith that this is the faith the Gospel to believe that Jesus Christ is ãâã Son of God and another saith that this the true faith of the Gospel viz. Faith is a holy and humble perswasion ground upon the word of God and witnessed his holy Spirit In a word most men ãâã give too general a definition of Faith ãâã general definition of the history withââ a particular application of the mystâââ will stand the soule in little or no stead the time of necessity Therefore I humbââ conceive that the faith of the Gospel thââ we are commanded to contend for Jude is such a Faith viz. Faith is a gift of God begotten in ãâã creature by the powerful preaching of ãâã word whereby the understanding is ãâã lightned whereby he believeth to be ãâã whatsoever is revealed in the word ãâã cepting receiving and resting upon Chrââ alone for iustification sanctification wiââ a particular application of Christ and aââ his benefits unto his own soul I say Faith is a gift of God begottââ in the creature by the powerful preachinâ⦠of the word whereby the understanding enlightned so that he believeth to be trââ whatsoever is revealed in the word ãâã cepting receiving and resting upon Chriââ alone for justification sanctifieation wiââ a particular application of Christ and ãâã his benefits unto his own soul c. Now the life of all lyes in the particuââr application Psal 18. 2. The Lord is my ãâã and my fortresse and my deliverer my God strength in whom I will trust my Buckler and ãâã horne of my salvation and my high ââ¦ower ââal 118. 28. Thou art my God and I will praise ââe Thou art my God I will exalt thee Luke 46 47. And Mary said My soul doth magnifie ãâã Lord and my spirit hath rejoyced in God my ââviour Joh. 20. 28. Thomas answered and ââd unto him My Lord and my God! In the ââxt verse Christ pronounceth him to be a ââiever Gal. 2. 20. The life that I now live ââive by the faith of the Son of God who loved me ââd gave himself for me Phil. 3. 8. For the excelââcie of the knowledge of Christ my Lord c. general declaration without a particuââr application will not assure the soule of ââlvation Is not faith the first stone in the ââiritual building and the first step in a ââ¦hristian race the first linke in our golden ââaine of Christianity the first act of our ââ¦ew life that first degree of our holy conââ¦ersation the first round in our Jacobs ladââr whereby we ascend up into the presence ââ¦f our Lord First there is in a true believer an assuââ¦ance of understanding Secondly there is an assurance of rejoyââ¦ing 1 Pet. 1. 8. Thirdly there is an assurance whiââ carrieth forth a soule to powerful aââ ings A Christian believeth that he who maââ man was made man himselfe he believe that no man hath seen God at any time anâ⦠yet he believeth that Moses talked with his face to face he believeth him to be borne ãâã time who was from everlasting and him be shut up in a narrow room whom heaveââ and earth could not containe Religion is a mystery in every part of ãâã Faith believeth strange things Hope w ãâ¦ã for the accomplishment of that which reââ¦son cannot comprehend and so for loââ and patience and all other graces there ãâã a great mystery in the actings of each ãâã these as to instance in one for all a littlâ⦠look upon faith and see what it believe concerning the Trinity and Election Justification and Sanctification and Repentance First concerning the Trinity He believes that the Father is not thââ Sonne and the Sonne is not the Spirit and yet the Father Sonne and Spirit are aââ but one He believes that God is Alpha and Omegâ⦠the beginning and the end and yet he beââ ââves that God had never a beginning and all never have an end He believes that the Father sent forth the âânne and that the Sonne sent forth the ââpirit and yet he believeth they were never ââparated the one from the other And concerning Election He believes that God is no respecter of ââersons and yet he believes that God elected ââme and left others when he found no ââfference And concerning Iustification He believeth that his qualifications doth ââ¦ot cause Gods love yet he would question ââ¦hether God loved him if he were not ââ¦ualified Hâ⦠works not for wages yet hath an eye ââ¦o the recompence of reward He believes that the most just God hath ââ¦unished the most innocent person and to ââ¦ave justified himself though a sinner he is often in
when he seeth me ââmming although afar off he will runne ãâã meet me with sweet kisses and loving saââtations He will powre the oile and ââ¦ine of his graces into my wounds he will âât me upon his owne strength and bring ââe into communion and fellowship with ââm and his Saints in Mount Sion But now O Saints and servants of the ââ¦ost High God who have laid down your ââ¦rowns at the feet of Christ and have ââ¦ade choice of him for your portion reââyce in your portion let your thoughts ââe upon and your speeches of your porââon You doe say that ye be sonnes and servants of the most High God Let it appear by your obedience to your Father Rom. 6. 16. You say that ye are his sheep doe ye hear his voice Joh. 10. 27. You say that you doe abide in him learne to walke as he walked 1 Joh. 2. 6. If Christ have dyed for you let us know it by your living unto him 2 Cor. 5. 15. You doe say that you doe know him let us see it by your keeping his commandements 1 Joh. 2. 4. You doe say that you are righteous and religious let us see it by your bridling your tongue lââ¦st your Religion appear to be vaine 1 Jam. 26. If you have received a Kingdome that cannot be moved let us see it by your serving him with reverence and godly feare Heb. 12. 28. You say he is your God and that you see your particular interest in him let it be knowne to us by your obedience to him 1 Pet. 1. 17. You say that you be the Spouse of Christ let us know it by your enquiring after him and telling of the excellencies that be in him Cant. 5. 6. 9. If you be his Disciples let us know it ââ¦y your love one to another Joh. 13. 35. You tell us that you believe in him Shew ãâã your faith by your works 2 Jam. 18. If you live in the Spirit let us know ââ¦t by your walking in the Spirit Gal. ãâã 25. If you be grafted into the true Vine ââ¦et us know it by your fruitfulnesse ââ¦oh 15. 5. If you are Christs let us know it by the ââ¦rucifying your flesh Gal. 5. 24. If you be indeed planted in the house of ââ¦he Lord let us know it by your flourishââ¦ng in his Courts Psal 92. 13. You say that he hath chosen you to salââ¦ation let us know it by your fanctificaââ¦ion of the Spirit and beliefe of the truth Eph. 1. 4. You say that you live in the will of God let us know it by your doing his will ââ¦nd by your rejoycing when his will is lone though it crosse your owne wills Job 1. 