required as absolutely necessary to salvation Joh. 17. 3. Joh. 3. 36. 8. 24. Psal 2. 12. Luk. 19. 27. So that election and reprobation are not in any sense causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation so that election and reprobation they are but precedent acts or decrees and the causes of salvation and damnation they come in between the decrees and the execution thereof So then if we consider men in themselves and without Christ they are dead in their sins without any spirituall strength and having neither will nor spirituall power neither in themselves nor of themselves either to beleeve or to doe any good work from any true principle or for any good end therefore Gods grace prepareth us before we can be able and worketh in us that we may be able nay the Lord doth work all our works in or for us as well after beleeving as before beleeving Take a man that is quickned inlightned converted and impowered by the Spirit of God in the inward man this man hath need of a continuall supply Phil. 1. 19. of the Spirit of God of renewed strength for we read of Peter that he rested upon some old received strength and so fals before a new temptation So again Paul I can doe all things through Christ enabling me he knew he must not rest upon what he was inabled to doe but expect a continuall enabling by the same Spirit that at first enabled him Eph. 6. 10. Be strong in the Lord that is be ye strengthned daily more and more by the power of the Lord that is be ye encouraged to doe the thing required of the Lord by that union ye have with him by faith drawing from him all the strength ye stand in need of 1. Consider thou hast a power already given thee by which thou art able to doe the thing required 2. Or else with the command the Lord conveyes a power to inable thee to do the thing commanded Thirdly when thou lookest upon the command on thy left hand then look upon the promises on thy right hand wherein the Lord God hath promised to inable thee and not not not faile thee nor nor forsake thee Heb. 13. 5. It is observed that there are five Negatives in these words although our Translation doth expresse but one but for more carefull practising doing and observing all the commands of our God consider these few things as incouragements 1. He requires no more of us then he hath inabled us to doe or at least promised to inable us to doe 2. For our encouragement he hath promised to reward us for doing our duty so that to every precept there are two Promises the one to reward us the other to inable us and both to encourage us And in case of slothfulnesse and negligence in leaving undone what we ought and might have done First he complains on us Secondly he exhorts us Thirdly he threatens us Fourthly he tells us that he did put a prize into our hands but we like fools had no heart to it and so our cloudings eclipsings mis-givings and doubtings are but the effects of our negligence See Isa 59. 2. Isa 1. 15. Jer. 5. 25. Psal 107. 17. 34. The Lord doth protest we are not straitned in him he is not wanting to us what could I saith the Lord have done more for my Vineyard Isa 5. 4. And when I looked for Grapes it brought forth wilde Grapes wherefore judge are not my wayes equall and yours unequall Heare O Heavens and give eare O Earth be astonished I have furnished a people with strength to obey me and they have rebelled against me What will no man believe me did I ever say seeke mee in vaine did not your Fathers trust in me and were saved are not my wayes equall and yours unequall do I reap where I have not sown do I require much where I have given little is not my promise before you and my presence with you is not my blessing upon you and my Angels guarding you dost thou want strength ask of me dost thou want wisdome ask of me Have not I said in my Word that I do give liberally and upbraide not have I not said I will withhold no good thing from thee and have I not promised to work faith in thee and protested I will never faile nor forsake thee Why dost thou not take hold of my Covenant and assure thy self I will never faile thee The soul having all its stumbling-blocks removed it begins to clear up and solace it self in the apprehension of Christ and application of his promises and so breaks forth into these or the like words Ever blessed be the name of God that hath removed these terrible stumbling-blocks that lay in my way now I see that I never saw now I know that I never knew he hath anoynted mine eyes he hath scattered all my doubts he is my God and I will prepare him a habitation in my soule and the chiefest roome in my heart God told Moses he could not see his face and live If I cannot see his face and live then let me dye that I may behold him as he is and have full injoyment of him O I am sick for the love of him that dyed for the love of me I was ignorant as a beast before him but now I know him and have experience of him he hath avouched himselfe to be mine and I have avouched my selfe to be his Jacobs life was bound up in Benjamins but my soule is bound up in the bundle of life with the Lord my God so that for me to live is Christ and to dye is gaine he hath overcome me with his love he hath made knowne his minde to me in removing these stumbling-blocks from me I am overcome with admiration and replenished with exceeding consolation 21. The last stumbling-block that I shall name is this And saith many a poor soul with-within it self I know not with what Society or Assembly to joyne with there are so many opinions viz. Presbytery Independency Anabaptist Arminians Antinomians Ranters Quakers Seekers I know not with whom to sit downe O tell me O thou whom my soule loveth where thou feedest thy flock that so I may be able to discerne betweene him that serveth God in pretence or in truth Ans My advise is That thou wouldst own all men and women let them go under what name soever if thou seest any thing of the appearance of Christ in them and know no man after the flesh 2 Cor. 5. 16. that is do not so much take notice of mens outward appearances viz. kindred quality honour wisdome or eloquency but meerly know them after the spirit that is according to the spirituall power vertue and grace that is in them the true Church then are a people created in Christ Jesus or begotten and born to God in the faith and knowledge of his Son by the
