he may thinke he wants because he is possessed with all things God is his God It 's best to want that which we cannot injoy unlesse we sinne Weeping Excesse in weeping is against nature reason and Religion Many make a Christ of their teares World The whole world is a vanitie of vanities and vexations Will. To will is naturall but to will spirituall is above nature He cannot resist a sinfull will who hath no other then a sinfull will A man may perswade the will but it cannot be compelled To make Gods will to depend on mans will is to deprive God of his honour When we want a will to doe a thing wee pretend want of power and say I cannot Many prefer their wills before their lives for when they are crossed they wish for death The creature cannot doe more or lesse then God will Those vertues that adorne the will as love mercy justice are more glorious then those that adorne the understanding as wisdome power c. If the will gets into the understanding it puts all the powers of the soule upon action As the will is so answerable is the endeavour Wit A dull wit is fittest and best for him that wants discretion Winde Most men feed upon winde yet there is no satisfaction in it Words Many in stead of proofe will give big words but bare saying is no proofe Wonder For men not to prise their best workes is a wonder Naturall men wonder at worldly and sensuall things It 's no wonder if a naturall man seeke himselfe in all things Wisdome Wise men forecast how to doe most with least noise It 's wisdome sometimes to let passe and take no notice of a fault To feare to sin is wisdome and to depart from evill is understanding Wisdome goeth as farre beyond folly as light beyond darknesse It 's a speciall piece of wisdome to finde out and improve such places of Scripture as are sutable to our present condition The way to be wise in things naturall and spirituall is to observe and consider the reasons and causes of things It 's wisdome to doe that which is safest Wisdome is better then strength Worldly wisdome few have but what they paid too deare for The wisdome of man cometh from conference of things past and to come The more wise a man thinkes he is the more foole he is World This world is insufficient uncertain and perishing Every worldly thing is inconstant and a vaine vanitie Many are deceived by the false and vaine shews of the world The nourishing in our selves the love and care of worldly riches choakes the love of heavenly and kils many good things in us The things of this world are sutable to our spirits The world affords no stable comfort it perisheth in the using and when wee have most need of it The lesse the Saints desire the world the large their hearts are for God The more we love this world the lesse minde we have to leave it The more men are afflicted the more willing they are to leave this world The consideration of the end of the things of this world tends to weane from the world Such as are full of the world are empty enough of spirituall things He that is full of worldly businesse needs no other trouble The world is a great snare and deadly enemy to spirituallnesse they are the strangers that devoute our strength According as the world is sweet unto us so accordingly spirituall things are bitter The more men possesse of this world the lesse many use and injoy the more we love it the more we are crossed with it and the more we have of it the more we are in want Weaknesse Weaknesse with watchfulnesse stands when greater strength with selfe-confidence faileth The wisest and strongest Saints are most sensible of their own weaknesses Workes To be saved by Christ and to be saved by works are contrary the one excludes the other Christ will be all or nothing It 's possible for a person that beleeves through weaknesse to goe aside to the covenant of works Watchfulnesse Spirituall watchfulnesse is a speciall gift of God a chiefe part of godlinesse and a speciall helpe to holinesse and a Saints great priviledge Because the Saints watch no more they fall so much There is no good order in their lives who watch not Watching keeps the soule awake and fits us to exercise seasonably the fruits of the Spirits Of zeale The height of the affections is zeale Zeale is the height of love and the heat of the intention and affection Zeale is an affection wound up to the highest peg Zeale is the fire of the affections and it 's very hot Zeale is good when it 's for God it 's evill when it 's against him The command of God and Christs love to us and ours to him begets zeale for him it kindles it and makes it burne and flame Riches honour pleasure ease consumeth the Saints zeale and cooleth them The world and carnall friends powre much water to quench our zeale Zeale should eate us up and we eate it up Every man is zealous for God or himselfe To be zealous for a trifle is a great weaknesse Zeale cannot indure to see God dishonoured in no kinde A Saint loaths himselfe because he hath so little zeale for God c. AS it were with wings Mount thy selfe my spirit Vnto stable things Without alterings Which all comfort brings Them for to inherite Earthly things despise In them take no pleasure But thy selfe advise Higher for to rise Where true substance lies And the chiefest treasure Shadowing things are here Better things are higher In the Heavens cleare Let it then appeare That as things right deare Thou doest them desire Earthly things we know Soone away are sliding Here on Earth below They doe ebbe and flow And to dust they goe Without long abiding Yea they are by kinde So base and unstable That they should not binde To Earth a pure minde The which we may finde To be honourable Counsells Concerning Actions 1. SEe that what yee doe be lawfull see that your actions have a good foundation a word of God to warrant them else they are evill to doe things not required of God is the error of the wicked 2 Pet. 3. 17. that when God shall say Who required this at your hands Isa 1. 12. Deut. 12. 32. we may say thou O Lord. 2. Look what yee doe be expedient the circumstance of time place and person must be wisely conâ—idered to a good action is required that all the circumstances be good 3. Look to your end why yee doe what yee doe the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse works of mercy and necessity hinder 4. Look yee doe what is required because it is required and as it is required and when it is required to doe one dutie and neglect another is uncomely give each dutie it 's due
DIVINE CONSOLATIONS OR The Teachings of GOD in three Parts Part 1. Containes Observations Experiences and Counsels I have learned by experience Ge. 30. 27. None teacheth like him Job 36. 22. Part 2. Declareth how a soule may know and live in the sweet injoyment of the love of God c. Part 3. That Christ at and by his death freed the Elect from the whole punishment of sinne With an Answer to the Objections made against it And Doctor Crips Booke justified against Steven Geree By Samuel Richardson LONDON Printed by M. Simmons in Aldersgate-streete 1649. To his Excellceney Thomas Fairfax Lord Generall and Oliver Cromwell Esquire Lievtenant Generall and Henry Ireton Esquire Commissary Generall and Collonel Thomas Harison Esquire Peace happinesse and joy Right Honorable and worthy Sirs AS your conditions are above others so are your temptations and tryalls doe what good you can you are men Be pitifull be mercifull doe good to them that hate you see Luk. 6. 27. 32. to 39. Ease and relieve the oppressed consider Eccle. 4. 1. Pro. 31. 9. Job 29. God hath made you speciall Instruments in saving this nation from ruine destruction he hath honoured you with his protection presence and blessing even to admiration you are the Advocates of Christians in that you have often pleaded their cause done as much good to the truth and people of God as any and in that you are of the number of them this is your greatest honour happinesse and glory It s the portion of the people of God to meet with reproaches and hard words Mat. 11. 12. 19. 29. 27. 39. 41. c. Christ did no sin 1 Pet. 2. 23. Yet he indured such contradiction of sinners against himselfe Heb. 12. 2 3. Hard speeches ungodly sinners have spoken against him Jude v. 14 15. Christ was called a deceiver Mat. 27. 63. You must not think much if you be called so the servant is not above his Lord if they have called the Master of the house Belzebub how much more them of his houshold If it be sufficient to prove one guilty because accused then Christ was not innocent Many things of which you are accused I know are false of what truth the rest are I judge by these I have observed although good men have faults enough yet our accusers misse them and charge us of that whereof we are innocent It s a certain truth some report ill of men because they are no worse You are none of them of whom all men speak well of it s well you are freed from that woe Luk. 6. 26. To speake modestly we have not observed any in authority that have given greater testimony of their faithfulnesse readinesse willingnesse in improving opportunities for the safety and welfare of this Nation and that have shewed more love to the truth and people of God then these have done neither can I see how such do well who would have those whom God hath made the Bulworks of this Nation the butts for them to shoote their sharpe arrowes most bitter words Discontented Spirits ease themsâ—â—ves in abusing others but I trust you freely forgive them and endeavour to get good by them This I thought fit to expresse to correct their unreasonablenesse and to leave this testimony to after ages to answer theirs in print Expect not freedome from reproaches but to get good by them doe well and expect ill they hurt themselves not you Riches prosperity and honour causeth coldnes lukewarmnesse in Religion Hezekiah was a good man yet his heart was lifted up at a small matter in many things we sinne all humane â—railties every good man is subject unto great places have not so great an influence into good men as to free them from those infirmities which before they were subject unto they rather increase theÌ„ Such need some sharp crosse to quicken and revive and weane them from this world to cause them more to minde prize things spirituall eternall no worldly thing seems great to him that minds eternity You have had great successe in war and a great blast of the applause and praise of men therefore you need something to balance it Fraile man is like a little Vessell lightly laden not able to bear very great sailes winds crosses are sent to let out selfe to try us and to weane us from the world to examine our hearts and wayes and to be more watchfull and circumspect for the future they cause us to deny our selves and to live by faith they shew us what hearts we have and how like we are to Christ when reviled 1 Pet. 2. 23. They exercise the fruits of the Spirit in us how could we forgive our enemies if we had none or deny our selves in suffering wrong patiently if none were offered unto us how could we rejoyce in trials temptations or know our strength or weaknesse or learne patience experience by them and reap the sweet fruit of them without them What you loose in one kinde I trust you gaine in a better great crosses prove none of the least mercies when we see God in them and that all comes from his free infinite love that not any thing shall hurt but all worke together for our good thâ—ugh we see not how Rom. 8. we injoy the sweetnesse of them are humble and thankfull and rejoyce in every condition because we know that ere long our joy and rest shall be eternall then shall we be for ever with the Lord out of the reach of all reproaches paine griefe or trouble Most noble Worthies Luk. 1. 3. the great respect you have shewed to the truâ—h people of God hath imboldned me to present this to you in love out of a deep respect unto you the Lord is with you Judg. 6. 12. Dâ—ut 33. 27. 1 Sam. 16. 18 The Saints love you they pray and praise God for you England fareth the better for you the children unborne shall praise you blesse God for you and though there be that revile you yet the memoriall of your names shall be for ever precious Your friend Samuel Richardson The first Part. Containing Observations Experiences and Counsels c. I have learned by experieâ—ce Gen. 36. 27. Concerning the affections THe affections are the pulses of the soule and they shew the state of it The affections are the motions of the will the wil is the seat of love The judgement distempers the affections and the affections the judgement and captive each other When the judgement is taken captive by the affections things are judged according to their pleasure Our affections of joy and sorrow will exceed their bounds unlesse they be restrained Many pay deare for being led by their affections It 's hard to set bounds to our affections wee need power to moderate them Wee have many occasions ôf doing good but wee often want hearts and affections to improve them Our affections do often deceive our selves and others and goe for