21. O my brethren methinks the spirit of ââ¦hankfulnesse is not up in your soules we ââ¦e more sensible of our wants then we be of our mercies O what could the Lord ââ¦ave done more then he hath done already we have all we have sought for and much more O England England Awake awaââ put on thy strength O Sion put on thy beautifââ garments O Ierusalem prepare to meet thâ⦠King Bid adieu to all earthly comforts ãâã not mercies be so common as not to return the praise to him that gave them Oâ⦠what would we have parted with withiâ⦠these 10 years for one of the least of the mercies that we doe now enjoy O be not sâ⦠much in craving and begging and so little in blessing and praising the fountaine oâ⦠our mercies Remember praising the Almighty wilâ⦠be the work of a Saint in the life to come ãâã there will be no need of prayer faith hope and patience all these will end in fruition Oh then begin the work here that thou shalt be alwayes doing in the life to come ãâã The book of Revel that speaks of the last state of the Church upon earth it speaks of Praising but seldome of Prayer And why Those things were granted that they had formerly prayed for Beloved can a man reckon those mercies that the Lord hath given in within these ten years both National and Personal shall we forget all and in stead of rejoicing with the Saints fall a mourning with the world The voice cries Rejoice ye righteous and howl O Babylon Rejoice ye righteous for ye have a Father to stand by you a Christ to deliver you Angels to guard you Comforts to refresh you and Promises to sustain you and rather then ye shall want the Ravens shall ââ¦eed you the Heavens shall drop down food to relieve you the Rocks shall stream forth rivers to refresh you therefore let nothing dismay you or draw your hearts back again like Lots wife into Sodome or the Children of Israel unto the flesh-pots of Egypt The wicked and unbelieving they cannot praise him And shall Christ have none to exalt him O let your mouths be filled with his praises sound Hallelujahs to him who liveth for ever and ever for this is ââ¦he will of God concerning you As for the world alas they know not how to praise him How shall they sing the Lords song in Baââ¦ylon But the living the living in Mount Sion shall praise thee O thou in whom are all our springs and ââ¦rom whom we receive all our supplies and all you that be the true sheep of Christ make it your work with Mary to sit at his ââ¦eet and heare his voyce You have heard ââ¦trangers a long time and have not considered that the glory of Christ doth overââ¦hadow all other glories his voyce is sweet and his countenance is comely his presence desireable and his love unfathomable A few words by way of Prophesie concerning the glorious state of the Church of Christ that will be shortly BEloved if you a little take notice of what is past and fulfilled and diligenly observe what is present you will be the better able to speak or write of something that is to come if you look back and see that the Lord hath delivered us and then look upon the present state and finde that he doth deliver us we shall be the better able to say with Paul In whom we trust that he will yet deliver us 2 Cor. 1. 10. O yee the flocke of Christ for to you I speak chiefly you were scattered but the Lord hath gathered you together and brought you home from exile and banishment and caused you to sit under your owne vine and made you a praise and a same amongst them that had you in derision and a proverb of reproach he hath advanced up between you and your enemies and taken your part and over-powered them and in a great measure stopped the mouths of the dogs of Egypt that did so bark at you some of them are fallen by the sword others of them are fled beyond the seas and those that doe still remaine the Lord is now muffling their mouths Againe your spiritual enemies begin to fall also the Lord hath given you a little more strength against them and discovered his love in the face
point the Arminians erre saying Election and Salvation in effect depend upon Qualification yea for want of the true knowledge of this point doth that error of Free-will and Generall Redemption so abound at this day In a word for want of the knowledge of this point do so many at this time in this Common-wealth make a hotch-potch in mingling and interweaving Law and Gospel in joyning their obedience with the obedience of Christ to patch up a salvation 2. Here is another cheat of Satan wherein he endeavours to cheat thee and me in the Doctrine of Christ The doctrine of Christ tels thee that Christ came to reconcile thee to God 2 Cor. 5. 23. When this point is held forth a little in creeps Antichrist and declares that Christ came also to reconcile God to thee and so endeavours to make the immutable God mutable or the unchangeable God changeable You might trace him in every branch of the Doctrine of Christ and find him either endeavouring to make thee to deny it or if he cannot prevail in that then he endeavours to make thee adde something to it or take something from it Wherefore put on the whole armour of God stand upon thy guard and watch Belieue not every spirit but try the spirits whether they be of God 2. Again as first he endeavours to cheat us in the doctrine of Christ so secondly he endeavours to cheat us in the discipline of Christ Now Discipline though it be not of absolute necessity as to the being of a Church of Christ yet it is absolutely necessary to the well-being of a Church for as a City without walls a Sea without banks a Vineyard without hedges so is a Church without discipline For a Church without government is as a ship without a Pilot or a Commonwealth without a Magistrate or a World without a Sun Hence it is that you shall find the Apostles so frequently exhorting perswading and intreating the Church of Jesus Christ to walk by rule to observe order The Pastor is commanded to walk as a Pastor and Teacher that both by his doctrine and conversation he might win others to Christ the Teachers Elders Deacons have all their rules laid before them how they ought to build up one another in their most holy faith and to watch over the flock c. And so every member in the Church in his place is to observe order in endeavouring to be usefull to the whole body Nay hence it is that one quarter part of the New Testament is spent about treating of the several gifts of the Spirit to several men to several ends viz. He gave some Apostles and some Prophets and some Evangelists some Pastors and some Teachers for the perfecting of the Saints for the work of the ministry c. Now that Ordinances were the appointments of Christ I suppose that all rational men will easily grant And that they be now in being and ought to be in use will be easily proved The first is granted by all hands viz. That there were Ordinances appointments and institutions given forth by Christ unto the Churches in the Apostles dayes accompanied with Gods presence and confirmed ââ¦y miracles and extraordinary gifts of the Spirit But the question is whether these are still to continue are they now in being as to us Prove that For answer hereunto consider these things 1 ORdinances are not of humane but of divine institution 1 Cor. 1â⦠28. 