therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
you keep the Law Joh. 7. 19. If yee say yee can keepe the Law without fin the Scripture doth call you a lier 1 Joh. 1. 8. There are none just upon earth Such as are such great doers for salvation are fit to be ranked with those in Mat. 7. 22. Can you make your selfe righteous can you keep the Law It forbids lust yea vaine thoughts Rom 7. 7. Gal. 3. 10. Unlesse yee can keepe the Law yee cannot be saved by workes 9. So much as wee eye any of our workes to be any thing in salvation it selfe so much we not onely neglect and slight Christ but are enemies to the Crosse of Christ Phil. 3. 18. Whatsoever they say or doe they are no better 10. To doe any thing to be saved is but wicked obedience all is uncleane Their minds and consciences are defiled Titus 1. 15 16. The more they doe the more hypocrites they are What men doe to escape hell and get heaven is wicked serving of God for that they doe is not in faith therefore it is sinne Rom. 14. and doe not please God Heb. 11. 6. If the plowing of he wicked is sinne what is his praying untill Christs love constraines the heart to love and serve him there is no love to God in what they doe all is but selfe-love their own ends are all they aime at but when the love of God is shed abroad into their hearts they will serve God freely Luk. 1. 74. 11. We doe nothing to be saved because we saw that when we had done all we could wee were unprofitable servants Luk 17. 10. Which could not be if we could have saved our selves or effect the least part of our salvation by any thing we could doe wee see we sin in all our workes they are no better then Pauls and he calls his dung Phil. 3. 8. Dung is fit for the dunghill Such are not worth the mentioning much lesse magnifying O Lord I will make mention of thy Righteousnesse even of thine onely Psal 71. 16. 24. We have no confidence in the flesh none in our selves but in Christ 1 Cor. 1. 3. We live to Christs righteousnesse we are dead to our own Gal. 2. 19 20. Our workes are our glory God spoiles us of our glory that we might glory in Christ I be nothing 2 Cor. 12. 11. All we can doe cannot satisfie for one vaine thought our workes are a most miserable rotten and sandy foundation if our salvation should depend upon them it did depend upon a broken reed no man is righteous in himselfe wee are not just in our selves but in another 2 Cor. 5. 21. Saving benefits are in Christ and not in us our blessednesse is in Christ and him crucified 12. Doers for salvation as confident as they are such were shut out of heaven those in Mat. 7. 22. were confident heaven should be opened to them their plea to enter into heaven was because they had done many great and wondrous workes t is worth the observing they thought it an unanswerable argument yet they were shut out heaven was not provided for them Publicans and Harlots were saved but not they Mat. 21. 31. Christ saith He knew them not What Doth not Christ know great workers for salvation no he neither knows them nor they him Such as look for salvation to be on condition of workes seeke to attaine it by workes they prize their own righteousnesse in stead of Christs see Rom. 10. 3. Such as know Christs righteousnesse prize it its glorious in their eyes our workes are as nothing to us they vanish before us like the morning dew as Hos 6 4. They prize set up and esteeme nothing but Christ Your conclusion it s your delusion consider againe and see if you can see whose is the errour who is deceived and strangely deluded I desire you may see looke on it well and submit Geree Who so blind as he that cannot see with halfe an eye that beleeving is the condition of the party justified p. 82. Wee must beleeve before we can be justified p. 81. The Doctor doth most ungodlily inferre that a man is justified actually before he hath faith p. 83. He saith We are justified before we beleeve this is the thing in question p. 87. He makes a wicked and sinfull seperation between Christ and faith in the point of Justification which methinkes should make all true Christians abhorre their Doctrine as hellish and apostaticall p. 95. The Doctor holds that Christ justifieth us before any qualification is wrought in us he saith Faith comes after Justification as well as workes and so excludes Faith in Justification p. 18. 34. The Apostle saith Wee are justified by faith Rom. 3. 23. The Doctor saith before wee beleeve You cry out against us our answer is to all your sharp arrowes most bitter words The Lord rebuke thee You will have us to see what spirit you are of I hope the Lord will let you see and say that you condemned the truth and those that taught it and that the errour and hellish doctrine and blasphemy is your owne You see the Word faith in Scripture Rom. 3. 23. But it s evident yee see not the meaning of it What the Scripture saith is true and so is what the Doctor saith it s but your mis-take to thinke otherwise wee deny not but affirme we are justified by faith but we deny we are justified by beleeving for the word Faith is not alwayes to be understood for beleeving the Scripture doth not say wee are justified for nor through nor by beleeving neither doth it follow that wee are justified by beleeving because the Scripture saith We are justified by faith because the word Faith is diversly understood as 1. Sometimes by faith is meant the doctrine of Christ Jude 3. Obedience to the faith Acts 6. 7. In the faith 2 Cor. 13. 5. Hearing of faith preacheth the faith Gal. 1. 23. 2. So for the power by which we beleeve Gal. 5. 22. Phil. 1. 29. 3. Faith is to beleeve have faith in God Mark 11. 22. 4. Sometimes by faith is meant the profession of faith Rom. 1. 8. 5. By faith we are to understand knowledge Rom. 14. 22. 6. Sometimes Christ is called faith in Gal. 3. 16. with 19. 23. The seed in the 19. verse is called faith in 23 verse and Christ in the 16 verse So that to be justified through faith and by faith that is through Christ through his bloud Eph. 1. 7. Through the Redemption that is in Jesus Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. Through him and by him is all one Eph. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Gal. 3. 14. Compare Rom. 3. 14. 28. with Rom. 5. 9. Isa 45. 24 25. Mat. 9. 22. Eph. 2. 8. Acts 15. 9. Gal. 3. 26. Eph. 1. 5. Those expressions of Scripture that ascribe most to Christ are the clearest the other are to be
many sad and miserable instances as also of Gods making them visible examples by his terrible judgements on some of them to be a warning unto others 3. God is never an enemy to his though they greatly sinne against him Psal 51. Wee are not beloved for our own sakes nor for any thing in our selves but in Christ who hath made us acceptable in the beloved Eph. 1. 5. Therefore nothing wee doe can cause God to love us more or lesse his love is as himselfe ever the same Heb. 13. 8. Therefore a beleevers hope joy and confidence is to be ever the same in Christ hence it is they are alwayes to rejoyce Rejoyce alwayes Psal 5. 11. 32. 11. Rejoyce evermore againe I say rejoyce 1 Thes 5. 16. Phil. 4. 4. Let them exceedingly rejoyce Psal 40. 16. The joy of the Lord is our strength Nehe. 8. 16. Oh there is enough in the Lord to satisfie 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 to thee thy salvation depends not on thy repentance and holinesse see Rom. 9. 15 16. Isa 43. 24 25. 57. 17. Ezek. 16. 1. to 9. My little children these things I write unto you that yee sinne not 1 Joh. 2. 1. But for those that turne the grace of God into wantonnes the mercies of God incourage them in their sinnes such are led by the Spirit of the Devill he is their father and his workes they doâ— Joh. 8. 44. If yee regard iniquity Psal 66. 18. Here is no consolation for you you are not to be numbred with those who through temptation and weaknesse are overtaken and fall into the sinne they hate If fallen be not out of hope Paul persecuted the truth and them that professed it yet after he preached the faith Acts 9. 1 2. Gal. 1. 23. If not converted God may convert thee if the Lords have fallen into sinne they are to rise by faith Shall a man fall and not rise Jer. 8. 4. When I fall I shall arise Mica 7. 7. Who is a God like unto thee that pardoneth the transgression of the remnant of his people Mica 7. 18 19 20. I will be mercifull to their unrighteousnesse and their sinnes and iniquities I will remember no more Heb. 8. 12. God hath nothing against those who are in Christ 1 Cor. 1. 30. Gal. 3. 13. therefore goe boldly to God in full assurance of faith Heb. 4. 16. 10. 22. 20. Dis But my heart is hardened 1. There is much hardnesse of heart in a childe of God they feele it and mourne under it and complaine of it this is the frame of a new heart 2. To feele hardnesse is from softnesse and the condition of an experienced childe of God O Lord why hast thou made us to erre from thy wayes and hardened our hearts from thy feare doubtlesse thou art our Father thou O Lord art our Father Their hearts were hardened yet they were the children of God Isa 63. 16 17. Let not the Eunuch say Behold I am a dry tree Isa 56. 3. I consider my selfe as I am in Christ and one with him what is his is mine Christs fruitfulnesse is ours I have sinne my glory and rejoycing is that it s forgiven and shall be remembred no more and so I rest satisfied in what Christ hath done my best workes cannot save me nor my worst caÌ„not destroy me thanks be to God who hath given us victory by Jesus Christ Rom. 7. and fetch we our comfort from him not from what we finde and feele in our selves About twelve yeares agoe in the viewing of my defects in prayer in considering with what faith sensiblenesse earnestnesse c. I had prayed I concluded that if I had had the Spirit of God I should not have so prayed as I did then I concluded that I had been fourteene yeares or more mis-taken then I concluded that if God had intended me good he would have manifested it to â—e before this time then was I as fully satisfied as ever I was satisfied of any thing in the world that I should never be saved I thought my condition was very miserable but in this extremity I apprehended no remedy in this condition till an interpreter one of a thousand did by the truth convince me that I did beleeve and should be saved and I was forced to confesse that he that did desire to beleeve did beleeve yet I was not fully setled till I did see that my salvation was effected by Christ on the Crosse c. But that which is to be considered herein is into what a condition of despaire we are like to be led in if we judge of our eternall conditions and of Gods love to us by the hardnesse of our hearts by what we see and feele in our selves Although many yeares before I had the assurance of the love of God and was filled with joy and peace in beleeving yet see what it is to give way to unbeliefe in us Let this experience be a warning to you that yee doe not as I did but alwayes remember that we are to beleeve that which is contrary to that which we see and feele its sense and not faith to beleeve that which we see and feele if one may be in this condition one day then two dayes and then two seven yeares it is as God pleases sooner or later He heales the broken in heart and bindeth up their wounds Psal 147. 3. Mark 5. 36. Be not afraid onely beleeve WEE are commanded to beleeve and the Spirit inlighteneth our understandings without the Spirit of Christ wee can doe nothing Joh. 15. 5. Eph. 1. 19. yet men are to use the meanes for in the preaching the Word we expect the holy Spirit to put power in the words spoken to make it effectuall and to inable the creature to obey he said unto me Sonne of man stand upon thy feete and the Spirit entred into mee When he had spoken unto me and set me upon my feete Ezek. 2. 1 2. And the dead shall heare the voice of the Sonne of God and they that heare shall live Joh. 5. 25. else it were in vaine to speake to dead men to beleeve 1 Pet. 4. 6. And all men by nature are spiritually dead Eph. 2. 1. 5. 14. onely they beleeve whose hearts God opens as Acts 16. 14. None can beleeve but they to whom it is given There are many incouragements to beleeve 1. Because the Gospel is to be preached to every creature and none are forbidden to beleeve nor is there any precept or command for any to doubt see Acts 16. 30 31. 1 Joh. 3. 23. But men are commanded the contrary to follow after faith and to lay hold on eternall life 1 Tim. 6. 11. 2. By beleeving we come to know our interest in Christ and salvation by him He that beleeves in the Sonne