power but of God 2. In a sense warily understood there is a power in every creature 1. There is no power but of God essentially originally or habitually 2. There is a power in every creature distributively and virtually by way of participation Now there is no power in any beneath God himself essentially and originally in this sense all creatures are powerlesse and strengthlesse but then in the second place as God in whom all power is hath impowered man so farre man hath a power and although this talent or talents was given him by the Lord and was the Lords yet it being given man it becomes his and is called mans and God at the last commends or condemns the party for improving or not improving this power bestowed on him to speak after the manner of men let us then consider the most inconsiderable creatures as the Swallow the Pismire the Crane and the Sparrow all these have received a power from God and hath God given no power to man whom he hath made Lord of all these creatures Man hath a great power over the beasts for man is a superiour but the beasts themselves have a great deal of power over the grasse and hearbs for the beast is the superiour In a word if the Scriptures shall be our rule and the Spirit our guide and the glory of God our aime then the Scripture holds forth a twofold power that is distributed or given forth to the creature the first is common to all the second is proper only to some The first is naturall the second is spirituall The naturall power is given forth universally to every mothers sonne and daughter of us as one talent which we ought not to hide in a napkin so Pilat had received power as Christ tels him Joh. 19. 10 11. Again have any of us done so much good or refrained so much evill as we might have done See Heb. 5. 12. see Jer. 35. 6. 18 19. Yea the worst of all created creatures the Devill himself hath a power First he hath the power of conquest for in Adams fall Satan conquered the whole world all mankinde they were the Devils conquest upon the fall so that when a man is converted then he is said to come out of the Kingdome of Satan but since this head doth begin to be bruised he cannot doe all things without leave There was a speciall temptation upon the countrey in his running their heard of swine into the sea and he had leave for that before he did it there was a speciall temptation upon Ahab in the lying spirit of the Prophets and he had a speciall leave and permission from God there was a speciall temptation coming down upon the Disciples and he would have had leave for that Simon Simon Satan hath desired you he was fain to aske leave before he can execute his power he is called in Scripture The Prince of the power of the aire the same words that are given unto God for good in Scripture are given also unto Satan for evill the Holy Ghost is said to enlighten a man Satan is said for to blinde him The god of this world hath blinded their eyes saith the Apostle the Spirit is said to rule in us Satan is said to rule in the children of disobedience the Holy Ghost is said to work in us mightily the same word is used for him also the Holy Ghost is said to fill the hearts of beleevers they were filled with the Holy Ghost so are mens hearts said to be filled with Satan Sayes Peter to Ananias Why hath Satan filled thine heart Now doth God impower Fowls and Fishes and Beasts of the earth and every one to act in his kinde and is man left powerlesse Nay hath the Devill himself a power and man none this is the errour of men not the language of the Scripture for the Lord is so just and his waies so equall that he never requires impossible things of his creatures Only take notice of this by the way although I doe affirme that all men have a naturall power yet I doe not say that every man naturally hath it in the same measure neither doe I say or affirme that naturall power can act in supernaturall things no more then a bird can live in the sea or a fish in the air See Rom. 1. 19 20. 2. There is a spirituall power and this is not given forth to all universally as the other is but only to those that are new born by this power according to the measure of the gift of Christ they can pray in the Spirit rejoyce in the Spirit and worship God in the Spirit by this power they pull down strong houses and cast down imaginations by this power they can keep down their corruptible body as Paul 2 Cor. 9. 27. Now if any body should say that a new creature hath no spirituall power I will aske him to what end is there so many precepts exhortations and perswasions to these people If no power in these men cease to teach man as good goe teach the Sunne Moon and Stars which way they shall goe the winde to blow or the sea to ebbe and flow goe teach the fish to swim the bird to flie for they have power but by their opinion man hath none and indeed if man spiritually should have no power to act goe and rase out these and the like ensuing Scriptures as requiring that of man which he hath no power to doe Luk. 13. 24. Rom. 15. 30. Heb. 12. 4. Heb. 12. 1. 2 Pet. 1. 5 6 7. 2 Pet. 1. 10. Phil. 2. 12. Jer. 4. 14. Mat. 11. 28. Jer. 3. 13. Let no man therefore say that he hath no power in any sense lest he make God the author of all his omissions which should be charged upon the creature not upon the Creator for he gives to every man some talent or talents as to some worldly and naturall talents as wisdome wealth and art c. and to others spirituall talents or gifts as to prophesie interpret work miracles c. Questionlesse there is no man that improves his talent so well as he ought and might improve it and God may upon the non-improvement of what we have deny us more and where he finds us faithlesse in a little it 's but meet that he should deny us much also God may very justly damn men for not improving what he gives them and call them to an account as a Lord doth his faithlesse and unprofitable servant and steward therefore the very Heathens that had but the very light of nature will be inexcusable at the day of Judgement for not walking and acting according to that light and instinct in them though they never heard Scripture Law nor Gospell So that to sinne against the law of nature onely is enough to damn men if the improving of the law of nature is not sufficient to save men for there is a knowledge of Christ faith in him obedience to him