2. Consider the Saints both in Old and New Testament under the greatest discoveries living in the greatest enjoyments even these waited upon God in the use of Ordinances and Paul saith Phil. 3. 17. Ye ought to walk so as you have us for an example and in another place he saith Be ye followers of me as I am of Christ c. 3. We have not only commands of God and the examples of the Apostles but wâ⦠have experience that God hath done uâ⦠good by them it is our Fathers walks iâ⦠which our soules do often meet with ouâ⦠Beloved 4. Consider the Lord of glory doth blame those that neglect making use of Ordinances Mal. 3. 7. Ye have gone away froâ⦠mine ordinances and have not kept them Is noâ⦠this the state of this Nation Luk. 19. 27 Those mine enemies that would not that I should reign over them bring them before me Compare this 27 verse with the 13. and 14. anâ⦠you shal see that there were a people whoâ⦠Christ threatned to punish for not submitââ¦ing to his appointments nor improving their talents Not to wait upon God in the use of Ordinances is to be carelesse to ââ¦hearken to his voice and so the Lord may justly complain of thee and me as once he did Psal 81. 11. But my people would not hearkââ¦en to my voice c. 5. Consider while we are in a body we be in a form and therefore cannot altogether live without forms unlesse we will be monstââ¦rs and neglect our own mercies God hath given us an external body as well as an internal soul and will be waited upon worshipped and glorified by both 1 Cor. 6. 20. Glorifie God in your bodies and in your souls which are the Lords 6. Consider that these appointments institutions and ordinances when they were appointed and instituted were to continue in the Church till the Saints were perfected Ephes 4. 11 12 13. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ In which there be four things considerable I will but name them 1. Here is the giver and that is the Lord Christ the Fountain in whom all the fulnesse of the Godhead dwels bodily from whom we receivâ⦠grace for grace 2. Here is the gift and that is his Spirit in its measures according to the measure of the gift of Christ 3. Here is the end why God gave such gifts v. 12. For the perfecting of the Saints for the work of the ministery c. 4. Here is the time how long these institutions offices and ordinances are to continue and that is in v. 13. Till we all come iâ⦠the unity of the faith into the knowledge of the Son of God unto a perfect man unto the measureâ⦠of the stature of the fulnesse of Christ Now if there be any Church of Christ oâ⦠Congregation oâ⦠Saints that be compleatly come up to this state spoken unto in that verse why then all that I would say to them is Cast not a stumbling block in thy brothers way speak not so disdainfully of those paths which thouâ⦠thy self hast gone through must not thy brother that is weak eat milk because thou dost eat strong meat must not he speak as
a child because thoâ⦠dost speak as a man must he see by thy eyes oâ⦠else wilt thou say he doth not see at all Thoâ⦠that dost think thou standest take heed lest thou dost fall Think not of thy self above what thou art Ro. 12. 3. Remember thy sister-Church Rev. 3. 17. Because thou sayest I am rich and increased with heavenly enjoyments gracious discoveries and unspeakable manifestations and art perfect and compleat and come to the fulnesse of Christ and hast need of nothing neither Ordinance or Administration helps nor governments Dost thou think thus of thy selfe why so did that Church of Laodiceans Rev. 3. 17. which was the most barren and unfruitful of all the seven Churches of Asia Reason thus with thy self Was that Church so exceedingly deceived then why not I 7. Consider that in the last age of the Church and in the most glorious times of that age when both Jewes and Gentiles shall have one Shepheard and one sheepfold when knowledge shall cover the earth as the waters the sea when the Law shall be written in our hearts and Babylon fallen and the mountain of the Lords house established upon the top of the mountaines Even in these most glorious dayes of light and knowledge freedome and liberty shall the Saints wait upon God in the use of Ordinances and call one upon another so to do Isa 2. 2. 3. Mic. 4. 1 2. Again if there shall be Ordinances in thâ⦠most glorious times that are to come wheâ⦠there shall be a full pouring out of the Spââ¦rit of God upon the children of men theâ⦠certainly they are to remain now And you look upon the last of Isa Jer 3. Zac. 1â⦠or upon other Scriptures where mentioâ⦠is made of the most glorious times that anâ⦠yet to come ye shall find that there is meââ¦tion also made of Ordinances in thoâ⦠times Let us look into Rev. 11. 15. Tââ seventh Angel sounded and there were greââ voices in Heaven saying The kingdomes of thâ⦠world are become the kingdomes of our Lord anâ⦠of his Christs and he shall reign for ever and eveâ⦠Here are plainly the glorious times spokeâ⦠of that are yet to come Well shall there bâ⦠any Ordinances then Yes for v. 19. Anâ⦠the temple of the Lord was opened in heaven anâ⦠there was seen in his ââ¦emple the Ark of his Testââ¦ment What is this but Ordinances Thâ⦠Ark the visible signe of the presence of Goâ⦠in way of Ordinances and the Temple opened though it was shut before 8. Consider if the ministration of thâ⦠Gospel be still to continue then surelâ⦠the Ordinances of Christ are still to abidâ⦠2 Cor. 3. 11. For if that which is done away wâ⦠glorious much more that which remains is gloriouâ⦠The Apostle here makes this difference be ãâã ââ¦he ministration of the Gospel and ãâã ââ¦he Law that the one is to be done ãâ¦ã d the other to remain Now if the ãâã were not to continue what ãâ¦ã rence would there be as concerning ââ¦his matter between the ministration of Moses and the ministration of the Gospel ââ¦ut the Apo ãâ¦ã here plainly speaks that ââ¦his is the ââerence The ministration of ââ¦he one is to be done away the ministration ââ¦f the other doth still continue Therefore ââ¦he Ordinances of the Gospel doe still reââ¦naine 9. Consider if that the word of the new ââ¦estament as commanding to believe and ââ¦romising to give the Spirit I say if this Word do continue then the Ordinances of Christ are still to continue if the Ordinances of Christ be not still to continue ââ¦hen the Word of the New Testament as ââ¦he commandment of believing and the promise of giving the Spirit doe not continue There is the same reason for the one ââ¦s for the other You say you are bound to believe How prove you that Why Christ hath commanded me say you But ãâã answer you with your own answer You ââ¦ue to wait upon God in the use of Ordinances How prove you that I answââ Christ hath commanded you If Sathan ãâã get us to lay down but one Ordinance ãâã the Gospel he will never leave tugging an pulling till he hath brought us