spirituall when they are naturall If our affections love anger griefe joy doe fit us to pray they are spirituall else not When the object is spirituall and the motive spirituall then the affection is spirituall In our greatest earnestnesse wee have most cause to examine our hearts and affections Our affections come farre short of that we thinke we have in our judgements If some mens affections were answerable to their apprehension of God it would indanger their lives The quicknesse of our affections depends much upon the spirits of our bodies All the disquietnesse and distempers in us and by us is occasioned by the want of well bounding and ordering our affections Our affections declare what we love the fooles mind was all for his ease and his belly Our affections are strong and unruly and hard to be subdued The will is much to be observed in it's tempers inclinations motions which are the affections of the soule It 's not easie to master our wils and affections because they rage and doat so vehemently after vanities We set our affections on things below When our affections are set strongly 〈◊〉 things below it 's good for us they be taken from us that wee may take more delight in God and the unspeakeable and everlasting delight prepared with himselfe Concerning actions The lesse we doe the more we suffer Actions profit most but contemplation pleaseth best As the soule is more noble then the body so the actions of the soule are more noble then the actions of the body That which is the cause ground and end of an action in it wee live whether it be God or selfe Even the best actions of the best men are subject to the mis-interpretation of others The more spirituall any duty is the more averse our hearts are to it Actions begun with selfe-confidence doe oft finde successe accordingly Actions which concerne our selves wee oft exceed in but those that chiefly concerne God we are hardly drawn to but easily from If Satan cannot corrupt the action he will endeavour to corrupt the judgement and affection Without some measure of love and joy we are not fit for any good action Selfe-love rules all a naturall mans actions Wee often act more from affection then â—udgement but such actions never produce â—olid comfort but often reall sorrow Actions without a word to warrant them cannot be done in faith and with comfort A roving minde devours time and action The more wise we are the more we weigh all our actions in the ballance of the Word Of afflictions Crosses and afflictions are Gods call to examine our hearts and lives Afflictions are as necessary for our spirits as food is for our bodies Afflictions cause many to see their sinnes to own and confesse them and to be humble Sinne makes affliction bitter God sends afflictions to his for to try and exercise their faith and patience to open their eyes more to prevent and remove sin and to quicken us Afflictions breed patience give understanding humble and mortifie selfe they teach a Saint experience reforme him and send him the oftner to God Such as are most afflicted have oft-times most experience of God and themselves Not any affliction could trouble a childe oâ— God if he did but know wherefore God diâ— send it It 's beyond our knowledge what good Goâ— will doe us by afflictions God is as sweet and may be as much injoyed in poverty and affliction as in prosperity God is alwayes present with his in affliction though alwayes we doe not see him because we often look so much on the affâ—ictioâ— if oppressed with it yet many of the Lord see God best in affliction It is not best to fasten our minds upon the affliction but to minde the end of every affliction which of a certain will be sweet and comfortable to all that are the Lords A childe of God may alwayes sucke some sweetnesse out of the bitterest affliction There is a blessing in every affliction to a childe of God whether they see it or no sooner or later they shall finde it Without affliction neither others know us nor we our selves Of assurance of the love of God Assurance of salvation is an effect of the testimony of the holy Spirit speaking peace to the soule A beleevers first assurance or comfort doth arise from the apprehension of Gods free love to him in Christ As our assurance is of the love of God so answerable is our peace and comfort and accordingly are we spirituall and our conversation is alike sutable Some things tend much to weaken and other things tend much to strengthen the assurance of the love of God Obedience is necessary to our comfort and assurance though not to pardon A childe of God may decay exceedingly in the sence and assurance of the love of God One that hath had the witnesse of the Spirit to evidence the goodnesse of his estate may notwithstanding in time of temptation and desertion question his estate and be full of feares and trouble The assurance of a Christians good estate may be maintained in him when the frame of his spirit and life is much degenerated from what it was The more we injoy the assurance of pardon of sinne the more contented we are in any estate and straight He that hath assurance of the love of God can trust himselfe with God in any estate and straight and can part with any thing for God A heart sensible of sinne and touched with remorse for it may stand with the assurance of pardon Authority The authority the husband hath over the wife is great but to exercise all of it ordinarily none but fooles will doe nor is it comely for the head to stand out of it's place Of the attributes of God The attributes of God are infinite The attributes of God are rocks of strength and fountaines of comfort to his and those that eye them live comfortably upon them It 's best in all our straights to looke to the attributes of God and live upon them by meditation faith and prayer Of Apostacy Going back tends to apostacy Infidelity is a cause of apostacy love of lusts love of the world ungroundednesse in the truth an unsound heart or not considering what attends the profession of Religion causeth many to draw backe Such as love not the truth will leave it To draw back from the profession of the truth is condemned by God and man Offences and darknesse and weaknesse cause many to stumble and turne aside Age. Old age is a state of griefe and sorrow and burden to themselves and others Age will kill no sinne Distrust and covetousnesse doe oft increase as age increaseth Every state and age hath some peculiar sinne to attend it It 's rare to see one full of yeares full of zeale for God Old and cold yet so it should not be Of anger Anger is a short madnesse it darkens our sight dulls troubles and corrupts us An angry man is weake he cannot
fools he convinceth the soule of the folly of it's own wisdome and of a necessity to be taught and causeth the soule to see that it is not in it's own power to attaine true wisdome Those God teacheth he meekeneth their spirits and humbleth the soule to make it teachable and causeth them to have right ends in desiring knowledge and in using meanes to attaine it and makes them content to be at Gods disposing for the manner and measure of his teaching Gods teaching humbleth the soule the more they know the more vile they are in their own eyes Gods teaching causeth the soule to trust in God also their knowledge is sutable to their soules wants and strengthens them against temptations and preserveth them from many evills others fall into So much as we are taught of God so much we practice Gods teaching attaines the end of it which is practice therefore if thou art taught of God thy conversation shall shew it the wisdom from above is full of good fruits so it causeth them to be afraid to sin and to hate all false wayes Gods teaching causeth and raiseth the affections it 's no cold businesse the more they know the more they love God and doe act more for him as our knowledge is so is our practice He that is taught of God he never thinkes he hath knowledge enough but still thirsts after more and is thankfull for that he hath Toleration Where persecution is there is no toleration where there is toleration in differing opinions in Religion there is no persecution Those who make others causes their own plead for toleration It is but hypocrisie to professe another Religion then that which is in their heart Talent He that useth not or abuseth his talent looseth it Teares The apprehension of Gods love will cause teares freely Trouble There is nothing but trouble under the Sunne It 's in vaine to expect to live in this world without trouble The lesse trouble men expect the more they oft meet withall We should not be so troubled in trouble if we did look more to God in his promise and lesse upon the trouble God removes great troubles from his or giveth them strength to beare them There is no trouble so great as the trouble of an evill conscience Selfe cannot stay or check it selfe much lesse recover it selfe out of sinfull trouble A soule cast down by selfe or Satan rests 〈…〉 God but in trouble To say in great troubles be content and joyfull it is easie but to be so is hard So much as a Christian is stored with promises he is able to beare troubles In trouble we are prone to forget that which makes for our comfort He that is little in his own eyes will not be troubled if he seeme so to others A troubled soule is not fit to doe or receive good Weake mindes seek ease in changes There are but a few that in trouble expresse a free spirit and an inlarged heart to God Few in trouble expresse faith wisdome patience humility contentednesse comfort joy and thankfulnesse Trialls Those who are least exercised with tryalls have the least wisdome and experience Thoughts Our evill thoughts are many All actions are nourished by thoughts Thoughts kindle and inflame affections A mans most worst sins are his thoughts The most of our thoughts are vaine and come to nothing oh the vanity of the minde Evill thoughts defile our soules and spirits A childe of God loaths himselfe for the evill and vanity of his thoughts If one sinfull thought be admitted concerning the sweetnesse and pleasure of sin the will is ready to consent to the motion and the understanding to forecast the accomplishment and the affections to adde heat and strength then the heart travels with iniquity and by time and opportunity sin is brought forth Where our treasure is there are our thoughts The more our thoughts are above the more we injoy God and the more we avoid the soares below He whose thoughts are exercised in the things above injoyeth content sweetnesse and delight Temptations Temptations tryeth mens strength He is wise and strong that stands in strong temptations When temptation is absent a foole is wise and strong and the froward patient Every person hath his speciall temptation against which he ought to watch God lets Satan tempt his to keepe downe their pride Strong and lasting temptations are to shew us our selves and our pride God takes men off their pleasant lusts by hideous temptations Ranke affections are eaten out by strong temptations Satan tempts that he may tempt and he tempts not that he may tempt Those temptations are most dangerous that most sute with holy ends An over much fearing a temptation and a weake purpose to resist it weakeneth us and incourageth Satan to tempt Such as slight temptations are most like to fall by them The more of the fruits of the Spirit any hath the more they need to pray against Satans temptations When we are tempted it 's not best to stand reasoning with the temptation but immediatly shun the occasion and fall to prayer We cannot withstand the least temptation without the helpe of God Tongue Rule the tongue and rule all The tongue no man can tame Thankfullnesse Our natures are averse to it The sence of want of one mercy steales from us the remembrance of many and all thankfulnesse for them Thirst Spirituall thirst is as strong as naturall if not stronger Unbeliefe Impatience and discontentednesse with our estates immoderate care and desire of the world are the fruits of unbeliefe Unbeliefe is the cause we depend no more on God for soule and body Of Unwillingnesse What men doe unwillingly they doe not effectually Of Unthankfullnesse The more spirituall any are the more thankfull they are to God and man Ignorance forgetfulnesse and pride cause unthankfulnesse The not observing the severall passages of Gods providence to us is a cause of unthankfullnesse The beholding and minding the things of heaven provided for the Saints causeth them to be content and thankfull in any condition and straight Of Usury Usury is and is like to be in request because to lend without is out of fashion Who oppresseth most he that lendeth upon use or he that can lend freely but doth not To be tyed to pay use when the profit is uncertain is a meanes to fill men with care trouble distrust if not with oppression Vertue Some pretend a vertue to cover a vice this is base Vanitie Every man at his best state is altogether vanitie The Lord knoweth the thoughts of man that they are vaine Of Want Some have little and want little many have much and want much He that can beare outward want contentedly is a strong man It 's a sin and a great dishonour to a childe of God to say or thinke he shall want or to say what shall I doe If hands state and friends faile God will supply some other way A childe of God never is in want though
love thy law and nothing shall offend them Psal 119. 169. 3. Seeing they are the inspirations of God it should cause us to cleave to the Scriptures heare nothing against it prove all things by the Scriptures it will be a speciall means against errors and heresies Christ made use of the Scriptures Luk. 4. 17. to 22. and directed others to doe so Joh. 5. 39. Search the Scriptures for in them yee thinke to have eternall life for they testifie of me Some deny that Jesus Christ is God The Scriptures prove that Christ is God 1. Because as the Father hath life in himselfe so hath the Sonne Joh. 5. 26. 2. Because the Angels ought to worship him Heb. 1. 6. 3. Because he laid the foundation of the earth Psal 102. Heb. 1. 3. He created all things Col. 1. 6. He made the worlds Heb. 1. 2. 4. He upholds all things by the word of his power Heb. 1. 3. 5. He is the first and the last Rev. 1. 8. 6. He was before the world Joh. 17. 5. 7. He is the everlasting Father Isa 6. 9. 8. The Scripture saith expresly He is God Christ is God The mighty God Isa 6. 9. Very God Joh. 5. 20. The Word was God Joh. 1. 1. 14. Christ who is God over all Rom. 9. 5. Unto the Sonne he saith Thy throne O God is for ever and ever Heb. 1. 8. That the holy Spirit is God the Scriptures declare the Spirit is eternall Gen. 1. 2. 1. Because God is a Spirit therefore the Spirit is God Joh. 4. 24. 1 Cor. 12. 4. God is truth the Spirit is truth 1 Joh. 5. 6. The Lord is that Spirit 2. We are baptized in the Name of the Spirit Mat. 28. 19. We are equally baptized in the name of the three therefore they are one equall in authority 3. The Spirit creats Joâ— 35. 10. Ps 104. 30. God the Spirit are one inseparably God creats 4. To be the Temple of God and to be filled with the Spirit are all one 1 Cor. 13. 16. with 1 Cor. 9. 19. Luk. 1. 67. 1 Cor. 6. 19. 5. To lie to God and to lie to the Spirit is all one Acts 5. 1. To lie unto the holy Spirit 3. v. Thou hast lied unto God v. 5. 2 Tim. 3. 16 17. with Acts 16. 6. The Spirit anointed Christ and sent him to preach Isa 16. 1. Luk. 4. 18. see Isa 48. 17. 7. If the holy Spirit were not God whence is it that a sin against him shall not be forgiven Mat. 12. 32. Shall a sin against God be forgiven and not a sinne against a creature therefore the Spirit of God is God 1 Cor. 3. 6. So for those that deny the Resurrection of the body try it by the Scriptures of them there are two sorts some deny the Resurrection because they beleeve it is past already and there is no Resurrection but that which is in us Ans Christ saith in the Resurrection there is neither marriage nor giving in marriage but are as the Angels in Heaven Mat. 22. 30. If you be in this Resurrection why doe you marry c. or will you lay marriage waste make it needlesse to you and know who you please Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven Sort 2. Are those that deny the Resurrection of the body because they cannot see reason for it Ans The Scripture doth fully and clearly prove the Resurrection of our bodies after this life Marvell not at this all they in the gravâ— shall heare his voice Joh. 5. 28 29. At the 〈◊〉 of God the dead shall rise 1 Thes 4. 16. that sleep in the dust shall awake Dan. 12. 12 And the Sea gave up the dead that were in it and death and hell delivered up the dead which were in them Rev. 20. 13. Christ is risen from the dead 1 Cor. 15. 20. I will raise him up at the last day Joh. 6. 44. Thy dead men shall live Isa 26. 19. 2. The dead shall rise because he that hath said it is able to doe it There is nothing impossible with God Luk. 1. 37. 3. The Saints have beleeved the Resurrection of the body Job saith Though worms destroy this body yet in my flesh shall I see God Job 19. 26. I know my brother shall rise againe at the last day Joh. 12. 24. Our vile body shall be like his glorious body Phil. 3. 21. 4. If the dead rise not then is not Christ raised and if Christ be not raised your faith is vaine then they also which are fallen asleepe are perished 1 Cor. 15. 16 17 18. But Christ is risen therefore the dead shall rise Acts 3. 15. 1 Cor. 6. 14. 5. If the dead rise not and in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. It 's our comfort death cannot dissolve the union between Christ and a beleever Rom. 8. 38 39. If not any thing shall separate us from the love of God with then death shall not Whether we live or dye 1 Cor. 9. are the Lords Rom. 14. 8. 5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one 31 32. Marâ— 12. 18. 26 27. Though it be incredible to reason yet we ought to beleeve it because God hath said it But some will say this is but the letter the mystery of it is no such thing I answer 1. The mystery was revealed to the Apostles Eph. 1. 9. Eph. 3. 4 5. Eph. 6. 19. 2. Christ is a mystery Col. 4. 3. Col. 1. 27. Christ in us by his Spirit Col. 2. 27. Col. 2. 2. Gal. 1. 16. 3. They speake the mystery of Christ Col. 4. 3. and made it knowne by the Scriptures Rom. 16. 25 26. Behold I tell you a mystery and 〈◊〉 written 1 Cor. 15. 51. c. Eph. 3. 7. Eph 〈◊〉 â—2 The mystery is made manifest to the 〈…〉 Rom. 1. 26 27. And seeing the myâ—◠〈…〉 â—clared in the Scriptures we are not 〈…〉 another mystery of the mystery 〈…〉 â—erstand the Scriptures They worâ—◠〈…〉 â—â—in the Spirit Phil. 3. 3. They were 〈…〉 of the mystery yea they knew 〈…〉 â—â—ese last times many would depart from the faith and bring in a mystery of iniquitie and call it the mystery of God and of Christ and the Spirit and so should deceive many Wee are forewarned and commanded to hold the forme of sound words and seeing the Scriptures are able to make the man of God perfect and to furnish him for every good work 2 Tim. 3. We neither may nor need presume above what is written Rev. 22. 18. And so for other things bring them to the Scriptures to be tryed and beleeve nothing but what God faith in his Word and expect not to satisfie Reason in matters of Religion We beleeve God is without beginning and present in every place who knoweth and ordereth all things but what reason can be given that God is so is it not