in us working the same in the opening and Declaration of his name unto uâ— Psalme 9. 10. this is a Faith that springeth from and worketh by love But such a Faith none can have till the love of God is discovered to them and so they see and believe his goodnesse towards them The serious consideration of this would put a check upon that preposterous mistake about mens teaching the Doctrine of Election and Reprobation unto the world and limitting the Gospell and death of Christ unto a few only which is not in the Commission of Christ given to the Apostles but rather to preach the Gospell to every creature and to invite them to that feast prepared by Christ and all things ready for their entertainment and that God is willing to receive them and so invite all and call upon all to goe to the wedding to believe and submit unto him and when this Gospell hath taken its effect upon some that they are perswaded to let goe all for him to receive him to believe in him and cleave to him then to minde them of the Doctrine of Election as the Apostles did apply it to believers minding them it was Gods goodnesse and free grace to elect them in Christ before the foundation of the world so that now they are begotten to the Faith they are to give all diligence to make their Calling and Election sure but many men endeavour to hold forth to the world those decrees of Election and Reprobation which they rightly understand not making them dangerous and unprofitable Doctrines which otherwise in due place and manner propounded are very safe and wholsome for herein they goe besides the rule preaching an uncertaine sound which the world can make no good use of for when they heare it what use can they have of it but to perplex or harden them for what other consequence can they naturally draw from thence then this Either I am Elected or not If I be then I am well enough no sinne can or shall hurt me no matter whether I heare pray read or not If otherwise I shall but here torment my self with a melancholy and religious life in vaine what profits it for me to pray unto him no duties will profit me therefore I will take my pleasure no actions of mine can either help or hinder c. whereas he should be wrastling with God as Jacob and give him no rest till he had obtained the blessing What I have endeavoured to present before you in this ensuing Treatise as in a Map doe you consider more particularly viewing and weighing well the stumbling-blocks cast in youo way and the corruption of your owne understanding memory conscience will and affections with thoughts words actions omissions commissions we cannot likely goe too far in these things nor wrong your nature yea take a man that thinketh worst of himselfe he is far worse then he thinketh himselfe to be In a word our well-being doth much depend upon our removing these stumbling-blocks and removed they cannot be without Faith and Faith is the work of the Spirit of God in us out of the free love of God to us not for any good done by us or foreseen in us but being by nature all in misery we were objects of mercy Ezek. 16. 6. and so after in mercy he had clensed us we were beautifull through the comlinesse that he had put upon us ver 14. Election is the Election of grace Vocation is according to grace Regeneration was of Gods owne will Faith is the gift of God Justification is freely by grace Forgivenesse of our sinnes is according to the riches of his grace Eternall life is the gift of God all the Portion that God expecteth of us is Poverty Oh! the consideration of this free love of God held forth in the Gospel will engage the soule to a constant spirituall combat by faith and hope and other graces of the spirit against the flesh and so by the spirit mortifie the deeds of the flesh daily crucifying the flesh with the affections and lusts this love as an inward principle worketh out pollution and corruption as being repugnant thereunto it putteth the soule upon true endeavours to purifie both soul and body person and conversation from all corruption universally both in kinde and degrees This word of grace hath a purifying faculty in it Ye are clean through the word I have spoken to you saith Christ John 15. 3. Againe the Word is as an Antidote against sinne Psal 119. 11. and as a lamp discovering the spot Rom. 7. 7. and as a Starre conducting to Christ the Fountain of purifying 1 John 2. 1 2. Zach 13. 1. and as a rule according to which we are heedfully to order our conversation Psal 119. 9. and the chiefest motive unto selfe-purifying 2 Cor. 7. 1. The appearing of this stirreth up fervent desires and prayers for thorough purity Psal 19. 9. Clense thou me from secret faults purge me with Hysop and I shall be cleane Psal 51. 7. Wash me and I shall be whiter then snow c. Avoid Satan How can I do this evill and sin against God I must love him because he loved me first his free grace hath appeared unto me I must runne after him he hath set my feet at liberty I must run the wayes of his Commandements he doth let my soule live therefore I must prayse him he hath made the Tree good therefore the Fruit must be good Robert Purnell The way to Heaven discovered and the stumbling blocks cast therein by the World Flesh and Devill removed ALL Men Women and Children under the Sun are either in the state of Nature or in the state of Grace in Christ or out of Christ only here is their misery many that are in the state of nature doe think they be in the state of grace and many that are in the state of grace doe think they be in the state of nature Now although there be but these two states yet there be severall degrees in each of these states viz. Those that are in the state of Grace are in one of these four fourmes either babes children young men or old men 1. Babes 1 Pet. 2. 2. 2. Children little children 1 Joh. 2. 12. 3. Young men 1 Joh. 2. 13. 4. There is Old men or Fathers 1 Joh. 2. 14. So also for those in the state of Nature there be some nearer some further from the kingdome of God Isai 46. 12. Hearken unto me ye stout hearted that are farre from righteousnesse all stout hearted obstinate self-conceited Ranters and Ordinance-forsakers and vice-advancers Scripture-rejectors and hypocriticall dissemblers c. These are farre from the kingdome of God But then there is another sort of those in the naturall state spoken of by our Lord Jesus Christ Mar. 12. 34. And when Jesus saw that he answered discreetly he said Thou art not farre from the kingdome of God c. Thou art more moderate more teachable more tractable thou
