or what to thinke of it I know not only this I know that all those that live without God in the World and die in ignorance shall never goe to heaven 1 Thess 2. 8. Answ I must confesse if a man should goe about to know what God is by those definitions and descriptions that most men give of God a man may spend all his dayes in learning and yet die in ignorance So confused are most mens notions of God some declaring him to be that which he is not and others saying he is not what he is And for mine own part I can speak by sad experience who was my selfe about 14. years since at such a losse in my soul about this very thing that had not he that doth live in that inaccessible light that no mortall eye can approâ—h unto satisfyed my soul in some measure I had been mad for I was in that condition for the space of one moneth during which time I remained restlesse in my soul and sometimes felt the flames of hell burning within me as it were then I felt what a wounded conscience was and could say by experience who can beare it Well I set my selfe sometimes to reading severall Authours upon the attributes of God and the more I sought after the knowledge of him there the more ignorant I saw my selfe of him I inquired also of many Ministers and of some Antient professors but they could make out but little to my understanding at last I went to another Minister Mr. Stubbs by name and declared to him my condition and after a little serious consideration he gave me a milde and tender answer as one that did sympathise with me in my misery and as he was speaking to me or within few houres after my spirit was finely calmed and my trouble abated The substance of what he said unto me was in these two heads First that whereas I was so troubled that I did not know God he said that neither I nor any man under heaven did know him so as we ought to know him and as hereafter we shall know him Paul himselfe said he knew but in part Secondly he further said this my ignorance of God is not a willing ignorance and God never comes in flaming fire rendring vengeance upon those that are willing to know him but he comes to render vengeance upon those that are willingly ignorant of him With these and such like words the Lord was pleased to calme those stormes that were within me which mercy I trust I shall never forget c. And to proceed for the removing of this stumbling blocke that God hath in mercy removed from me Consider that God in himselfe is wonderfull and God in Christ is wonderfull see Isa 9. 6. Father and Son in the Spirit is wonderfull the Fathers wayes are in tho deep the Sonnes wayes are in the deep the holy Ghosts wayes are in the deep and so their foot-steps are not known Psal 77. 19. If any aske How can these be three and yet but one God I answer great is the mystery the Sonne in the Father and the Father in the Sonne and the Spirit of truth which is sent by the Father and the Sonne Joh. 14. 11. with 15. 26. 14. 26. God is incomprehensible there is something in Gods essence not to be inquired into and there are some things that may be known of God and some things not Rom. 1. 20. Of his great and glorious being we can see but the glimmerings Exod. 33. 20 23. No man can see and know him as he is and live in this sinfull body we may admire his essence but not comprehend it Rom. 11. 33. It is life eternall to know him as we may read Joh. 17. 3. But he dwelleth in that light that no man can approach unto whom no man hath seen or can see 1 Tim. 6 16. No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Joh. 1. 18. And as he is immortall so he is invisible 1 Tim. 1. 17. 1 Joh. 4. 12. But more particularly how can these be three and yet but one God I answer they are distinguished not divided they be distinguished into Father Son and holy Ghost 1 Joh. 5. 7. There are three that beare record and these three are one he is so eternall as is nâ—t onely without beginning and ending but by and in him all things begin and end For the further clearing hereof Consider at the first the Lord made man of the dust of the earth and breathed in him the breath of life and he became a living soul and in this soul there is a spirituall substance as is God but finit and not being of it selfe so is not God the Lord stamped his owne likenesse of an holy Trinity in Unity and of an holy Unity in Trinity as the soul is but one essence yet there ariseth three diverse faculties in that one substance first there is the Minde secondly there is the Will thirdly there is the power of doing or working the minde conceiveth and understandeth things the will affecteth the object according as the minde first conceiveth of the thing and from this minde conceiving and will affecting there proceedeth the working power by which something is done the minde so conceiving resembleth the Father the