2. He gives repentance which is a flower that grows not in natures garden Jer. 13. 23. The Ethiopian cannot change his skin nor the Leopard his spots and that he doth give repentance as a gift to his doth appear by these Scriptures Acts 5. 31. 2 Tim. 2. 25. 3. He gives his Spirit Rom. 5. 5. 1. John 3. See Iohn 14. 26. 4. 13. 4. He gives a soul skill to lay hold upon and sweetly to apply the precious promises to himself 5. He gives peace Iohn 14. 27. My peace I leave with you my peace I give unto you 6. He doth give pardon of sins and that pardon of sins is a gift will appear Acts 5. 31. Acts 26. 18. compared with Psal 32. 1 2. 7. He doth give grace Iohn 1. 16. of his fulness we shall receive grace for grace 8. And lastly He gives himself Rom. 8. 32. he that hath given us his son how shall he not with him also give us all things In a word the Lord doth give his people spiritual and heavenly gifts pure gifts wine without water light without darkness gold without dross See Rev. 22. 1. James 3. 17. He gives soul-satisfying gifts most permanent and lasting and most useful gifts I had intended to have written something of the difference between Common and Special gifts and of the vast difference between the gifts that Christ gives and those the world gives But my Book I see would then swell too big c. I shall to this add but this word Christ doth voluntarily and freely give these gifts and graces never did a mother more willingly give her child suck then Jesus Christ bestows grace upon his people Isa 55. 1. Rev. 22. 17. So much of the graces gifts and vertues of the Spirit we shall now come to speak of the Ordinances of the Gospel in which these gifts and graces must and ought to be exercised I shall speak of ten or eleven of them which are standing Ordinances remaining to this day in full force and vertue Of the several Ordinances of the Gospel 1. OF the Assembling of our selves together 2. Of preaching and prophecying and attentive hearing 3. Of joynt prayer and supplication 4. Of singing and praising God together 5. Of the Ordinance of Baptism 6. Of the Lords Supper or breaking of bread 7. Of Collections for the poor 8. Of Reading the Scriptures 9. Of Admonition private and publick 10. Of Suspention 11. Of Excommunication First of the Ordinance of Assembling our selves together THE Church of God is in Scripture resembled to a natural body wherein are many members united to each other and to one head by one Spirit now in order to this union we are to assemble our selves together in obedience to that great command Heb. 10. 25. Not for saking the assembling of your selves together as the manner of some is Psal 122. 1. I was glad when they said unto me Let us go unto the house of the Lord. Those Saints that are assembled together according to a Gospel institution are a communion of Saints arising from a cleaâ— apprehension of their union with Christ and his members 1 Cor. 12. 13 14. For by one Spirit we aâ—e all Baptized into one body whether we be Jews or Gentiles bond or free and have been all made to drink into one Spirit for the body is not one member but many members Ver. 20. For now are they many members but one body Now when a man comes to see that every one in whom the Lord Jesus appeareth is a member together with him in the same body whereof Christ is the head then his heart longeth to joyn himself in fellowship with such who have fellowship with the Father and the Son 1 John 1. 3. And so goes out by the foot-steps of the flock and propounds himself to the Church and puts himself upon the tryal of the truth of that work of grace in his heart So that a Church is at first gathered by the word preached and faith received of them that hear it Mat. 28. 19 20. but to come to particulars I shall according to my measure speak or write of the Ordinance of assembling under these two heads 1. As it relates to those that are converted but never as yet joyned to any Church of Christ 2. As it relates to those that are converted and joyned to the Church of Christ 1. As it relates to those that are converted but never as yet joyned to any Church of Christ in order let them consider that it is their duty to propound themselves to and endeavour to joyn with the Church For first the Lord in his Word doth command it And secondly the example of the primitive Saints whose foot-steps we are to follow doth call for it and therefore you no sooner read of a people converted but the next news they were baptized and added to the Churches and good reason why because God commands us not to forsake the assembling of our selves together And secondly although our being depends not upon our joyning with a Church of Saints yet our well-being doth much depend upon it If any ask how or by what means is a Church at first gathered I would say to them again What is written how readest thou you are to observe no other Rule means or way then what is either exprest implyed or included in the holy Scriptures of truth where we may find out the right Ordinanâ—es Ministry and Government The right Constitution of a Church of Christ or the way at first to gather a Church 1. LET seven eight nine or ten or more of those men that are most sound in the Faith and most unblamable in their lives and conversation appoint one day to fast and pray together and earnestly seek unto God for his direction herein and toward the end of the day let them one by one give an account of the work of grace upon their hearts and of the hope that is in them and then give your selves up to the Lord and one to another by the will of God with no other Covenant then this to endeavour as God shall enlighten and enable you to walk together in the appointments Ordinances and institutions of Christ the head of the Church exprest implyed and contained in the Scriptures of truth which you take to be your rule c. 2. In the end of this meeting appoint your next meeting both time and place expecting the presence of Christ with you to assist and teach you according to his promise Mat. 18. 