appeares Rom. 8. 33. to the end The Elect shall be gathered together Mat. 24. 31. Joh. 11. 52. The election obtained it Rom. 1â— 7. He saith not that we obtained it by beleeving If beleeving were of absolute necessity to salvation such as dye in their infancy cannot be saved for they doe not beleeve as appeares Rom. 10. 14. 17. Faith is an assent a trust a perswasion Heb. 11. 13. A beleeving God v. 6. a judging God faithfull v. 11. Infants want understanding to beleeve for knowledge and saith are not without the knowledge of the Son of God Gal. 1. 16. 2. 20. That infants doe beleeve there is no reason nor Scripture for it If any say God is able to make them beleeve I answer God is able to fill this house full of gold but this is no proofe that he hath done it or that he ever will so here 15 Argu. If unbeliefe be not the unpardonable sinne then it cannot deprive the Elect of salvation but unbeliefe is not the unpardonable sinne for unbeliefe is a not beleeving in Christ this sin is immediately and directly against Christ therefore it s as pardonable as any other sin against Christ is as appeares Mat. 12. 31 32. Also the Elect have committed this sinne not onely before conversion but after and daily sin by unbeliefe in that we beleeve not all that we ought nor so as we ought to beleeve and dye in not beleeving that which we ought to beleeve is not this unbeliefe If finall unbeliefe be the unpardonable sinne none can be seene to commit this sinne before death for who can tell its finall till they dye but men may be seene to commit the sinne that is unto deaâ—h before they dye as appeares 1 Joh. 5. 16. Therefore finall unbeliefe is not the unpardonable sin 16 Argu. If the salvation of the Elect is sure and certaine then it depends not upon that which may faile but beleeving may faile therefore if it depends not upon beleeving if it did it might faile also but the salvation of the Elect is sure and certaine in that it depends upon a sure foundation the immutability of his Counsell Heb. 6. 16 17. Faith shall cease 1 Cor. 13. It is a creature Psal 5â— a worke and it groweth 2 Thes 1. 31. and increaseth 2 Cor 10. 1â— it may be overthrowne 2 Tim. 2. 18 19. What God saith I must beleeve he saith they did for a time beleeve Luk. 8. 13. The Devills beleeve James 2. 19. How could they have that taste Heb. 6. 4 5. Without beleeving how could they receive the knowledge of the truth Heb. 10. 26. Without beleeving how could they stay themselves upon the God of Israel Without beleeving ye see what they were Isa 48. 1. to 7. 58. 2. The nature of it is liable to faile else what need was there of Christs prayer that it might not faile Luk. 22. 32. It s a fruit of the Spirit one with joy peace goodnesse temperance Gal. 5. 22 23. And doe not one or more of these in a childe of God sometimes faile if it be denied the experience of the Saints doe sufficiently testifie to the truth of this but I will prove it by Scripture First for joy David saith Restore to me the joy of thy salvation Psal 51. 12. Had not he lost his joy it did faile him he wanted it and Heman a good man complaining saith Lord why castest thou off my soule I am distracted while I suffer thy terrors Psal 88. 14 15 16. What joy and peace had he if Joy and peace faile Why not faith they being one in nature Jeremiah saith I said my strength and hope is perished from the Lord Lam. 3. 18. If his strength and hope perished then faith perished if no hope then no beleeving if we cannot cast away our confidence why are we exhorted not to cast it away Heb. 10. 35. Beleeving and confidence are all one 2 Thes 3. 4. Eph. 3. 12. If their confidence might be cast away they might be without it see Heb. 3 6. with 1 Joh. 5. 14. Rom. 11. 20. Flesh and heart faile but not God Psal 73. 26. My hope hath he removed like a tree Joh. 13. 10. Joh. 20. 25. Psal 77. 2 7 8 9 10. If continue in faith 1 Tim. 2. 15. denieth the faith 1 Tim. 4. 1. 5. 12. denied the faith 1 Tim 5. 8. I speake as unto wise men judge what I say Many idolize their beleeving they live upon it fetch all their comfort from it and not from God in Christ 17 Argu. That which taketh away sin that justifieth us Christ tooke away sinne by his bloud therefore we are said to be justified by his bloud Rom. 5. 9 To be justified and to be free from sin is one that which justifieth us freeth us as the payment of the debt freeth the debtor from suits and imprisonments c. So Christ paying our debt is our justification from sinne our freedome from the punishment of sinne To be saved by Christ and to be justified by Christ is all one to be saved from our sinnes Mat. 1. 21. and to be justified from our sinnes Rom. 5. 17. is one thing It s not our beleeving but the Spirit that reveales to us we are justified the Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5 6. The bloud of sprinkling is the application of it to the conscience it speaketh good things to the conscience that all is paid this clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the truth of what the Spirit in the Word saith and receive its testimony now to assent unto a thing is not to manifest it giving and receiving are two things Ephes 3. 5. 18 Argu. If Christs death be that thing for and by which we are justified then when that death was then we were justified but Christs death is the thing for and by which we are justified By his knowledge my righhteous servant shall justifie many for he shall beare their iniquitie Isa 53. 11. So that his bearing our iniquity was our justification from sinne and by his knowledge he knew whoâ—e sinnes he bore that is whom he justifâ—ed The Lord knoweth who are his 2 Tim. 2. 19. with Exod. 28. 21. c. By his knowledge he knew thee and me and he loved thee and me and gave himselfe for me and thee Gal. 2 20 To beare iniquity and to beare the punâ—shment of sinne is one thing if we are justified through the redemption which is in Jesus Christ Rom. 3. 24. Therefore it is evident wee are not justified through beleeving Rev. 5. 9. This is my body which was broken for you 1 Cor. 11. 24. He had not dyed but for you and
deny himselfe Such as are often angry have but little â—udgement and consideration wisdome and discretion A foole is soone angry but not so soon pleased Concerning Books Books doe much good or much hurt There are too many Books and because there are so many there needs more It 's best for ordinary capacities to read but few books and such as are sutable to their conditions Many reade much to little purpose for want of wisdome in choosing books and wisdome to distinguish truth from error and for want of a serious consideration and meditation on that they reade There is more true knowledge and comfort in the study of the Scriptures then in all other books And seeing what God saith must stand it 's best and safest to minde what God saith in his Word and to sleight whatsoever any else say if they speake not according to them Of beleeving No joy and peace without beleeving Our beleeving in Christ is sooner discerned by us then our personall sanctification There is more reason to beleeve God then man but it 's easier to beleeve man then God Oft-times we are willing to beleeve that to be which we would have to be We beleeve more then we see and feele Concerning the body The beauty of the body is a vanity it will soone decay The more we prize our bodies the lesse we prize our soules To spare the body and keepe it tenderly spoyles it and makes it good for nothing He is an enemy to his body that gives it all it craves A moderate dyet is good for soule body The wise prize preserve health of body The most of the paines and diseases of the body are occasioned by excesse in eating and drinking Oft-times that we thinke best to preserve the body will soonest destroy it To pamper the body with costly fare will cause it the sooner to be diseased to perish and rott Many doe so feed and pamper their bodies that they cannot rule them it will end in sorrow The way to be sick is to fill the body with meat and drinke Many thinke that the costliest dyet and drinke is best for the body but it doth not alwayes prove it Sometimes water is better for the body then wine and fasting better then feasting That fasting sweats colds and toile that are immoderate are ill for the body The bodies of many want necessaries because they overflow in superfluities Few men know what is good for their bodies till it be too late Bondage Liberty to sinne is the greatest bondage that can be Outward bondage is not much to a free and inlarged spirit Nothing can doe much hurt when all is well within What can be grievous to him whose eye is fixed on Heaven and knows it to be his own Of outward blessings It 's a great mercy to injoy outward blessings The more common and largely God bestows his blessings the less they are regarded In the want of blessings we come to prize them Of causes Every cause depends upon the first cause The cause and the effect are inseparable Naturall causes will have their operations So much as we judge of things by secondary causes so much we judge amisse Of comfort The immediate and divine comforts are the sweetest Those comforts are the greatest and sweetest that flow from the love of God to us He that lives by faith wants not comfort Full and setled comfort a beleever cannot have untill it be witnessed unto him by the Spirit Comfort without the Word is but false comfort and the Word without the Spirit yeelds but dark comfort Neither the Word nor the Spirit doth teach us to take comfort so much in the work of Christ in us as from Christ himselfe He that grounds his comfort upon a right bottom rightly his comfort will hold and be the same because God is the same To build our comfort upon the change of our lives is a sandy foundation which will fail There is no comfort that will last long but that which is drawn from or confirmed by the word of God We oft seek comfort from the creature which have no power to comfort God takes from his their comfort to give them comfort upon better grounds and for ever God mixeth crosses with comforts and comforts with crosses Soul-afflictions imbitter outward comforts Many consent with Satan to take away their comforts and then say they want comfort Loose walkers shall meet with sorrow in stead of comfort If a childe of God fall into a grosse sâ—nne it will so grieve the Spirit as he shall not injoy so sweet comfort in his soule sin will breake the bones of his comfort The Saints comfort is in Christ who will provide for them while they live and receive them when they dye Consolation After consolation look to meet with temptations and trialls of one kinde or other Crosses Crosses are sent by God to let out selfe Great crosses are good physick for great stomacks Even good men without some crosse are prone to grow corrupt and carelesse Selfe makes the crosse to pinch if selfe be removed the crosse is easie The more crosses a Saint hath the more they doe him good and make him more like Christ All the Saints crosses are appointed by God to doe them good Crosses that come onely by providence wee have most comfort in Though crosses be not pleasing to the flesh they are profitable to our spirits There are but few that make others crosses their own God crosseth men that they may rest on his providence When we are crossed and tempted we shew what mettle we are made on Of cares Cares cause feares and distractions Worldly cares doe greatly distract and make men drunke The cause we are so full of cares feares is because we have so little faith and selfe-deniall and are not content with a little The poore are more freed from care then the rich The consideration of Gods care and providence in providing for birds c. and the wicked besides the promise of God is a speciall means to prevent immoderate care for food and raiment for we are better then lillies or sparrows and our life is more then meate Custome Custome so shutts mens eyes that they cannot see the true visage of things Custome makes hard things easie and bondage no burden and addes delusion to blindnesse Custome without truth is but an old error Forme and custome are deadly enemies to spirituallnesse The rich observe customes and the poore pay deare for them they are starued by them for if that which is spent at burials were wisely bestowed upon the poor it would be much better and so in other needlesse customes Custome by degrees eats out and destroyes Conscience Delight and custome so wraps a man up in sinne that he cannot get free from it Men rock themselves asleepe in the cradle of custome Corruption Corruption cannot be teformed Corruption neither will nor can subdue corruption Concupiscence Concupiscence is strong and raging and hardly