out of loââ with all Ordinances and then he wââ teach us to deny the Scriptures and then ãâã deny God and last of all we shall be denieâ⦠of God and so fitted for destruction The Commonwealth of England doth ãâã bound of two sorts of men and women and both in extremes The first will have no Ordinances at alâ⦠The second doe rest upon Ordinanceâ⦠or idolize them The first will have no Ordinances at alâ⦠call the Ordinances of Christ dead form beggerly and those that wait upon God in them Legalists Heaven-drivers Formalists and Duty-mongers And foâ⦠themselves they are taught of God we have nâ⦠need of the teachings of men we be rich and fâ⦠and want nothing not knowing they be pooâ⦠blind miserable and naked Secondly there be another party that dâ⦠rest upon Ordinances and they be not a fewâ⦠you shall know them by their fruits Dâ⦠not you hear them crying and pleading iâ⦠City and Country Give us Ordinances or eââ ãâã die And this they plead for unto and ââ¦ongst a Congregation of people which ãâã not capable of it but for one Ordinance ââd that is to stand under the droppings of the ââspel and the powerful preachings thereof the ââeanes appointed by Christ to work faith ãâã their soules Rom. 10. 17. For untill this ââ¦ord doth come to them in power they ãâã not fitted for Fellowships and Commuââ¦ons they must see their union with God ââfore they can have true communion with ââs people The Ordinances or at least ââ¦any of them be Childrens bread and must âât be given to Swine Those Ordinances ââat be ordained for Conversion and Reââneration are to be held forth to all to the ââd as many as be ordained to eternal life may ââlieve All other Ordinances belong to ââ¦hildren and they have right to them as ââible members of that body whereof Christ ââthe head He who was the Son of God came the Son of man that we who be the these things were well considered meââinks it should abate the practice both of ââinister and People in City and Country ââho for many of them yet being in the ââd man and having spent their dayes in the ââvice of Sathan yet forsooth they would known by the name of Christians or least Apostle-imitators though they cannââ bu know they want the power yet thââ will cry up the form of godlinesse Now wheâ⦠the Ministers of our times or at least soâ⦠of them have gathered a parcel of thâ⦠Rabble-rout together I do not stile thâ⦠so because they be the poorest no no sâ⦠they be such a people as David speaks ãâã they flourish as the green bay-tree their eyes stââ out with fatnesse they go cloathed in the choice array and be the most honorable men in thâ⦠Parish and they want
Joh. 5. from the 17. verse to the ãâã of that Chapter you may read many ââângs to be considered and in the 40. verse âârist tells them You will not come to me that might have life And when Christ takes ãâã leave of the unbelieving Jews in the 45 verse he tells them that seeing they wouââ not be brought off the Law to the Gospââ he speaks to them saying Do not think tââ I will accuse you to the Father for not imbratiââ me in the Gospel no no there is no need of thâ⦠there is another that is sufficient to condemâ⦠you even the Law of Moses in which you tââ As if Christ had said to them thâ⦠needs not mine accusation to compleâ⦠your condemnation that very Law thâ⦠you seem to stick to will condemne yoâ⦠but had you understood that Law in tââ Spirit as you did in the Letter you wouââ not have rejected me for Moses writ of ãâã verse 46. For ought I know those that do live aââ dye under the Law of Nature shall ãâã judged by the Law of Nature Rom. 1. Rom. 2. both those Chapters do speââ much this thing And so for those that do live under tââ Law of Moses they shall for ought I knoâ⦠be judged by that Law as in Joh. 5. 45. Aââ whereas I said I could not fully grant ãâã these be my reasons or Scriptures Thiâ⦠condemnation saith Christ that light is coââ into the world and men love darknesse ratâââ then light And again they be condemnâ⦠for unbelief He that beleeveth not is condeâââ ââd already Joh. 3. And again in the Heââws They were shut out because of unbeliefâât I have not said that the Law in the ââirit did not lead them to faith Law I must indeed confesse that there is greater and clearer light held forth in the ââ¦ospel then in the Law and a better Coâânant established upon better promises ââ¦eb 8. 6 7 8 9 10. But if I may not go before doth it thereââre follow that I may not come after If ââ¦ay not sit in Mases Chair at the upper ââd of the table must I not therefore sit at ãâã Pray if thou canst tell me where is my ââace Believ Thon must not have any Taberââcle built for thee for a greater then thou art ãâã here Mar. 9. 7. When Peter saw Moses in ââs glory he would have made a Taberââcle for him but the Lord took away ââ¦oses and answered Peter to his foregoing ââquest to Christ touching a Tabernacle ãâã Moses saying This is my beloved Sonne ââ¦ar him Mar. 9. 7. But the Law in the spiritual substance of ãâã I suppose is still in force for the Law in ââe Spirit is the Gospel for the Gospel ââ¦oth hold forth those things in substance ãâã the Law did in types and shadows as we do receive light from the same Sunne wâââ he is under a cloud as we do when ãâã cloud is over and he shine in his brigââânesse the light is the same for quality aââ nature but not for quantity or measure Fââ the Gospel doth not teach any other Reââgion then the Law did but there is a mââ glorious administration and a more clââârer dispensation of the love of God in tââ face of Jesus Christ under the Gospel thâ⦠was under the Law I Cor. 12. 5. Now thâ⦠are differences of administrations but the faââ Lord and there are diversaties of operations ãâã it is the same God which marketh all in all ãâã that for the substance we have no othââ Gospel now then that was preached to oâ⦠first parents in Paradise after their fall ãâã you may see Gen. 3. 15. The seed of the womââ shall break the Serpents head Here is the s ãâ¦ã stance of all Law and Gospel included aââ contained in these words But this Gospââ was preached something darkly and yââ not so darkly but that many believed aââ were saved Well in processe of time thâ⦠Lord gave forth the Law wherein weââ orders and ordinances types and shadow held forth in several administrations ãâã that now there was a far clearer preachinâ⦠that Gospel Gen. 3. 