20. See the assemblies Annotations on this verse 3. You having proceeded thus far you may look upon your selves as a Church of Christ in its infancy and when other Christians by the word preached and Faith received desire to joyn with you in this or the next meeting let their names be propounded which being done let the brethren appoint a meeting to confer with them about the time when the place where the manner how the Lord did first appear
A LITTLE CABINET RICHLY Stored with all sorts of Heavenly Varieties and Soul-reviving Influences Wherein there is a remedy for every Mala-dy viz. Milk for babes and meat for strong men and the ready way for both to obtain and retain assurance of Salvation Being an Abridgement of the Sum and Substance of the true CHRISTIAN Religion Wherein The Cause of our Salvation the Way the Guide the Rule the Evidence the Seals c. and the connection of these points together and Dependancy of them one upon another This I have endeavoured to do orderly exactly methodically with much plainness and clearness By ROBERT PURNELL John 14. 6. I am the way the truth and the life no man cometh to the Father but by me John 17. 3. This is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent London Printed by R. W. for Thomas Brewster at the three Bibles at the West end of Pauls 1657. Purnel's Cabinet The EPISTLE Dedicatory To all the Churches congregated according to the order of the Gospel with all that in every place call upon the name of the Lord Iesus viz. to the strangers scattered throughout England Scotland Wales and Ireland that are in love sweetly united or that yet have their Spirits too much imbittered OF all people in the world those are the only happy people whose God is the Lord Psal 144. 15. Whether they are high or low learned or in the worlds account illiterate that are tempted or deserted afflicted or oppressed they are pretious in the account of God though vile and contemptible in the eyes of men c. my brethren for your sakes this piece is come to publike view which is neither deficient in necessaries nor abundant in superfluities the consideration of the shortness of our time and the largness of volumes and the weakness of our memory engaged me in this work Our tender father who knows what is best for us hath gathered up all practical Divinity into ten precepts and our Saviour hath reduced those ten into two and all that we can pray for or against into six heads or petitions my dear friends labour to keep close to God in this loose age spend not your pretious time in complaining on others but endeavour in the use of all means to reform your selves beware of scandals take them not where they are make them not where they are not lay the foundation of mortification deep reserve no lust from the stroke of Jesus Christ take heed of pleasing your selves in a bare formall profession labour to be rooted in Christ and abide in his doctrine let your speech be alway with Grace and a word or two of Christ in every company beware of sleighting or neglecting of any of the ordinances of God or giving those to sinners that belong to Saints consider the truth is the same in all ages only it shines more and more clear from age to age untill that which is perfect is come and that which is imperfect be done away the truth held forth is the same though with more of God and less of man such addition is no innovation but an illustration not new light but new sight a man may not be said to make a new world when he makes a new discovery of the old world despise not the providences of God in the world they are signs of Gods mind if not of his love read your own hearts in the defects of others put your confidence in nothing beneath God himself Can the stone rest without its center the Camelion without air the Salamander without fire or the Fish without water surely they cannot Our center is God all things beneath him are mutable and fleeting and failing viz our best friends may fail us our eyes fail our tongues fail our strength fail our flesh and our heart may fail nay our spirits may fail Ps 143. 