yet the comforts in that state exceed the crosses The best marriages are not free from crosses A married condition is a state of care and trouble Marriage breaches are not easily healed they seeme to be healed before they are They provide ill for their own comforts who in marriage lay a foundation of discontent as those doe who marry persons of another judgement and practice in Religion Every good man is not fit for every good woman Persons ill joyned carry their complaints to their graves Few in marriage deny themselves In marriage few choose the best things wealth and beauty are too much desired by the best In the choice of a husband or wife next Religion care is to be had of their dispoâ—ition because we are not made of brasse but of flesh Such as are married need observe all the passages of Gods providence in bringing them together that they may see God in it to increase love and cause content Mortification The quicker the temptation is a taking the lesse mortification when the thoughts of former sinnes prove snares lust is strong the more sin disturbs us in duty the more it prevailes in the heart Of mankinde The nature of man is subject to extremities either to be sad in want or wanton in fruition It 's the nature of man the more he is kept from a thing the more to desire it No man is wholly free from humane frailties oft he is as a bird catched in a snare before he is aware The wit of man is ready to defend that which pleaseth him It 's not comely for a man to beg or to complaine it tends to the griefe of his friend and the joy of his eâ—emy It 's best to handle weake persons tenderly and wilfull ones roughly It 's but in vaine to trust in men to day they erre to morrow they perish It is better to trust in the Lord then to put confidence in Princes We need observe humorous persons for they have sudden pangs and passions from affection not judgement that rise high on a sodaine and fall as fast when the humor is over one sex is more prone to this then the other A man may know whether he be good or bad by observing his principle and his constant inclination to will is present with me Man cannot make straight that which God hath made crooked There is no man so honest and upright that never swarved from the duty of a good man Such measure as we mete to others we oft meet with Melancholy A small matter finkes one that is melancholy Of meanes It 's hard to trust God for that for which we see no meanes to attaine When all meanes saile God will send help in the mount will the Lord be seene Of mourning It 's best to mourne alone and to rejoyce with company It 's profitable to goe to the house of mourning and to behold a dying man Of malice The malice of the Devill few know fewer well waigh fewer wisely and carefully resist Nature Nature cannot well beare a sudden alteration That which is naturaâ—l to a man he is constant in and acteth unconstrained Nâ—cessity He is wise that converteth necessity into a vertue That which cannot be cured must be endured Memory Order is a help to memory and understanding Originall The originall is God whom if we know we know the originall Ordination What God hath ordained it must be mans ordination oft comes to nothing Order For want of order some reade much and profit little Offences None are more forward to take offence then those who are most forward to give offence Such as are fullest of failings can least beare with others failing Christ and his truth and people are a great offence in the eyes of many Obedience Obedience is a harsh word to proud persons Our obedience to God is most direct when there is nothing else to sweeten the action It is not safe to judge of our obedience by the successes of it but by the Word Of oaths An oath is of force to him that thinkes it lawfull bound to keep it but when that opinion is ceased it doth more hurt then good Because of oaths the Land mournes Of peace Man cannot give peace unill the LORD speak peace there is no peace Where no peace is there may be quietnesse or silence Those that injoy peace doe so prize it that they are afraid to loose it The people of God are a peaceable people He can easily be at peace with men that knows God is at peace with him When peace among the good is wanting the Devill works strongly When quietnesse is in the heart there is not much disquietnesse in the tongue He that can but a little deny himselfe may injoy much peace Profession The Saints are subject to let goe their profession Prevent He wills his fall whose fall he could prevent but would not Providence When meanes faile God can help without Sometimes wise men want breadâ— politick men riches skilfull men favour with others The providence of God reacheth all things yet few observe it A froward and discontented spirit doth not know minde nor acknowledge the will and providence of God As we are discontented at the providence of God so much carnall reason and so much want of faith The providence of God discovers his willâ— as â—ell as his Word though not in the same way Every thing happeneth to every man yet nothing happeneth but what and when God appointeth it Prise That which a man prizeth most he loves best and is most provoked when hindred in the injoyment of it Paâ—ience Patience suppresseth and restraineth great â—isâ—hiese Patience is a salve for all sores Patience will keep a man from being miseâ—able though it cannot keep him from misery Impatience doth perplex distract a man He that would be a patient man must not take liberty to be angry at trifles Of porâ—ions Great portions and great stomacks high spirits and costly fashions and great expences oft goe together A lesser portion with prudence in seven yeares may equall one much greater Pride As a naturall man groweth in giâ—ts and parts so he groweth in pride Pride is one of the greatest enemies to the free love of God Pride is the nurse of hypocrisie The pride of man befooles him The proudest men are the weakest and most troubled with discontent He that thinkes not himselfe great thinkes there is no great hurt done if he be a little wronged If we did fully know our selves we could not be proud We are ready to be most proud of that which should most humble us Spirituall pride is usually cured with a fall Our delicate fare costly apparrell and idlenesse causeth the wise to despise us Passion Passion robs us of quietnesse and confidence which is our strength Passion doth no good in the things of God or man When we give way to passion the Devill enterâ— Passion distracts counsell and judgement and causeth to erre in the choice of
shews himselfe what he is Reproach What men will not follow that they will reproach Reproofe for sin Such as are wise count Reproofe a priviledge Poore persons have a priviledge above the rich in that they are reprooved Those that complaine because they are reprooved for sin shew their folly Those that are angry because they are reproved for sin hate not sin Reprove a wise man and he will love thee Riches As thornes pierce the body so Riches pierce the soule Riches are the thornes that choak the good seed and hinder the growth of good things The more Riches a man hath the more he desires The greedinesse is more sharpened by the having them then in their want There are but few that are drawn the neerer to God by Riches Rich men commonly doe the least good to others Rich mens purses and poore mens hearts would doe well together God turnes many out of their Riches because they abused them Riches insnare many and are the destruction of many Riches are thornes which if not heedfully handled will wound us before we be aware A rich man that is not liberall is unworthy the name of a Christian Riches and all outward things sooner or later will be as a lier and waters that faile and be as nothing to us Riches hath made many afraid to consesse Christ and his truth God bestows abundance of outward things upon some not for themselves for they need them not but that they might supply the wants of others and they keep them for themselves Outward things make themselves wings and fly away If Riches doe not leave us we must quickly leave them God is the Saints best Riches Religion oft payeth for mens getting Riches and oft suffers most by them He that hath riches and doth not freely part with them to good uses his heart is stollen away by them Reports No good man can escape evill and false Reports of the wicked Oft times the best suffer the worst Reports because they will be no worse Such as are much joyed at good Reports are much grieved at ill Such as cannot with patience beare ill Reports cannot live a comfortable life Rest Most men thinke and endeavour to attaine Rest Rest is deâ—ireable but it is not here attainable Scriptures Reading the Scriptures helpeth the judgement memory and affections confâ—rmes faith and fits us to answer the temptations of Satan Such as deny and slight the Scriptures will quickly become abominable in their understandings hearts words and actions When men refuse to be bounded within the bounds of Gods Word they have fallen into great errors and heresies Security When we thinke we are safest from danger the danger is greatest Satan watcheth most when we watch least Strength God is the strength of his people When men are confident of their own strength then they are weakest God deales out strength to his people walking in his way Snares Snares lie not above but below Sin Every sin is not alike mortified in a Saint Sin is wounded by prayer and a temptation by resistance A lesser sin will make way for a greater if yee give way to a little a great deale â—ill follow Sin is deceitfull it hath many wayes and colours to beguile a man by degrees it steales the heart from God and settles it in evill The want of a true sight of sin is the cause men love fin and sleep so securely in it â—gnorance and unbelieâ—e want of confideration and meditation and not shunning the occasions of sin cause much â—in The way to subdue a lust is not to satisfie it and to beleeve it shall be subdued assurance of pardon is a good help against sin if the hatred of sin continue and griefe for it use the meanes and pray in faith against it such as doe so shall overcome it Sin is easier kept out then thrust out When the motions of sin doe rage it 's best quickly to take the sword of the Spirit the Word of God and fight against them Custome in sin takes away the sense and feeling of sin A man may sin by omission and commission at one and the same time and yet know of neither Some sins of omission may exceed some of commission We oft sin more and are in greater danger in lawfull things then in unlawfull because we feare grosser evils more then secret insnarements in lawfull things To be delivered from sin is a great good To desire sin is a misery and to injoy the pleasure of sin is a greater misery Those sins are most dangerous which seeme vertues and tend to make vertue a sin Few oppose sin and fewer consider the ground and reason why they oppose it Every childe of God hath some sin that easily besets him which to escape he had need to fly A beleever is as subject to commit as great sins now as those before Christ came It 's possible for a childe of God to commit a sin that he hates hath truly repented of The flesh loveth great sins as well as small ones According as a mans fight and sense of sin is so he hateth it and himselfe for it If a professor of the truth commit a scandalous sin woe to his peace and comfort for if he belong to God it shall vex and grieve him more then all the sins that ever he committed he shall finde that it 's no small matter to dishonour God it will lie heavie on his heart and make him weary of his life it will fight against hiâ— soule it will deprive the soule of peace and fill it with horror it shall cut his heart to consider that he hath disgraced the truth and people of God grieved the Saints and hardened others in their sin Sin defiles insnares distracts and streighteneth the soule it is the thiefe that stealeth from the Saints much of their strength and comfort Did we know what bitter paines our sweet sins will cost us we would more feare them then now we desire them we would fly from them as from the Devill God sometimes cureth sin by sin and by the bitternesse of sin God weanes his from it Sin will tire him at last that loves it best The knowledge and consideration of the end of sin chaseth away sin The lesse sensiblenesse of sin after it is committed the more hardnesse of heart there is The more there is of the will in sin the greater is the sin to forecast evill is a great evill The more deliberation and the weaker the temptation is yet sin the greater is the sin To sin against knowledge is of dangerous consequence The lesse feare we have of sinning the lesse care we have of well doing the lesse zeale in praying the lesse fruitfull under the meanes Because sentence against an evill worke is not presently executed therefore the hearts of the children of men are fully set in them to doe evill he thinkes he scapes now therefore ever Of solitarinesse It is not good for weake beleevers to affect