15. The seed of the wâ⦠man shall break the Serpents head Then shall ââ¦ou finde all the Prophets rising up one ââter another speaking of Christ and the ââory of his Kingdome and as one did ââcceed after another in processe of time so ââe latter did exceed the former in their ââowledge of this mystery and at length ãâã the fulnesse of time Christ whom all ââese had spoken of and many be lieved in ââme into the world then sprang up a ââeater light then ever was before for here ââ¦as come the substance of all the former ââpes so that never man spake as this man ââ¦ither were there ever such miracles done ãâã any as were done by him well Christ ââs the people That those that did believe in âân should do the same works and greater then ââse And after his ascention what wonâârful things were done by the Apostles ââry day the love of God in the face of ãâã Jesus Christ was more and more held âârth and so through the goodnesse of ââ¦od unto this day and at this present me is the Lord displaying the banner of ââ¦s love in destroying our darknesse by the ââghtnesse of his appearing Now then O ââw thou in thy time and place wert gloââous but the Gospel is much more gloriââ¦s the spiritual substance of thee doth remain but all thy rudiments and beggerlâ⦠elements must tumble down And for my part I am commanded bâ⦠my Father Col. 2. 21. 22. saying of theâ⦠Touch not taste not handle not for all are ãâã perish that use them v. 23. Which things haâ⦠indeed a shew of wisdome in will-worship Shaââ I run to the ââ¦ight of a star when I may haâ⦠the light of the Moon Shall I run to thâ⦠light of a candle when I may enjoy thâ⦠light of the Sun Shall I cry up shadowâ⦠when I may enjoy the substance Shall abide under the Law when I may be undââ the Gospel No Law no I have not so leaââ¦ned Christ I desire now with Paul to knââ nothing but Christ and him crucified 1 Coâ⦠2. 2. Law Well saith the Law as thou haâ⦠dealt plainly with me so shall I do witâ⦠thee give me leave then and I will tell thâ⦠that the fault liââ¦s not in me that I am ãâã much cryed up and held forth at this daâ⦠the Clergy and the Laity will not go ãâã Christ till as they say not I I say they wiââ not go to Christ untill I have preparâ⦠them for Christ they preach me in the leââ¦ter and understand me in the letter wheââ as if they understood me in the spirit should lead them to Christ if Christ did nââ âââd them to me yet these men in their âârds will many of them deny me as to ââe any hand in their justification or acââtation but though they deny me in âârds in these or the like
is the most acceptable work with God See Joh. ãâã 29. and the first Epistle of John chap. 3. ââ¦er 23. 2. This is the way to become fruitful our conversation What is the reason the is such barrennesse among men and womââ professing godlinesse why the reason ãâã there is little fruit because there is so littââ saith Joh. 15. 5. Ye are not planted in ãâã house by faith therefore ye do not flourââ in his courts You want faith hence it ãâã that you have no works Thou hast a ãâã body but a lean soul Thy soul withoââ faith is like a Dove without wings ãâã cannot fly to the storehouse for meat theââfore must needs be lean 3. By this thou shalt be able to over come all the fiery darts of the World Flesh and Devil First it overcomes the world Joh. ep ãâã 5 4. Secondly it overcomes all the Devil 1 Peââ 5. 8 9. Jam. 4. 7. Thirdly it overcomes all the fiery dart of the wicked Ephes 6. 16. 4. Again this is the way to be established Isa 7. 9. What is the reason that men are carried about with every wind of doctrine Why they do not believe and so they are noâ⦠established Oh then be ye stedfast unmoveable rooted and grounded upon the rock ââ¦hrist and so sicklenesse and instability will ãâã done away 5. Faith will reach forth her arm as far heaven and fetch in to thy soule things ââat are absent and make them present ââ¦eh 11. 1. 13. 6. This is the way by believing to ââtain that joy that unspeakable joy ãâã Pet. 1. 8. What is the matter that Christians do ãâã hang down their heads under a spirit of ââ¦ondage Why they have but little or no ââ¦ith the more faith the more joy 1 Pet. ãâã 8. 7. This is the way to have our hearts ââurified from that map of misery or storeââ¦ouse of filthinesse Act. 15. 9. 8. This is the way namely to believe ãâã overcome that unprofitablenesse that is ãâã thee and me How many a Chapter hast ââ¦hou read and learned nothing from it ââ¦ow many a Sermon hast thou heard and ââ¦earned nothing What is the reason why ââ¦hou hast no faith Heb. 4. 2. 9. And again this is the way to obtain ââ¦hat spiritual strength to doe the will of God although it be against our own wils Faith will endeavour to please God alââ¦hough we displease our selves and others See what a peece of self-denial Faith haâ⦠wrought in Abraham who followed ãâã command of God in whatsoever he rââ¦quired as in his departing out of his oâââ country and there trusted upon Gods baââ word notwithstanding all improbabilitiââ in nature he was willing to depart witââ the most dear thing for God as in offerinâ⦠up his only son and gave God his owâ⦠time for the accomplishment of his owâ⦠promises To adde no more 1. Consider that whatsoever you ãâã without it it is sinne Rom. 14. 23. 2. We cannot please God in any thing without it Heb. 11. 6. 3. We cannot pray without it as ãâã ought Mar. 11. 24. Iam. 1. 6. 4. We cannot be saved without it Mââ 16. 16. Ephes 2. 8. When a soul begins to consider the greaââ necessity he hath of it and the willingnesââ of Christ to work it these two wings wiââ carry thee to the treasury of faith Whaâ⦠nccessity thou hast of it is laid before anâ⦠as concerning the willingnesse of Christ ãâã have thee believe I might instance in all thââ it more almost speaking something ãâã it more or lesse Let me instance in one foââ all Joh. 14. 1. 11. 12 13 verses In thâ⦠ãâã verse Believe in me and in the 11. verse ââieve in me for the very works sake Then that ââs precept might not be slieghted he ââmes in with both his hands full of proââ¦ses verse 12. He that believeth in me the ââks that I do shall he do and greater and then ââ¦he 13. verse Whatsoever you shall aske in name that will I do for you As if he had ââd O ye sonnes of men I do but require ãâã thing of you and that is for your ââ¦n good too That you would believe in me ãâã is the one thing that I desire of you ãâã if you will do but this one thing for ãâã I will doe two things for you ãâã You shall doe the works that I doe and grea ãâ¦ã Joh. 14. 12. ãâã You shall but aske and have what in ââon you desire Joh. 14. 