heaven by faith we know our selves to be happy when to a carnall eye wee seeme most miserable by faith wee can part with the sweetest outward comforts and welcome death because we know we leave the worst place and things and goe to better they that live by faith live upon God and are feasted in Christs banquetting house where there are all desireable dainties and enough Eate O friends and drinke abundantly because it is the pleasure of our Lord that we doe so it 's thy portion duty and priviledge to digest and refresh and make thy soule merry with his dainties to injoy himselfe in them that so thy joy may be full The life of faith is the communion the soule hath with God in Christ in his promises spirituall and temporall Faith in effectuall calling It 's the soules cleaving to God in Christ for life upon such places as these Mat. 11. 28. 2 Cor. 5. 20 21. Mat. 5. 1 Joh. 3. 23. The life of faith in justification The Lord having spoken peace to the soule that Christ hath paid all and his sin shall be remembred no more Isa 53. Jer. 31. 34. Now the soule knows it's happy and injoys the comfort of it is filled with joy and peace in beleeving his life is a life of comfort beholding and injoying Christs righteousnesse as his own lives upon it what ever befalls him he is comforted in his interest in the righteousnesse of Christ as sufficient to satisfie him at all times living upon such places as these Rom. 8. 38 39. Job 13. 15. Isa 54. 7 8. Rev. 1. 5. Eph. 1. 6 7. Rom. 5. 9 10. Gal. 3. 13. Heb. 10. 10 11 12 13 14 c. 2 Tim. 2. 13. Concerning justification see the third part The life of faâ—th in sanctification 1. It 's the soules cleaving to Christ our sanctification 1 Cor. 1. 30. 2ly it 's the soules cleaving to God in his promise to clense and renew my heart and life and be a quickning Spirit in me upon Psal 103. 8. Hos 14. 5. Isa 57. 18 19. Micah 7. 19. Joh. 17. 17. 19. Oh how little doe we obey him injoy him and honour him The life of faith in infirmities It 's the soules beleeving that God will be to us according to his promise for ever a God of love notwithstanding all our omissions and commissions excesses and defects Psal 103. 3. Joh. 13. 1. Mal. 3. 6. Heb. 13 8. Psal 89. 30. Nehe. 9. 16. c. Isa 43. 25. Psal 130. 7 8 9 10 13 14. 17. Isa 42. 2. Psal 86. 5. He that lives by faith in infirmities he will heare Christ 1 Sam. 3. 10. He is not offended at what Christ requires Mat. 11. 6. Joh. 1. 5. 3. The Scripture is his rule he will trust God and relie upon his Word he eyeth the promise saying as Psal 46. 6. Isa 45. 24. He will contend for the truth Jude 3. and doe others good Acts 20. 31. His sinne doth not sinke him into despaire the soule despaireth not for any sinne or trouble the weakest beleever may say in the midst of all imperfections I have as much of the love of God acceptation and perfect righteousnesse in Christ as the best Saint ever had Jer. 23. 6. my state is as happy as any of theirs Job 35. 7. and I shall have as much glory in heaven as the best Such as live by faith in infirmities live upon Christ in his promise for strength against all infirmities upon such places as these In deadnesse of heart Isa 35. 36. Ps 37. 30. In forgetfulnesse Joh. 14. 16. In feare of want Psal 34. 9. 37. 3. Mat. 6. 25. to the end Rom. 8. 32. Luk. 12. 15. In cares Phil. 4. 6. 1 Pet. 5. 7. Heb. 13. 5. In ignorance Heb. 5. 2. James 1. 5. If fallen by passion not to sinke under it James 5. 17. Acts 14. 15. In all infirmities Psal 103. 8. For a supply of all wants Phil. 4. 6. 19. To live by faith for the fruits of the Spirit c. To beleeve 1 Joh. 3. 23. Zeph. 3. 12. To increase in saith Rom. 1. 17. To continue in the faith Luk. 22. 32. 1 Pet. 1. 5. In the exercise of faith Isa 26. 3. Psal 18. 30. 32. 10. To know God Jer. 31. 33 34. Pro. 1. 23. To love God Mat. 27. 17. Joh. 17. 26. In loving God Deut. 30. 6. To seek God seek ye the Lord Acts 17. 27. In seeking God Psal 119. 2. 9. 10. 69. 32. 22. 26. To feare God Jer. 32. 39 40. Hos 3. 5. In fearing God Psal 147. 11. 25. 12. 34. 9. To hope in God Psal 147. 11. 146. 5. 31. 24. To waite on God 1 Cor. 2. 9. Isa 49. 23. 30. 18. To delight in God Psal 41. 16. 89. 16. 33. 21. To praise God Isa 38. 19. Ps 72. 15. 63 3. To injoy peace Isa 27. 5. To love the Saints 1 Joh. 3. 14. 23. 4. 7. 1 Pet. 2. 22. Joh. 13. 35. To love enemies Mat. 5. 43 44. Luk. 6. 35. To judge our selves 2 Cor. 11. 31. Eze. 36. 31. To mourn for sinning against God Zach. 12. 6. Joh. 16. 20. Mat. 5. 4. In poverty of spirit Mat. 5. 3. Isa 66. 2. In deâ—ires after Christ Isa 51. 1. Job 7. 33. 37. Rev. 21. 6. Mat. 21. 6. Isa 42. 3. 2 Cor. 8. 10 11 12. Gen. 16. 17. Heb. 11. 27. Luk. 21. 3. Psal 37. 4. Pro. 10. 24. To be meeke Psal 25. 9 76. 9. 149. 4. To be sincere Psal 51. 6. Mat. 5. 8. To confesse sin 1 Joh. 5. 9. Job 23. 27 28. To forgive others Luk 17. 4. Mark 11. 25 26. 6. 37. Mat. 6. 14. Eph. 4. 23. To be a peace-maker Mat. 5. 9. To devise good Pro. 14. 22. Isa 32. 8. To selfe-deniall Mat. 16. 15. To watch Mat. 13. 17. 1 Thes 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 22. 47. To be patient Jam. 1. 5. 8. Luk. 21. 9. Heb. 6. 15 To be content in our condition Heb. 13. 5. To resist sin Rom. 6. 14. Not to feare the world Joh. 6. 33. 1 Joh. 4. 4. To mortifie the flesh Rom. 8. 13. To give to the poore He that hath two coaâ—s impart to him that hath none and he that hath meatâ— let him doe so likewise Luk. 3. 10 11. The life of faith in the use of meanes It 's the soules cleaving to God in Christ for a blessing upon the meanes he hath appointed Pro. 9. 29. Isa 48. 19. Isa 48. 17. To pray 1 Thes 5. 17. Zâ—ch 12. 10 Mat. 7. 7 8 9 11. Luk. 11. 13. Mat. 21. 22. Mark 11. 24. Mat. 16. 23. Isa 65. 24. To reade 1 Tim. 4. 13. Rev. 1. 3. Pâ—o. 1. 23. To meditate Jos 1. 8. 1 Tim. 4. 15. Psal 1. 1 2. Psal 104. 34. 49 3. For conference Prov. 15. 17. 18. 21. Mal. 3. 16. Psal 37. 30. 71. 24. Isa 59 21. To heare Christs Ministers Pro. 8. 34.
perswasions are to purpose because they are effectuall If men could give peace God should loose his glory and man should be admired and adored as God Vse 1. If the Lord of peace must give peace this should teach us in the want of peace to goe to God for it 2. It should teach such as injoy any peace how small soever it appeares in their eyes to be thankfull to God for it for it s from his mercy and loving kindnesse that we injoy it Obs 3. The Lord himselfe give you peace by all meanes God conveys peace to his people in and by meanes Meanes cannot give peace but God gives peace by them If meanes could give peace we would look and rest too much upon meanes and be satisfied with them without God and resting upon meanes and not upon the God of meanes Vse This should teach us to use the means to look above them to God to blesse them and in the use of meanes to live upon God and not upon the meanes Obs 4. By all meanes all the meanes that tend to increase the peace of the Saints they ought to know and minde and use and beleeve God will give them peace by them Vse Use all if by any meanes thy wants may be supplied Phil. 3. 11. Honour not one so as to exclude or flight another it s the fault of some to neglect some use such as themselves like be yee so wise as to imbrace and use all for all are for his glory and thy good the neglect of one may hinder the fruit of another there is no meanes how weake so ever it appeares but God can blesse it to thee There be many speciall means to quiet and settle a troubled foule in the assurance of the love of God which are of speciall use to increase thy peace to name some Meanes 1. Commune with thy heart and make diligent search to finde out what it is that troubleth thee see Psal 77. 6. Aske a reason of thy soule why it is disquieted why it is cast downe why art thou cast downe O my soule why art thou disquieted Psal 42. 5 6. 11. 2. Examine from whence all thy discouragements come and you shall finde they come not from God for his voice is peace and comfort to his I know the thoughts that I thinke towards you saith the Lord thoughts of peace and not of evill Jer. 29. 11. Comfort yee my people saith the Lord speake yee comfortably to Jerusalem cry unto her that her warfare is accomplished that her iniquitie is pardoned Isa 42. 1 2. You see they come not from God nor doe they come from Christ it was promised of Christ that he should speake peace Thy King cometh he shall speak peace unto the heathen Zach. 9. 9 10. This is his work and he doth it therefore he doth not trouble nor discourage any He binds up the broken hearted he proclaims peace and liberty he comforts all that mourne he gives beauty for ashes the oyle of joy for mourning and garments of praise for the spirit of heavinesse c. Isa 61. 1 2 3. Luk. 4. 18. He is gracious and pitifull He will not quench the smoaking flax nor breake the bruised reed Isa 42. 3. His voice is full of love and tendernes his words are sweet words as Let not your hearts be troubled Joh. 13. 1. Feare not it is your fathers pleasure to give you a Kingdome Luk. 12. 32. Cast your care upon me I will care for you Phil. 4. 6. Christs voice is Open to me my sister my love my dove my undefiled Song 5. 2. What sweet words are here all tending to peace and comfort not the least word of discouragement or trouble his name is King of Salem that is King of peace Heb. 7. 2. It s evident then our fears discouragements come not from Christ Nor come they from the holy Spirit of God for he is the great and most sweet Comforter he causeth no discouragement but removes them all by revealing and applying to the soule the love of God and carrieth the soule by faith from all discouragements to God who is love and peace where the soule is to rest Psal 116. 7. and be filled with sweet peace This is the worke the Spirit doth hence it is he is called the comforter Joh. 15. 16. He never caused the least feare or discouragement in the soule of any The consideration that our feares doubts and discouragements come not from God nor from Christ nor from the holy Spirit is sweet for then what need we care to regard them or be troubled for them but slight them But may a soule say from whence then doe they come 1. They come from the Devill who is a malicious enemy to the peace and comfort of the Saints he is an enemy to their beleeving therefore he tempts and takes the word out of mens hearts least they should beleeve Luk. 8. 12. And his instruments tempt see Psal 42. 10. 1 Thes 3. 5. 2. They come from our own hearts Take â—eed brethren least there be in any of you an evill heart in departing from the living God Heb. 3. 12. 3. They come from the lâ—iâ—g vaâ—ities we have chosen They that hearken unto lyinâ— vanities forsake their own mercy 〈…〉 8. 4. The causes why the children of God have â—o many discouragements doubts and feares doe arise 1. From ignorance of the fulnesse and â—reenesse of the promise Isa 55. 2. 2. Mindlesnesse and heedlesnesse of the promise Heb. 2. 1. 3. Ignorance and forgetfulnesse of God Heb. 12. 4. Vnskilfulnesse of the word of Righteousnesse Heb. 5. 13. 5. And from corruption in the heart opposing grace unbeliefe takes the Law and â—pplies it to it selfe which occasioneth feares and feares doubts and discouragements 6. Not watching against sin the not keeping a cleare conscience omission of duties â—nd loose walking with God all these will â—aise tumults in the soule 7. Building our comfort upon that which â—s mutable and uncertaine Mica 2. 10. and seeking comfort in our personall sanctification and not in Christ in our justification by him 8. False reasonings as to conceive they have no grace because they see or feele none and because they are so bad thus we delude our selves in choosing trouble and preferring it before comfort Job 15. 11. 9. From the bodies distemper with melancholly and want of imployment or too mucâ— businesse and the troubling themselves witâ— the event of things and peevishnesse Jona 3. 9. Jer. 31. 15. and pride in not quietly subâ—mitting to that condition inward or outward God hath put us in and want of patience iâ— not waiting upon God for deliverance in thâ— use of meanes 10. Want of confideration of the grounâ— of the trouble to see whether it ought to bâ— a ground of trouble or no. 11. Too much eying of sinne and the coâ—â—science siding with the Law against it selfe 12. Gods not appearing to the soule Maâ— 27. 46. the Spirits not