love thy law and nothing shall offend them Psal 119. 169. 3. Seeing they are the inspirations of God it should cause us to cleave to the Scriptures heare nothing against it prove all things by the Scriptures it will be a speciall means against errors and heresies Christ made use of the Scriptures Luk. 4. 17. to 22. and directed others to doe so Joh. 5. 39. Search the Scriptures for in them yee thinke to have eternall life for they testifie of me Some deny that Jesus Christ is God The Scriptures prove that Christ is God 1. Because as the Father hath life in himselfe so hath the Sonne Joh. 5. 26. 2. Because the Angels ought to worship him Heb. 1. 6. 3. Because he laid the foundation of the earth Psal 102. Heb. 1. 3. He created all things Col. 1. 6. He made the worlds Heb. 1. 2. 4. He upholds all things by the word of his power Heb. 1. 3. 5. He is the first and the last Rev. 1. 8. 6. He was before the world Joh. 17. 5. 7. He is the everlasting Father Isa 6. 9. 8. The Scripture saith expresly He is God Christ is God The mighty God Isa 6. 9. Very God Joh. 5. 20. The Word was God Joh. 1. 1. 14. Christ who is God over all Rom. 9. 5. Unto the Sonne he saith Thy throne O God is for ever and ever Heb. 1. 8. That the holy Spirit is God the Scriptures declare the Spirit is eternall Gen. 1. 2. 1. Because God is a Spirit therefore the Spirit is God Joh. 4. 24. 1 Cor. 12. 4. God is truth the Spirit is truth 1 Joh. 5. 6. The Lord is that Spirit 2. We are baptized in the Name of the Spirit Mat. 28. 19. We are equally baptized in the name of the three therefore they are one equall in authority 3. The Spirit creats Joâ— 35. 10. Ps 104. 30. God the Spirit are one inseparably God creats 4. To be the Temple of God and to be filled with the Spirit are all one 1 Cor. 13. 16. with 1 Cor. 9. 19. Luk. 1. 67. 1 Cor. 6. 19. 5. To lie to God and to lie to the Spirit is all one Acts 5. 1. To lie unto the holy Spirit 3. v. Thou hast lied unto God v. 5. 2 Tim. 3. 16 17. with Acts 16. 6. The Spirit anointed Christ and sent him to preach Isa 16. 1. Luk. 4. 18. see Isa 48. 17. 7. If the holy Spirit were not God whence is it that a sin against him shall not be forgiven Mat. 12. 32. Shall a sin against God be forgiven and not a sinne against a creature therefore the Spirit of God is God 1 Cor. 3. 6. So for those that deny the Resurrection of the body try it by the Scriptures of them there are two sorts some deny the Resurrection because they beleeve it is past already and there is no Resurrection but that which is in us Ans Christ saith in the Resurrection there is neither marriage nor giving in marriage but are as the Angels in Heaven Mat. 22. 30. If you be in this Resurrection why doe you marry c. or will you lay marriage waste make it needlesse to you and know who you please Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven Sort 2. Are those that deny the Resurrection of the body because they cannot see reason for it Ans The Scripture doth fully and clearly prove the Resurrection of our bodies after this life Marvell not at this all they in the gravâ— shall heare his voice Joh. 5. 28 29. At the 〈◊〉 of God the dead shall rise 1 Thes 4. 16. that sleep in the dust shall awake Dan. 12. 12 And the Sea gave up the dead that were in it and death and hell delivered up the dead which were in them Rev. 20. 13. Christ is risen from the dead 1 Cor. 15. 20. I will raise him up at the last day Joh. 6. 44. Thy dead men shall live Isa 26. 19. 2. The dead shall rise because he that hath said it is able to doe it There is nothing impossible with God Luk. 1. 37. 3. The Saints have beleeved the Resurrection of the body Job saith Though worms destroy this body yet in my flesh shall I see God Job 19. 26. I know my brother shall rise againe at the last day Joh. 12. 24. Our vile body shall be like his glorious body Phil. 3. 21. 4. If the dead rise not then is not Christ raised and if Christ be not raised your faith is vaine then they also which are fallen asleepe are perished 1 Cor. 15. 16 17 18. But Christ is risen therefore the dead shall rise Acts 3. 15. 1 Cor. 6. 14. 5. If the dead rise not and in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. It 's our comfort death cannot dissolve the union between Christ and a beleever Rom. 8. 38 39. If not any thing shall separate us from the love of God with then death shall not Whether we live or dye 1 Cor. 9. are the Lords Rom. 14. 8. 5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one 31 32. Marâ— 12. 18. 26 27. Though it be incredible to reason yet we ought to beleeve it because God hath said it But some will say this is but the letter the mystery of it is no such thing I answer 1. The mystery was revealed to the Apostles Eph. 1. 9. Eph. 3. 4 5. Eph. 6. 19. 2. Christ is a mystery Col. 4. 3. Col. 1. 27. Christ in us by his Spirit Col. 2. 27. Col. 2. 2. Gal. 1. 16. 3. They speake the mystery of Christ Col. 4. 3. and made it knowne by the Scriptures Rom. 16. 25 26. Behold I tell you a mystery and 〈◊〉 written 1 Cor. 15. 51. c. Eph. 3. 7. Eph 〈◊〉 â—2 The mystery is made manifest to the 〈…〉 Rom. 1. 26 27. And seeing the myâ—◠〈…〉 â—clared in the Scriptures we are not 〈…〉 another mystery of the mystery 〈…〉 â—erstand the Scriptures They worâ—◠〈…〉 â—â—in the Spirit Phil. 3. 3. They were 〈…〉 of the mystery yea they knew 〈…〉 â—â—ese last times many would depart from the faith and bring in a mystery of iniquitie and call it the mystery of God and of Christ and the Spirit and so should deceive many Wee are forewarned and commanded to hold the forme of sound words and seeing the Scriptures are able to make the man of God perfect and to furnish him for every good work 2 Tim. 3. We neither may nor need presume above what is written Rev. 22. 18. And so for other things bring them to the Scriptures to be tryed and beleeve nothing but what God faith in his Word and expect not to satisfie Reason in matters of Religion We beleeve God is without beginning and present in every place who knoweth and ordereth all things but what reason can be given that God is so is it not
perswasions are to purpose because they are effectuall If men could give peace God should loose his glory and man should be admired and adored as God Vse 1. If the Lord of peace must give peace this should teach us in the want of peace to goe to God for it 2. It should teach such as injoy any peace how small soever it appeares in their eyes to be thankfull to God for it for it s from his mercy and loving kindnesse that we injoy it Obs 3. The Lord himselfe give you peace by all meanes God conveys peace to his people in and by meanes Meanes cannot give peace but God gives peace by them If meanes could give peace we would look and rest too much upon meanes and be satisfied with them without God and resting upon meanes and not upon the God of meanes Vse This should teach us to use the means to look above them to God to blesse them and in the use of meanes to live upon God and not upon the meanes Obs 4. By all meanes all the meanes that tend to increase the peace of the Saints they ought to know and minde and use and beleeve God will give them peace by them Vse Use all if by any meanes thy wants may be supplied Phil. 3. 11. Honour not one so as to exclude or flight another it s the fault of some to neglect some use such as themselves like be yee so wise as to imbrace and use all for all are for his glory and thy good the neglect of one may hinder the fruit of another there is no meanes how weake so ever it appeares but God can blesse it to thee There be many speciall means to quiet and settle a troubled foule in the assurance of the love of God which are of speciall use to increase thy peace to name some Meanes 1. Commune with thy heart and make diligent search to finde out what it is that troubleth thee see Psal 77. 6. Aske a reason of thy soule why it is disquieted why it is cast downe why art thou cast downe O my soule why art thou disquieted Psal 42. 5 6. 11. 2. Examine from whence all thy discouragements come and you shall finde they come not from God for his voice is peace and comfort to his I know the thoughts that I thinke towards you saith the Lord thoughts of peace and not of evill Jer. 29. 11. Comfort yee my people saith the Lord speake yee comfortably to Jerusalem cry unto her that her warfare is accomplished that her iniquitie is pardoned Isa 42. 1 2. You see they come not from God nor doe they come from Christ it was promised of Christ that he should speake peace Thy King cometh he shall speak peace unto the heathen Zach. 9. 9 10. This is his work and he doth it therefore he doth not trouble nor discourage any He binds up the broken hearted he proclaims peace and liberty he comforts all that mourne he gives beauty for ashes the oyle of joy for mourning and garments of praise for the spirit of heavinesse c. Isa 61. 1 2 3. Luk. 4. 18. He is gracious and pitifull He will not quench the smoaking flax nor breake the bruised reed Isa 42. 3. His voice is full of love and tendernes his words are sweet words as Let not your hearts be troubled Joh. 13. 1. Feare not it is your fathers pleasure to give you a Kingdome Luk. 12. 32. Cast your care upon me I will care for you Phil. 4. 6. Christs voice is Open to me my sister my love my dove my undefiled Song 5. 2. What sweet words are here all tending to peace and comfort not the least word of discouragement or trouble his name is King of Salem that is King of peace Heb. 7. 2. It s evident then our fears discouragements come not from Christ Nor come they from the holy Spirit of God for he is the great and most sweet Comforter he causeth no discouragement but removes them all by revealing and applying to the soule the love of God and carrieth the soule by faith from all discouragements to God who is love and peace where the soule is to rest Psal 116. 7. and be filled with sweet peace This is the worke the Spirit doth hence it is he is called the comforter Joh. 15. 16. 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 we care to regard them or be troubled for them but slight them But may a soule say from whence then doe they come 1. They come from the Devill who is a malicious enemy to the peace and comfort of the Saints he is an enemy to their beleeving therefore he tempts and takes the word out of mens hearts least they should beleeve Luk. 8. 12. And his instruments tempt see Psal 42. 10. 1 Thes 3. 5. 2. They come from our own hearts Take â—eed brethren least there be in any of you an evill heart in departing from the living God Heb. 3. 12. 3. They come from the lâ—iâ—g vaâ—ities we have chosen They that hearken unto lyinâ— vanities forsake their own mercy 〈…〉 8. 4. The causes why the children of God have â—o many discouragements doubts and feares doe arise 1. From ignorance of the fulnesse and â—reenesse of the promise Isa 55. 2. 2. Mindlesnesse and heedlesnesse of the promise Heb. 2. 1. 3. Ignorance and forgetfulnesse of God Heb. 12. 4. Vnskilfulnesse of the word of Righteousnesse Heb. 5. 13. 5. And from corruption in the heart opposing grace unbeliefe takes the Law and â—pplies it to it selfe which occasioneth feares and feares doubts and discouragements 6. Not watching against sin the not keeping a cleare conscience omission of duties â—nd loose walking with God all these will â—aise tumults in the soule 7. Building our comfort upon that which â—s mutable and uncertaine Mica 2. 10. and seeking comfort in our personall sanctification and not in Christ in our justification by him 8. False reasonings as to conceive they have no grace because they see or feele none and because they are so bad thus we delude our selves in choosing trouble and preferring it before comfort Job 15. 11. 9. From the bodies distemper with melancholly and want of imployment or too mucâ— businesse and the troubling themselves witâ— the event of things and peevishnesse Jona 3. 9. Jer. 31. 15. and pride in not quietly subâ—mitting to that condition inward or outward God hath put us in and want of patience iâ— not waiting upon God for deliverance in thâ— use of meanes 10. Want of confideration of the grounâ— of the trouble to see whether it ought to bâ— a ground of trouble or no. 11. Too much eying of sinne and the coâ—â—science siding with the Law against it selfe 12. Gods not appearing to the soule Maâ— 27. 46. the Spirits not
thy own least yee live to complaine as David did saying My soule refused to be comforted Psal 77. 2. and to wish yee had neither despised it nor refused it 22. Rest satisfied in Christs righteousnesse and adde nothing to it I will make mention of thy righteousnesse even of thine onely see Psal 71. 15 16. 19. 24. Thy righteousnesse is an everlasting righteousnesse Psal 119. 142. see Psal 22. 31. 35. 28. 50. 6. 51. 14. Jer. 33. 16. The perfection of Christs righteousnesse is held forth to us and doth alwaies lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it its perfect and full of divine consolation it s enough to refresh and satisfie thee for ever wee have enough wee need no other nor no more righteousnesse Jer. 23. 6. 23. Meditate on the goodnesse of God let his loving kindnesse be ever before thy eyes We have thought on thy loving kindnesse O God Psal 48. 9. 24. Above all take the shield of faith Ephes 6. 16. Beleeve in God Yee beleeve in God beleeve also in me and Let not your hearts be troubled Joh. 13. 1. Want of faith or a want in faith is acause of trouble in the soule faith in Christ quiets and settles a troubled soule thou canst not be too confident in God see Psal 30. 5. yee are bidden to come boldly to the throne of grace Heb. 4. 16. All that know thy Name will trust in thee Psal 9. 9. But a foole will not doe so O foole and flow of heart to beleeve Luk. 24. 25. Such as are made wise by God will trust in the word of the Lord Isa 26. 3 4. Feare not but beleeve Luk. 8. 50. Beleeve God in his promise even then when thou art in the greatest feares and most sensible of thy unworthinesse Trust in him at all times God is a refuge for us Selah Psal 62. 8. Observe if at all times then at the worst times also when thou art at the worst even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved God against hope Rom. 4. 18. So should we doe we should beleeve God intends our good and consider Psal 139. 17 18. and apply it Christ came to seeke and save the lost Luk. 19. 10. Lost in the sight and sence of thy sin and misery and in thy own sufficiency 25. Improve thy doubts feares temptations against beleeving to incourage thee in beleeving for hast thou not by experience found that it is but in vaine to hearken to them consider often and well weigh these Scriptures Rom 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet 4. 19. 5. 7. 26. Renounce all lying vanities and hearken unto none of them hearken not to the voice of thy heart it s a lying vanity and will deceive thee Pro. 3. 