13. ãâã had thought to have written many ââgs more concerning Faith But for ââe reasons I forbear A word to the Ministery or a few words to thââ that have taken to themselves the name of the Ministery of England BEloved it may be thought strange you that a man so mean as my ãâã should so presume as to speake a word you or to thinke that you should vouchââ to spend so much time as to hear or ãâã what my thoughts are of you But O yââ learned Clergy I will cast my selfe dowâ⦠at your feet and earnestly beseech you give me audience for one quarter of houre for my heart doth burne within ãâã and though I have been silent this maâ⦠months yet now the words will burst oâ⦠and let me indeed prevaile with you ãâã your attention a little for I will assââ you I have rode on horse-back and runââ foot many miles yea and many times heare a few words from you yea many storme and shower heat and cold havâ⦠gone through to learne something of ãâã from you and I doe not repent of it ãâã should doe it if it were to be done agaiâ⦠wherefore let me intreat your patience little if it be but to give you a briefe count of what I have heard and learnââ ââm you And although mine eyes have ãâã been enlightned at the two fountains ãâã trust that they have been anointed ââth a little clay for I see men like trees ââking If I do faulter a little in my speech ââ¦re with me for I doe want the Hebrew ãâã Greek tongue which is so excellent âât a man would part with any thing ãâã it unlesse grace but I would not give the ââst graine of grace if I had any to spare âânot the third part of a graine for all ãâã tongues arts and parts under the ââmne The first would that I would whisper in ââur eare is this by way of Query conââ¦ning these times My brethren if I may ââso bold to call you so let me aske you ââtly Have you not seene nor heard of ââ¦ose great and wonderful deliverances ââth in England Scotland and Ireland or if âââu have heard of it doe you not believe ãâã that you be so silent in your thanks to mighty God the Father of these mercies âât it may be you have heard of it and doe ââleeve it and yet you cannot give the ââory to God why because these mercies ââd deliverances came in as I have heard ââme of you say by a blasphemous
ask them wherein it doth appear that yoâ⦠are unlike to him They will produâ⦠many particulars I will mention but few viz. 1. You say they be unlike to Christ iââ this Christ did reprove and blame thosâ⦠and onely those that were reproveable anâ⦠blame-worthy and that to their faceâ⦠never behind their backs as hath been observed by you The Scripture saith Speaâ⦠evil of no man and he that doth the Scripture cals him Back-biter Now it hath beeâ⦠served that you have cryed out exceedââ¦gly against a people that have been someââ¦es an hundred miles from you Not ââce but often and that not in the spirit ââ¦meeknesse but in passion Now the Proââ¦ets before Christ that were good did ââ¦ver do so neither did the Apostles after ââ¦rist ever do so as I can find Those that ãâã the true Prophets of Christ will with ââ¦icaiah speak the truth to Ahab although ââth him they be beheaded for it 1 King ãâã 8. They will with Nathan tell David ââ¦hou art the man 2 Sam. 12. 7. They that be ââ¦e Lords true and faithful Prophets will ââ¦ith Nehemiah tell the Princes and Rulers ãâã their faces that they oppresse the people with ââ¦xes Nehem. 5. 7. Also the Lord commanded ââ¦eremiah that he should speak the mind of the ââ¦ord to the faces of the people 1 Jer. 17. The ââ¦ue and faithful Prophets of the Lord must ââ¦ith Amos preach the death of Jeroboam ââ¦nd captivity of Israel not behind their ââ¦acks but at Bethel in the Kings chappel ââ¦lthough with Amos they be beheaded for ãâã Amos 7. 12 13. Yea they ought with the ââ¦rophet Zechariah to tell the Rulers and ââ¦eople of Israel to their faces That because ââ¦hey had forsaken the Lord the Lord had forsaken ââ¦hem Although by the command of the King with Zechariah they be stoned for 2 Chron. 24. 20 21. In a word to adde nâ⦠more they will with John Baptist tâ⦠Herod to his face thââ¦t it is not lawful foâ⦠him to have his Brothers wife althougâ⦠with him they be beheaded for is Mar. ãâã 18 19. Now whether the Prophets of our dayeâ⦠be like unto these Prophets I wiââ¦l appealâ⦠to all England to judge 2. The people are saying that there is vast difference between Christ and his Apoââ¦stles and you For Christ and his Apostle did feed the people with true bread and you make the people believe you feed them with bread in their Fathers house and you feed them with husks and that among swine Whereas you should feed his lambs and give every one his meat in due season it is observed that most of you for I speak not of all doe tie your selves to one Text and one Method one rode and way so that for the most part you doe not reach every mans condition You be like unto Christ when you are carried forth with a sweet temper of love to all men as Christ was Now there be two sorts of men First Saints Secondly Sinners To begin with the last 1. There are sinners and they are of two ââ¦rts 1. Ignorant 2. Prophane First Ignorant to these you should hold ââ¦rth those meanes that Christ hath apââinted to enlighten them Secondly Prophane deale with these as ââ¦rist and his Apostles dââ¦alt with such men the spirit of meeknesse instructing those at oppose themselves Secondly then there are also in your ââongregations some few godly men and ââ¦omen sonnes and daughters and these ãâã of two sorts 1. Weake 2. Strong First weake bruised reeds and smoââng flax these must have have milke these ââ¦ust not be received to doubtful disputaââ¦ons These be Lambs doe as Christ carry ââ¦em in your bosomes O let these have ââ¦eir meat in due season you may not ââ¦spise these weak ones nor grieve them Secondly those that be more strong ââ¦ercome them with love 1 Pet. 3. 8 9. Feed ââ¦ese with food convenient for them Build ââ¦emup in their most holy saith We finde Paul in 14. Rom. give two directions to tâ⦠weake Saints and two directions to tâ⦠strong Saints 1. To the weake that they should nâ⦠envy the strong Saints in the use of the liberty 2. That they being weake should nâ⦠doe those things that the strong did wiâ⦠a galled conscience Then he gave two directions to tââ strong Saints First that they should not despise tââ weake Secondly that they should not grieâ⦠the weake Now my brethren you have all thâ⦠sorts of people I suppose in your ãâã Congregations do you give every one ãâã meat in due season are you indeed liââ Christ in this whether you are or no will appeale to all impartial hearers ãâã judge Thirdly againe I heare the people saââ¦ing of you That if you were the faith ful Ministers of Christ you would spenâ⦠more time to seeke his honour and lesâ⦠time in seeking your owne honour Man of you are often praying to God to keeâ⦠up the honour of the Ministery but we haâ⦠ãâã more need be praying to Almighty God establish a true Ministery and then the âârd will undoubtedly keep up their hoââur Why my brethren it is your work it was Pauls to have Christ alone exalted âât may it not be said of many of you That ââu seek your owne things in the first ââace and the things of Christ in the ââond place Doe you give the glory of all ãâã good you doe to God as Paul did Cor. 15. 10. But I laboured more then ââây all yet not I but the grace of God in ââe Doe you so exalt Christ as to be nothing your selves as he did I am not worthy to called an Apostle saith he Again he saith himselfe he was the greatest of sinners ââd then againe in another place I am lesse âân the least of all Saints And then againe desire to know nothing among you but Jesus âârist and him crucified Now I appeale to ââ¦ur own consciences whether this be your ââactice Fourthly againe I heare the people ââ¦eaking of you and saying That you be ãâã like to Christ in this also you put too ââgh a price upon gifts and too low a ââice upon grace Hence it is that you cry ãâã one so frequently and speak of the other so coââ¦dly They say and I doe almost ââ lieve it that you carry up into the pulpiâ⦠whole glasse full of humane learning anâ⦠wisdome so varnished and coloured oveâ⦠that the world hath taken it for spirituâ⦠things and so millions of poor souls haââ been deluded by it for the space of manâ⦠years Now if I might be thought worthââ let me aske you Did ever Christ and hâ⦠Apostles cry it up so exceedingly nay ââ ther did not they lay it by in the things ââ God view well the first book of the Corââ¦tians and the two first Chapters Now wâ⦠set up humane wisdome in competitioâ⦠with Christ when we make it absoluteâ⦠necessary for the dispensation of the Goâ⦠spel yea such an essential qualification as without it none could be