will having his affections begotten by the minde conception resembleth the Son begotten of Father and the power of doing proceeding both from the minde and will resembleth the holy Ghost proceeding from the Father and the Son and as these three Father Son and Spirit make but one God so these three faculties doe make but one spirituall substance or soul But as the Father worketh not without the Son nor the holy Ghost without the Father and the Son so neither doth the minde or will or working power effect any thing apart but joyntly together yet as we attribute Creation to the Father Redemption to the Son Illumination to the Spirit so to the minde we attribute understanding to the will we attribute both well or ill affecting and to the working power we attribute the thing wrought or done And as in that one God no person is before or after another in time but only in order so neither in that one soul is the minde before the will in time nor the working power behinde them in time for the power of working is before the thing wrought There is no distinction but only in order for there is no sooner the soule in the body but there exist all them three and without any one of them the soul cannot be If any demand who created all things I answer God Who redeemeth man fallen God Who doth inlighten man God yet there are not three but one God So if any man demand What is that in me that understandeth I answer the soul What is that willeth or affecteth any thing I answer the soul What is that whereby I am
cups out of which you drink on the bed-steeds where you lye on the wals of the house where you dwell on the garments which you wear and on the foreheads of all them whom ye meet and on your own selves in every member of your body and faculty of the soul Psal 39. 5. Every man at his best estate is vanity Where is the glory of Solomon the sumptuous buildings of Nebuchadnezzar the nine hundred Chariots of Sicera the power of Alexander the authority of Augustus that commanded the whole world to be taxed all these at their best estates weâ—e but vanity nay take Solomon for beauty Samson for strength Achitophell for policy Haman for favour Ahasael for swiftnesse Alexander for great conquests and yet all these at their best estate are altogether vanity Wherefore centre not in any creature comfort take not up thy rest in any thing be this side God the God of rest and peace for all is mutable that hath the name of creature upon it only the Creator is immutable and unchangeable in all that he saith or doth if he be once a Father he will be ever a Father if once a Friend he will be ever a Friend if he once love thee he will never hate thee and for this ground it is we are commanded to love him with a supreme love if we love father mother wife or children more then he we be not worthy of him nay we cannot be his disciples unlesse we in a sense hate all theâ—e for his sake Luk. 14. 26. Moses desired to see the Lord that he might know him more perfectly and the Lord told him Exod. 33. 20. Thou canst not see my face for there shall no man see me and live and Paul renders the reason of this 1 Tim. 6. 16. who only hath immortality dwelling in the light which no man can approach unto whom no man hath seen or can see in a word man is so vailed and clouded and narrow spirited that at the highest degree he can know God but only in his attributes and that but in part neither for he is wonderfull in every attribute and as the Prophet saith such knowledge is too wonderfull for me wherefore to winde up all and for the removing of this stumbling block endevour to beleeve in one God Father of all and in one Lord Jesus Christ redeemer of all and in one sanctifying Spirit of grace it is the office of the Father to Elect the office of thâ— Sonne to Redeem and the office of the Holy Ghost to Sanctifâ—e those and only those whom the Father hath elected and the Sonne redeemed Endevour in the Name of the Lord to see the Father love thee freely and the Sonne manifesting that unto thee and the Spirit beginning to evidence it in thee further endevour to see that the Father loves thee as redeemed by the Sonne the Sonne looks upon thee and loves thee as being given by the Father for him to redeem and the Holy Ghost seeing the love of the Father in choosing thee and the love of the Sonne in redeeming thee he also sets his love upon thee and will shortly manifest it unto thee and evidence it in thee this is that intenall eternall Word by which all things were made supported ruled quickned enlightned and judged this glorious infinite wisdome was vailed in flesh and so God manifest in the flesh was the mirror of Angels the terrour of Devils the expectation of the new creation in a word it is as easie to compasse the heaven with a span and to contain the sea in a nut-shell as to apprehend or comprehend this internall eternall being in the fulnesse thereof we may as soon fill a bag with wisdome and a chest with virtue and a circle with a triangle as the heart of man with the knowledge of God man may have some glimerings and know him in part and this is life eternall but dark man is so narrow spirited that in all things God is above him he saith of himself to man My waies are not your waies nor my thoughts your thoughts for as the heavens are higher then the earth so are my thoughts above your thoâ—ghts and my waies above your waies Isai 55. 