5 6 7. Hearken not to Satan Hearken not to sence Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But such sensuall practises are to be abhorred by us for it s no other but to consult with flesh and bloud which cannot discern spirituall things 1 Cor. 2. 14. and is condemned Gal. 1. 16. Some persons will see a holy frame of spirit in themselves and feele sin subdued before they will beleeve this is sensuall for faith lookes not to such things as these but to God in his Word therefore we live not by sight but by faith 2 Cor. 5. 7. Blessed are they which have not seene yet have beleeved Joh. 20. 29. Hearken not unto carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled Reason will say a Virgin cannot bring forth a childe and a woman of ninety yeares is past conceiving a childe Reason saith it cannot be and so contradicts God himselfe Gen. 17. 16 17 Mat. 1. Can Reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lions and quenched the violence of fire by faith yet faith did it Heb. 10. 30. 33 34. Is it likely or possible to Reason for a man to walke upon the Sea as Peter did Mat. 14. 29. Did not Christs command seeme vaine to Peters Reason that he should then cast his net into the Sea seeing he had cast it in so often and fished all night and caught nothing Luk. 8. 5. Can Reason conceive how the dead who are eaten with beasts and fishes or turned into dust can be raised to life or that the Sea can be divided the Sunne goe backward or the Rockes yeeld water in abundance Surely there can be no Reason given to Reason for these things and seeing sence and reason are so contrary to God in his Word we may not hearken to them when they say the soule hath no grace because sence seeth none and that God will not pardon my sinnes because there is no Reason to Reason why he should nor no way to Reason which way it can be yet it may be for with God all things are possible Mat. 19. 26. Therefore they that hearken unto lying vanities forsake their own mercies Jona 2. 8. Also live not upon duties nor upon good report nor upon groundlesse hopes nor upon peace comfort joy raptures ravishments whether they be true or false live upon God alone live upon nothing else besides God in Christ if thou doest live upon any thing else as thy foundation is unsound so it will deceive thee whatsoever your sparks be you shall lie downe in sorrow Isa 50. 10. 27. Let not thy comfort depend upon Gods actings or dispensations to thee inward or outward if thou doest thou canst not be setled for they act oft changeable and con-contrary each to other one day thou maist have peace joy and strength another none of these to day God may shew himselfe to thee and in a moment he may hide himselfe â—o day riâ—h injoy health and many friends to morrow sicke and poore and friends all gone Gods actings in us and upon us are not alwaâ—es to us as he is unto us God is unchangeable and ever the same how ever he seemes to be see Heb. 13. 8. Isa 45. 7 8. 15. with Song 5. 6. Isa 8. 17. Therefore make a good construction of what ever cometh to thee his acting in us or upon us is the accomplishing of his will for his glory and the good of his that which I think worst for me may be best for me however it be yet God is good and good to me Psal 73. 1. This I see and say and injoy in both for thou art the same Heb. 1. 12. 28. Pray to God that yee may know the hope of your calling c. To give thee the Spirit of wisdome and revelation in the knowledge of him that yee may know what is the hope of your calling Eph. 1. 17 18. Say unto my soule thou
doe not make us the better before God nor the more beloved of God but they declare us to be what we are made by God The Papists doe as they say many good works to be saved but we abhorre it because it is condemned of God Not of workes least we should boast If it were of works it were not of grace Therefore all those that expect hope for mercy because they leave their sinnes and doe many good workes as they thinke alas they are greatly deluded they are not taken off of selfe-works and selfe-concurrence with Christ you are ignorant of the righteousnesse of Christ therefore yee goe about to establish your own righteousnesse and so long as yee doe so yee cannot submit to the righteousnesse of God see Rom. 10. 3. But if thou didst know what a righteousnesse Christ is thou wouldst have preferred it before thy own yea it would be esteemed by thee but dresse and dung to his Phil. 3. 8 9. Publicans and Harlots are neerer salvation then thee as righteous as thou art who work for life as the blind Pharisees did and perished see Mat 21. 31 32. Luk. 7. 29 30. We are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and duty I doe count my selfe never the nearer heaven for my best works then if I had never done any thing but swore and blasphemed God it s to him that worketh not Rom. 4. 2 3 4 5. We are saved not according to our workes but according to his own purpose and grace 2 Tim. 1. 9 Doth not God speake plaine enough to the question in saying it is not according to our works And when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. When thou wert polluted in thy own bloud I said unto thee live then was the time of love Ezek. 16. 6. 8. From hence it is that all that see this mystery of Gods free grace that salvation is not according to our works they cry grace grace Christ Christ Christ is all in all nothing but Christ now all their prayers teares duties devotions all of theirs is nothing to them in respect of their acceptation justification or salvation they are dead to working they will not stirre to doe the least worke in the world to attaine any of these c. Heb. 4. 10. All ours is vanished in the infinite ocean of Gods free love it s so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. I have no worke of God wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sin and of righteousnesse to be convinced of sin is for the soule to see it selfe utterly lost and undone by reason of sin they confesse thâ—y are vile and abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. 2. The soule is convinced so as to have no hope in any thing it can doe to help it selfe this is to be undone in nature so as he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan 10. 8. That is now the case is altered from what it was now my best workes my righteousnesse is defiled and is sin now sinfull-selfe and righteous-selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the Spirit of God reveales to the soule that there is nothing but darknesse and death in our best duties it is from grace to be taken off of nature and he that is taken off of nature hath grace is borne of God When the soule is taken off its own bottome it must have another to rest on or else it sinkes therefore when God takes away the soules false foundation which is her false hopes he gives the soule a better in himselfe this is the teaching and drawing of the Father Joh. 6. That in Christ there is a ransome in which is life and that all that Christ hath done is for him and that nothing will stand the soule in any stead but him when the soule hath learned this there is a secret power goeth with this teaching and carrieth the soule to Christ to beleeve in him for the teaching of the Father and faith goeth together Every one that hath heard and learned of the Father cometh unto me Joh. 6. So that to convince the soule of righteousnesse is to convince it of Christ to reveale that in him onely is helpe and in his righteousnesse is deliverance I have laid helpe upon one that is mighty Psal 89. 19. So that the Lord doth fix and settle the soule upon Christs righteousnesse onely at least he puts the soule under the hope of it Ezek. 16. 5 6. When the soule seeth nothing but death God saith live and when the soule is a going downe into the pit God saith Stay hearken I have received a Ransome for thee see Job 34. 23 24. Now the soule wonders at the love of God in pardoning his sinne he is taken up as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike The Spirit discovers to the soule that it hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from her best workes and other lying vanities telling the soule that there is nothing but death in them God by this teaching turneth the soule from darkness viz. selfe Satan and all other lying vanities to light to Christ where life is telling the soule there is life in Christ and that it need not seeke life in nothing else but to waite upon Christ for it and that the soule shall not loose its waiting but shall certainly have it at last Isa 57. 13. These things are wrought in some measure Some are strong others are weake and are called carnall and not spirituall yet they are babes in Christ therefore they were in a happy state 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soule in the same measure faith is wrought and as it appeares to the soule so faith appeares to the soule I know not whether I may beleeve for some shall not be saved The Scripture doth declare that he that beleeves shall be saved Joh. 3. 16. You are to rest satisfied in the Word of
God But I have no love to Christ I am an enemy to Christ and not fit for Christ 1. The reason you doe not love Christ is because thou doest not know Gods love to thee Wee love him because he loved us first 1 Joh. 4. 19. As soone as we know Gods love to us that love constraines us to love him 2 Cor. 5. 14. 2. Art thou an enemy to God so were all that ever did beleeve see Eph 2. 12 13. While we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 8. 10. Enemies cannot deserve Christ yet God gives Christ to such 3. It s a foolish conceit to thinke of fitting thy selfe for Christ it can never be 4. If thou desirest Christ goe to him and you shall speed He that cometh to me I will in no wise cast out Joh. 6. 37. You see you have his word for it also Christ is in you if you desire him for no man can hunger and thirst after righteousnesse that is Christ but such as are blessed Mat. 5. 6. They that are led out of themselves to Christ for light and life and strength are the children of God Rom. 8. 9 10 11 14. This desire is from the in-being of the light and life of Christ in you Indeed there are many great and sweet promises in the Word but they are all for beleevers but I am none I grant none may apply a promise of life but such as beleeve yet the promises are for all the Elect thou doest not know but thou art one of them when God shall give thee faith thou shalt know thou hast an interest in them Acts 13. 48. In the meane time stay thy selfe with this that the Lord Jesus gave himselfe for enemies and justifieth the ungodly Rom. 5. 4. see Rom. 5. 8. 10. Be not discouraged God may save you also the Lord saith I will have mercy upon her that hath not obtained mercy and I will say to them that are not my people thou art my people and they shall say thou art my God Hos 2. 23. Oh sweet place therefore by no meanes yeeld to thy feares doe not nourish jealousies against his love resolve thee in Christs strength to cleave to his Word as Psal 119. 49. And hold there saying My beloved is mine and I am his Song 2. 16. FOr he Jehovah is and changeth never Strong gracious he is and mercifull The same this day as yesterday and ever Kindness truth as from their fountain flow Though thou hast nothing wrought no kinde of way That might deserve his mercy on thy part Doe not thou faint therefore or doubt to speed He gracious is and loves without desert If thou hast waited long and also pray'd And yet no comfort from him thou canst finde Still hope in him and be not thou dismaide He in the end will shew himselfe full kinde Declaring love yet in his judgement just All that doe know his Name will in him trust He is a Father O come taste and see How sweet he is and how he loveth thee I would gladly beleeve but I dare not 1. There is no reason in the world for thee to doubt or be afraid seeing Christ cryeth saying If any man thirst let him come to me and drink Joh. 7. 37. The Spirit and the bride say Come and whosoever will let him come Rev. 22. 17. Doth God say come come come and are you afraid come he will not quench the smoaking flax Mat. 12. 20. Hope thee in his mercy and know The Lord takes pleasure in them that feare him and in them that hope in his mercy Psal 147. 11. 2. The feares in many are occasioned or much increased by such teachers who bid persons beleeve and then unbid them againe saying take heed what yee doe you may be deceived it s no easie matter to be saved you must first be humbled and so sensible of sin before yee may beleeve and they conceive they are not so humbled nor so qualified and therefore they dare not beleeve So sometimes they scare them exceedingly with the many things hypocrites may doe and how far they may goe and so set them short of hypocrites which must needs discourage them and terrifie them so they build up one day and pull it downe againe the next if not the same day The word of God requires no such teaching for men to learne before they doe beleeve for when the soule seeth it selfe lost the first thing they are to doe is to beleeve in Jesus Christ as appeares Acts 16. 31. The word requires nothing of them before they may beleeve therefore we may not for none may presume to teach what is not written Rev. 22. 18. 