7. But the Lord if we trust in him will neither fail nor forsake us Heb 135. In a word he is a Sanctuary to the oppressed he is life indeath health in sickness joy in grief liberty in bondage comfort in despair riches in poverty honour in disgrace heaven in hell I will hold you no longer in the Porch but invite you into the house such as I have I will set before you desiring you to taste of every dish before you spend your judgement of the Feast for what is wanting in the first course may be made up in the second account nothing so pretious as Gods favour nothing so fearfull as his displeasure nothing so hatefull as sin nothing so desirable as grace beware of partial obedience mercenary love pretended zeal legal sorrow and feigned humility for except your rig hteousness exceed that of the Pharises your Sacrifice that of Cain your Confession that of Pharaoh your Fasting that of Ahabs your Weeping that of Sauls your Reformation that of Iebu's your Restitution that of Iudas's your Faith that of Simon-Magus's your Fear and Trembling that of Felix's 〈◊〉 ye may die in your sins Read well this book and mark diligently what variety of heavenly treasure there is comprized in this Cabinet and forget it not for you shall buy much for little cost and read much to thy great gain If I may prevail with thee to to read it once thy Love to it will constrain thee to read it again and again thou shalt find it for order Methodicall for matter Spiritual for brevity Compendious and for use Precious I leave you to him that never forsakes his and remain Your Servant for Christs Sake ROB. PURNELL The Epistle to the Impartial Reader Ingenious Reader IT was in my thoughts if I did ever present any thing to publike view again to have written only of the Kingdom and coming of our Lord Iesus Christ in the glory of his Father attened with the Arch-Angels and all the host of heaven so much spoken of in the Scripture and confirmed by the testimonies of the Prophets Apostles and Angels but since there is a Doctrine sprung up and carried on with a high hand that in part or whole denies the Scriptures of truth to be the word of God and so neglect and slight the Ordinances of God therein contained and so endeavour to undermine the Doctrine of Christ I thought good to make a speedy and safe retreat back again to guard and defend the first principles of Religion that so I might retain that which I had spent many years to obtain and not change a rocky foundation for a sandy foundation and the pure perfect safe and sure ruleof the written word for a supposed or pretended light within who not contenting themselves with those plain and precious rules and that clear light that shines in the word they are only led by their own phantasies daily creating to themselves diversity of new opinions and so break the bonds of love and fall off from the communion of Saints as though it were no Article
4. Consider the nature and cause of justification more particularly viz. Justification is when God meerly of his own grace and free will forgiveth our sins and pronounceth us just and innocent Though Gods Law was by us violated we are absolved from sin and punishment by the grace of God and merits of Christ apprehended by faith and so by him all that believe are justified in all things in which they could not be justified by the Law of Moses Act. 13. 39. Justification is an act undivided and all at once and so it differs from sanctification which is done by degrees all different eminent acts as justification sanctification renovation are but one act in God I shall close up what I have to say to this thing by desiring the reader seriously to consider these precious Scriptures all speaking to the same thing Rom. 4. 5. Now to him that workoth not but beleiveth on him that justifies the ungodly his faith is accounted for righteousness Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us Rom. 11. 6. And if By grace then it is no more of works otherwise grace is no more grace So having spoken to the nature of justification give me leave also to lay down the usefulness of it as to us and the benefits every beleiver have by it the greatest thing that we can desire next the glory of God is our own salvation and the sweetest thing we can here obtain is the assurance of our salvation In this life we cannot get higher then to be assured of that which in the next life is to be enjoyed all godly people shall enjoy a Heaven when they leave this earth some enjoy a Heaven whilst they are here on earth that Christians may enjoy two Heavens let them enquire after diligently seek for and cheerfully embrace this Doctrine of justification freely and only by the grace of God as the cause through Christ as the way the Holy-Ghost as the worker and evidencer 1. This Doctrine is as the foundation and basis of all Christian Religion 2. This Doctrine is the inlet of all spirituall divine peace and consolation 3. This is the root and spring of all Gospel obedience 4. This Doctrine is the great stop and bar to keep out all floods of errour 5. This Doctrine is the main support of a soul under all trialls 6. This is the great Doctrine by which Satans kingdom is undermined and overthrown 7. This is the Doctrine that Satan doth most war against either to pervert or corrupt 8. This Doctrine is the most hardest piece to be learned it being wholly supernaturall in every part of it above the reach of nature and all things in us do oppose it 1. This Doctrine is the foundation and basis of all Christian Religion as doth clearly appear by these severall instances 1. To begin at the bottom our Election is the Election of grace and according to the good pleasure of his will Ephes 2. 4 5. 2. Our Vocation is according to his grace 2 Tim. 1. 9. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace given us in Christ before the world began 3. Regeneration is of Gods own will Jam. 1. 18. Of his own will begat he us by the word of truth 4. Faith it self is the gift of God Philippians 1. 29. Ephes 2. 28. 5. Justification is freely by his grace Rom. 3. 24. and a free gift Rom. 5. 15. 