9. as if the Lord had said there is as vast a difference between my knowledge of you and your knowledge of me as there is distance between the heaven and the earth my dispositions and dealings both for mercy and goodnesse and for firmnesse and faithfulnesse are as farre above your understanding as the highest heavens are above the very centre of the earth and farre higher for the one is unmeasurable yet finite whereas the other because infinite is for greatnesse and amplitude and immensity inconceivable The best of men that have bowels of compassion some tender heartednesse some ingenuity and readinesse to remit a wrong or some firmnesse or faithfulnesse in making good what they promise what is all this to that which is in God for so much as God is above man in point of Majesty so he is above man in mercy he is a guide to lead you a staffe to uphold you a cordiall to strengthen you a plaister to heal you he will stand you in stead when friends forsake you he is as swift to shew mercy as he is slow to anger he will carry you through the hardest services with the greatest swiftnesse if he give us more knowledge of him we shall live more upon him and delight more in him and be more conformable unto him true happinesse lies only in our injoyment of a sutable good a pure good a totall good an eternall good and God is only such a good the treasure of the Saints is the knowledge of God the presence of God the favour of God union and communion with God the pardon of sin the joy of the Spirit and peace of conscience all which câ—mes into the soule by the knowledge of Christ and is clouded again in the absence of Christ a man wiâ—hout this knowledge of Christ and God is as a workman without hands a painter without eyes a traveller without legs a ship without sails or a bird without wings or as a body without a soul all our discouragements doe flow from our ignorance and want of faith in this Almighty God viz. it springs from our ignorance of the riches freenesse fulnesse and everlastingnesse of Gods love or from our ignorance of the power glory sufficiency and efficacy of the death and of the sufferings of Christ Jesus our Lord or from our ignorance of the worth glory fulnesse and compleatnesse of the righteousnesse of Jesus Christ or from our ignorance of that reall close spirituall glorious and inseparable union that there is between Christ and our precious souls To drive further into this mystery time would fail me strength fail me light would fail me I doe rather lispe then speak in the things of God and therefore must I needs stammer in so mysterious a point as this
13. 1. 2. A good Conscience purged from dead workes to serve the living God 3. Faith unfained 1 Tim. 1. 5. Now faith may be said to be unfained when it hath the true nature of faith of assenting to the truth revealed and applying particularly those truthes assented to 3. For forme and manner do things required in such sort as God requires them not only doing good things but doing them well 1. Spiritually and heartily with heart and spirit not with body only this God requires Proverb 23. 26. My sonne give me thy heart and let thine eyes observe my wayes Joh. 4. 24. 1 Cor. 6. 20. Rom. 1. 9. God abhorres all other services Matth. 12. 7 8. Ezek. 33. 31 32. 2. Sincerely and uprightly as in the sight of God Gen. 17. 1. God said to Abraham Walke before me and be perfit 2 Cor. 2. 17. As of God in the sight of God speak we in Christ 3. Constantly perseverance in well doing crownes well doing Psal 1. 2. In his law doth he meditate day and night Psal 92. 14. They shall still bring forth fruite Rom. 2. 7. To them who by patience continuing in well-doing 4. Obediently because God commands it therefore in conscience and love to the command obedience is performed as in Noah Heb. 11. 7. By faith Noah being warned of God prepared an Arke Heb. 11. 8. By faith Abraham obeyed and went out not knowing whither he went So we might instance in David Psal 40. 8. and Paul Rom. 7. 22. 5. Vniversally without reservations and exceptions Hypocrites may doe many things as Jehu 2 Kings 10. 30 31. Herod Marke 6. 20. But an upright heart hath respect to all things required as we may see and read in David Psal 119. 6. Caleb Num. 14. 24. Zachariah and Elizabeth Luke 1. 