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
are spirituall virtues green leaves which are good words and fruit which are good works Besides thou mayest know whether thou are sound in the maine by these things 1. Thou wilt walke more by rule then by example 2. And be willing to be searched in all things and not only to doe but to suffer for the name of Christ and to mourne in secret when God is dishonoured 3. Thou wilt do all to the glory of God 1 Cor. 10. 31. XV. The fifteenth stumbling block I have sinned that unpardonable sinne against the holy Ghost that God will not pardon in this life nor in the life to come there is no hope for me Mat. 12. 31 32. I have sinned against my light and the checks of mine own conscience I have sinned against the experimentall tastes of spirituall things I have crucified Christ afresh I have had many blasphemous thoughts in mine heart I have fearfully fallen away from my first love and I finde my heart as hard as a stone without all repentance for all this Answ Originall sin is the proper seed spawn and fountain of this sin aswell as of any other but every sinne against the light of minde and checks of conscience is not that sinne Rom. 7. 15 19. nor every falling away from the first love Revel 2. 4. Nay farther the sin against the Holy Ghost is not every blasphemous temptation for the dearest Saints and servants of God have been so as frequent experience doth prove not every sinne against knowledge is that sin against the Holy Ghost for the best of Gods people have so done Rom. 7. 19 20. Peter knew he ought not to deny his Lord and Master David knew he ought not to commit adultery nor kill yet strength of corruption drew him into both not every sinne against the truth of Christ and the Gospell is the sinne against the Holy Ghost as those in the Church of Corinth that denyed the Resurrection 1 Cor. 15. 12. and those in the Church of Pergamus that held the Doctrine of Balaam and the Doctrine of the Nicolaitanes yet are not accounted hopelesse but invited to repent of their opinions Neither is it every sinning against the gracious motions strivings and operations of the Holy Ghost for it is possible men may thus sinne and sometimes with an high hand and yet not sinne against the holy Ghost Act. 7. 51 52. Neither is it sinning against grace received for the most heavenly and gracious souls are daily perplexed with inseparable and invincible infirmities as doubts fears distracting thoughts distempered passions they may and doe too often quench the spirit 1 Thess 5. 19. and grieve him Ephes 4. 29 30. by suppressing his good motions nay a man may grosly fall and break his bones yet not quite fall away as Noah to drunkennesse Gen. 9. 21. Lot to incest Gen. 19. 33. David to murther and uncleannesse I suppose that these are recorded to caution them that stand that they fall not and to comfort them that are fallen that they despair not Now the Judgements of men are various as to the nature of this sinne some say it is despair others that it is presumption or an obstinate purpose of continuing in sinne or a fixed will never to repent an opposing of the known truth and an envying of our brothers graces c. Others say that the sinne against the Holy Ghost is this viz. An universall finall and wilfull falling away from the truth and common graces of the Holy Ghost once received and professed c. to a malicious obstinate and incurable opposition thereof c. 1 Here is the general nature of this sin a falling away 2 Here is the properties of this falling away 1. An Universall 2. Finall 3. Wilfull 3 The good from which he fals 1. From the truth once received and professed 2. From the common graces of the Spirit or Holy Ghost 4. The evill into which he backslides which is threefold 1. Blasphemous despiting of the Spirit of grace 2. Horrid contempt and malice against the Son of God 3. Violent persecution of the way of Christianity Now where these particulars dwell joyntly and act vigorously mark that man or woman for in Scripture sense that man doth commit the sinne against the Holy Ghost and this is the highest sinne against the saving remedy this is to sin wilfully mâ—liciously incurably this is to crucifie Christ afresh and to put him to an open shame and to tread him under foot and to count his bloud of the Covenant an unholy thing c. This sinne never can possibly be repented of for so the Apostle tels us Heb 6. 4 5 6. Again this sinne is impardonable so Christ tels us the blasphemy against the Holy Ghost shall not be forgiven nâ—ither in this world neither in the world to come Mat 12. 32. Heb. 10. 26. Mar. 3. 29. So this sinne is damnable for if it can never be repented and if it will never be pardoned it must needs alwaies be punished with eternall death and damnation but such is the love of the Almighty God that he hath placed that sinne in so high a degree that most men cannot commit that sinne if they would for there must be knowledge in the minde and malice in the heart and that not in an ordinary but in an extraordinary measure or else thou canst not commit that sinne Peter had knowledge in his minde but no malice in his heart when he denied his Master again Paul he had malice in his heart but no knowledge in his minde so that neither Paul nor Peter sinned against the Holy Ghost but take the malice in Pauls heart and the knowledge in Peters and joyne them both together in one man if that man deny Christ with cursing and swearing as Peter and persecute the Church of Christ with Paul then we may safely say that man hath sinned that unpardonable sinne But we may take notice by the way that those persons that are truly regenerate and born again cannot sinne against the Holy Ghost for the Scripture saith that the regenerate sinne not this great sinne Whosoever is borne of God sinneth not as in 1 Joh. 5. 16 17 18. For if the regenerate might sinne against the Holy Ghost then they might totally and finally fall away from God but that it is impossible as that Gods Promises Covenant and faithfulnesse should fail or that Gods Spirit grace and power preserving them should be overcome or that Gods immutable decree for their salvation should be shaken so that there is a vast difference between the sinning of a regenerate person and their sinning that sinne against the Holy Ghost 1. They that sinne against the Holy Ghost are not nor cannot be in any fear or trouble because they have sinned but are wickedly hardened for no person that ever sinned against the Holy Ghost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that