3. If thou desirest to beleeve thy will is in part regenerated and thou dost in some measure beleeve though weakly as he that said Lord I beleeve helpe my unbeliefe Mark 9. 24. Gods servants are described by a desire to feare his Name Nehe. 1. 11. Psal 145. 89. Psal 147. 11. Those desires which worke towards God came from God The spirit returnes to him that gave it if thy desires be spirituall thou art spirituall to will to repent and beleeve evidenceth that such do repent and beleeve to will to be regenerate is the effect and testimony of regeneration It is God that worketh in you to will Phil. 2. 13. Holy desires cannot be in the soule that hath no spirituall life Psal 145. 19. Desires after Christ are an act of spirituall life an act is from a faculty a faculty is from life and being a dead man desires not spirituall desires flow from the Spirit and are a part of the worke of God in us the will of man in it selfe is not able to effect a supernaturall action 2 Cor. 3. 5. insufficient to thinke Gen. 6. 5. He cannot perceive the things of God 1 Cor. 2. 14. He cannot repent Rom. 2. 4 5. He cannot come to Christ unlesse he be drawne Joh. 6. 44. God must give eyes to see and a heart to understand Deut. 29. 4. There can be no desires without saith 1 Pet. 2. 2 3. A man cannot desire that which he doth not love nor that he beleeves not to be Heb. 11. 6. Many doe give God their hearts and doe not know it and so are troubled because they doe not know what is meant by the heart nor where it is seated I speak not of the heart of flesh Rom. 8. 5 6 7. There is a carnall minde and a spirituall minde I speake of the heart mystically and spiritually which is principally seated in the will so that what it wills or desires there is the heart and to that which the will most wills or desires to that the bent of the heart is unto now if any one were to have its choice of any one thing in the world that one thing that the soule should choose would any question whether they loved it and whether their hearts were to it so in
to our sensiblenesse of fin but to Christ 6. Our greatest measure of sensiblenesse of sin is not free from sin it deserves nothing but death 7. If thou didst see thy selfe lost and fatherless so as not any thing could satisfie thee but Christ this is a great and sweet worke of the Gospel this none have but such as shall be saved by thy renouncing thy own sufficiency it doth appeare there is a better sufficiency come in place 2. Disâ— I feare my faith is not the faith of Gods Elect because I have so many doubtings 1. I grant feares and doubtings are the fruits of unbeliefe and as feares and doubts increase the stronger unbeliefe is yet by the Scriptures it appeares Gods people that have beleeved yet had many doubts and feares as appeares Joh. 13. 1. Mark 9. 24. Unbeliefe was so strong in Thomas that he said he would not beleeve Joh. 20. 24 25. It may be the case is so with thee therefore take heed least yee say you have no faith least yee deny the worke of God and call little faith no faith and light darknesse and one of the fruits of the Spirit sinne for to doe so is very evill Woe unto them that call evill good and good evill that put darknesse for light and light for darknesse that put bitter for sweet and sweet for bitter Isa 5. 20. Those that put faith for unbeliefe doe so 2. Use meanes to remove such things as strengthen unbeliefe and hinder the sight of thy faith ignorance is one cause of doubting also an over-sensiblenesse of infirmities slighting Gods meanes neglect of duty or formall performance or nourishing sin pâ—onenesse to sin hearkening to Satan to sense carnall reasonings nourishing feares and unbeliefe c. Know that means are means not causes of the increase of the fruits of the Spirit look to God 3. Indeavour to strengthen thy faith know the happinesse of a beleever in Christ seed thy faith with sutable promises live upon Christ above pray in faith Aske his Spirit and thou shalt have it see Luk. 11. 23. Which will revive and fill thy soule with joy and peace in beleeving in the same measure God reveales his love to a soule in the same measure doubts and feares are cast out Perfect love casts out feare 3. Dis I feare my faith is presumption Presumption may be understood in a twofold consideration first for a confidence without the Word or secondly against the Word for the first 1. He that presumes he hath no ground for his confidence he can neither give you any Scripture or good reason for his confidence the ground of his confidence is his own conceit and not from the Word and promise of God but he that beleeves in Christ his confidence is in the Word We through the Scriptures have hope Rom. 15. 4. No hope without a word In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. He that beleeves in Christ receives no promise of life but in and through Christ in the riches of his grace but 2. He that presumes if he receive a promise he receives it upon his own qualifications without respect to Christ he gathers conclusions of life from what he is and what he can doe his own righteousnesse was never drosse and dung to him as Phil. 3. 8. So they depend upon their faith and not upon Christ the cause of their confidence is because they are so good and not so bad like the proud Pharisee he never received the sentence of death in himselfe 2 Cor. 1. 9. And as they were ever confident so it was ever easie for them to beleeve He that beleeves his hope and trust is onely in God they hope in his mercy The eyes of the Lord are upon them that hope in his mercy Psal 33. 18. 21. 22. It is Gods worke to perswade the heart to rest upon the free mercy of God in Christ Psal 13. 5. I trust in the mercy of God for ever and ever Psal 52. 8. With the Lord there is mercy Psal 130. 7. God is rich in mercy Eph. 2. 4. Presumption cannot doe so Joh. 12. 37. 1 Pet. 19. 20. John 6. 28 29. Also his confidence is contrary to the word of God the word of God protests against them and their confidence as appeares Jer. 9. 9. 15. So their presumption hardens them and imboldens them to venture upon sinfull practices as lying stealing drunkennesse swearing uncleannesse c. He that truly beleeves abhorres that which is evill and cleaves to that which is good Rom. 12. 9. Every man that hath this hope in him purifieth himselfe as he is pure 1 Joh. 3. 3. see Titus 2. 11 12. They count all things but losse for Christ for him they will suffer the losse of all things Phil. 3. 8. Those who have tasted of Gods free love admire it are thankfull for it and doe loath with the greatest indignation what soever shall intrench upon the free love of God although it were but in the least degree 4 Dis If I had grace I should grow in grace but I doe not my life is not holy nor am I like unto the Lords 1. Art thou a childe a young man or a father there is a great difference betwixt a childe and a man in nature so great is the difference between a babe in Christ 1 Cor. 3. 1. and a man in Christ see 1 Joh. 2. 12 13. Also consider are you a babe in the wombe or borne he is a babe that is unskilfull in the word of Righteousnesse see Heb. 5. 13. As a childe is begotten and alive it s in the wombe before it be borne so a soule may be alive begotten from above before it be borne Christ must be formed in us before we can be new-borne babes Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage darknesse and feares concerning thy soule thou art borne and brought forth for as the wombe is a place of bondage so is a doubting condition and therefore such cannot do that which others doe Also in case thou art new borne there cannot be that expected from thee as from a man in Christ you know there is a difference to be put between a childe and a man 2. Learne to distinguish between the fruits of the Spirits and the exercise of them it s not the having of the fruits of the Spirit but the exercise of them that attaines to a holy conversation 3. Know that the time of doubting is a barren time men cannot fight and work at one and the same time when a soule is delivered from its enemies Satans terrors then the soule begins to serve Being delivered we serve Luk. 1. 47. Yee see deliverance is before working therefore the time of doubting of bondage is not the season of growing in holy services 4. Know it s one thing to be the Lords and another thing for God to convey his power into the soule by which it
by thy mortification of sin consider Rom. 7. 4. God may for ends best knowne to himselfe suffer corruption to be too strong for thee it may be to abase thee more in thy own eyes to see thy weaknesse and to see a more need of Christs strength God may leave thy personall Sanctification the more imperfect that wee might the more minde and behold Jesus Christ and our Righteousnesse in him and live the more upon him and joy the more in our Justification by him Rom. 4. 6 7. 5. It s one thing to have thy sinnes forgiven or not imputed Psal 32. 1 2. and another thing to subdue sinne in thee 6. The reason fin so much prevailes is because yee live so much in discouragements live in the apprehension of the love of God and downe goes sin and discouragements but if yee live in discouragements sin prevailes as you may see Psal 77. 2. 7 8 9 10. 7. We ought not to fetch our comfort from our subduing of sin but from Christ who is made unto us both Righteousnesse and Sanctification 1 Cor. 1. 30. When wee are at the best wee may not live in our selves nor by sighâ— buâ— by faith and when wee are at the worst wee ought to live upon Christ by faith and comfort our selves in him and in him onely It s the folly of many when they want strength and comfort they seeke it in their duties â—nd subduings of sinne and comfort themselves there but Christ is not in all their thoughts Psal 10. 4. 9. Dis What I once felt is now decayed 1. The ground of our faith is God in his Word and not our sight and feeling that is sensuall Wee live not by sight but by faith 2 Cor. 5. 7. 2. Whilst thou maintainest feares and jealousies of Gods love to thee it s no wonder it is so with thee call to minde the dayes of old as Psal 77. With him there is no variablenesse nor shadow of turning Jam. 1. 17. Whom he loves he loves for ever Joh. 13. 1. 3. A childe of God may decay in parts sight feelings and exercise of faith as Phil. 4. 10. these are sometimes more sometimes lesse as God seeth best that so wee might rest and relie upon Christ alone I see and feele nothing in my selfe or all is as nothing to me to Jesus Christ who is all to me 4. We ought to beleeve that we neither see nor feele saith is the evidence of things not seene Heb. 11. 1. To live by faith is to walke after the Spirit and to live by sight and feeling is to live after the flesh Rom. 8. 1 2. 10. Dis I am discouraged because nothing is made good to me I doe not possesse is 1. If thou beest included and art under the promise of it thou shalt possesse it 2. It may be made good to thee without thy possession of it there is neither faith nor hope in what we possesse to have right in it and to possesse it are two things They dyed in faith they did not possesse what they beleeved Heb. 11. 17 18. Abraham beleeved he should have a Sonne here was his faith Rom. 4. 3. 17 18. yet then he did not possesse his Sonne to make injoyment essentiall to faith is a very great mis-take 11. Dis I have no assurance of salvation and therefore have no faith 1 Faith and assurance are two distinct things assurance cannot be without faith but faith may be without assurance for assurance is not the proper act of faith but an effect of it and a higher measure then that is and the greater our feelings of assurance are the lesser is our faith 2. Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing the soule seeth or feeleth in it selfe but from something it apprehends in God in his Word Rom. 4. 20 21 22. Sometimes faith is attended with much strife and strugling for Satan saith to the soule it s in vaine to beleeve Christ saith Come I will ease thee now for the soule to rest upon the ability and fidelity of Christ in his promise is no small measure of faith Assurance is not from the nature of faith nor from the direct act of faith but from the reflect act of faith which is for a man to see and know that he beleeves which assurance is from the light and testimony of the Spirit of God in the conscience of one that is already a beleever causing the soule to know it beleeves the Spirit it selfe beareth witnesse to our spirits that wee are the children of God Rom. 8. 16. 3. There be some that have faith by reason of their ignorance and unskilfulnesse as Heb. 5. 14 15. 10. 15. Babes are unskilfull and have not experience of Gods dealing with his for order and manner so that when faith doth not act and when Christ doth not clearly appeare in the soule he doubts whether he be not deceived but when the Lord appeares againe the doubt is dissolved and the soule satisfied and he is armed with experience against such a time if he be able to judge and neglect not to marke well but where use and exercise is wanting there is not so cleare a discerning Heb. 5. 11 12. 12. Dis I feare the opposition in me is not between Christ and Satan or the Spirit against the flesh but from my corrupt will and my inlightned conscience I grant all the combates in men are not right many are deceived herein yet the difference may be discerned as 1. The naturall conscience though inlightned acts onely in a naturall way at the most it is but morall as not to â—lie steale sweare and such grosse acts 2. It stirres not unlesse it be forced and onely to that its forced unto 3. Conscience inlightned strikes onely at the branches of sin but not at the roote 4. It sets one faculty against another as the will and affections against the understanding 1. But the Spirit of Christ causeth an opposition in the same faculty as in the will c. 2. The Spirit of God makes a free full constant impartiall resistance against all sin 3. And discovers to the soule her secret corruptions in their colours the Spirit overpowereth the soule causing it to hate sin and leave it 4. The Spirit causeth the soule to be more glad the more sin is discovered 5. The Spirit of God teacheth the soule to oppose all sin even the appearance of evill equally proportionably and orderly 6. The Spirit causeth the soule not to turne the truth of God into incouragements to sin as some doe 13. Dis I am so troubled with hideous temptations as I beleeve no childe of God is 1. Christ was tempted Mat. 4. There is no temptation but a childe of God may be tempted with see 1 Cor. 10. 13. 2. If they be hatefull and burdensome to you and you cry to God for helpe against them they shall not be laid to