6. Now O Christian dost thou practise or performe the things required spiritually sincerely obediently universally and constantly If so then thy righteousnesse in the practicall part doth exceed the righteousnesse of the Scribes and Pharisees 4. And Lastly dost thou do the thing commanded for right ends viz. Gods glory primarily 2 Cor. 10. 41. Thine owne and others spirituall or eternall good Matth. 5. 16. 1 Pet. 4. 2 3 4. Low and base ends spoyle the highest undertakings as we may see in Jehu 2 Kings 10. and the Scribes and Pharisees Mat. 6. 15 16. and Saul 1 Sam. 15. 30. Now then lay these foure things together upon thy heart and state the question to thy owne soule Soule I charge thee in the presence of the Allmighty God as thou shalt answer at the last dreadfull day of Judgement dost thou looke to the principle from which thou dost act and to the matter and to the manner and to the ends and art thou pure in all this in some measure then let me tell thee thy righteousnesse doth exceed the righteousnesse of the Scribes and Pharisees both in the doctrinall part and in the practicall part for they act from a corrupt principle and for base ends to be seen of men and so the righteousnesse of the Scribes cannot justifie a poore soule because it doth crosse the ends of the Lord in giving the Law the Lord gave the law to shew people their sinne and the judgements thereunto due Again it cannot justifie a sinner because then it would frustrate the death of Christ then Christ dyed in vaine XIX The nineteenth stumbling block Oh! but for all this I feare I have but a forme of Godlinesse and so shall not be saved for I find my selfe apt to look more upon gifts then upon grace upon law then upon Gospell upon a forme more then upon the power of Godlinesse Oh! I shall bâ—tray Christ with Judas or embrace the present world with Demas I have but only tasted of the Heavenly gift Heb. 6. 4. Note it is not said to have eaten or drunken but only tasted that is I have had some kinde of relish or small sense by a temporary faith of the excellency of Christ I have but onely tasted of the good word of God as those cast-awayes did Heb. 6. 5. And so again I have tasted of the powers of the World to come but alas I see I have only a name to live though in truth I am dead I live in a forme but I want the power of Godlinesse I have deceived my selfe and others have been deceived by me and the Lord alone knowes what will become of me Answ The Devill hath many wayes to keep poor soules in a sad doubting and questioning condition sometimes by suggesting that their graces are not true but counterfeit sometimes by tempting men to cast off all formes as things too low for strong Saints at least to make use of and sometimes by making men to rest or satisfie themselves in a forme without the power and by this Dragons taile a third part of men and women are deceived see Revel 12. 4. All men that would walke with God and worship him in spirit take heed of formality in all holy duties take pains with your hearts in them labour for the power of Godlinesse strive to get up to God in them it were well if when we did performe holy duties we did but keep close to the duty it selfe few goe so farre but it is one thing to keepe close to the duty and another thing to keep close to God in the duty to finde God in all duties that we wait upon him in and in the use of all ordinances to take paines to finde God there and not to satisfie and quiet our hearts except we finde God in the duties that we performe We have a full Scripture for this Exod. 20. 24. In all places where I record my name I will come unto thee that is where ever there is any Ordinance or any holy duty to be performed there is a recording of Gods name and saith he I will come unto thee and there I will blesse thee if you would finde God you must goe where God is promised to be manifested and that is in the way of his ordinances when men come to rest in a forme as most do they never honour their profession they have little comfort to their own souls they goe on in a dead heartlesse condition they know not what it is to have communion with God It may be thou hast prayed preached conferred meditated but have you been in heaven that while what converse with God have you had there Oh take heed of formality it will drown men in perdition even when they expect salvation but now a Christian that can but chatter to God and speake a few broken words and halfe sentences yet if he doth not rest in formality he may have much converse with God whereas others that have excellent parts yet resting in the worke done never knowe what the meaning is of having communion and fellowship with the Father and the Sonne and Saints in the spirit they are just such a people spoken to in