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
inabled to live I answer the soul yet I have not three but one soul in me whereby I live and act But as the image of any thing cannot attain the perfection of that thing whereof it is an image so neither this Image of God in man cannot attain the excellency of the Highest who in every thing is infinite only and the cause of all things and although man was by him made of the dust yet notwithstanding this almighty Being preferred him above all other creatures viz. 1. By putting in mans soul an Image of himselfe 2. By setting him in the most glorous place of the earth called Eden or Paradise 3. By giving him dominion over all other his Creatures 4. By revealing his minde to man what he would have him to doe that thereby he might professe subjection to his Creator Now this great incomprehensible and everlasting God is every way so glorious that if thou didst but see him thou wouldest admire him and account all things lighter then vanity in comparison of him if thou didst but know him thou wouldst be so ravished with the love of him that many waters could not quench it if thou didst but taste him thou wouldst hunger and thirst after him more then the hart doth after the water brooks In a word it is life to know him Joh. 17. 3. It is heaven to behold him it is melody to hear him it is endlesse happinesse to injoy him he is all thy tongue can aske thy heart can wish thy minde conceive he is light in darkenesse joy in sorrow rest in trouble health in sicknesse food in famine life in death heaven in hell Isa 40. 22 23. It is he that sitteth upon the circle of the earth and all the inhabitants thereof are as grass-hoppers this is he that stretcheth out the heavens as a Curtaine and spreadeth them out as a tent to dwell in this is he that bringeth the Princes to nothing and maketh the Judges of the earth as vanity it is he that dwelleth in everlastingnesse whose throne is inestimable whose glory may not be comprehended before whom the host of Angels stand with trembling Job 11. 7. Who by searching can finde out God can any mortall man finde out the Almighty to perfection We may know something of God and of his will but not perfectly for that is too great a task for any of us or any creature to doe it goes beyond all created understanding mans eyes cannot see nor his understanding comprehend take the most knowing men in the world and they are not able to comprehend the highest heavens nor the lowest hell nor the length of the earth nor breadth of the sea much lesse the perfection of the Almighty which is higher then heaven deeper then hell longer then the earth broader then the sea Job 11. 8 9. We cannot give an account of the causes of things in heaven as of the motion of the Sun Moon and Starres what can poor mortall man say to it deep things are hard to be found out and sometimes impossible Job 9. 11. Job saith that the Lord goeth by him and yet he could not see him not that the Lord moveth from place to place as men do but he being spirituall is as invisible and incomprehensible to the eye and minde of man as a man that passeth by unseen and unthought of In a word he is such a one that is present in all places The Lord was in this place and I knew it not said Jacob Gen. 28. 16. and David in Psal 139. 7 8 9 10. Whither shall I goe from thy Spirit or whither shall I flee from thy presence if I ascend up into heaven thou art there if I make my bed in hell behold thou art there If I take the wings of the morning and dwell in the uttermost parts of the sea even there shall thy hand lead me and thy right hand shall uphold me what shall I say all things had their being from him and all things doe centre in him all things lead us to him wherefore let us forsake all things for him and follow hard after him and cleave close to him that we may know that we have a relation to him and an interest in him all other relations and interests which vain man is apt to rest upon and centre in will prove a sandy foundation If thou doest expect comfort from friends as near to thee as Jobs friends they will prove but sorrowfull comforters as his friends did to him if thou doest expect comfort from the Magistrate or Minister they are mutable sometimes smiling upon thee sometimes frowning if thou doest expect comfort from thy children they may bring abundance of sorrow upon thy heart as Jobs sonnes and daughters and the sonnes of Eli or as in the Proverbs A foolsh sonne causeth shame to his father if thou doest expect comfort from thy neighbours they will speak thee fair to thy face and make thee their table-talk behinde thy back if thou doest expect comfort from thy servants the one will be apt to runne away and the other to answer thee again or else to serve thee with eye-service if thou doest expect comfort from the King or Prince alas he is turned tyrant for which he must lose his life or be banished and so is unable to comfort himself if thou doest expect comfort from he or shee that doth lie in thy bosome bone of thy bone and flesh of thy flesh which was made to be a help one to another this bosome friend is either given to idlenesse or pride and wastfulnesse or both or if free from that then full of frothy talking to the grief of thy heart or else froward and touchy to thy self and servants that as Solomon saith you were as good be in house with a roaring Lion and a raging Beare and so thy bosome friend from whom thou didst expect some comfort when all other creatures comfort faild why this frined above all the rest proves the greatest enemy and brings more sadnesse upon thy heart and sorrow upon thy spirit then all the losses crosses scandals and reproaches that ever thou mett'st with before from all the world besides so that now thou art fain to keep thy self from him or her that lyeth in thy bosome and the one must not reprove for fear the other will flie in the face the fairest face is sometimes matched with the foulest heart and the smiling looks with hellish thoughts Prov. 6. 26. 9. Prov. 13. 21. 19. Prov. 27. 15. Eccles 7. â—8 Again if thou doest expect any comfort from thy estate one Scripture saith that riches make themselves wings and flie away another Scripture saith that moth and rust doth corrupt and theeves will break through and steal another Scripture namely the second of Ecclesiastes saith that all is Vanity and vexation of spirit vanity on the door posts into which we enter on the tables where we sit on the dishes out of which we eat on the