thy own least yee live to complaine as David did saying My soule refused to be comforted Psal 77. 2. and to wish yee had neither despised it nor refused it 22. Rest satisfied in Christs righteousnesse and adde nothing to it I will make mention of thy righteousnesse even of thine onely see Psal 71. 15 16. 19. 24. Thy righteousnesse is an everlasting righteousnesse Psal 119. 142. see Psal 22. 31. 35. 28. 50. 6. 51. 14. Jer. 33. 16. The perfection of Christs righteousnesse is held forth to us and doth alwaies lie before us for us that we might ever be comforted with it and rejoyce in it with thankfulnesse for it its perfect and full of divine consolation it s enough to refresh and satisfie thee for ever wee have enough wee need no other nor no more righteousnesse Jer. 23. 6. 23. Meditate on the goodnesse of God let his loving kindnesse be ever before thy eyes We have thought on thy loving kindnesse O God Psal 48. 9. 24. Above all take the shield of faith Ephes 6. 16. Beleeve in God Yee beleeve in God beleeve also in me and Let not your hearts be troubled Joh. 13. 1. Want of faith or a want in faith is acause of trouble in the soule faith in Christ quiets and settles a troubled soule thou canst not be too confident in God see Psal 30. 5. yee are bidden to come boldly to the throne of grace Heb. 4. 16. All that know thy Name will trust in thee Psal 9. 9. But a foole will not doe so O foole and flow of heart to beleeve Luk. 24. 25. Such as are made wise by God will trust in the word of the Lord Isa 26. 3 4. Feare not but beleeve Luk. 8. 50. Beleeve God in his promise even then when thou art in the greatest feares and most sensible of thy unworthinesse Trust in him at all times God is a refuge for us Selah Psal 62. 8. Observe if at all times then at the worst times also when thou art at the worst even then beleeve and heare nothing against thy beleeving God in his promise Abraham beleeved God against hope Rom. 4. 18. So should we doe we should beleeve God intends our good and consider Psal 139. 17 18. and apply it Christ came to seeke and save the lost Luk. 19. 10. Lost in the sight and sence of thy sin and misery and in thy own sufficiency 25. Improve thy doubts feares temptations against beleeving to incourage thee in beleeving for hast thou not by experience found that it is but in vaine to hearken to them consider often and well weigh these Scriptures Rom 16. 20. Heb. 10. 35 36 37. Rev. 3. 11. 1 Pet 4. 19. 5. 7. 26. Renounce all lying vanities and hearken unto none of them hearken not to the voice of thy heart it s a lying vanity and will deceive thee Pro. 3. 5 6 7. Hearken not to Satan Hearken not to sence Thomas said he would not beleeve unlesse he might see and thrust his hand into his side Joh. 20. 24 25. But such sensuall practises are to be abhorred by us for it s no other but to consult with flesh and bloud which cannot discern spirituall things 1 Cor. 2. 14. and is condemned Gal. 1. 16. Some persons will see a holy frame of spirit in themselves and feele sin subdued before they will beleeve this is sensuall for faith lookes not to such things as these but to God in his Word therefore we live not by sight but by faith 2 Cor. 5. 7. Blessed are they which have not seene yet have beleeved Joh. 20. 29. Hearken not unto carnall reason if it be hearkened unto thou canst not beleeve nor submit to God nor be setled Reason will say a Virgin cannot bring forth a childe and a woman of ninety yeares is past conceiving a childe Reason saith it cannot be and so contradicts God himselfe Gen. 17. 16 17 Mat. 1. Can Reason beleeve that by faith the walls of Jericho fell downe and that the Saints stopped the mouths of Lions and quenched the violence of fire by faith yet faith did it Heb. 10. 30. 33 34. Is it likely or possible to Reason for a man to walke upon the Sea as Peter did Mat. 14. 29. Did not Christs command seeme vaine to Peters Reason that he should then cast his net into the Sea seeing he had cast it in so often and fished all night and caught nothing Luk. 8. 5. Can Reason conceive how the dead who are eaten with beasts and fishes or turned into dust can be raised to life or that the Sea can be divided the Sunne goe backward or the Rockes yeeld water in abundance Surely there can be no Reason given to Reason for these things and seeing sence and reason are so contrary to God in his Word we may not hearken to them when they say the soule hath no grace because sence seeth none and that God will not pardon my sinnes because there is no Reason to Reason why he should nor no way to Reason which way it can be yet it may be for with God all things are possible Mat. 19. 26. Therefore they that hearken unto lying vanities forsake their own mercies Jona 2. 8. Also live not upon duties nor upon good report nor upon groundlesse hopes nor upon peace comfort joy raptures ravishments whether they be true or false live upon God alone live upon nothing else besides God in Christ if thou doest live upon any thing else as thy foundation is unsound so it will deceive thee whatsoever your sparks be you shall lie downe in sorrow Isa 50. 10. 27. Let not thy comfort depend upon Gods actings or dispensations to thee inward or outward if thou doest thou canst not be setled for they act oft changeable and con-contrary each to other one day thou maist have peace joy and strength another none of these to day God may shew himselfe to thee and in a moment he may hide himselfe â—o day riâ—h injoy health and many friends to morrow sicke and poore and friends all gone Gods actings in us and upon us are not alwaâ—es to us as he is unto us God is unchangeable and ever the same how ever he seemes to be see Heb. 13. 8. Isa 45. 7 8. 15. with Song 5. 6. Isa 8. 17. Therefore make a good construction of what ever cometh to thee his acting in us or upon us is the accomplishing of his will for his glory and the good of his that which I think worst for me may be best for me however it be yet God is good and good to me Psal 73. 1. This I see and say and injoy in both for thou art the same Heb. 1. 12. 28. Pray to God that yee may know the hope of your calling c. To give thee the Spirit of wisdome and revelation in the knowledge of him that yee may know what is the hope of your calling Eph. 1. 17 18. Say unto my soule thou
art my salvation Psal 35. 3. I beseech thee shew me thy glory Exod. 35. 18. Cause thy face to shine upon me Psal 80. 3. Establish O God that which thou hast wrought in us Psal 68. 22. 29. Frequent and wisely improve those whom God hath setled who are able to direct and informe thee in the knowledge of the grace that is revealed in which is fulnesse of joy 1 Joh. 1. 4. Many heare and confer with such as doe not understand the truth and finde successe accordingly 30. In the want of comfort goe not for comfort to sin to duties to conscience but to Christ to his word and promise Trust to the word of the Lord it s in vaine to thinke that ever their discouragements will be removed untill they cleave unto and rest upon the word of the Lord. When David rested upon the word of the Lord then he was setled Psal 73. 17. but not till then Psal 119. 92. God hath appointed his word to settle us wee finde by experience nothing will remove the soules doubts and discouragements but the word of God the word discovers to the soule the love of God it conveys to the soule that which is sutable to settle it carnall reason cannot settle the soule but the word can when God discovers his power and authoritie in it then all doubts c. gives place So we finde that according as we cleave to the word of the Lord our doubts and discouragements vanish and as we cleave to lying vanities our feares and discouragements increase Jonah 2. 8. When God pleases to settle a soule in his love he causeth it to trust in his word Remember the word unto thy servant upon which thou hast caused me to hope Psal 1 19. 49. You had better make the word of God your familiar and companion then to make carnall reason so see Isa 18. 16. Many in the want of comfort seek it where it is not which is to seek the living among the dead and so meet with dead comforts 31. Hearken to the voice of conscience prize and preserve the peace of it and doe nothing against it 32. Be thankfull for what thou hast received and improve that and waite for more We waite for thy loving kindnesse O God Psal 48. 9. 33. When thy conscience is satisfied by the Word hold to that stay there and maintaine it that so we may not alwayes have this work to doe 34. Hold fast what thou hast and let nothing goe that tends to thy peace doe not heare any thing against thy soule be so wise as to give no way to doubting he is a foole that doth so see Luk. 24. 25 O fooles and slow of heart to beleeve all that the Prophets have spoken 35. Remember your resting place Jer. 50. 6. If you forget your resting place it s no wonder if yee be troubled we have no more present actuall comfort then we have remembrance they were troubled the cause of it was they forgot the exhortation that speaketh unto you as children Heb 12 5. Christ is our resting place Returne unto thy Rest O my Soule Psal 116. 7. 36. Avoid sadnesse of spirit it breeds uncomfortablenesse and unsetlednesse and sadnesse causeth us to yeeld to discouragements seeing we are commanded to rejoyce alwayeâ— and evermore 1 Thes 5. 16. Wee should thinke our selves bound in conscience to doe so 37. When our spirits are downe and sad we should winde up our affections and stirre up our selves to take hold on God Isa 64. 7. If thou hast sinned thou hast done foolishly it being done it cannot be undone What shall the soule doe but remember that sweet place Heb. 10. 17. Their sinnes and iniquities I will remember no more see vers 19. to 26. Rom. 8. 1. 33. Fetch thy comfort from it 38. Know and consider there is not any sin a beleever can commit that should cause him to cast away his confidence or so much as question the love of God to him not for any thing he hath done or can befall him he may not admit of such a disquietnesse as shall discourage him or hinder him in obeying another command of God 1 Thes 5. 16. 39. Lastly Know that these means are to be used they tend much to assure and settle the soule in the sensible injoyment of love and that meanes alone are not sufficient to quiet and settle a troubled soule it s the worke of the Spirit to answer all doubts and remove all discouragements God creates the fruit of the lips peace peace to him that is afar off and to him that is neare saith the Lord and I will heale him Isa 59. 19. It s God that stablisheth us 1 Cor. 1. 21. In the use of meanes we are to look to him and waite upon him who will in his time free all his from all their discouragements doubts and feares and satisfie them with his love These things I write unto you that your faith and hope may be in God 1 Pet. 1. 21. 2 Cor. 5. 20 21. Now then wee are Ambassadours for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God For he hath made him to â—e sin for us which knew no sin that we might be made the righteousnesse of God in him THese words breath forth nothing but love tydings of peace and great joy in that Christ alone doth free the soule from sinne and causeth the soule for to injoy the Righteousnesse of God in him Behold what sure sweet cleare full durable divine consolation is here sufficient to cheare revive raise and ravish the sinking soule by reason of sin in the want of a Righteousnesse of God in him These words containe many divine truths for our instruction and consolation In that he saith We are Ambassadours for Christ Obs That God hath sent to us his servants to declare his infinite love and the unsearchable riches of Christ and the freenesse thereof as Isa 61. 1. Zach. 9. 9 10 11. 2 Tim. 1. 9 10. Ambassadours It s the duty of an Ambassadour to deliver his Message without alteration addition or detraction Obs Ambassadours for Christ Christ Ambassadours are for him not against him As though God did beseech you by us Obs Those into whom God hath put this word of Reconciliation when it is declared unto us by them or in his Word we ought to beleeve and receive it as if God did immediately speake unto us for they speake in his stead Obs Then all the doubts and feares the soule or Satan can frame of Gods unwillingnesse to save a lost sinner as Luk. 19. 10. are all groundlesse and false for God seeks to us to be reconciled man seeks it not I was found of them that sought me not Isa 65. 1 2 3. The Prodigall is said to goe but God who is the Father is said to run Luk. 15. 18. 20. As running doth expresse more willingnesse then going so God is more willing to save
doe not make us the better before God nor the more beloved of God but they declare us to be what we are made by God The Papists doe as they say many good works to be saved but we abhorre it because it is condemned of God Not of workes least we should boast If it were of works it were not of grace Therefore all those that expect hope for mercy because they leave their sinnes and doe many good workes as they thinke alas they are greatly deluded they are not taken off of selfe-works and selfe-concurrence with Christ you are ignorant of the righteousnesse of Christ therefore yee goe about to establish your own righteousnesse and so long as yee doe so yee cannot submit to the righteousnesse of God see Rom. 10. 3. But if thou didst know what a righteousnesse Christ is thou wouldst have preferred it before thy own yea it would be esteemed by thee but dresse and dung to his Phil. 3. 8 9. Publicans and Harlots are neerer salvation then thee as righteous as thou art who work for life as the blind Pharisees did and perished see Mat 21. 31 32. Luk. 7. 29 30. We are not commanded to doe any thing to procure the pardon of our sinnes but in reference to service and duty I doe count my selfe never the nearer heaven for my best works then if I had never done any thing but swore and blasphemed God it s to him that worketh not Rom. 4. 2 3 4 5. We are saved not according to our workes but according to his own purpose and grace 2 Tim. 1. 9 Doth not God speake plaine enough to the question in saying it is not according to our works And when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. I will doe away thy offences for my Names sake Isa 43. 25. When thou wert polluted in thy own bloud I said unto thee live then was the time of love Ezek. 16. 6. 8. From hence it is that all that see this mystery of Gods free grace that salvation is not according to our works they cry grace grace Christ Christ Christ is all in all nothing but Christ now all their prayers teares duties devotions all of theirs is nothing to them in respect of their acceptation justification or salvation they are dead to working they will not stirre to doe the least worke in the world to attaine any of these c. Heb. 4. 10. All ours is vanished in the infinite ocean of Gods free love it s so that God might have all the glory Eph. 1. 6. Jer. 9. 24. and that man might not boast Rom. 3. 9. but obey God freely Luk. 1. 74. I have no worke of God wrought in me The Spirit shall convince the world of sin and of righteousnesse Joh. 16. 7 8 9 10. God hath begun his worke in thee if he hath convinced thee of sin and of righteousnesse to be convinced of sin is for the soule to see it selfe utterly lost and undone by reason of sin they confesse thâ—y are vile and abhorre themselves Job 42. 6. They loath themselves for their deeds Ezek. 20. 43. 2. The soule is convinced so as to have no hope in any thing it can doe to help it selfe this is to be undone in nature so as he cannot doe any thing from whence he may expect salvation or have any hope of it for a man cannot expect life and salvation from Christ alone untill the soule be taken off all other things in respect of life This vision of God causeth the soule to see themselves and say There remaineth no strength in me my comelinesse is turned in me into corruption Dan 10. 