6. Forgiveness of sins is according to the riches of his grace Ephes 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace 7. Eternall life is the gift of God Act. 15. 11. But we believe that through the grace of our Lord Jesus Christ we shall be saved even as they Rom. 6. 23. The gift of God is eternall life through Jesus Christ our Lord. If any ask what is the nature of this free grace I answer grace in its proper notion signifies that free goodness favour or good will whereby God is moved to open the eyes of the blind mind and to let him know the love of God that passeth knowledge If any ask why the Doctrine of the Gospel is called by the name of grace I answer because it was only Gods free good will to bestow it upon those that did most want it If any ask farther why this free grace was ever bestowed at all or why one age or place of the world should receive is rather then another or why God should discover this great misterie was kept secret since the world began to those who were sinners of the Gentiles who served dumb Idols or why God should be found of them that sought him not or be made manifest to those that asked not after him I can give no other answer then that 1 Cor. 1. 29. that no flesh should glory in his presence or that in Mat. 11. 35 26. Even so Father because it seemeth good in thy sight Whoever builds and builds not upon this foundation doth build upon the sand and his house in a storm and tempest will fall Mat. 7. 27. or if any man build upon this foundation gold silver precious stones wood hay stubble the fire shall try every mans work of what sort it is see 1 Cor. 3. 10 11 12 13 14 15. 2. This Doctrine is the inlet of all spirituall divine peace to the soul There is a vein through which this peace that passeth understanding is conveyed to the soul which the men and women of the world know not Isa 59. 8. The way of peace they know not they have made to themselves crooked paths whosoever goeth therein shall not find peace Rom. 3. 17. the way of peace have they not known in a word no man or woman under heaven can know the way to this peace untill the Lord give light to them that sit in darkness and in the shadow of death and to guide their feet into the way of peace Luk. 1. 79. No man can receive retain and enjoy this peace of God unless he wait on God at the springs of peace 1. The first spring of peace is faith Rom. 5. 1. being justified by Faith we have peace with God through our Lord Jesus Christ faith seeth Christ to be our peace Ephes 2. 14. and from him freely given to us John 14. 27. and the vein through which it runs to the soul is the vein of faith laying hold on and applying of the free grace of God to the soul Rom. 15. 13. 2. The second way of peace is this a man must not only know it where it is and believe it but he must stay himself wholly upon God in the constant expectation of the increase and supply of it Isa 26. 3. Thou wilt keep him in perfect peace whose heart is stayed on thee 3. The next vein or spring
of peace ariseth from a souls resting satisfied in Christs righteousness adding nothing to it Psal 71. 15 16 19 24. and Psal 119. 142. I will make mention of thy righteousness even of thine only for thy righteousness is an everlasting righteousness See Jer. 33. 16. the perfection of Christs righteousness is held forth unto us and alwayes lieth before us that we may be thankfull for it and peaceable with it and rejoyce in the bestower of it the Lord Jesus having spoken peace to the soul and acquainted the soul that he hath paid all his debts for it and that his sins which were so many shall be remembred no more then the soul begins to be filled with joy and peace in beleiving beholding and enjoying Christs righieousness which begets in the soul a perfect peace a precious peace a full and compleat peace and an everlasting peace 4. The next vein through which peace is conveyed to the soul is by our acquainting our selves with him Job 22. 21. Acquaint now thy self with him and be at peace thereby so good shall come unto thee now by thy acquainting thy self with him these things will fall in First thou wilt see that thou wast cast out to the loathing of thy soul and no eye pittying thee much less to relieve thee that then even then when man was ready to perish should be the time of love with God whereby he cast his skirt of compassion over him and said unto him again live Oh ye Heavens stand amazed and oh thou earth flesh and blood rejoyce and triumph for when there was no eye to pitty thee the arm of the Lord hath brought salvation by raising up a mighty one out of the house of his servant David even Christ the Lord the wondefull Counsellor the mighty God mighty to save the everlasting Father the Prince of peace who became man under the Law and obligation to obedience and not only so but also became our Surety for us to do suffer and fulfill that for us which we were no waies able to do for our selves The Covenant of works rested in and trusted unto can never work settled comfort and peace and quietness of heart let a man walk as exactly as ever flesh and blood can attain unto let him as confidently build on this foundation as he possibly may yet the heart will be still in suspition in doubt in fear uncertain what to trust unto but the Doctrine of grace rested in and trusted unto doth settle a soul in peace this is a sure Anchor for the soul to rest upon let waves swell and winds blow he retains a firm peace stand here and we are safe for ever Rom. 5. 1 2. 