Hope your Patience and Selâ⦠denyal is not the Faith Hope Patience and ââ¦elf-denial of the Gospel your assurance ãâ¦ã r Heaven is unfound you have been daw ãâ¦ã d with untempered mortar the day is alââ¦ost come that thou must die after death ãâ¦ã me to judgment and then be judged acââ¦rding to thy works Then if thou doest ââant Oyle in thy Lamp which is Grace in ãâ¦ã e heart thou wilt be shut out it will be ãâã vaine then with Balaam to fall a praying ãâ¦ã ord let me die the death of the righteous and let ãâã latter end be like his No no He that will ãâã the death of the righteous must live the life of ãâã righteous Those that he appointed for ââory hereafter shall have the beginning of ââace here for they be chosen to salvation ââ¦rough sanctification of the Spirit and be ãâ¦ã ef of the truth and without holinesse no man ââall see the Lord. Your Leaders have caused ãâ¦ã ou to erre the blinde hath led the blinde and ãâ¦ã th will fall into the ditch unlesse you beââ¦are in time O poore Souls I cannot blame you to ââ¦omplain of bad suffering times to be thus ââ¦heated on every side you have but a Body ââ¦nd a Soule and to be deceived and depriââ¦ed of the comfortable being of the one ââ¦here and to have no assurance of rest for ââ¦he other hereafter is a sad condition indeed Oh how be the people destroyed for want of knowledge Like Priest like People as in Hos 4. 6 9. The Prophets there of doe teach for hire and the Priests divine for money and you poore simple ones love to havâ⦠it so O you simple ones how long will yee lovâ⦠simplicity and you scorners delight in scorning ãâã you are deceived and by those that you least mistrusted namely the Prophets Mich. 3. 5. Do ãâ¦ã but spend a little time and tracethis Tribââ from the Prophet Isaiah's dayes untill now ãâ¦ã First Isaiah complains of them in his dayes Isai 28. 7. Jeremy complains of them in hiâ⦠dayes Jââ ââ¦0 6. and Ezekiel the Propheââ complain of them in his daies Ezek. 22. 26. So the Prophets Daniel Hosea Joel and Amos these also complains of the badnesse of this generation Then the Prophet Micah he complains of their sins and prophesieth of their judgements Mich. 3. from v. 5. to the end of the Chapter Then when Christ came in the flesh hâ⦠was opposed by them and complains o ãâ¦ã them Matt. 23. 13 15 16. then the Apostles themselves were continually persecuted and afflicted from time to time by them as you may read in the Acts of the Apostles And if there be any truth in Histories see what a sort of Ministry there were in Henry ãâ¦ã eighth's dayes when the King denied Popes Supremacy how soon did this ãâ¦ã be face about and side with the King ãâ¦ã en again in the dayes of Edward the sixt ââreason of his pious resolution though ãâã young the Clergie feared a turn and ââesently fell a preaching against the Masse ãâ¦ã ok and it was soon abolished and the ââmmon-Prayer-book set up in its place ââd these men zealous Common-Prayerââok men And then about three or foure ââ¦ars after that Queen Mary was made ââ¦ueen the Clergie bethought themselves ââd presently the greatest part of them turââd about again from Common-Prayerââok to Masse-Book for say they the diffeâânce is not great Then after Queen Mary was dead and Queen Elizabeth had the Crownâ⦠preââ¦ently the whole tribe of them except some ââw turned Protestants again under which shape and in which visage they have ââ¦ontinued untill the beginning of this preââ¦ent Parliament Well the Parliament had not sate long but the Wolfe covered with Sheeps cloathing was discovered and after a little consideration it was put to the Vote and suddenly after tumbled down the Prelatical discipline root and branch Wel what follows why our Clergie for ãâã most part threw aside their Surplisse Hoods and Tippets Organs and Altarââ Bowings and Cringings Tapers and Caââ¦dles and perk up into the Pulpit anâ⦠lifts up their voices and preach again those things and so became the reverenââ laborious zealous Ministers of England thou desirest a fuller discovery of this look into what I have written before caââ¦led A word to the pretended Minister and neither of these will _____ satisfie thee if thou wilâ⦠see the Wolfe stript of his Sheeps cloathing indeed then look into the Chronicles ãâã England Scotland and Ireland Mr. Fox hiâ⦠book of Acts and Monuments of thâ⦠Church and his History of Martyrs c. O then take heed how you hear Luke 8. 18â⦠take heed whom you heare Jer. 27. 9. take heeâ⦠what you hear Mark 4. 24. Beloved I have not written these things to take off your affections from the true Ministers of the Gospel but to disengage your hearts affections from the ravening Wolves that the Lord Christ hath commanded me and you to beware of Matt. 7. 15 and Acts 20. 29. and Joh. 10. 12. Again Believe not every spirit but try the spirits whether they be of God 1 Joh. 4. 1. For many deceivers are entred into the ââ¦orld 2 Joh. 7. These things have I written ââ¦nto you concerning them that seduce you 1 Joh. ãâã 26. Now that you might take heed whom you hear how you hear and what ââ¦ou hear and that you might not believe ââ¦very spirit but try the spirits whether ââ¦hey be of God I shall under correction ââ¦nd with submission to better judgements ââ¦ive my thought of the one of the other ââ¦nd endeavour to put a difference between ãâã Prelate and a Pilate a Feeder and a Fleeââ¦er a Blinde-beetle and a Seer a Butcher ââ¦nd a Shepheard a Destroyer and an Instruââ¦ter a Tyrant and a Father a Thief and a Keeper a Seducer and a Leader a ravening Wolf and a moderate Shepheard that so ââ¦ou might cast off the one and embrace the other and truly herein I cannot speak in ââ¦allibly but give my thoughts at a distance ââ¦or Satan hath transformed himself into an Angel of light and his works are more myââ¦terious then ever the Lord cannot have ââ¦is Church but the Devil will have his Chappel if they will have Ordinances he will have them too if they will congregate themselves together by uniting in one spirit Sathan and his company will unite together in one form of communion and afterwards teach union If the true Church of Christ will teach first the Doctrinal par ãâ¦ã and then the practical part Sathan wi ãâ¦ã allow his Ministers to preach the same onââ¦ly with this difference he will put theââ upon building before they have laid thââ foundation if the true Chruch will builâ⦠upon the rock Sathan and his companâ⦠will build too but his foundation must ãâã laid on sand I shall now endeavour ãâã give my judgement of the pretended Minââ¦ster first and then of the true Ministââ next that so you might hold to the o ãâ¦ã and forsake the