8. That is now the case is altered from what it was now my best workes my righteousnesse is defiled and is sin now sinfull-selfe and righteous-selfe are alike if there be any difference the last is the worst now the creature hath nothing to procure Christ nor no strength to beleeve in him the Spirit of God reveales to the soule that there is nothing but darknesse and death in our best duties it is from grace to be taken off of nature and he that is taken off of nature hath grace is borne of God When the soule is taken off its own bottome it must have another to rest on or else it sinkes therefore when God takes away the soules false foundation which is her false hopes he gives the soule a better in himselfe this is the teaching and drawing of the Father Joh. 6. That in Christ there is a ransome in which is life and that all that Christ hath done is for him and that nothing will stand the soule in any stead but him when the soule hath learned this there is a secret power goeth with this teaching and carrieth the soule to Christ to beleeve in him for the teaching of the Father and faith goeth together Every one that hath heard and learned of the Father cometh unto me Joh. 6. So that to convince the soule of righteousnesse is to convince it of Christ to reveale that in him onely is helpe and in his righteousnesse is deliverance I have laid helpe upon one that is mighty Psal 89. 19. So that the Lord doth fix and settle the soule upon Christs righteousnesse onely at least he puts the soule under the hope of it Ezek. 16. 5 6. When the soule seeth nothing but death God saith live and when the soule is a going downe into the pit God saith Stay hearken I have received a Ransome for thee see Job 34. 23 24. Now the soule wonders at the love of God in pardoning his sinne he is taken up as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike The Spirit discovers to the soule that it hath chosen something else besides Christ upon which the soule resteth and satisfieth her selfe withall and expects mercy and comfort from her best workes and other lying vanities telling the soule that there is nothing but death in them God by this teaching turneth the soule from darkness viz. selfe Satan and all other lying vanities to light to Christ where life is telling the soule there is life in Christ and that it need not seeke life in nothing else but to waite upon Christ for it and that the soule shall not loose its waiting but shall certainly have it at last Isa 57. 13. These things are wrought in some measure Some are strong others are weake and are called carnall and not spirituall yet they are babes in Christ therefore they were in a happy state 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soule in the same measure faith is wrought and as it appeares to the soule so faith appeares to the soule I know not whether I may beleeve for some shall not be saved The Scripture doth declare that he that beleeves shall be saved Joh. 3. 16. You are to rest satisfied in the Word of
God But I have no love to Christ I am an enemy to Christ and not fit for Christ 1. The reason you doe not love Christ is because thou doest not know Gods love to thee Wee love him because he loved us first 1 Joh. 4. 19. As soone as we know Gods love to us that love constraines us to love him 2 Cor. 5. 14. 2. Art thou an enemy to God so were all that ever did beleeve see Eph 2. 12 13. While we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 8. 10. Enemies cannot deserve Christ yet God gives Christ to such 3. It s a foolish conceit to thinke of fitting thy selfe for Christ it can never be 4. If thou desirest Christ goe to him and you shall speed He that cometh to me I will in no wise cast out Joh. 6. 37. You see you have his word for it also Christ is in you if you desire him for no man can hunger and thirst after righteousnesse that is Christ but such as are blessed Mat. 5. 6. They that are led out of themselves to Christ for light and life and strength are the children of God Rom. 8. 9 10 11 14. This desire is from the in-being of the light and life of Christ in you Indeed there are many great and sweet promises in the Word but they are all for beleevers but I am none I grant none may apply a promise of life but such as beleeve yet the promises are for all the Elect thou doest not know but thou art one of them when God shall give thee faith thou shalt know thou hast an interest in them Acts 13. 48. In the meane time stay thy selfe with this that the Lord Jesus gave himselfe for enemies and justifieth the ungodly Rom. 5. 4. see Rom. 5. 8. 10. Be not discouraged God may save you also the Lord saith I will have mercy upon her that hath not obtained mercy and I will say to them that are not my people thou art my people and they shall say thou art my God Hos 2. 23. Oh sweet place therefore by no meanes yeeld to thy feares doe not nourish jealousies against his love resolve thee in Christs strength to cleave to his Word as Psal 119. 49. And hold there saying My beloved is mine and I am his Song 2. 16. FOr he Jehovah is and changeth never Strong gracious he is and mercifull The same this day as yesterday and ever Kindness truth as from their fountain flow Though thou hast nothing wrought no kinde of way That might deserve his mercy on thy part Doe not thou faint therefore or doubt to speed He gracious is and loves without desert If thou hast waited long and also pray'd And yet no comfort from him thou canst finde Still hope in him and be not thou dismaide He in the end will shew himselfe full kinde Declaring love yet in his judgement just All that doe know his Name will in him trust He is a Father O come taste and see How sweet he is and how he loveth thee I would gladly beleeve but I dare not 1. There is no reason in the world for thee to doubt or be afraid seeing Christ cryeth saying If any man thirst let him come to me and drink Joh. 7. 37. The Spirit and the bride say Come and whosoever will let him come Rev. 22. 17. Doth God say come come come and are you afraid come he will not quench the smoaking flax Mat. 12. 20. Hope thee in his mercy and know The Lord takes pleasure in them that feare him and in them that hope in his mercy Psal 147. 11. 2. The feares in many are occasioned or much increased by such teachers who bid persons beleeve and then unbid them againe saying take heed what yee doe you may be deceived it s no easie matter to be saved you must first be humbled and so sensible of sin before yee may beleeve and they conceive they are not so humbled nor so qualified and therefore they dare not beleeve So sometimes they scare them exceedingly with the many things hypocrites may doe and how far they may goe and so set them short of hypocrites which must needs discourage them and terrifie them so they build up one day and pull it downe againe the next if not the same day The word of God requires no such teaching for men to learne before they doe beleeve for when the soule seeth it selfe lost the first thing they are to doe is to beleeve in Jesus Christ as appeares Acts 16. 31. The word requires nothing of them before they may beleeve therefore we may not for none may presume to teach what is not written Rev. 22. 18. 3. If thou desirest to beleeve thy will is in part regenerated and thou dost in some measure beleeve though weakly as he that said Lord I beleeve helpe my unbeliefe Mark 9. 24. Gods servants are described by a desire to feare his Name Nehe. 1. 11. Psal 145. 89. Psal 147. 11. Those desires which worke towards God came from God The spirit returnes to him that gave it if thy desires be spirituall thou art spirituall to will to repent and beleeve evidenceth that such do repent and beleeve to will to be regenerate is the effect and testimony of regeneration It is God that worketh in you to will Phil. 2. 13. Holy desires cannot be in the soule that hath no spirituall life Psal 145. 19. Desires after Christ are an act of spirituall life an act is from a faculty a faculty is from life and being a dead man desires not spirituall desires flow from the Spirit and are a part of the worke of God in us the will of man in it selfe is not able to effect a supernaturall action 2 Cor. 3. 5. insufficient to thinke Gen. 6. 5. He cannot perceive the things of God 1 Cor. 2. 14. He cannot repent Rom. 2. 4 5. He cannot come to Christ unlesse he be drawne Joh. 6. 44. God must give eyes to see and a heart to understand Deut. 29. 4. There can be no desires without saith 1 Pet. 2. 2 3. A man cannot desire that which he doth not love nor that he beleeves not to be Heb. 11. 6. Many doe give God their hearts and doe not know it and so are troubled because they doe not know what is meant by the heart nor where it is seated I speak not of the heart of flesh Rom. 8. 5 6 7. There is a carnall minde and a spirituall minde I speake of the heart mystically and spiritually which is principally seated in the will so that what it wills or desires there is the heart and to that which the will most wills or desires to that the bent of the heart is unto now if any one were to have its choice of any one thing in the world that one thing that the soule should choose would any question whether they loved it and whether their hearts were to it so in
spirituall things for as no soule can be sensible of the want of Christ untill the soule be possessed of him Rom 8. 10 11. so no soule can desire Christ above all things in the world unlesse Christ had their hearts and they dearely loved him and beleeve in him Christ is precious to them that beleeve 1 Pet. 2. 7. Therefore such as esteeme Christ precious doe beleeve So the seate of faith is in the heart which is the understanding and will but more principally in the will so that if our wills be renewed our hearts are renewed Rom. 8. 5 6. Paul saith To will is present with me good I would doe so then with my minde I serve the law of God Rom. 7. 18 19. with 21. 15. By which it appeares the will is one with the minde and the heart is one with them these three are one and alwayes goe together and are alike spirituall Christ saith Where your treasure is there will your hearts be also that is the minde Mat. 6. 21. And by affections in Colos 3. 2. is meant the heart Set your affections on things above So that the heart and the affections are one thing Many beleeve and yet doe not know whether they beleeve or no so that they doe as the blind man did call their faith unbeliefe Mark 9. 24. So many mis-take faith some have thought comfort joy and ravishments of soule with God to be faith and have concluded because they had not them they had not faith He that beleeves that Jesus Christ is the Son of God shall be saved all is included in this He that beleeves this 1. Know Christ to be the anointed Luk. 23. The Saviour of his people from their sinnes Mat. 1. 21. 2. He rests upon him Leane or stay himselfe upon the Lord Pro. 3. 5. To beleeve in him Rom. 10. 9. 11. Psal 17. 6. To cleave to God Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal 119. 30 31. To hope in him Psal 147. 11. is all one 3. He cannot but own and confesse Christ Simon said Thou art the Christ the Sonne of the living God Mat 16. 16. Rom. 10. 9. A man may say that Jesus Christ is the Son of God the Devils confesse this I know thee who thou art Jesus Christ the Sonne of God therefore this cannot be the faith of the Gospel Two things to be considered in the nature of â—aith 1. Illumination this is to consent to the 〈◊〉 that its true this is called faith and 〈…〉 Devill doth Jam. 2. Mark 5. 8. A s 〈…〉 2. To beleeve that Jesus is the Christ which implies a seeing and knowing all to be in Christ for life and to trust in him for pardon and life to rest upon him for it he that thus beleeves in Christ is brought over to Christ and so centered upon him that it will not goe from him as Peter Whither shall we goe thou hast the words of eternall life Joh. 6. 58. My soule waite thou on God for my expectation is from him Psal 62. 5. This no Devill can doe As for the application of Christ as their own in particular this all that beleeve have not attained this is not so much of the nature of faith as assurance to know all is in Christ no way or meanes of life but him and to rest upon him for it is more then illumination or saying so The Scriptures clearly prove that to beleeve Jesus Christ to be the Sonne of God is the faith of the Gospel I prove by these Reasons 1. Because this is the faith which the Apostles preached and witnessed unto and the faith that is recorded to us in the Scriptures see Acts 18. 28. 1 Joh. 2. 22. Our salvation depends upon the faith of what God saith 2. None can say that Jesus is the Lord but by the Spirit 1 Cor. 12. 3. 3. Because upon the profession of this Christ builds his Church Mat. 16. 16. 18. 4. Because upon the profession of this the Baptisme of Christ is to be dispensed Acts 8. 37. 5. They who have this faith dwell in God and God in them 1 Joh. 4. 15. 6. Because God reveales this to the soule flesh and bloud cannot doe it Mat. 16. 16 17. 7. Such are borne of God Whosoever beleeves that Jesus is the Christ is borne of God 1 Joh. 5. 1. 8. This is the faith that overcometh the world 1 Joh. 5. 4 5. 9. Because such as beleeve this are pronounced blessed and shall never dye John 11. 25 26. 10. He that beleeves this shall be saved as appeares Rom. 10. 9. Joh. 11. 25 26. There is a lesser degree of faith then a full and certain assurance of life by Christ for him in particular Isa 45. 21 22. Mat. 5. 3 4 5. They had not this yet were blessed and shall be satisfied there is a hope of mercy without a certainty such are blessed Turne yee to the strong holds yee prisoners of hope Zach. 9. 12. They hope and in his Name they doe trust Mat. 12. 21. A man may beleeve and yet not know that he hath eternall life The Apostle saith These things have I written unto you that beleeve on the Name of the Sonne of God that yee may know that yee have eternall life 1 Joh. 5. 13. They had it but they did not know so much they beleeved yet had no assurance The people of God are ready to admit of discouragements when there is no cause as the Scriptures and experience testifie Mary was troubled and afraid Luk. 1. 29 30. All the matter was the Angel saluted her and saâ—d Shee had found favour with God So the Shepheards were afraid when the Angel brought them tydings of great joy Luk. 2. 9 10. So Peter was afraid when he drew up much fish Luk. 5. 8 9. But what cause had these to feare God saith Feare not but beleeve and we feare when we should beleeve to the dishonour of God and the hindering our own peace therefore I shall name some of the discouragements which hinder the Saints comfort and indeavour to remove them 1. Discourg Some are discouraged and thinke they have no worke of God in them because they have not had so great a measure of sorrow for sin as some have 1. All that beleeve have not the same measure of sorrow for sin Lydia received the word with joy Acts 16. 14. but the Jaylor trembled being in feare Acts 16. 29. 2. The greatest measure of sorrow for sin any have had was not the cause they were loved or saved it s a great mis-take to thinke God delights in feares or teares 3. A deep sensiblenesse of sin hinders the soules beleeving and drives it from Christ as it did Peter saying Lord depart from me for I am a sinfull man Luk. 5. 8. 4. Doe not complaine that God deales more gently with thee then others 5. What is sensiblenesse of sin that flowes not from the apprehension of pardon love wee must not looke