3. Thirdly This Doctrine is the Root and Spring of all Gospel obedience whatsoever men call obedience if it ariseth not from hence it is but forced and legal we must get up Gospel principles if we would keep up Gospel practises Wheresoever this Doctrine of grace is received and retained in the love and power of it it works these five things in the soul viz. Faith Love Fear Willingness and Chearfulness and from these five things as from five Springs doth all Gospel obedience arise 1. True obedience doth flow from Faith hence it is called the obedience of Faith Rom. 16.26 in the latter part of this Chapter we read of a mysterie revealed and what that mysterie was it was the Doctrine of Gods grace and the end why it was revealed was for the Obedience of Faith see Rom. 1. 5. 2. As Faith in Christ doth put the soul upon heavenly and spiritual actings so also love constrains them in whom it is to keep the Lords commandments John 14. 21 23. compared with Psalm 26. 3 4. If ye love me keep my commandments For thy loving kindness is before mine eyes saith David and I have walked in thy truth 3. As true obedience doth spring from Faith and Love so it is attended with an holy fear Psalm 119. 161. My heart saith David doth stand in awe of thy word Heb. 11. 7. Noah being warned of God touching things not seen was moved with fear and so prepared an Ark. 4. As Gospel obedience doth spring from Faith Love and Fear so it ariseth from a willing mind Psalm 27. 8. when thou saidst seek ye my face my heart answered Lord thy face will I seek as David had said O Lord it is thy great command seek ye my face my heart saith unto thee it is the desire of my soul thy command is become my request thy face Lord will I seek 5. As Gospel-obedience springs from Faith Love and fear and a willing mind so it is performed chearfully and delightfully Psal 40. 8. I delight to do thy will O God thy Law is in my heart as well as in thy Book What shall I say more a soul receiving believing retaining and standing in the true grace of God shall be every way furnished and supplyed with strength to perform any duty to exercise any grace to subdue any lust to resist any temptation to bear any affliction c. Sure if the bowels of mercy do not melt win and draw us Justice will be a swift witness against us And as the Branch cannot bear fruit except it abide in the vine John 15. 4. no more can ye except ye abide in me Gods free love manifested to us and by his Spirit shed abroad in us is the cause of our love to him 1 John 4. 10 19. And our love to him is the cause of our obeying him 1 John 5. 3. John 14. 15 21 23. we read in Jer. 31. 19. After that I was turned I repented and after that I was instructed I smote upon my thigh That is as if he had said after that thou hast wrought a gracious change upon my soul by thine afflicting hand out of thy love to me Heb. 12. 6. Or after I came to my self again Luke 15. 17 and considered seriously with my self how it was with me I was touched with repentance with sorrow and with shame for my former miscariages 4. Fourthly this Doctrine received and the heart therein established will be a stop and bar to keep out all floods of errour The floods of all errour flow in at the pipe of ignorance and especially ignorance of this very thing viz. The Doctrine of grace the errour of the Papists of building and resting upon works springs from their ignorance of this blessed Docrtine the errour of the Quaker springs purely from hence the errour of the Arminian springs in at the same pipe partly by works and partly by grace they not seeking salvation by grace but as it were by the works of the Law they stumbled and fell Rom. 9. 32. And all the unstability formality legality that there is at this day appearing amongst the Presbyterian Independant and Baptist or any other people professing godliness doth arise from their ignorance or their little knowledge in this great mysterie nay farther did you
uncertain he that understands not the true nature and doctrine of Justification cannot enjoy true stable and constant peace but remains unstable apt to be led away with every wind of Doctrine in the right understanding of this point is treasured up a fountain of soul-reviving consolation Surely by what hath been said it doth most plainly appear that a Christians happiness depends not upon his own doings but on Christ who is of God made unto us Righteousness Sanctification c. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace See 1 Cor. 1. 30. 2 Tim. 1. 9. Heb. 13. 8. Sanctification admits of degrees Justification neither of Rules nor degrees when we cannot apprehend God in a way of Sanctification yet we are then comprehended of God though our actual righteousness be but as menstruous rags and often fail us yet then even then we have the righteousness of Christ presented to us Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength their righteousness is of me saith the Lord Isa 54. 17. And this Righteousness as it is ours by imputation so it is perfect and endureth for ever and is the foundation of all blessedness therefore let us rest satisfied with Christs righteousness and add nothing to it let our hearts say with David Psalm 71. 15 16 19 24. I will make mention of thy righteousness even of thine only and wait upon him in Faith prayer and patience who hath promised that he will be as a dew to Israel and that he shall grow as a Lilly and cast forth his fruit as Lebanon Hosea 14. 