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
wages but in the Gospell the yoke of personall obedience is translated from beleevers to their surety there is nothing for them to pay all that they are to doe is to hunger and feed their happinesse is free to themselves though costly to Christ who purchased for them whatsoever they would obtaine and by his Spirit freely worketh in them whatsoever he requires of them and this the Lord doth freely First that none might boast but only glory in the Lord. Secondly that none might challenge it as due but receive it as free grace Next that it might be sure to all the seed whereas by the Law and the fulfilling thereof none can be saved because we fail in our obedience either in the principle from which we act or else in the matter acted or in the manner of our acting or in the ends we have in so doing but the Lord Jesus Christ is our righteousnesse 1 Cor. 1. 30. our husband Isai 45. 5. our King Priest and Prophet Mat. 21. 11. our new and living way the true only way the safe and sure way the peaceable and pleasant way Act. 4. 12. Prov. 3. 17. Now whosoever hath faith in Christ doth look upon himself according to the measure of that faith as he is and stands before God the Father in and upon the account of an others not his owne obedience or righteousnesse and so judges of himself according to the measure of righteousnesse that is made over to him in his head Christ and so although he finde nothing but sinne in himself from the crown of the head to the sole of the foot Isai 1. 6. Yet as he is in Christ by faith he seeth himself cloathed with the robe of Christs righteousnesse so he looks upon himself to be compleat in him Col. 2. 10. that is wanting nothing because all things is made over by covenant by God his Father through his Sonne and the great mystery of the Gospell lyeth much in this point as appears by the testimony of Paul Col. 1. 22. to present you holy and unblamable and unreprovable in his sight now no man can be thus presented holy unblamable and unreprovable before God the Father but he only that is cloathed with the righteousnesse of Christ for so the 28. verse doth expound this that we may present every man perfect in Christ Peter beareth witnesse to the truth hereof 2 Pet. 3. 14. Be diligent that ye may be found in him without spot and blamelesse Ephes 5. 27. that he might present it holy a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish so Jude 24. Again 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chast Virgin unto Christ not having spot or wrinkle Ephes 5. 27. By spots we may understand greater sinnes which defile the conscience and stain the reputation by wrinkle lesser sinnes those of infirmity which are some blemishes to our spirituall beauty and this is that righteousnesse that doth exceed the Scribes and Pharisees spoken unto by Christ Mat. 5. 20. from which this question was raised Now we are further to consider that all our own righteousnesse as the Prophet Isay saith Isai 64. 6. Is as filthy rags and we all doe fade as a leaf and our iniquity like the winde have taken us away Jer. 2. 22. For though thou wash thee with nitre and take thee much soap yet thine iniquity is marked Job 9. 30 31. If I wash my self with snow water yet mine owne cloathes shall abhorre me Isai 28. 20. The bed of mans owne righteousnesse is shorter then that a man can stretch himself on it and the covering is narrower then that a man can wrap himself in it Isai 50. 11. Behold all ye that kindle a fire walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lye down in sorrow Phil. 3. 8 9. Paul saith Yea doubtlesse and I count all things but losse and dung that I may winne Christ Vers 9. And be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of god by faith and yet this Paul had as many fleshly priviledges as any man for he saith Phil. 3. 4. If any man thinketh that he hath whereof he might trust in the flesh I more circumcised the eight day of the stock of Israel of the tribe of Benjamin brought up at the feet of Gamaliel and taught according to the perfect manner of the Law and profited in the Jewish Religion above many my equals and for my conversaâ—ion as touching the righteousnesse of the Law I was blamelesse Phil. 3. 6. But all this is but dung Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord and doe account them but dung that I may winne Christ and be found in him not having mine owne righteousnesse but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 10. That so I may live out of my self in the Spirit upon Christ unto God above the world under ordinances looking to election behind and perfection before 2. The righteousnesse of a Christian doth exceed the righteousnesse of a Heathen yea and the Scribes and Pharisees also in this he endeavours to walke more by rule then by example whereas the Scribes walke more by example then by rule again a true Christian is willing to be searched in all things the other is not again he is not only willing to do but to suffer for the name of Christ so is not the other again he mournes in secret when God is dishonoured the other mournes when selfe is dishonoured lastly an upright heart doth all things to the glory of God when he hath done any good thing if he doth not apprehend God glorifyed by it he is not satisfyed 1 Cor. 10. 31. So then a Christians righteousnesse doth exceede that of the Scribes and Pharisees in these foure ensuing things 1. In the matter 2. In the ground 3. In the forme 4 In the erd he propoundeth to himselfe in the performance of every duty 1. For matter that may be sometimes good when the manner and circumstances are naught but nothing can be good if the matter be naught such as are mens principles within such are their practises without Matth. 12. 33 34. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for a tree is known by his fruit Jehu did for matter that which God required but not from a right principle 2 Kings 10. 30 31. 2. Now the right ground and principle from which all holy and righteous acts should flow is threefold 1. A pure heart purifyed by the bloud of Christ by the way of justification Zech.