by thy mortification of sin consider Rom. 7. 4. God may for ends best knowne to himselfe suffer corruption to be too strong for thee it may be to abase thee more in thy own eyes to see thy weaknesse and to see a more need of Christs strength God may leave thy personall Sanctification the more imperfect that wee might the more minde and behold Jesus Christ and our Righteousnesse in him and live the more upon him and joy the more in our Justification by him Rom. 4. 6 7. 5. It s one thing to have thy sinnes forgiven or not imputed Psal 32. 1 2. and another thing to subdue sinne in thee 6. The reason fin so much prevailes is because yee live so much in discouragements live in the apprehension of the love of God and downe goes sin and discouragements but if yee live in discouragements sin prevailes as you may see Psal 77. 2. 7 8 9 10. 7. We ought not to fetch our comfort from our subduing of sin but from Christ who is made unto us both Righteousnesse and Sanctification 1 Cor. 1. 30. When wee are at the best wee may not live in our selves nor by sighâ— buâ— by faith and when wee are at the worst wee ought to live upon Christ by faith and comfort our selves in him and in him onely It s the folly of many when they want strength and comfort they seeke it in their duties â—nd subduings of sinne and comfort themselves there but Christ is not in all their thoughts Psal 10. 4. 9. Dis What I once felt is now decayed 1. The ground of our faith is God in his Word and not our sight and feeling that is sensuall Wee live not by sight but by faith 2 Cor. 5. 7. 2. Whilst thou maintainest feares and jealousies of Gods love to thee it s no wonder it is so with thee call to minde the dayes of old as Psal 77. With him there is no variablenesse nor shadow of turning Jam. 1. 17. Whom he loves he loves for ever Joh. 13. 1. 3. A childe of God may decay in parts sight feelings and exercise of faith as Phil. 4. 10. these are sometimes more sometimes lesse as God seeth best that so wee might rest and relie upon Christ alone I see and feele nothing in my selfe or all is as nothing to me to Jesus Christ who is all to me 4. We ought to beleeve that we neither see nor feele saith is the evidence of things not seene Heb. 11. 1. To live by faith is to walke after the Spirit and to live by sight and feeling is to live after the flesh Rom. 8. 1 2. 10. Dis I am discouraged because nothing is made good to me I doe not possesse is 1. If thou beest included and art under the promise of it thou shalt possesse it 2. It may be made good to thee without thy possession of it there is neither faith nor hope in what we possesse to have right in it and to possesse it are two things They dyed in faith they did not possesse what they beleeved Heb. 11. 17 18. Abraham beleeved he should have a Sonne here was his faith Rom. 4. 3. 17 18. yet then he did not possesse his Sonne to make injoyment essentiall to faith is a very great mis-take 11. Dis I have no assurance of salvation and therefore have no faith 1 Faith and assurance are two distinct things assurance cannot be without faith but faith may be without assurance for assurance is not the proper act of faith but an effect of it and a higher measure then that is and the greater our feelings of assurance are the lesser is our faith 2. Faith is an assenting or cleaving to the truth and faithfulnesse of God in his promise not from any thing the soule seeth or feeleth in it selfe but from something it apprehends in God in his Word Rom. 4. 20 21 22. Sometimes faith is attended with much strife and strugling for Satan saith to the soule it s in vaine to beleeve Christ saith Come I will ease thee now for the soule to rest upon the ability and fidelity of Christ in his promise is no small measure of faith Assurance is not from the nature of faith nor from the direct act of faith but from the reflect act of faith which is for a man to see and know that he beleeves which assurance is from the light and testimony of the Spirit of God in the conscience of one that is already a beleever causing the soule to know it beleeves the Spirit it selfe beareth witnesse to our spirits that wee are the children of God Rom. 8. 16. 3. There be some that have faith by reason of their ignorance and unskilfulnesse as Heb. 5. 14 15. 10. 15. Babes are unskilfull and have not experience of Gods dealing with his for order and manner so that when faith doth not act and when Christ doth not clearly appeare in the soule he doubts whether he be not deceived but when the Lord appeares againe the doubt is dissolved and the soule satisfied and he is armed with experience against such a time if he be able to judge and neglect not to marke well but where use and exercise is wanting there is not so cleare a discerning Heb. 5. 11 12. 12. Dis I feare the opposition in me is not between Christ and Satan or the Spirit against the flesh but from my corrupt will and my inlightned conscience I grant all the combates in men are not right many are deceived herein yet the difference may be discerned as 1. The naturall conscience though inlightned acts onely in a naturall way at the most it is but morall as not to â—lie steale sweare and such grosse acts 2. It stirres not unlesse it be forced and onely to that its forced unto 3. Conscience inlightned strikes onely at the branches of sin but not at the roote 4. It sets one faculty against another as the will and affections against the understanding 1. But the Spirit of Christ causeth an opposition in the same faculty as in the will c. 2. The Spirit of God makes a free full constant impartiall resistance against all sin 3. And discovers to the soule her secret corruptions in their colours the Spirit overpowereth the soule causing it to hate sin and leave it 4. The Spirit causeth the soule to be more glad the more sin is discovered 5. The Spirit of God teacheth the soule to oppose all sin even the appearance of evill equally proportionably and orderly 6. The Spirit causeth the soule not to turne the truth of God into incouragements to sin as some doe 13. Dis I am so troubled with hideous temptations as I beleeve no childe of God is 1. Christ was tempted Mat. 4. There is no temptation but a childe of God may be tempted with see 1 Cor. 10. 13. 2. If they be hatefull and burdensome to you and you cry to God for helpe against them they shall not be laid to
the Gospel of it have made will make the rich poore in that for Christ they have suffered the losse of all things Phil. 7. 8. It will not be alwayes thus if it continue as long as I live my life will not be long ere glory come then shall I suffer no more troubles nor afflictions no hunger cold nor nakednesse c. In our greatest want we should be content for the time will quickly come in which we shall feele no want nor suffer no hunger cold or nakednesse be content to be like Christ in poverty as well as in glory what God takes away in one kinde he can give in another which will be better Psal 34. 9 10. Therefore when I thinke I want I may not beleeve I want but that I have what I want when I doe not see it Saints poore and under abasement may be rich in faith Jam. 2. 5. 3. There is no state and condition under the Sunne that is free from Satans temptations those who have more abundance of outward things Satan saith to them these things are all they are like to have and in that they receive their good things in this life have a heaven of outward contents here they must not expect another hereafter and to those that have more gifts and parts then others he saith they are not given in love to them but onely for the benefit of others on every sâ—de Satan is ready to get advantage to disdiscourage us it s well if we could say we are not ignorant of his devices 2 Cor. 2. 11. The Lord teach us to know the depths of Satan Rev. 2. 24. So as to know his stratagems and resist him As there is no state under the Sunne free from trouble so it s a comfort to all that are the Lords that God can and will support his in and under it and make it sweet and comfortable to them All things shall worke for good to them that love God Rom. 8. 28. 35. 38 39. 18. Dis I cannot see God surely God hath forsaken me 1. Sometimes God hides himselfe from his Verily thou art a God that hidest thy selfe Isa 45. 15. I opened to my beloved and he had withdrawne himselfe Song 5. 6. Behold I goe forward and he is not there and backward but I cannot perceive him on the left hand where he doth worke but I cannot behold him on the right hand but I cannot see him Job 23. 8 9. 2. Our carnall reason our corrupt heart and Satans suggestions are so neare as before our eyes that wee cannot see God and wee hearken so much to what they say that wee minde not the voice of the Spirit Rom. 8. 16. 3. It s one thing to know and another to know that we know Christ said they knew they said they knew not Whither I goe yee know and the way yee know Thomas said unto him Lord we know not whither thou goest how then can we know the way Christ spake true and they knew not that they knew Joh. 14. 3 4 5. So shee saw Jesus standing and knew not that it was Jesus but when their eyes were opened they knew him Luk. 24. 31. Paul prayed that they might know the hope of their calling Eph. 1. 18 19. 4. When God hideth his face wee are to waite upon him and looke for him Isa 8. 17. For he will returne againe but Sion said the Lord hath forsaken me and my God hath forgotten me Can a woman forget her suâ—king childe c. yea shee may yet will not I forget thee Isa 49. 14. For a small moment have I forsaken thee but with great mercy will I gather thee Isa 45. 7 8. Though God absents himselfe from his yet his love and care of them is the same to them as when he doth most manifest himselfe to them 19. Dis Another is discouraged and saith I had thought I had faith but since I fell into a great sinne I am perswaded if I had been the Lords I should not have been so left of God to sinne so as I did 1. Say not so consider God hath left his own children to fall into the same sinne or as great David sinned in adultery and murther and Solomon sinned greatly after he had obtained mercy 1 King 11. 9. And Peter denied Christ with an oath Paul was led captive Rom. 7. 23. These examples are recorded to hold forth the glory of the riches of Gods free graâ—e Eph. 2. 4. that men may know what God can doe that great sinners might not despaire or faint under their sinne 1 John 2. 1. 2. To despaire of the mercy of God because our sinnes are great were to limit God in his mercy which is to adde sinne to sinne and a greater sinne then the former therefore the greatest sin a beleever can commit ought not to make him mourne without hope for no sinne can put him in the state of damnation or under the curse Rom. 8. 1 2 3. While we live in this world God healeth not our sinfull natures wholly nor takes it quite away the flesh lusteth Rom. 7. God ever looks upon his as they are in Christ and not simply as they are in themselves Eph. 1. 4. 1 Cor. 1. 30. I my selfe keepe the law of God but with my flesh the law of sin sin doth the evill Rom. 7. 15. 17. 20. 1 Joh. 3. 9. Consider Nâ—he 9. 16 17 c. He knoweâ—h our frame and remembreth that we are but dust Psal 103. 14. see p. 66. God hath in wisdome and love left sin in his to humble them and to exercise the fruits of the Spirit Gal. 5. 22 23. and that we might long to be where we shall not sinne also that we may love Christ in that it s pardoned and depend upon Christ to subdue it and that we might not scorne nor insult over any and see the power of Christ in subduing them and admire free love the use of all is not to expect to be freed from the act of sin while wee live here as some dreame Secondly not to sinne that grace may abound God forbid Rom. 6. 1 2 3. 8. Use wee all meanes against it Be not over-pressed and sunke in despaire under it see Rom. 5. 20. 6. 1 2. 2 Cor. 12. 9. Rev. 3. 7 8. All the Lords are the more happy they were sinners else how could they be capable of union with God and of mercy and heaven if there were not evill it would not be knowne what is good Justice and mercy had not been knowne how could the wisdome of God be knowne in drawing good out of evill or his love in sending Christ to dye could not have been known and man had not come to that happinesse in Christ which the Saints shall come unto 1 Cor. 15. 44 45. The misery is that the most men fall into the extreames either to despaire by reason of sin or looke upon sinne as a small matter and so grow prophane of this wee have