power of the spirit and so are become new creatures partakers of Christ a chosen Generation a royall Priesthood an holy Nation Kings and Priests unto God Members of Christ anoynted with the same holy Unction and to the same glory and dignity only in subordination to him as the Members to the head the yonger brethren to the first-born for in all things Christ hath the preheminence and yet they are all one in him according to the spirit however different according to the flesh one from nother according to the spirit they are Sion the beloved City the Kingdome and temple of God and he and his glory appertaineth to them and is their portion glorious things are spoken of thee O thou City of god the most high in the midst of thee he shall exalt thee and delight in thee This is Sion that no man regardeth the place and habitation that God hath chosen in which he will dwell and rest for ever because he hath loved and desired it yea God the Father disdains not to count them his Sons and Daughters the Son is not ashamed to call them Brethren the Holy Ghost is pleased to make them his Temples they are called effectually justified freely sanctified graciously and shall be glorified eternally they are servants of God not only servants but friends not only friends but Sons not only Sons but Heires to inherit his Kingdome not only Heirs but co-heirs with Christ no condemnation shall befall them nothing in the world shall separate them from the love of God in Jesus Christ all things in the world shall work together for their good all the surest promises are theirs all the richest graces are theirs all the sweetest comforts are theirs all the highest priviledges are theirs all the noblest hopes are theirs what shall we say theirs is Christ and in Christ all things O happy happy is that Assembly of Saints that thus have the Lord to be their God Obj. But I cannot see nor heare of any such pure Church upon earth as you have hinted at and with whom to joyn I know not therefore let me intreat you to lend me your advice in giving me some clear characters of a visible Church that are pure in doctrine and holy Life and Conversation that I may sit down there Answ The Church of God in Scripture is resembled to a naturall body wherein are many Members united each to other and to one head and by one spirit growing up in unity Now as in the naturall body there may be many infirmities and many things are lyable to offend and hurt it so also it is in this mysticall sometimes it may be subject to distempers by undigested humors the want of through closing with and drinking in Divine truths or the receiving untruths may occasion a surfet sometimes windy humours of pride high-mindednesse and lying spirits getting into some of its Members may distemper it Sometimes Feaverish heats of violent headinesse in stead of well-tempered zeale for God and godlinesse may inflame it and sometimes the cold anguish or Palsy-humours of deadnesse in and benumednesse to spirituall motions in its tendency to its spirituall and supream end may so sease upon him as much to impaire its strength and to outward appearance bring it nigh unto death but God whose temple it is commande thee not to judge according to outward appearance but to judge righteous judgement Because he whose Temple it is hath provided for it against such distempers both Meat and Medicine to feed and cure it so is every one that through grace is brought to beleeve in Christ and gathered up in the fellowship with those that have fellowship with the Father and the Son in one spirit 1 Joh. 1. 3. Now this body may have many weaknesses within and enemies without indangering it yea that many parts of it may be sorely laid open to infections from divers that seem to be of it or at least converse with it and so to poyson it by the insnarement of false Prophets holding forth false Christs these deseivers in stead of hastening mens growth up in Christ which they pretend doe secretly and subtilely corrupt men from the simplicity that is in Christ These are those hirelings that Christ speaks of that come to us in sheeps clothing but let us beware of them and hold fast the head ftom whence we receive the right and true Spirit that we may grow up together by that which every joynt supplyeth so shall our feet abide within the gates of new Jerusalem and the Lord himselfe shall dwell amongst us judge rule and teach us and in his teachings we shall not be vainly pust up with a Carnall minde Now if thou wouldst finde out an Assembly of Saints living stones not only hewn and squared but built up together a Spirituall house Eph. 2. 