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
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
Or of his sincerity to intend me really what he speaketh 4. Or of his constant memory of taking the opportunity of doing the thing promised or intended 5. Or of his stableness to be still of the same mind Now if there be no want of any of these in him whose promise we speak of there is then certainly no ground of doubting or staggering or misgiving but rather a firm ground of confidence and assurance The serious consideration of this will skrew up a Christian to a holy boldnesse and spirituall confidence where is that boldness as there was in David I will not said he fear though ten thousand should hem me in if warre should rise against me in this will I be confident Psal 27. 1 2 3. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I be afraid ver 2. When the wicked even mine enemies and foes come upon me to eat up my flesh they stumbled and fell c. Where is such boldnesse and strength as was in Jacob when he wrestled with the Angel and prevailed with God to put him in mind of his promise made to him Where is such a spirit of prevailing with God as there was in Moses when the Lord said Let me alone Moses c. Where is such joy in suffrings as there was in Paul and the rest of the Saints Rom. 5. 3. We rejoice in tribulation knowing that tribulation worketh patience and patience experience and experience hope Where are those noble overcomming Saints that would not be afraid of a man that should dye What have we the same Father and so unlike our Brethren do we not disparage our Fathers house by looking so like Pharaoh's lean Kine and in stead of holy boldnesse and spirituall confidence one is whining another piping some sighing and all doubting and complaining Surely this fearfulnesse and timerousnesse doth arise from weakness and feebleness and weakness and feebleness doth arise from imbecillity or incredulity In a word it springeth from our ignorance of the riches freeness fulness and everlastingness of Gods love and from our ignorance of the power glory sufficiency and efficacy of the death and sufferings of the Lord Jesus Christ and from our ignorance of the worth glory fulness largeness and compleatness of the righteousness of Jesus Christ and from our ignorance of that reall close spirituall glorious and inseparable union that there is between Christ and our pretious soules here lyeth the defect and how shall this be removed and the soule revived and the heart cheared and the whole man quickned but by the spirit of God in the applying of these promises Oh then oh then consider there are many promises and they do belong to us and he that made them is the mighty God he is able to make them good he is faithfull and willing to accomplish them he is unchangeable in his love to us and alwayes mindfull of us and waiting to be gracious unto us Oh! How earnestly doth he knock how powerfully doth he strive how long doth he wait upon us to make known himself unto us Our Fathers trusted in him and were saved Surely the Lord is never worse but many times better then his promise He promised the children of Israel only the Land of Canaan but besides that he gave them two other Kingdomes which he never promised and to Zacharias he promised to give him his Speech at the Birth of the Child but besides that he gave him the gift of prophesie And hence it is that the Apostle in Ephes 3. 20. saith That God is able to do exceeding abundantly above all that we can either aske or thinke In the Name of the Lord then let us arise and take the Bible and read and understand and effect and believe and apply that so the word of God may dwell plentifully in us so shall the Word be our rule the Spirit our guide and the Glory of God our ayme so shall an entrance be administred unto us abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ the Rock of Ages the light of the World and King of Saints to whom be Glory for ever Amen But now if after all these earnest knocking 's long waitings and powerfull strivings if after all these invitations removing stumbling-blocks answering objections callings waitings beseechings and intreatings after this day of grace is over then to those souls that come not in Christ doth change his voyce doth protest that none of those souls thus invited shall ever tast of his Supper Luk. 14. 24. Nay he saith Though they call he will not answer Prov. 1. 28. And if they seek him they shall not finde him ver 26. He will laugh at their calamity and mock when their feare commeth Mat. 23. 37. I would have gathered you together as a hen gathereth her chickens under her wings and ye would not 38. Behold your house is left unto you desolate And then if ye would he will not c. Jer. 7. 16. Pray not for this people for I will not heare saith the Lord Isa 65. 12. Therefore will I number you to the sword and ye shall bow downe to the slaughter because when I called yee did not answer when I spake ye would not hear but yee did chuse that wherein I delighted not Isa 66. 4. Therefore will I chuse out their delusions and I will bring their feare upon them because I called and none would answer I spake and they would not heare Jer. 7. 13 14 15 16. Now therefore because ye have done all these evill things saith the Lord and I rose up early and spake unto you but yee would not hear me neither when I called would ye answer Therefore c. I will cast you out of my sight as I have cast out all your brethren Therefore pray not for this people I will not answer c. Obj. But if any may then say Why Lord wilt thou not heare us thou hast manifested thy selfe that thou art mercifull Answ I will not heare you the Lord may then justly say because the day of Grace for you is past the Sun is set your Glass is runne out the Golden Scepter is taken in and Repentance is a work that must be timely done or whoever men or women that have been called and neglected their time be utterly undone Ye did not obey my voyce spoken to you by my Servant Isaiah in Isa 55. 6. Ye did not seek me while I was to be found ye did not call upon me while I was near whereas every one whose heart was upright with me did come to me in a time when I was to be found Psal 32. 6. For this shall every one that is Godly pray unto him in a tinse when he is to be found But ye did not come to me will the Lord justly say c. 1. Untill the terme of time allotted for repentance was past See Heb.