interpreted by them for the Scriptures are to be interpreted for Christ and not against him Also we are to consider if the word Faith were alwaies to be understood for beleeving by Levit. 17. 11. it appeares that was ascribed to the signe which is proper to the thing signified The word Justifie it signifieth to make just men are made just three wayes First By infusion so Adam Eccles 7. 29. Secondly By the justice of another Râ—m 5. 19. Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ for we are justified by another and in another Righteousnesse and Justification are one when he was made our Righteousnesse then he was made our Justification 1 Cor. 1. 30. We are made righteous by his satisfaction therefore we are justified by his satisfaction to deny this were to overthrow the foundation of Religion and mans salvation Thirdly Men are said to be justified by Sentence in this sense a man may justifie himselfe so Job 9. 20. or by witnesses Isa 43. 9. 26. In a large sense this is called Justification and sometimes this Justification is worth nothing and worse then nothing as wheâ— the wicked are justified Pro. 17. 15. 24. 24. Wee are justified by the Spirit 1 Cor. 6. 11. But this is not that Justification on which depends our eternall happinesse this is onely declared to us by the Spirit that we are justified by Christs death this knowledge of it is onely necessary to satisfie quiet the Conscience Christ having justified his upon the Crosse by his bloud it is not our beleeving but the Spirit that reveales the same to the soule The Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The bloud of sprinkling is the Spirits speaking to the conscience that all is paid this satisfieth and clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the testimony of the Spirit that it is truth and so receives its testimony to manifest and to receive the manifestation are not one thing Eph. 3. 5. When the declaration is beleeved the answer of a good Conscience is My sweet Jesus dyed for me he hath delivered me from all my enemies and from the wrath to come the debt of all my sinne is paid there is nothing now to be required of me What shall I render to the Lord for all his goodnesse unto me O that men would praise the Lord for his goodnesse c. Psal 107. 8. There is a Justification before men by good workes James 2. 24. which declareth to men we are justified visibly but not infallibly but this is not that Justification which saveth us that Justification I treat is of that Justification which freeth us from condemnation for Justification is opposed to condemnation Rom. 8. 1 2. For his death was our Justification from the punishment of sinne this is the Justification that I intend and contend for for in this is our salvation therefore in this is our greatest happinesse and glory And that the Elect from the beginning to the end of the world were justified at and by Christs death upon the Crosse Consider Justification is that which is our freedome from the punishment of sinne this I have proved was at and by Christs death and that I may more fully put this question out of question namely that we are not justified by beleeving but before we beleeve by Christ I prove by these Arguments or Reasons 1 Argu. If Justification is free then beleeving is not required for that which is free is without any condition or consideration of any thing in us or done bâ— us but we are justified freely Rom. 3. 24. Ergo. If it be Christ and his workes it is not I and my workes that can justifie me from the punishment of sinne if Christ saves us then beleeving doth not save us compare Joh. 12. 42 43. with Mat. 10. 37. Luk. 14. 26. If it be Christ and my beleeving together that saves me then Christ doth not save me if it be Christ and my workes then I share in saving my selfe To say we are justified by Christ and beleeving together as some say is to deny we are justified by either for that which is not alone doth not justifie alone he that is justified by two is justified by neither Christ and faith together say you Christ and workes together say the Papists wee are not justified without beleeving say you not without charity say the Papists that which they say is Popery so is what you say because what yon both say is in the nature of it one and though you differ in the letters that expresse it yet in substance it is one and the same thing 2 Argu. If Christ justified enemies sinners ungodly c. then they were not beleevers when they were justified but Christ justified enemies Kom 4. 5. 5. 10. Beleevers are not so called they are called friends Luk. 12. 4. Joh. 15. 15. Saints 1 Cor. 1. 2. Holy and beloved Col. 3. 12. Holy brethren Heb. 3. 1. Holy women 1 Pet. 3. 5. If holy then not ungodly Babes in Christ 1 Cor. 3. 1. Therefore we were justified before we beleeved therefore beleeving comes too late to justifie us from the punishment of sinne if we were not justified till we beleeve he doth not justifie the ungodly it is evident 3 Argu In the same manner we are made sinners in the same manner we are made just and righteous but we were made sinners by the disoâ—edieâ—â— of one so we are made righteous by the obedience of one even Christ Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sinne viz. from all the punishment of sinne therefore ever since his death we have been justified also if justified by his obedience then not justified by beleeving as our sinfulnes consists in that one disobedience of the first Adam so our righteousnesse consists in that one onely obedience of our sweet Lord Jesus Christ 4 Argu. Those God declares to be just and righteous they are just before therefore made so by Christ if they be not just they are wicked and to declare them to be just is to justifie the wicked which he saith is abomination to him Pro. 17. 15. 5 Argu. If Christ did dye for us truly really and actually then he did truly really and actually justifie us but Christ did dye for us truly really and actually Joh. 10. 15. it was not in a shadow Col. 2. 17. Therefore he truly and really took away sin viz. actually justifie us from all the punishment of sinne and in that the Apostle saith Without bloud there is no remission Heb. 9. 22. it doth follow that with bloud there is remission see 1 Pet. 1. 19 20.
in his knowledge and love you were when he dyed for you here are sweet consolations 19 Argu. If we are not justified by workes then if beleeving be a worke then we are not justified by beleeving but we are not justified by workes Rom. 4. That beleeving is a worke appeares 1. Because we are commanded to beleeve as to love one another as he gave us commandement 1 Joh. 3. 23. If we are commanded to doe it it s a worke 2. To obey a command is a worke but to beleeve is to obey a command faith is an obeying of the will of God therefore a worke faith is called a service the service of your faith Phil. 2. 17. If it be a service it is a worke the worke of faith 2 Thes 1. 11. The act and exercise of our faith is a worke 3. It s a worke because we are reproved for the smallnesse of our faith Mat. 6. 30. 8. 26. If it were no way acted by us why are we reproved for not beleeving if we are not to doe it why are we reproved for not doing it 4. It s a worke because the Saints are exhorted to doe it Heb. 10. 22. We are not exhorted to any thing but that which is our duty to doe if it be a duty it is a worke 5. To beleeve is a worke of all the faculties of the soule the understanding will conscience memory affections 6. To receive a thing is an act of the whole man but to beleeve a thing is to receive it Joh. 1. 12. 7. Not to beleeve is a worke of darknesse therefore to beleeve is a worke of righteousnesse Titus 3. 5. 8. Faith is required in all we doe therefore it partakes of the nature of a worke and so is a worke and without it we cannot doe any good worke Heb. 11. 6. 9. It s a worke because wee are said to doe it If thou beleevest I doe beleeve Acts 8. 38. With the heart man beleeveth Rom. 10. 9 10. It is an action of the heart consisting in judgement and he doth it as truly as he confesseth with his mouth it is improper to say beleeve doth beleeve love doth love repentance doth repent but we being moved by the Spirit of God we doe beleeve we love and we repent not God but we by his power 10. If to confesse Christ is a worke then to beleeve is a worke and one of the workes of righteousnesse we have done Titus 3. 5. If it be said that faith is put in opposition to workes and therefore faith is not a worke I answer First When faith is put in opposition to workes then by faith we are to understand Christ because he alone is our Righteousnesse Rom. 3. 28. Secondly When the Apostle excludes workes in Justification by workes we are to understand all outward and inward acts faith it selfe for seeing works are excluded beleeving being a work it is excluded with the rest Thirdly It will be granted that the workes of the Law were excluded in Justification then it will follow faith is excluded because no command of the Law could be obeyed without faith therefore faith was a part of the fulfilling of the Law that faith was required appeares Mat. 22. 37 38. 40. The Law required purity and that could not be without faith for those that beleeve not are defiled their minds and consciences are defiled Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel as to love the Lord is a duty now as ever and ever as now that which is our Righteousnesse causeth us to be accepted causeth us to be saved but that is Christ and not our beleeving Ezra 9. 15. Righteousnesse belongs to God Dan. 9. 7. It s proper to Christ Jer. 23. 6. Our beleeving is neither God nor Christ We are justified by the act of faith answ Then we are not justified by Christ by his bloud Christ hath deserved to accept our faith for Righteousnesse answ Gods judgement is according to truth Rom. 2. 2. He accepts it in mercy not in justice answ Doth God judge or accept a thing to be that which it is not 20 Argu. If justification is an act of God then it is not an act of beleeving but it s an act of God its God that justifieth Rom. 8. 33. Christ is God My righteous servant shall justifie many Isa 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed Zach. 3. 9. Joh. 1. 29. Col. 1. 20. 21 Argu. If we are justified by his bloud then we are not justified by beleeving but we are justified by his bloud Rom. 5. 9. Through his Redemption Rom. 4. 24. Therefore not through our beleeving for bloud Redemption and beleeving are not one thing 22 Argu. That which is our justification that is our peace but Christ is our peace Eph. 2. 14 15. 17. Therefore Christ is our justification and not beleeving 23 Argu. That which covereth our iniquitie that justifieth us but Christ covereth our iniquity Isa 59. 2. Therefore he is our justification as that which is covered is not seene to men and that which is not seene is not imputed and that which is not imputed cannot be punished no more will God impute any sinne to his 2 Cor. 5. 18. But his righteousnesse Imputation signifying accounting or recounting what was ours not to be ours not imputing their trespasses to them 2 Cor 5. 19. Not reckoning to us sinne and so not the punishment of sinne and imputing or reckoning Christs righteousnesse to be ours for it is ours 24 Argu. If our justification is in another then we are not justified in our selves but we are justified in another In the Lord shall the children of Israel be justified and shall glory Isa 45. 25. Our justification is our glory and we glory in it beliefe is in us see Rev. 19. 8. 7 9. 13 14. Isa 61. 10. Therefore beleeving is not our Justification 25 Argu. Where our Righteousnesse is there is our Justification but our Righteousnesse is in Christ In the Lord is our righteousnesse Jer. 23. 6. Sufficient to secure us from the punishment of sinne that which is our Righteousnesse is our Justification Christ is that 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse nor our Justification Isa 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them upon such places as these Mark 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16. 26 Argu. Justification is a spirituall blessing therefore where our spirituall blessings are there is our Justification but all spirituall blessings are in Christ Eph. 1. 3. In him 2 Cor. 5. 21. Saving benefits and blessings are not in us but such things as accompany salvation Saving and accompanying salvation are not one 27 Argu. Where we are accepted there we are justified but we are accepted in the beloved Eph. 1. 6. Therefore we