20 21. and are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone in whom all the building fitly framed together groweth unto an holy Temple in the Lord in whom the true Church of Christ is built together for an habitation of God through the Spirit this holy City this Spouse this Kings Daughter Wise of the Lambe this Virgin this garden inclosed may be known 1. By her keeping up the garment of Christs righteousnesse within viz. pure distinct in the doctrinall part Secondly by her keeping up or putting on the garment of Christs holinesse without viz. holy in life and conversation and so I shall proceed to lay down some characters of both by which this true Church may be discerned 1. That Church that is pure in doctrine doth hold the Scriptures known by the names of the Old and new Testament are the holy Word of God and the rule of knowing and living unto God whosoever betakes himselfe to any other way cannot be saved see and well consider these Scriptures 2 Thes 2. 10 11 12. and 2 Cor. 15. 1 2 3. and 2 Cor. 1. 13. Act. 26. 22. and John 5. 39. John 4. 22. and 2 Pet. 2. 1. and 2 Pet. 3. 12. A true Church holdeth that all men by nature are dead in Trespasses and sins nay that all persons by nature are children of wrath being guilty of Adams sinne and sinfull in their owne nature deserving thereby eternall damnation from which no person no not by the death of Christ who is not regenerated and borne againe or made a new creature is freed from Acts 17. 30 31. and Acts 26. 17 18 19 20. and Luke 24. 47. and Acts 20. 20 21. and John 5. 24 25. 3. A true Church holdeth that there is an Almighty God filling Heaven and Earth with his presence who is the Creatour and Governour and Judge of the world Heb. 11. 6. Rom. 1. 19 20 21. and 1 Cor. 1. 21. and 2 Thes 1. 8. Rom. 1. 18. 25. and 1 Cor. 8. 5 6. and that this God is one Lord and yet there is a Trinity in Vnity and a Vnity in Trinity viz.
Jer. 6. 21. For answer unto which let me acquaint the reader that I have had a little experience of these blocks in the way of a sinner to its Saviour The first stumbling block that lyeth in the way is this saith one I am sometimes unsatisfied and remain staggering and doubting whether the Scriptures called the Old and New Testament be the Word God yea or no. Answ If the Scriptures be not the Word of God then there is no rule to walk by but that every man may walk according to his own heart and as it seems good in his own eyes and this is a most pleasing bait whereby our Rantors and new upstart wantons are insnared and become the tribe of disobedience begotten by the seed of the Serpent and travelling towards the land of confusion and they will shortly arrive at the anger of God and be cast into the pit of his eternall displeasure But that the Scriptures are the Word of God it will clearly appear if we consider 1. By the powerfull effects that the Word hath and doth work upon the consciences of men as to avoid the evill and to chuse the good besides many wonderfull effects that have been wrought thereby in all ages 2. It doth appear that the Bible is the Word of God because it holds out holinesse more then any book in the world and they hold forth a self-denying spirit more then any book besides in the world by all which it doth appear that it is the Word of God 3. It doth further appear to be the Word of God because we finde many of the same things written in our hearts by the Finger of God his Spirit bearing witnesse with ours that we are his and both bearing witnesse that this is his Word 4. In respect of the matter of the Scripture it doth appear to be the Word of God for there cannot be more glorious matter for the creature to be centred upon so also for the sweet dependency of the creatures one upon another beasts nourish men and grasse them 5. The Scripture doth appear to be the Word of God because those things that have been promised the rein have in the appointed time come to passe in all ages so that things have fallen out in every age according to their severall prophesies and all this being so doth make it plainly appear to be the Word of God Now when a poor sinner converted hath gotten over this stumbling block and is in some measure satisfied that this is the Word of God so that the subtle Devill and his own deceitfull heart cannot cheat him here then he casts in a second stumbling block II. It is true it cannot be denyed but this is the Word of God and were it truly translated as it was left by the Prophets and Apostles in Hebrew and in Greek it were something but alas the Scripture is corrupted by a spirit of ignorance or a spirit of self-ends in our translations Answ It is possible here and there a word is not so clearly translated but what is that to thee seeing thou art not to build thy faith and adventure thy soul upon God as held forth in any single text but according to the harmony of Scriptures or generall scope and so they be truly translated as to instance in the Scriptures of the Old Testament Christ exhorted them to read the Scriptures and it cannot appear that the Bible should be corrupted since for besides the Apostles there were many thousands of learned Jewes that came to professe the Gospell Act. 21. 