6 7. Of Faith the quality object acts seat subject inseparable concomitants and degrees of Justifying Faith the difficulty of believing and the faculty of mistaking about it FAith gives courage and confidence in greatest difficulties and dangers but unbelief raiseth fear where no fear is Psalm 23. 4. Believing is the ready way the safest way the sweetest way the shortest way the only way to a well-grounded assurance now Faith is An habitual frame or a believing disposition of heart whereby man is inclinable to believe whatsoever God hath said in his word Or It is a grace of God whereby the heart and will of a sensible sinner doth take and embrace Jesus Christ as tendred in the Gospel in his person and offices and doth wholly and only rest upon him for pardon of sin and for eternal life Gods eternal decree is the original cause of it Acts 13. 48. The instrumental cause of it is the Word of God Rom. 10. 17. The immediate and singular cause of it is the Spirit of God Gal. 5. 22. That the will or heart of a man should be brought off from it self and to abhor its own condition and sufficiency and to take Christ as God tenders him to be the only rock upon which a man must build his salvation and to be the only Lord to whose Law and will we must resign up our whole soul this ariseth not from natural causes or mans own free will Of the Object of Faith NOW the object of Justifying Faith is the whole Trinity God the Father the ultimate object God the Son the immediate as he is joyntly one with the Father in justifying a sinner John 14. 1. ye believe in God believe also in me now whole Christ is the object of Faith Christ you know is God and man and he is to be considered as a Priest as a Prophet and as a King now God tenders him in all these to sinners and Christ is willing to bestow himself on them as one who can and will assuredly save all that come to him but saith Christ if you would have me to be your Priest to save you you must also be willing to have me to be your Prophet to instruct you and direct you and to be your King and Lord to command you you must resign up your selves to my Scepter and Government for I am a Lord as well as a Saviour and I will be taken as both or else you shall have part in neither I will be taken as Lord and King to command all the heart to dispose all the waies to rule the very thoughts Of the subject of this Faith THE subject of this Faith is a sensible sinner there are two sorts of sinners 1. Some generally corrupted both in their natures and in their lives and they are as unsensible as they are sinful they know not their own vileness these are not the subjects of this precious Faith 2. There are sensible experienced sinners who loath themselves and groan under the burden of their sins I must confess there are several degrees of this sensibleness neither dare I to assume the height and latitude of it unto the terms or horrour and terrour and dejections before he can believe in Christ no though these sharp throws are manifest in some yet let us not make them a rule for all but this be sure that the heart looks not towards Christ until it feel it self to be sinful and lost then and not till then the soul looks out and enquires after a Saviour and anon he finds it written that Christ â—ame not to call the righteous but sinners and that Christ was sent to find that which was lost and that the whole need not a Physitian but the sick and that he is sent to preach liberty to the Captives Of the Seat of Faith THE seat or habitation of Faith is the heart or will or both Rom. 10. 10. with the heart man believeth unto righteousness Acts 8 37. and Philip said if thou believest with all thy heart thou mayst now before Faith takes up his seat in the heart or in order to it 1. There is a looking to Jesus John 19. 37. 2. There is a coming to him Mat. 11. 28. John 6. 37. 3. There is a leaning upon him Cant. 8. 5. 4. There is an embracing of him Cant. 2. 6. 5. There is a taking hold of him John 1. 12. Col. 2. 6. 6. There is a believing in him and that with the heart and there is the seat of Faith Of the ground of Faith THE ground of believing is the word of God the Scriptures of truth he that doth say he doth believe in God having no Scripture ground he doth deceive himself the ground of Faith is without our selves not a light in us or any thing done by us the ground of Faith is God in his word doth offer us Christ and Christ cals us unto him and saith he will in no wise cast us off but if we believe in him we shall have eternal life now this is a word of truth and this word of his is worthy of all acceptation and whatsoever was written aforetime was written for our learning that we through patience and comfort of the Scriptures might have hope John 20. 31. But these things are written that we might