are justified in the beloved so we are compleat in his compleatnesse not in our selves but in him is our perfection Col. 2. 10. 28 Argu. Our Justification is a part of our compleatnesse therefore where we are compleat there we are justified but we are compleat in him Col. 2 10. Therefore we are justified in him therefore we are not justified in our selves nor by beleeving 29 Argu. If we be justified by grace and beleeving is not grace then we are not justified by beleeving but we are justified by grace Rom. 4. 24. Titus 3 7. Beleeving is not grace the fruits of the Spirit Gal. 5. 22 23. are called graces by men but not by God the Scripture calls them not so faith love meeknesse temperance peace joy c. are not graces but effects of grace gifts of grace or from grace grace is but one there are not many graces though there be many gifts of love which are the effects of it which all are the gifts of grace Rom. 2. 6. 1 Cor. 12. 4. Grace is out of us in the good will and pleasure of God and Christs death was an effect of grace of Gods grace is love Titus 3. 7. We are exhorted to grow in grace viz. in the knowledge of the love of God c. He that beleeves hath the witnesse in him but faith is not this witnesse 1 Cor. 2. 10. 2 Cor. 4. 13. The seed that remaineth in us is not God but the Word of God Luk. 8. 11 12. Rom. 10. 17. Rom. 8. 30. It declareth the order of Gods dispencing these priviledges to us the setting of one thing before another doth not alwayes prove the being of it before it see 1 Cor. 1. 30. Rev. 5. 9. If men be called before justified men are not justified by beleeving for if they be called they beleeve or else how are they called if they be beleevers and yet are not justified it is because beleeving could not justifie them We are also to consider when Scriptures were written if before Christs death or after Some of those before his death saith as some object He shall redeeme Israel Psal 130. 8. He shall justifie Isa 53. 11. He shall save his people from their sinnes Mat. 1. 20 21. These speake in the Future tense he shall come for as yet Christ was not borne but after Christs death the Scripture speaketh in the Present tense because he had then actually done it see Heb. 10. 10. 12. 14. Rev. 1. 5. 5. 9. Before Christs death it was commonly expressed that he should do it now Christ hath done it wee may not say it is to doe Justification by beleeving is not to be understood of Justification it selfe but the manifestation of it in the conscience for the Scripture attributes that to a thing which is not a cause nor meanes nor effect of it but a meere shadow of it as appeares Levit. 16. 30. compared with Heb. 10. 11. Col. 2. 17. Till Christ dyed there was no satisfaction for any one sinne the Father trusted Christ for the sins of the Elect till Christs death and then Christ made payment for the sinnes of his Elect to the end of the world 30 Argu. If we are healed by Christs stripes then we were healed before we beleeved for his stripes were before his death when he dyed upon the Crosse but Christs stripes healed us By whose stripes we are healed 1 Pet. 2. 24. Therefore beleeving doth not heale us then ever since Christs death we have been sound and whole even before we knew it see Eph. 2. 16. 31 Argu. If men are given to Christ before they beleeve then beleeving doth not make men belong to Christ but the first is true Joh. 6. 37. Joh. 17. 6. Therefore the latter is true also 32 Argu. If salvation is in Christ then it is not in us much lesse in beleeving but salvation is in Christ 2 Tim. 2. 10. Mat. 1. 21. 33 Argu. If the cause why we shall live is because Christ lives Joh. 14. 19. then beleeving is not the cause why we shall live if we are alive to God through Jesus Christ 2 Cor. 5. 7. then not through beleeving see Rom. 6. 10 11. for beleeving is not Jesus Christ 34 Argu. If our salvation depends upon the promise of God then it depends not upon our beleeving but it depends upon the promise of God Heb. 13. 8. Heb. 6. 17 18. 35 Argu. If the Reason why we shall not perish is because none are able to plucke us out of his hand then the Reason of our not perishing is not because we beleeve but the Reason we are saved is because none are able to pluck us out of his hand John 20. 28 29 30. 36 Argu. If our salvation depends upon the faithfulnesse of God then it depends not on our beleeving but it depends upon the faithfulnesse of God 1 Thes 5. 23 24. Mica 7. 18. 20. 37 Argu. If the Reason why we are not consumed is Because the Lord changeth not Mal. 3. 6. Then it is not because we beleeve we change oft but he never Heb. 13. 5. The ground of my confidence is not in any thing in me or done by me but in God in his promise Psal 62. 7 8. I rejoyce in the Crosse of Christ Gal. 6. 14. and that my name is written in the booke of life Luk. 10. 20. O yee that love the Lord Rejoyce in the Lord Phil. 3. 1. Alway Phil 4. 4. Evermore 1 Thes 5. 16. I would know of you that hold we are justified by beleeving whether faith in the nature and power of it doth justifie or no if yea I would know how the power to beleeve apart from the exercise of it can be knowne to us and how it may be called faith when there is no beleeving and whether the light and power by which we beleeve be not the same by which we obey the rest of the commands of God and how it can be distinguished apart or without beleeving if it justifieth us without its act can you tell how and when you were justified for if it may be in the soule one houre and not act why not two seven yeares and whether this opinion doth not imply that a man may have faith and be justified by it and yet not know it nor beleeve if faith justifieth in respect of the righteousnesse and meritoriousnesse of it whether it will not follow that we are not justified by the righteousnesse of Christ but by that of faith which is in our selves and so need not looke at a righteousnesse in another in Christ if the act of faith justifie whether we are justified by one act or many if by one how we may know it or distinguish it that we may not so act faith againe needlesly for what need is there of more then one if one be enough if many acts of faith be required to justifie us it is necessary to know how many that so we may know when we are justified
our Righteousnesse Ezra 9. 15. 7. All that fallen man needed was onely a perfect righteousnesse to justifie and save him if beleeving could have been that to them Christ might have been spared 8. That which is our righteousnesse causeth us to be accepted and that is Christ Eph. 1. The Saints expect not any acceptance for any thing in them or acted by them Dan. 9. 18. Isa 71. 10. 16. It s most evident that Christ he is made unto us Righteousnesse 1 Cor. 1. 30. Therefore beleeving is not made our Righteousnesse Therefore our Righteousnesse is not in any thing but Christ in and by whom we are more righteous then Adam in his puritie and greatest glory Geree Beliefe makes us the children of God Ans Men are sonnes first by creation secondly by generation or thirdly by adoption A fourth way we know not The Elect are Sonnes before they beleeve which appeares by these Reasons 1. We are children and sonnes by adoption Eph 1. 5. We were sonnes when elected for Election is nothing else but our adoption by adoption Christ and the Elect became sonnes to God adoption and choice is one the Elect were chosen before the world Eph 1. 4. Adoption is acceptation of us in Christ therefore we were children before we beleeve before God declares mercy to Ephraim he calls him his Sonne Ephraim my Sonne I will surely have mercy upon him Jer. 31. 20. 2. The action of the Father is before the action of the Sonne adoption is attributed to the Father therefore it must in order be before Redemption which is the worke of the Sâ—nne so that the Elect were chosen before Christ did redeeme them by his death Rev 5. 9 Therefore adoption is before our redemption Eph. 1. 3 4 5. And our Redemption was before we beleeved Rev. â— 10. And therefore wee were sonnes before we beleeve 3. If we were not sonnes before Christ suffered he could not have brought sonnes to glory through suffering Heb. 2. 10. If not sonnes before he suffered how could we be his brethren It behâ—ved him to be like unto his brethren vers 17. But if they had not been children they could not be his brethren also Christ by his death justified children 4. We were given to Christ before he suffered for us then we were heires sonnes If ye be Christs then are ye Abrahams seed and heires c. That is children of God Gal 3. 29. So that our being Christs makes us the seed and not our beleeving 5. If a childe differs nothing from a servant Gal. 4. 1. That is one that is not a childe then he is a childe before he beleeves for if he beleeves he differs apparently 6. We are sonnes before we beleeve because we cannot beleeve without the Spirit for faith is a fruit of the Spirit Gal. 5. 22. Therefore we have the Spirit before we beleeve and we are sonnes before we have the Spirit for the Spirit had not been sent into their hearts if they had not been sonnes Because yee are sonnes God hath sent forth the Spirit of his Sonne into our hearts Gal. 4. 5. If the Reason he sent the Spirit into their hearts was because they were sonnes then it was not because of the smallnesse of the measure they had received therefore Gal. 4. 5. is to be understood of the first sending it into their hearts 7. If beleeving makes us the children of God it will follow we have no union nor interest in God without our act for we beleeve this sutes well with Popery 8. It s against truth and reason to beleeve that by beleeving I make my selfe a son and God my father if I beleeve my selfe to be a Kings sonne will beleeving it make me so if I beleeve brasse is gold will it be so he that is a Prince knowes not that he is so untill some time after he is so yet he is a Sonne and a Prince whether he knowes it or beleeves it or no therefore beleeving makes us not sonnes but by it we see our selves to be sonnes and injoy the comfort of it by beleeving 9. Some teach and say by baptisme I was made a member of Christ a childe of God and an inheritor of the kingdome of heaven and you say by beleeving yet it s by neither 10. Some have beleeved themselves to be sonnes yet see what God saith Isa 58. 2 3 4. Besides God saith Some beleeved for a time and after fell away Luk. 8. and that the Devils beleeve as James 2. Were these the sonnes of God if no then beleeving cannot make any a son sons by saith in Gal. 4. By faith is understood Christ or by faith we know our selves to be sonnes and by faith we appeare to be sonnes faith and workes being inseparable in any other sense it cannot be extended as I have proved Geree None can be in Christ without faith Rom. 11. 20. Eph. 3. 17. p. 97. Ans The Scriptures saith not any are in Christ by faith Christ saith Every branch in me Joh. 15. 2. 4. c. That is in the visible Church for that is called Christ 1 Cor. 12. 12. In this sense men may be in Christ and perish a contrary exposition inforceth a finall falling away c. There is a being in Christ by election Eph. 1. 4. But this not by beleeving therefore your conclusion is without a foundation Geree We are dead till we beleeve Ans We are so in our selves but alive unto God by Jesus Christ our life is hid with Christ in God Col. 3. 3 4. Geree That which is sinfull may justifie from sinne p. 91. Ans So you say but the Scripture doth not say so reade me this out of the word of God if ye cannot it must be placed among the unwritten verities or fables God doth not approve of that which is sinfull much lesse doth he justifie us for it or by it all that is sinfull is detestable and accursed the wrath of God is against it Rom 1. 18. Gal. 3. 10. Hab. 1. 13. That which makes us innocent makes us just and that is not sinne but Christ who is our righteousnesse Geree It justifieth not in regard of it selfe or worke but in regard of that which it holds being most worthy p 91. They over-honour faith indeed that say the very act of faith justifies which we utterly disclaime in the Arminians p. 90. Ans If faith justifieth as it holds then it justifieth as it is an act for to hold a thing is an act and yet ye say the act of saith doth not justifie I see you can contradict your selfe and disclaime what ye affirme 2. If faith justifie because by saith we receive justification then the act justifieth for its an act to receive also it will follow by this Reason that he that receives a pardon from a Prince may say his hand pardoned him because the hand received it and may â—e not as well say he pardoned himselfe because he received it The reason