20. Jam. 1. 1. And the truth being so gloriously planted it doth appear it could not be corrupted the generality of Scriptures are truly clearly and faithfully translated so that whosoever readeth and understandeth affecteth beleeveth and applyeth and practiseth what is there held forth it is able to make him wise throughly furnished unto every good work c. and so we come to the third stumbling block III. I cannot but grant saith the doubting sinner but that the Scriptures are the Word of God as hath been proved and that they are not so much corrupted by the Translators but in the main and generall bulk are pure and clear but what is all this to me saith the poor soul If God had spoken particularly to me by his Prophets and Apostles as he did to the Jewes and Gentiles then it it were something but alas these promises were made to the people then as being and what is that to me unlesse God had spoken to me as he did to them Answ The promises do belong unto us now in being as well as unto them as doth clearly appear by these and the like Scriptures Rom. 15. 4. For whatsoever was written afore-time was written for our learning Joh. 17. 20. Neither pray I for these alone but for them also that shall beleeve in me through their word 1 Cor. 9. 10. Saith he it altogether for their sakes for our sakes no doubt this is written Rom. 4. 23 24. Now it was not written for his sake alone but for us also 1 Cor. 10. 11. Now all these things happened unto them for ensamples unto us and they are written for our admonition upon whom the ends of the world are come Peter tels us from the Lord 2 Pet. 1. 20. that we must not make the Scripture speak in a private sense that is wee must not analyse or interpret them so as if the Prophesies thereof did relate only to the particular times places and persons in by and to whom they were at first uttered c. IV. After the sinner is got over the three former stumbling blocks he begins to run the waies of Gods Commandements and in his way he meets with a fourth block It is true saith he the Scriptures are the Word of God and in the main truly translated and they speak to me upon whom the ends of the world is come as well as unto the people in former ages But how shall I know what they mean The Scripture is to be understood in a spirituall sense the Book is sealed to me I cannot open the seal I want the Key of the Bible the Spirit of the Lord Isa 29. 11. Answ It is true the word is a spirituall word for holy men of old spake as the Spirit gave them utterance and the Apostles spake as the Spirit gave them utterance Act. 2. 4. So that neither the learned man nor the unlearned man can understand this Book till the Spirit of God doth open this unto them see Isa 29. 11 12. And the Apostles themselves although they had been a long time with Christ and heard his woâ—ds and seen his miracles yet Christ after his resurrection must come and open their understandings before they could understand the Scriptures Luk. 24. 45. Again the Scriptures are sometimes to be understood in a literall sense sometimes in a spirituall sense and sometimes in both sometimes as they are exprest sometimes as included sometimes as
keep the Gospel from being preached if he cannot do that he will labour to poyson the doctrine if he cannot do that he will endeavour to keep the people from hearing if he cannot prevaile in that he will endeavour to have them hear negligently if he cannot do that he will endevour to hinder them in receiving those things that doe most concern them if he cannot do that then he will do what he can to hinder them in the practise of what they have heard learned received and treasured up and if so no mervail that there is so much preaching and hearing and so little good done that we might even say the converting power of the Ordinances are gone we see not God in them it is even dark and professors themselves walk in the dark and are so beset with temptations that they have much adoe to hold up Surely there is a way if we could light on it there is a spirituall skill if we could attain it if we could find it we should take a Bible and read and understand what we read and effect it believe it and apply it and enjoy it O Lord poure out thy spirit and open those Seals wherewith our Bible is sealed the Key of Logick cannot open the Seales the Key of Rhetorick and Phylosophy cannot open it it is that golden Key the spirit of the Lord that can do it that spirit will shew us how much of the Scripture is already fulfilled what is now fulfilling and what is yet to be fulfilled yea this is the way to know what Scriptures are to be understood litterally and what spiritually this will help us how to know when Christ speaks Mysterially and when he speaks Regally when he speaks to us as a Priest or as a Pprophet c. Now is not this blessed Key of the Bible the Spirit of the Lord worth an asking Luke 11. 