are past away Rev. 21. 1. 2 Pet. 3. 13. 3. Then there be a third sort of sober Christians that do look for and expect these glorious times and yet they do deny that Christ shall reign personally he shall reign it is true say they but how Christ will come in the spirit and have a glorious Kingdome in the spirits of his people and they shall by the power of Christ in them reign over the world and this is the new heaven and the new earth And for my part I do affirm that this is the glorious state that is now comming Isa 66. 22. 2 Pet. 3. 13. Rev. 21. 1. And these are the times of restitution so frequently spoken unto in the Scripture Rom. 8. 19 20 21 22 23. Act. 3. 20 21 22 23. Oh what a glorious time will this be when Magistracie shall be restored to its primitive institution to countenance those that do well and punish evill doers Rom. 13. 3. Dan. 7. 27. Isa 2. 3. Isa 1. 26. O what a joyful time shall this be when Ministery shall be restored to its primitive Institution Jer. 3. 18. Jer. 24. 4. O what a blessed time will this be when our God shall undeceive the people that have been deceived by the Priests the Dragon shall be cast out of heaven and his Chaplains out of the Church God will take away the nature of wicked men that ââ¦lthough they remain wolves lions and ââ¦ruits still yet they shall not hurt nor deââroy in all this holy mountain For the ââarth shall be filled with the knowledge of the Lord as the waters cover the sea Hab. 2. 14. Wherefore most noble overcoming Saints ââ¦ook for great alterations and mighty ââ¦hanges see what dissolutions God is making in the earth and look for the Lord ââ¦o be revââ¦aled from heaven who will be mighty in his dispensation and glorious ââ¦n revelation and strong and powerful in operation and he will bring to passe his determination which will be to the confounding of all things that are in opposition against him Oh then taste and see that the Lord is gracious it 's life to know him it is heaven to behold him it is melody to hear him it is endlesse happinesse to enjoy him And as you like the end that the Almighty aims at so approve of the way which he acts in and wait with patience for the accomplishment thereof There be glorious Deliverances for the Saints as hath been said but the Saints are too sudden in expecting these deliverances WHen our first Parents were fallen there was a promise made to them of a recovery by the second Adam in these words The seed of the woman shall bruise the serpents head And as soon as Eve had conceived and brought forth a son Gen. 4. 1. saith she I have got a man from the Lord for so some of our Translations render it And seeing this was not he when she brought forth her second sonne she calls him Abel which signifies vanity Seeing she was deceived in the first she calls the second vanity Now our mother was just as we are too sudden in our expectation of deliverances So if we look into that of Moses Exo. 5. ult Neither hast thou delivered thy people at all saith precious Moses Why Moses thou art a little too quick Have not these people prayed and hath not the Lord heard the cry and sent thee to bring them out of Egypt and am not I now upon delivering them and yet are they not delivered at all ââ¦oses thou art a little too sudden in exââ¦ecting deliverances So it was with the Apostles Act. 1. 6. ââ¦ord said they wilt thou at this time restore ââ¦e kingdome to Israel The Apostles were too ââ¦dden this was not to be done till many ââ¦undred years afterwards Methinks I see ââ¦he people of England yea many of the Lords ââ¦wn Lambs some of them in Egypt under ââ¦haraohs hard task-masters murmuring and ââ¦omplaining at other Saints as they did at Moses and Aaron And I see some others ââ¦rought to the Red-sea but in great fears before and behind as they were and some ââ¦re got over the sea and seen all their eneââ¦ies drowned as they were pursuing them ââ¦nd so begin to sing and many be marched ââ¦nto the midst of the wildernesse where they see great miracles waters flow out of ââ¦he Rocks and raining Manna from heaven and yet notwithstanding the people begin to murmure and desire to go back again to Egypt Oh here is the state of the English Nation they say it is better to go back again to Egypt to King Pharaoh or if he be dead to his young Sonne that he may reign over us where we may enjoy our old Discipline and eat our wonted food the onions and the garlicks and the leeks But some are of a more choise spiriâ⦠and have sent unto Canaan to spie out thâ⦠land Well there were twelve men seââ ten of them bring up a false report of thâ⦠land onely two of them were of anotheâ⦠spirit and speak the truth the greateââ part say it is a barren land the lesser paââ say it is a fruitful land The people werâ⦠divided and some fall to murmuring anâ⦠so are destroyed in the wildernesse Well a few are gotten to Canaan the enemy flieâ⦠before them they possesse their habitations and having all things at the full they soon forget their God Is not this all along our state at this day Some are travelling from Egypt to Canaan and some are journeying from Canaan to Babylon and some are walking from Babylon to Sion Q. Methinks I hear many saying If there be such glorious times at hand and that God doth intend good to us why is it thus and thus with us A. It is true there be many external and internal burdens lying upon us that we would be glad to have removed But consider a little first the fountain from whence these come Gods love secondly the end of them for thy good this will cause the ââule to rejoyce in tribulation for to you is given not onely to believe but to suffer ââr his sake must Job the justest man that ãâã alive be fought against with the terrours ââ¦f the Lord Job 6. 4. Must David a man after ââds own heart have no rest in his bones ââ¦ecause of his sins and be so wasted with ââe grief of his heart that his moisture is âârned to the drought of Summer Psal 32. âârs 3 4. Must Hezeââ¦iah who walked before the ââ¦ord in truth and with a perfect heart ââ¦ave the anger of the Almighty break his ââ¦ones like a Lion Isai 38. 13. Nay must the Sonne of God himself lie ââ¦leeding upon the crosse and cry out in ââ¦he bitternesse of his soule My God my God ââ¦hy hast thou for saken me and shall we think ââ¦o be altogether free from chastisement was ââ¦ot Abel murthered by his brother Noah ââ¦ocked by his son Job scoffed by his wife ââ¦lie slain by his sons See