THE WAY TO HEAVEN DISCOVERED And The Stumbling-blocks cast therein by the World Flesh and Devill removed OR The ready way to true Happines Leading to the Gate of Full assurance WITH A word of Reproof to the scattered discontented Members of the late Parliament And a word of Advise to the present Supreme Authority of ENGLAND By ROBERT PURNELL MAT. 23. 13. Woe unto you Scribes and Pharisees for ye shut up the kingdome of heaven ye neither goe in your selves nor suffer them that are entring to goe in ISA. 57. 14. Take up the stumbling-blocks out of the way of my people Printed for William Ballard of Bristol and are sold by J. Grismond in Ivie-lane London 1653. THE EPISTLE TO THE Impartiall READER Unbyased Reader THe Lord by the Prophet Isa 57. 14. ver latter part saith Take up the stumbling blocks out of the way of my people that so they may walke as Jer. 31. 9. in a straight way wherein they shall not stumble Mal. 2. 8. But contrary to this not onely the World Flesh and Devill but many of the leaders of the people have cast blocks in the way and caused many to stumble not minding the commands of Christ by Paul Rom. 14. 13. Let no man put a stumbling block or an occasion to fall in his brothers way I have endeavoured in this ensuing Discourse or Treatise to remove those stumbling blocks that by experience I have found cast in mine own way either by the World Flesh or Devill which in some measure are now removed and my desire is that I might be an assistant to others that have not these blocks removed which is my end in presenting these things to publick view that which I have received by immediate inspiration and mediate Declarations viz. some of those things I learned in reading the Scriptures some in hearing the word preached some in conference amongst Christians some in reading the writings of godly men but I have not as I know of written one line received from either of these but that and onely that which I have not onely heard but heard and seene by experience in mine own soule so that the things are living upon mine own spirit and I doubt not but that the spirits of many shall be refreshed by it when it commeth to publick view and I could wish that those that have greater measures of light would undertake to write more distinctly clearly in order to the removing of these stumbling blocks or any other blocks cast in our way by our soule-murthering enemies especially in these dividing dayes wherein men make it their great worke to cast stumbling-blocks one in anothers way so that while we are contesting about the garment of Religion the power thereof is much abated Men dispute for Honour sake and Victory sake not for truths sake and in the meane time many poore drooping soules lye languishing and the enemies of Christ and his Kingdome rejoycing and the soules of most starving our Gospell is turned into a Covenant of workes by our Legallists or else into a doctrine of Licentiousnesse by our new upstart wantons I meane the Raunters and Hypocriticall dissemblers and Vice-advancers and Ordinances for sakers who like swarmes of Drone Bees are buzzing in our eares whose dayes are ending and plagues be coming as in 2 Pet. 2. 10 12 13 15 17 18 19 21 22. But for all ye whose hearts are upright with the Lord the time is at hand when the reproach and contempt that is now cast upon you shall be quite taken away for your Father will make you the head and not the tayle as doth appeare by these Scriptures Isa 62. 8 9. Joel 2. 23 24. Mich. 4. 4. Amos 9. 13 14. Zech. 8. 12. Isa 41. 18 19. Jer. 31. 12. Isa 30. 23. Isa 55. 13. and Isay 66. 6 7. and 65. 21 22. and 61. 4. and 60. 10. c. Those contemptible despised Saints that now many doe thrust sorely at and others look a squint upon some shut the doore against others turn their backs upon and most of men do either neglect them or despise them But Oh! poor Saints lift up your heads your redemptirn draweth nigh ye shall receive of his fulnesse grace for grace what soever grace there is in Christ there is the like stamped upon every true Christian Is Jesus Christ called the beloved of God so are the Saints too Is he called the Son of God the Saints are also called the Sons of God Is Christ called Heire the Saints are said to be Heirs coheires with Christ Is he said to be elect and precious so are the Saints 1 Pet. 1. 2. Is he called the light of the world the true light they are called also light in the Lord Eph. 5. 8. Is he said to be sanctified So are the Saints also For their sakes sanctifie I my selfe that they also may be sanctified through the truth Iohn 17. 19. Is he said to be full of Grace and Truth so are the Saints too some of them as Stephen full of Grace Acts 7. 55. and Mary full of Grace Thus doth the Lord honour those that doe honour him with such titles of honour and the consideration of this doth put the Soule upon Spirituall duties from Spirituall principles as from the sence of Divine love that doth constraine the soule to wait on God and to act for God Rom. 6. 1. How shall we that are dead to sinne live any longer therein So againe I beseech you brethren by the mercies of God that ye present your bodies a living Sacrifice holy and acceptable unto God c. Rom. 12. 1. So John These things I write unto you that ye sin not What was it that he wrote He wrote that we have fellowship with the Father and the Sonne and that the bloud of Christ clenseth us from all sinne And that if we confesse our sinnes he is faithfull and just to forgive us our sinnes and that if we sinne we have an Advocate with the Father Iesus Christ the righteous These choise favours and mercies the Apostle holds forth as the chiefest meanes to preserve the soule from sinne There is nothing in the world that renders a man more unlike a Saint and more like to Sathan then to argue from mercy to sinfull liberty from Divine goodnesse to licentiousnesse which is the Devills Logick The love of Christ being placed in us the same love will be constraining of us to have all our conversations and wilkings to be ordered as becometh children of such a Father the members of such a body the Heyres of such promises the Temples of such a Holy Ghost and the hearing and believing then of what God hath done for us in Christ is the most prevailing meanes of drawing men in to believe in Christ Rom. 5. 9 10. God hath commended his love to us in this that while we were yet sinners Christ dyed for us and so a right trusting in him springeth from the very power of his Holy Spirit