thus they served Christ and his Apostles see Luk. 23. 13 14. Joh. 17. 12. 10. 20. 23. Jer. 20. 8 9. and darken this truth instead of clearing it over-confidence of mens knowing truth forestalls and deceives many and keeps them from the truth 3. This doctrine most abaseth man in that he hath not nor could not doe any thing in the world to procure these things I deserved it not nor procured it not nor had any hand in the doing of it God will have it so that no flesh should glory 1 Cor. 1. 29. That God may be all and man nothing I be nothing 1 Cor. 12. 11. As the light of the Sunne puts out theâ— light of the fire as not enduring any light but its selfe So when Christ the Sonne of Righteousnesse appeares in the soule Mal. 4. 2. Gal. 1. 16. Out-goeth all fire and candle-light not one sparke is left to walke in nor to comfort the heart withall Isa 50. 10 11. It is no matter let it goe Christ is a better light and heate strength and comfort and shines mesâ— gloriously when alone 4. This is the doctrine that causeth thâ— Saints to sin lesse Gal 5. 16. Sin is desired soâ— the sweetnesse and pleasure of it in the waâ— of satisfaction men goe to sin but being satiâ—fied are content without it here is sweeâ—nesse and satisfaction oh how it satisfieth the soule The more the soule is filled with this doctrine the lesse it desireth sin the lesse wâ— desire sin the lesse we sin loe now there is 〈◊〉 better sweetnesse satisfaction come in placeâ— Song 1. 5. This is the doctrine that makes thâ— Saints most spirituall and thankfull this 〈◊〉 us with joy and gladnesse praise and thankfulnesse to God and to glory in him and 〈◊〉 call Christ by his right name This is his naâ— that they shall cal him the Lord our righteousnesse Jer. 23. 6. Job 33. 23. 6. This doctrine causeth the soule to bâ— most serviceable to God to serve him freeâ—ly and chearfully Being delivered we serâ— him in holinesse and righteousnesse all the dayes of our lives Luk. 1. 73. Untill men know they are delivered they cannot serve God freely but the contrary doctrine fills men with slavish feares to doe duties to escape hell and get heaven 7. This is the doctrine that will hold when all failes because it is built upon the truth The Gospel is the word of truth Col. 1. 5. Therefore this doctrine we imbrace 8. This is the doctrine that holds up the soule and keeps it from sinking and fainting in the sight and sense of sinne this doctrine removes many objections which otherwise would trouble and discourage us this doctrine saith there is nothing to pay all is paid it cost Christ deare that it might cost us nothing it s not of works nor according to our works Rom. 10. 6. 4. 4 5. 2 Tim. 1. 9. Our life is hid with Christ in God Col. 3. 3 4. The answer of a good conscience is O God thy Sonne hath dyed for me satisfaction is made what more canst thou require of me O the unsearchable riches of Christ Eph. 3. 8. 9. This is the doctrine that raiseth the soule when fallen to rise and returne to God Hebâ—0 â—0 Not any thing can keepe the soule from utter despaire and â—aise it when fallen but Christs satisfaction and the unchangeablenesse of the everlasting love of God Jer. 31. 3. Tell me what peace or comfort could we have if we were not freed from the punishment of sin I see not how one can be wholly ignorant of this doctrine and be a Christian 10. This is the doctrine that is full of sweetnesse and life behold a living fountaine that can never be drawne dry it ever flowes full of sweetnesse loe here is strong consolation full of spirit and life for the soule to drinke freely in at all times to refresh it selfe withall here is peace security consolation joy contentment in that not any thing can be laid to our charge our sins shall be remembred no more no more no more oh what a fountaine of consolation is here what marrow and fatnesse is like to this if my soule be deserted faith faile yet God is my God I change oft but he never when I cannot apprehend him I am comprehended of him Christ is the same yesterday to day and for ever Heb. 13. 8. I am the Lord I change not Mal. 3. 6. He that understands not this doctrine can injoy no true sweet solid setled comfort in the right understanding of this doctrine Christ is rightly understood and our soules injoy such marrow and fatnesse which glads our hearts and keeps our soules from fainting in a world of misery and trouble Seeing the Lord hath caused us to know and injoy this truth we have cause alwayes to rejoyce and sing praises to him I will give thankes and sing praises to his Name Psal 18. 49. see Acts 16. 25. A Song that JESUS CHRIST is all in all to his 1. CHrist is his Fathers chiefest choice And I in him the very same Why should I not in him rejoyce Who am secured from all blame 2. In God through Christ the Saints rejoyce When they know they in Christ are found Through Christ they with a joyfull voice In singing doe his praises sound 3. I now in Christ have beauty bright I am compleat in him alone And cloathed in his Robe that 's white In him I have perfection 4. In me God doth through Christ delight In God through Christ I a right have Through Christ I may come in his sight And needfull things may aske and have 5. My priviledges are full large Through Christ my Saviour and King Wee onely underâ—â— the charge Me to redeeme and me home bring 6. Christ is my light my life and strength My Prophet Priest and King is he My husband head and Saviour Oâ— nonâ— but Jesus Christ for me 7. Christ is Sanctification And Reconciliation And all my Consolation For he u my Salvation 8. He is my Covenant and peace Mediator and Advocate And he is my Physitian And the forgivenesse of my sin 9. And my Sanctuary alway He is my She heard and my stay He is my Counseller alway In him I have fulnesse of joy 10. He is a Father unto me And supply continually And my foundation is he And he alone is my glory 11. I have no hope comfort or joy But in sweâ—t Jesâ—s all the day He is my sweet delâ—ght alway For all things else will soone decay 12. What is it worldly men desire But beauty riches and fine fare With pleasure ease and rich attire Things which the world in them doe share 13. And what these things to them can be
you keep the Law Joh. 7. 19. If yee say yee can keepe the Law without fin the Scripture doth call you a lier 1 Joh. 1. 8. There are none just upon earth Such as are such great doers for salvation are fit to be ranked with those in Mat. 7. 22. Can you make your selfe righteous can you keep the Law It forbids lust yea vaine thoughts Rom 7. 7. Gal. 3. 10. Unlesse yee can keepe the Law yee cannot be saved by workes 9. So much as wee eye any of our workes to be any thing in salvation it selfe so much we not onely neglect and slight Christ but are enemies to the Crosse of Christ Phil. 3. 18. Whatsoever they say or doe they are no better 10. To doe any thing to be saved is but wicked obedience all is uncleane Their minds and consciences are defiled Titus 1. 15 16. The more they doe the more hypocrites they are What men doe to escape hell and get heaven is wicked serving of God for that they doe is not in faith therefore it is sinne Rom. 14. and doe not please God Heb. 11. 6. If the plowing of he wicked is sinne what is his praying untill Christs love constraines the heart to love and serve him there is no love to God in what they doe all is but selfe-love their own ends are all they aime at but when the love of God is shed abroad into their hearts they will serve God freely Luk. 1. 74. 11. We doe nothing to be saved because we saw that when we had done all we could wee were unprofitable servants Luk 17. 10. Which could not be if we could have saved our selves or effect the least part of our salvation by any thing we could doe wee see we sin in all our workes they are no better then Pauls and he calls his dung Phil. 3. 8. Dung is fit for the dunghill Such are not worth the mentioning much lesse magnifying O Lord I will make mention of thy Righteousnesse even of thine onely Psal 71. 16. 24. We have no confidence in the flesh none in our selves but in Christ 1 Cor. 1. 3. We live to Christs righteousnesse we are dead to our own Gal. 2. 19 20. Our workes are our glory God spoiles us of our glory that we might glory in Christ I be nothing 2 Cor. 12. 11. All we can doe cannot satisfie for one vaine thought our workes are a most miserable rotten and sandy foundation if our salvation should depend upon them it did depend upon a broken reed no man is righteous in himselfe wee are not just in our selves but in another 2 Cor. 5. 21. Saving benefits are in Christ and not in us our blessednesse is in Christ and him crucified 12. Doers for salvation as confident as they are such were shut out of heaven those in Mat. 7. 22. were confident heaven should be opened to them their plea to enter into heaven was because they had done many great and wondrous workes t is worth the observing they thought it an unanswerable argument yet they were shut out heaven was not provided for them Publicans and Harlots were saved but not they Mat. 21. 31. Christ saith He knew them not What Doth not Christ know great workers for salvation no he neither knows them nor they him Such as look for salvation to be on condition of workes seeke to attaine it by workes they prize their own righteousnesse in stead of Christs see Rom. 10. 3. Such as know Christs righteousnesse prize it its glorious in their eyes our workes are as nothing to us they vanish before us like the morning dew as Hos 6 4. They prize set up and esteeme nothing but Christ Your conclusion it s your delusion consider againe and see if you can see whose is the errour who is deceived and strangely deluded I desire you may see looke on it well and submit Geree Who so blind as he that cannot see with halfe an eye that beleeving is the condition of the party justified p. 82. Wee must beleeve before we can be justified p. 81. The Doctor doth most ungodlily inferre that a man is justified actually before he hath faith p. 83. He saith We are justified before we beleeve this is the thing in question p. 87. He makes a wicked and sinfull seperation between Christ and faith in the point of Justification which methinkes should make all true Christians abhorre their Doctrine as hellish and apostaticall p. 95. The Doctor holds that Christ justifieth us before any qualification is wrought in us he saith Faith comes after Justification as well as workes and so excludes Faith in Justification p. 18. 34. The Apostle saith Wee are justified by faith Rom. 3. 23. The Doctor saith before wee beleeve You cry out against us our answer is to all your sharp arrowes most bitter words The Lord rebuke thee You will have us to see what spirit you are of I hope the Lord will let you see and say that you condemned the truth and those that taught it and that the errour and hellish doctrine and blasphemy is your owne You see the Word faith in Scripture Rom. 3. 23. But it s evident yee see not the meaning of it What the Scripture saith is true and so is what the Doctor saith it s but your mis-take to thinke otherwise wee deny not but affirme we are justified by faith but we deny we are justified by beleeving for the word Faith is not alwayes to be understood for beleeving the Scripture doth not say wee are justified for nor through nor by beleeving neither doth it follow that wee are justified by beleeving because the Scripture saith We are justified by faith because the word Faith is diversly understood as 1. Sometimes by faith is meant the doctrine of Christ Jude 3. Obedience to the faith Acts 6. 7. In the faith 2 Cor. 13. 5. Hearing of faith preacheth the faith Gal. 1. 23. 2. So for the power by which we beleeve Gal. 5. 22. Phil. 1. 29. 3. Faith is to beleeve have faith in God Mark 11. 22. 4. Sometimes by faith is meant the profession of faith Rom. 1. 8. 5. By faith we are to understand knowledge Rom. 14. 22. 6. Sometimes Christ is called faith in Gal. 3. 16. with 19. 23. The seed in the 19. verse is called faith in 23 verse and Christ in the 16 verse So that to be justified through faith and by faith that is through Christ through his bloud Eph. 1. 7. Through the Redemption that is in Jesus Rom. 3. 24. So the word through him is used 1 Joh. 4. 9. Through him and by him is all one Eph. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ Gal. 3. 14. Compare Rom. 3. 14. 28. with Rom. 5. 9. Isa 45. 24 25. Mat. 9. 22. Eph. 2. 8. Acts 15. 9. Gal. 3. 26. Eph. 1. 5. Those expressions of Scripture that ascribe most to Christ are the clearest the other are to be
appeares Rom. 8. 33. to the end The Elect shall be gathered together Mat. 24. 31. Joh. 11. 52. The election obtained it Rom. 1â— 7. He saith not that we obtained it by beleeving If beleeving were of absolute necessity to salvation such as dye in their infancy cannot be saved for they doe not beleeve as appeares Rom. 10. 14. 17. Faith is an assent a trust a perswasion Heb. 11. 13. A beleeving God v. 6. a judging God faithfull v. 11. Infants want understanding to beleeve for knowledge and saith are not without the knowledge of the Son of God Gal. 1. 16. 2. 20. That infants doe beleeve there is no reason nor Scripture for it If any say God is able to make them beleeve I answer God is able to fill this house full of gold but this is no proofe that he hath done it or that he ever will so here 15 Argu. If unbeliefe be not the unpardonable sinne then it cannot deprive the Elect of salvation but unbeliefe is not the unpardonable sinne for unbeliefe is a not beleeving in Christ this sin is immediately and directly against Christ therefore it s as pardonable as any other sin against Christ is as appeares Mat. 12. 31 32. Also the Elect have committed this sinne not onely before conversion but after and daily sin by unbeliefe in that we beleeve not all that we ought nor so as we ought to beleeve and dye in not beleeving that which we ought to beleeve is not this unbeliefe If finall unbeliefe be the unpardonable sinne none can be seene to commit this sinne before death for who can tell its finall till they dye but men may be seene to commit the sinne that is unto deaâ—h before they dye as appeares 1 Joh. 5. 16. Therefore finall unbeliefe is not the unpardonable sin 16 Argu. If the salvation of the Elect is sure and certaine then it depends not upon that which may faile but beleeving may faile therefore if it depends not upon beleeving if it did it might faile also but the salvation of the Elect is sure and certaine in that it depends upon a sure foundation the immutability of his Counsell Heb. 6. 16 17. Faith shall cease 1 Cor. 13. It is a creature Psal 5â— a worke and it groweth 2 Thes 1. 31. and increaseth 2 Cor 10. 1â— it may be overthrowne 2 Tim. 2. 18 19. What God saith I must beleeve he saith they did for a time beleeve Luk. 8. 13. The Devills beleeve James 2. 19. How could they have that taste Heb. 6. 4 5. Without beleeving how could they receive the knowledge of the truth Heb. 10. 26. Without beleeving how could they stay themselves upon the God of Israel Without beleeving ye see what they were Isa 48. 1. to 7. 58. 2. The nature of it is liable to faile else what need was there of Christs prayer that it might not faile Luk. 22. 32. It s a fruit of the Spirit one with joy peace goodnesse temperance Gal. 5. 22 23. And doe not one or more of these in a childe of God sometimes faile if it be denied the experience of the Saints doe sufficiently testifie to the truth of this but I will prove it by Scripture First for joy David saith Restore to me the joy of thy salvation Psal 51. 12. Had not he lost his joy it did faile him he wanted it and Heman a good man complaining saith Lord why castest thou off my soule I am distracted while I suffer thy terrors Psal 88. 14 15 16. What joy and peace had he if Joy and peace faile Why not faith they being one in nature Jeremiah saith I said my strength and hope is perished from the Lord Lam. 3. 18. If his strength and hope perished then faith perished if no hope then no beleeving if we cannot cast away our confidence why are we exhorted not to cast it away Heb. 10. 35. Beleeving and confidence are all one 2 Thes 3. 4. Eph. 3. 12. If their confidence might be cast away they might be without it see Heb. 3 6. with 1 Joh. 5. 14. Rom. 11. 20. Flesh and heart faile but not God Psal 73. 26. My hope hath he removed like a tree Joh. 13. 10. Joh. 20. 25. Psal 77. 2 7 8 9 10. If continue in faith 1 Tim. 2. 15. denieth the faith 1 Tim. 4. 1. 5. 12. denied the faith 1 Tim 5. 8. I speake as unto wise men judge what I say Many idolize their beleeving they live upon it fetch all their comfort from it and not from God in Christ 17 Argu. That which taketh away sin that justifieth us Christ tooke away sinne by his bloud therefore we are said to be justified by his bloud Rom. 5. 9 To be justified and to be free from sin is one that which justifieth us freeth us as the payment of the debt freeth the debtor from suits and imprisonments c. So Christ paying our debt is our justification from sinne our freedome from the punishment of sinne To be saved by Christ and to be justified by Christ is all one to be saved from our sinnes Mat. 1. 21. and to be justified from our sinnes Rom. 5. 17. is one thing It s not our beleeving but the Spirit that reveales to us we are justified the Spirit dwelleth in us 1 Cor. 3. 16. 1 Cor. 9. 19. Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us Mat. 10. 20. and sheweth us what Christ hath done for us 1 Cor. 2. 9 10. with 16. 13 14 15. Heb. 10. 15. 17. 1 Joh. 5 6. The bloud of sprinkling is the application of it to the conscience it speaketh good things to the conscience that all is paid this clenseth the conscience Heb. 12. 24. The worke of faith is onely to assent to the truth of what the Spirit in the Word saith and receive its testimony now to assent unto a thing is not to manifest it giving and receiving are two things Ephes 3. 5. 18 Argu. If Christs death be that thing for and by which we are justified then when that death was then we were justified but Christs death is the thing for and by which we are justified By his knowledge my righhteous servant shall justifie many for he shall beare their iniquitie Isa 53. 11. So that his bearing our iniquity was our justification from sinne and by his knowledge he knew whoâ—e sinnes he bore that is whom he justifâ—ed The Lord knoweth who are his 2 Tim. 2. 19. with Exod. 28. 21. c. By his knowledge he knew thee and me and he loved thee and me and gave himselfe for me and thee Gal. 2 20 To beare iniquity and to beare the punâ—shment of sinne is one thing if we are justified through the redemption which is in Jesus Christ Rom. 3. 24. Therefore it is evident wee are not justified through beleeving Rev. 5. 9. This is my body which was broken for you 1 Cor. 11. 24. He had not dyed but for you and