13. If ye then being evill know how to give good gifts unto your Children how much more shall your heavenly Father give the holy spirit to them that ask him Oh let us ask then that we may receive that our joy may be full it is no â—esse then the mighty work of God to give us understanding in his Word Luke 24. 25. Then opened he their understanding that they might understand the Scriptures by his holy spirit giving them understanding it is true the Word of God shineth as a true light yet as the cloudy pillar was darkness to the Egyptians so are the Scripures to carnall and corrupt mindes because it is spiritually discerned 1 Cor. 2. 14. untill the Holy Ghost open the understanding it cannot apprehend there is no worse cloud to obscure the light of the spirit then confidence in our own wisdome 2 Cor. 2. 3 4. Psal 119. 18. 1 Cor. 3. 7. So that where God who hath the key of David opens not there the Gospel though never so powerfully preached is hid and nothing affecteth the stupid the drowsie hearer See 2 Cor. 2. 4. Therefore let every Christian have a recourse to those promises in Scripture wherein he hath promised to open our blinde eyes and soften our hard hearts and fill us with the knowledge of his will and write his Law in our hearts and manifest himself to our soules our heavenly Father hath made his will and given us great wealth rich possessions and large legacies so that all his children are great heires wherefore we ought to come to him with an unshaken expectation and a frequent suing for all that is promised and not to suffer our heavenly Father to purse or keepe one penny that is due to us by promise but he shall be sure to heare of it and if he do not presently give in according to his covenant then let us draw a Petition and prefer it in the Court of Heaven where we have an Advocate pregared Jesus Christ the righteous to plead our case without a fee 1 Joh. 2. 1. Now this spirituall skill before spoken of which here I do endeavor to point at doth lye much in these three things 1. Consider whose Word it is and by whom it was spoken 2. Consider what he is that hath thus spoken to us by the Prophets 3. Consider what are the particular things or promises in it 1. Consider whose and by whom it was spoken and how it hath relation to us of these things or at least of some of them I have spoken somthing to in another Treatise but for two reasons I do write them here First because they are suitable and will fall in in order to what I have been writing in this Book Secondly because the Lord hath enlarged them upon my own heart well to return to the businesle in hand whose Word it is My friends that book which we call the Bible is the Word of God as we have proved at large in removing the first stumbling block the Prophets and Apostles were the mouth of God to the people as doth appeare in and by these Scriptures which I shall onely quote and leave the Reader to consider them Acts 3. 21. Heb. 1. 1. Acts 2. 4. Luke 10. 16. Mat. 10. 20. Now if these be the sayings of God they shall be undoubtedly made good so that every tittle of them shall be fulfilled Mat. 5. 18. Luke 16. 17. Tit. 1. 2. Heb. 10. 23. Obj. I grant this that it is the saying of God but what is that to me saith a misgiving heart Alas these precious promises that you lay before me are not mine they were made to the people then in being Answ They do belong to us as well as unto them and were written for our learning as well as theirs as doth appeare by these John 17. 20. Rom. 15. 4. 1 Cor. 9. 10. Rom. 4. 23 24. 1 Cor. 10. 11. By all which it doth fully appear that the promises and threatnings doe reach and relate to us as well as the people then in being to whom it was spoken 2 Pet. 1. 20. for no prophesie of the Scripture is of any private interpretation that is we must not analise or interpret them so as if the Prophesies thereof did relate only to the particular Times Places and Persons in by and to whom they were at first uttered c. 2. Let us consider what he is that hath thus spoken to us in the Old and New Testament by the Prophets and Apostles for it is of exceeding great advantage to us to know him They that know thee will put their trust in thee And the reason wherefore we have so little faith in him is because we have so little knowledge of him c. 1. He is one that waiteth to shew mercy and doth not afflict willingly Mch. 7. 18. Who is a God like unto thee that pardoneth iniquity because thou dost delight in mercy therefore verse 19. he will have compassion upon us he will subdue our iniquity and cast all our sinnes in the deepe of the Sea 2. He is one that hath