believe and that believing we might have life through his name 1. The Scriptures of truth are the ground of Faith as they do give a man sufficient ground and warrant to believe whatsoever is contained in them this was the ground of Abrahams faith and of Davids faith remember the word upon which thou hast caused me to hope Psal 119. 49. 2. The Scriptures are the ground of Faith as it is a sure word as we are not to believe any thing that is not contained in Scripture so we need not doubt of any thing that is promised in them they are the faithful sayings of God 3. The Scriptures are the ground of Faith as it is a touchstone to try all doctrines by Isa 8. 20. John 5. 39. 4. They may be said to be the ground of Faith as they hold forth all things necessary to salvation and all things necessary to be believed Again they may be said to be the ground of Faith because in them the Lord doth command us to believe 1 Joh. 3. 23. Joh. 6. 29. Again in the Scriptures there are many solemn invitations to poor sensible sinners to come and take milk and wine and the water of life freely And many precious promises to those that do come with many examples left upon record how well those have sped that did come all these are grounds and encouragements to believe The Springs of Faith how God doth beget it in an unbeliever THere is no natural power in man to produce a cause within its self this great grace of Faith is no fruit of the wisdom of the flesh nor is it the birth of a corrupt will The immediate and sole cause of Faith is the Spirit of God He it is who is greater then the heart who can perswade and draw the heart and change and renew the Spirit There be means appointed by God which he doth ordnarily bless for the production of faith as he hath ordained means for the revelation of Christ so he hath sanctified means to lead the soul unto him to implant Faith 1. God lets the soul see that it is the command of God that he should believe and that faith is the gift of God without which we can do nothing acceptably it is through grace that men believe yet men are to use the means now the great and ordinary means by which God works faith in the hearts of men it is the preaching of the word See Act. 13. 48. When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to life believed Rom. 10. 17. Faith comes by hearing and hearing by the word of God Ephes 1. 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation 2. The preaching of the word doth discover to the soul its extream misery and great need of Christ and makes him say men and brethren what shall I do to be saved 3. It is that which casteth down all the reasonings arguments and disputes of the mind against the conditions of Christ and renders all the terms of Christ upon which he will be taken as most equal fair and resonable 4. It is that which clears the way for the soul against all its fears and unbelieving doubts it layes before the sinner the freeness of Gods mercy the fulness of Christs Redemption the willingness on Christs part to accept of him 5. It is that sets the soul in a patient expectation to lie at the Pool for ever to attend the assemblies of the Saints and to enquire in his Temple till the soul can take a close with Christ by true believing 6 Means to get faith take one promise and charge that upon the heart and if the heart be stubborn and will not yeild then take another if that will not do then take another and lay that home upon the heart and never leave this work till you have gotten some smal measure of Faith 7. Make as much conscience of those commands that require you to believe as you do of those commands that do require you to hear read and meditate and pray Lastly consider for thy encouragement that blessed text Psalm 147. 11. The Lord taketh pleasure in those that hope in his Mercy See Psalm 33. 18. The Impediments Lets and Hinderances of Faith AS the Eunuch said to Philip here is water what hinders me that I may not be baptized so may I say to my self and others here in the Gospel is Christ set out to the life here are arguments fair enough to draw on our souls to Christ what hinders that we do not believe and receive Christ The first impediment to the getting of Faith is gross ignorance whatsoever is contrary to knowledge the same is contrary to Faith the soul must have light for all its motions for the eye to see and the understanding to perceive and for the heart to embrace those ignorances that is a hindrance to faith fals in these three parts 1. They are ignorant of their own sinful condition 2. They are ignorant of Gods just disposition towards them 3. They are ignorant of Christ and all his excellencies what he is God or man or both they know not him in both his natures neither in his Offices Actions Passion Benefits Vertues they understand not how God hath manifested love in Christ to what end he was made man what is in him more then in any other Alas they think not of these things Now how is it possible for the soul to believe or to be perswaded to believe in Christ or to labour for this precious faith which is a stranger to it self to God to Christ 2. A second impediment of Faith is a vain confidence of natural righteousness this was it which kept off many of the Pharisees the text saith that they trusted to their own righteousness they being ignorant of Gods righteousness and going about to establish their own rigteousness have not submitted to the righteousness of God Rom. 10. 3 6. 3. A third impediment of faith is the honour of the world how can you believe saith Christ which receive honour one from another John 5. 44. again Mat. 19. 22. He went away sorrowful without faith for he had great earthly possessions John 7. 48. Have any of the Pharisees believed on him Motives to believe or divers Arguments from Jesus Christ himself to perswade us to believe 1. OUR Lord Christ doth lay his command upon us John 14. 1. ye believe in God believe also in me John 6. 29. this is the work of God that ye believe on him whom he hath sent 1 John 3. 23. this is his Commandment that we believe on the name of the Son of God even Jesus Christ 2. The second motive is or may be thus consider that Christ plainly saith that he that will not believe shall be damned John 3. 18 36. Excellency prevails much with an ingenious nature and necessity with the worst