prophesie of Christ who by his death washed us cleane in his own bloud Rev. 1. 5. Christ gives remission of sinnes after we beleeve Ans The question is not when Christ gives it nor when we receive it but when sin was destroyed and washed away and we made just if there were not remission of sinnes in Christ for us before we beleeve how could it be given us afterward We are to aske pardon Mat. 6. 12. Ans The word pardon is not in the Text the word debts is to be understood betwixt man and man first for we pray to be forgiven as we forgive we forgive not perfectly will an imperfect forgivenesse of our sinnes from God be sufficient for us Secondly Because Gods forgiving us our sinnes against him is not on that condition if we forgive others as this is see Mark 11. 25 26. Luk. 17. 3. 2 Cor 2. 7. And as for the forgivenesse of sin in 1 Joh. 1 9. is to be understood for the manifestation of forgivenesse the assurance and injoyment of it in the conscience its usuall in Scripture to put the cause for the effect and the effect for the cause Pro. 8. 36. It s so to be understood because there is nothing of pardon obtaineable but the manifestation of it therefore not to be prayed for since Christs death all that is to be done is onely to declare its done and for whom it s done for Christ will dye no more it s in vaine to pray for the pardon of that sin which was not washed away in his bloud Heb. 10. 18. 2 Cor 5. 19. It is no mocking of God to pray to God to manifest to us what he hath done for us as David Psal 51. 9. 12. I grant Christ hath borne our sinnes there is a difference betwixt Christs bearing them and giving us pardon for them Ans If Christ hath borne them and satisfied for them seeing God is satisfied now we know it we are satisfied in that God hath not any thing to lay to our charge Rom. 8 33. 2 Tim. 1. 9. speakes of his purpose Ans Christ by his death did save us according to his purpose before the world marke the words His purpose to save us was before the world He saith not that we were saved before the world He saved us by his death so that its said He hath saved us 2 Tim. 1. 9. see Titus 3. 5. Joh. 3. 36. 5. 24. Col. 2. 10. Eph. 1. 3. 2. 5. 8. Heb. 10. 14. 1 Joh. 5. 11 12 Phil. 3. 12. Rom. 8. 24. We have all in Christ Rom. 8. 23. We wait for the adoption yet we are now the Sonnes of God 1 Joh. 3. 2. and our Redemption Eph. 1. 4. Yet by Christ we are redeemed Luk 1. 68. We have redemption in him Col. 1. 14. for Eph. 1. 3. In our selves imperfect there is no perfection in us nor in this life Heb. 10. 10. Proves that by one act Christs death God was satisfied Ans It s enough seeing God is satisfied we are satisfied though others cavell and be unsatisfied Forgivenesse of sinne conveyed to us by the Spirit is called pardon Ans It appeares from Isa 40. 1 2. That their sinnes were pardoned before it was declared unto them God cals it pardon yet they knew it not nor had it in their consciences Comfort ye my people tell her that her iniquity is pardoned 2. Pardon of sinne or justification in the conscience is not justification is selfe but onely the knowledge of it Justification depends not upon our assurance of it or knowledge of it but upon Christ Isa 45. 25. It consists in taking away sinne that which is in the conscience is the knowledge of it and comfort of it 1. That pardon of sin or justification consists not in the declaring of it nor receiving of it for if to declare one to be just makes him so then he was not so before God and wisdome are said to be justified by men Mat. 11. 19. Luk. 7. 35. Rom. 3. 3 4. did it make him so 2. God by his Spirit declareth a soule to be just and righteous but if he were not made so by Christ before it will follow he justified the wicked which is abomination Pro. 17. 15. They are just or wicked guilty persons or not guilty he saith he will by no meanes cleare the guilty Exod 34. 7. Deut. 25. 1. Therefore they that are righteous before God will declare them to be so God will not have men to declare any to be just and righteous unlesse they appeare to be so The Elect are made just by Christ therefore they appeare so to God and in his time he declares it 3. If to declare one to be just could make him so it were good to doe it for its good to make evill good if the wicked and their actions were to be declared to be just yet would they remaine wicked and sinfull still 1. Neither is Justification a taking sin out of the conscience if it were faith justifieth not nor doth it take sin out of the conscience nor assure the conscience that he is a childe of God for that is the worke of the holy Spirit of God 2. A man may feare the Lord and obey Christ and yet walke in darknesse and see no light and yet God is his God Isa 50. 10 11. If he be not a beleever how doth it appeare that God is his God If sin be taken out of his conscience he assured that God is his God how doth he walke in darknesse and see no light to see all Christ hath done to be for us and sin taken out of the conscience which is the fruit of the former is a great light 3. If the knowledge that a man is a beleever takes away sin then faith takes it not away for it is one thing to beleeve and another to know I beleeve as it is one thing to see and another to know I see the latter is by a reflection by this reason it will follow that nothing justifieth but the taking sin out of the conscience which is assurance and 4. If assurance be justification then a beleever may be an unjustified man because he may want assurances and be so clouded and deserted that he may not injoy the assurance of pardon but very much doubt whether his sinnes be pardoned or noâ— thus it was with Heman Psal 88. and many other beleevers 5. If justification consists in taking sin out of the conscience it will follow that if conscience accuse he is an unjustified man and so be a justified and unjustified man in ten minutes for idle thoughts and words are sins and conscience will accuse for them and they may lie heavy upon the conscience 6. Also by this reason it will follow that none are converted nor have faith untill they have assurance they appeare to be in their sinnes no faith but assurance yet assurance is no faith at all for they are two things Joh. 6.
deny this doctrine Can two walke together unlesse they be agreed Amos 3. 3. The Saints cannot walke together warrantably and so not comfortably without these two things 1. An onenesse of faith in the principles or doctrine of Christ knowne owned and declared 2. Love to the truth and to each other so as to desire to walke together For my part I would not joyne to that Church who denied any foundation-truth and this is one but being joyned if the Church doe not denâ— it I am not to deny communion with those that deny it untill sufficient meanes hath been used to informe them it appeares to me there is a necessitie to part in any of these causes following as 1. If the staffe of beauty is broke Zach. 11. 10. Faith and Order Col. 3. 5. 2. Or the staffe of bands is broke Zach. 11. 14. Love so broke so as each desires to part 3. Or the brotherhood so broke that the Church the Candlesticke is removed one part from another that we cannot performe our duty one to another Rev. 2. 5. with 1. 10. 4. Or many depart from the faith 5. Or the worst over power the best that offenders cannot be cast out 6. Or cannot agree about the doctrine and discipline in the Scriptures for the Church when our staying cannot reclaime the rest then can we not with honour to the truth nor with comfort and peace of conscience walke together Such as love the Lord who are of one minde and heart in the principles of truth are to cleave to the truth and each to other as Jer 50. 5. Onely let each soule consider well that his grounds be full and cleare let not any thing be done in strife nor passion but in love to the truth and them The Lord helpe and direct us all to know his will and to doe it Concerning the Ordinances of Christ many shall slight them and depart from the faith and the practise of them and pretend want of Apostles and of men to worke miracles that all that did baptize did worke miracles cannot be proved but the contrary appeares John did baptize yet he did no miracle nor Apollo Acts 19. Joh. 10. 41. He that is least in the kingdome of God is greater then he therefore a preaching Disciple may baptize as well as he The Scripture doth not declare that he that baptizeth must work miracles c. therefore it may not be restrained to such consider 1 Cor. 12. 7. to 14. The gifts of the Spirit are in nature one though diverse in operation therefore of equall authority and so to be esteemed by us 1 Cor. 12. 7 8 9. 24. He that is baptized by any of the gifts of the Spirit is baptized by the same Spirit we are baptized by one Spirit 1 Cor. 12. 3. He saith not by the gifts of miracles see vers 28 29 30. If God workes in all the operations of the Spirit the baptisme by one gift of it is to be acknowledged the baptisme of the same God the first is true 1 Cor. 12. 6. therefore the latter is true also To tie Baptisme to some of the gifts of the Spirit and not to the rest is to dishonour the Spirit as 1 Cor. 12. 23 24. This in effect was the Corinths sin 1 Cor. 12. 26. The ceasing of the gifts of tongues and miracles might be because they might not be idolized above the other If the Apostles did baptize because Apostles then might they baptize though they had not the gifts of miracles c. for it is one thing to be an Apostle and another to worke miracles 1 Cor. 12. 28 29 30. Gifts are given to men severally as he will 1 Cor. 12. 11. The Disciples were not Apostles when they baptized Joh. 3. 22 23 24. 4. 2. At that time Christ had no Apostles Mark 1. 14. After John was cast into prison vers 16. Simon and Andrew his brother were converted and that Simon Andrew were the first Apostles appeares Mat. 10. 2. Luk. 13 14 15. Whence it will follow that one that is not an Apostle nor a worker of miracles may baptize Obj. Apollo conferred the gifts of the Spirit by laying on of hands because its a principle in Religion and he baptized not till he had learned the principles of Religion Heb. 6. 2. Ans It doth not follow because it is one thing to understand the principles of Religion and another to conferre the gifts of the Spirit by laying on of hands as it s one thing to understand to beleeve the Resurrection of the dead c. and another thing to raise the dead Which holds forth most of Gods wisdome love to say the Ordinances of Christ are not necessary or cannot be had or to say they are usefull and God hath appointed a way and meanes for such as beleeve to come by them and injoy them Therefore as in Moses time the children of Israel had miracels yet obedience was required of the after ages who saw no miracles So in the Apostles dayes there were miracles yet obedience is required of those who now beleeve although we see not such miracles It s foretold that Antichrist shall come with signes and wonders as Mat. 24. 23 24. 2 Thes 2. 9 10. Christ is not to come in this way yet many except they see signes wonders they will not beleeve Joh. 4. 48. Preaching and Baptisme are to continue to the end of the world as appeares Mat. 28. 19 20. And breaking of bread untill he come 1 Cor. 11. 26. And gifts to teach until he come Luk 19. 13. 1 Cor. 14. 3. So all things delivered unto the Saints are to be held fast till he come Rev. 2. 25 16. The end of the third Part. FINIS a Eph. 2. 4. b Rom. 3. 9. c Rom. 3. 24. d Joh. 3. 16. e 1 Cor. 2. 9. f 1 Cor. 15. 45. g Ezek. 16. 3. h Ezek. 16. 6. i Ezek. 16. 6. k Ezek. 16. 6. l Ezek. 16. 6. m Gen. 1. 3. n Ezek. 16. 6. o Eph. 5. 14. p Rom. 8. 33. q 1 Cor. 2. 9. r Joh. 8. 36. Å¿ Rom. 8. 38. t Gal. 4. 4 5. u Joh. 10. 18. x Ezek. 16. 6. y Psal 116. 7. z Heb. 10. 7. * Mark 10. 45. a 2 Joh. 3. 1. b Eph. 1. 4. c Eph. 1. 4. d Eph. 2. 4. e Eph. 3. 19. f Song 5. 8. g 1 Joh. 3. 1. h Rev. 1. 5. i Eph. 1. 4. k Ezek. 16. 6. l Jer. 3. 7. m Isa 65. 1. n Eph. 2. 4 o Eph. 1. 4. p 1 Joh. 3. 2. q 1 Cor. 2. 9. r Rom. 5. 7. s Rom. 5. 7. t John 8. 21. u Eph. 2. 3. x Rom. 5. 1. y Joh. 17. 24. z Hoâ— 14. 4. * Isa 64. 6. a Psal 63. 3. b Rom. 8. 39. c Eph. 3. 19. d Hos 11. 4. e Eph. 3. 19. f Eph. 2. 4. g Rom. 3. 20. h 1 Pet. 1. 8. i Rom. 5. 1. k Rom. 8 35. 39. l Rom. 5. 1. m Rom. 7. 24. n 1 Pet. 1. 8. o Eph. 3. 8. p Rom. 7. 25. q Joh. 16. 22. r 2 Cor. 5. 14. Å¿ Rom. 8. 32. a 1 Pet. 1. 19 20. b Eph. 1. 4. c Phil. 4. 4. d Rom. 8. 38 39. e Phil. 3. 3. f Phil. 3. 9. g Psal 61. 1 2. h Psal 18. 49. i Ezek. 16. 14. k Col. 2. 10. l Rev. 19. 8. m Col. 2. 3. 10. n Mat. 3. 17. o 1 Cor. 3. 21. p Heb. 10. 19. q Mat. 21. 22. r Gal. 4. 7. 1 Joh. 1. 1 2. Å¿ Mat. 1. 21. Psal 2. â— t Rom. 5. 8. u Eph. 2. 13. x Joh. 1. 4 5. Col. 3. 4. y Phil. 4. 13. Acts 3. 22 23. z Heb. 9. 11. Eph. 1. 22. * Luk. 2. 11. 1 Cor. 15. 19. a 1 Cor. 1 30. b Col. 1. 20. c Rom. 15. 5. d Mat. 1. 21. e Isa 42. 6. f Eph. 2. 14. g Luk. 5. 31. h Eph. 1. 7. i Psal 23. 1. k Isa 9. 6. l 1 Pet. 1. 8. m Psal 16. 11. n Isa 9. 6. o Phil. 4. 6. 19. p Eph. 2. 20. q Luk. 2. 32. r 1 Tim. 1. 4. Å¿ Psal 71. 23 24. Psal 71. 15 16. t 1 Pet. 1. 1. 8. u Eccle. 1. 1 2. x Psal 4. 6. y Luk. 12. 19. z Luk. 12. 19. * Psal 49. 6. a Psal 49. 6. b Phil. 3. 8. c Rom. 10. 3. d Phil. 3. 7 8. e Rom. 7. 18. f Joh. 15. 5. g Mark 15. 34. h Heb. 2. 11. i Rom. 7. 23 24. k Rom. 7. 23. l Eph. 2 13 14. m Psal 71. 16. n Phil. 3. 7. Col. 3. 11. o Phil. 3. 8. p Rom. 8. 38. q Psal 71. 16. r Col. 3. 11. s Gal. 6. 14. t Phil. 3. 21. u Rom. 8. 33. x Joh. 8. 36. y Heb. 2. 11. z Joh. 17. 24. * Rom. 8. 35. a 1 Pet. 1. 8. b Phil. 3. 3. c Col. 2. 3. d 2 Tim. 4. 7 8. e Psal 18. 49 f 2 Cor. 5. 14. g Col. 3. 23. h 2 Tim. 2. 9. Rev. 2 10.