and 66. 18. John 21. 15 16 17. 3. Obediently because God commands it as in Noah Gen. 17. 7. Abraham Heb. 11. 8 17. Psal 40. 8. 4. Universally without reservation or exceptation Psal 119. 6. 5. Constantly perseverance in well doing doth crown the action Psal 1. 2 3. Psal 119. 20. Psal 92. 14 c. And moreor less every man comes short in these five things So that a Saints comfort cannot lye in the duty performed but a Saints comfort lyeth in this viz. Although we carry our selves in our choicest performances very weakly yet the Lord doth carry towards us very sweetly and doth accept of that which we do very kindly although done in much infirmity in a word he doth accept of our performances although accompanied with many infirmities but to close up this head that there is sin in the best Saint consider these Scriptures 1 King 8. 46. For there is no man that sinneth not Eccles 7. 20. For there is not a just man upon earth that doth good and sinneth not c. Jam. 3. 2. For in many things we offend all c. 1 John 1. 8. If we say we have no sin we deceive our selves and the truth is not in us Prov. 20. 9. Who can say I have made my heart clean I am pure from my sin 1 John 1. 10. If we say that we have no sin we make him a lyar and his word is not in us There needs no more proof to prove sin to be in the best Saint and in the best actions of Saints Let us make out after a more perfect righteousness or we perish for ever The universal experience of the best of Gods people in all ages doth evidence that none of them have been without sin in this life not Abraham Gen. 12. 13 19. not Isaac Gen. 26. 7 8. not Jacob Gen. 27. 19 20. not Moses and Aaron Psalm 106. 33. Deut. 32. 50 51. Exod. 32. 2 21. not David Psalm 51. 1. to the tenth verse and 38. 3 4. not Peter Mat. 26. 33 34 35 70. to the end Gal. 2. 11 12 13. not Paul himself Rom. 7. 18 20 23 24 25 c. The difference between the sinning of the Regenerate and the unregenerate COnsider that both the children of God and the children of the Devil sin yet there is a vast difference between the sinning of the one and of the other whereby we may according to Scripture distinguish betwixt the regenerate and unregenerate 1. He that is regenerated and born again committeth not sin nor can sin with a whole will but as it were with a half will an unwilling willingness and a dissenting consent Rom. 7. 15. For that which I do I allow not verse 19. But the evil which I would not that I do Now the unregenerate sins with a full will and with a full consent 2. Sin in a Christian differs from sin in a wicked man thus it is the same for the matter but not for the manner 3. Although there be sin in a godly man as well as in a wicked man yet with this difference the Christian doth constantly maintain war against his sin the other is at peace with it 4. They that are regenerate sin not against Gospel remedy the other doth Now Jesus Christ is the Gospel remedy and their not coming to him looking upon him receiving him and accepting of him for salvation John 1. 11 12 13. Act. 4. 12. John 3. 18 36 and 16. 9 c. This is to sin against Gospel remedy 5. A regenerate man though he have sin and corruption in him yet he doth in some good measure avoid the occasions that should draw this out Job made a Covenant with his eyes that he might not sin against God but the other runs into all actions as the horse into the battle To close up this head a regenerate man although he sin as well as an unregenerate he is not under the raign of sin neither doth he sin habitually neither with the allowance of any bosom sin not only as carnal men do nothing but sin For first he doth stand in the way of sinners and intice others to sin he doth study how he might commit sin and makes a trade of sin sins willingly and pleaseth himself in sin and pleads for sin he is troubled and cannot sleep except he hath done mischief and caused some to fall Prov. 4. 16 c. The very thoughts of sin is pleasant and delightfull to him he will boast at his wickedness and hates the man that doth reprove him for it but this spot is not the spot of Gods people Deut. 32. 5. How many waies the Lord is said to forgive sin Or the various names and expressions of forgiveness 1. FIrst Aaron by a special command from God Lev. 16. 21. Was to lay his haad upon the head of the goat and confess over him all the iniquities of the children of Israel and all their transgrestions puting them upon the head of the goat and the goat did bare away all their iniquities into the land not inhabited verse 22. 2. The Lord tels us he hath cast all our sins behind his back Isa 38 17. Thou hast cast all my sins saith he behind thy back c. 3. We read that our sins are cast into the bottom of the sea Micah 7. 17. 4. The Lord tels us in his word that our sins are blotted out Isa 43. 25. I even I am he that blotteth out thy transgressions for my own sake Isa 44. 22. 5. The Lord tels us our sins are covered Psal 32. 1. Blessed is the man whose sins are covered and transgressions for given 6. The Lord tels us he will remember our sins no more Jer. 31. 34. For I will forgive their iniquity and I will remember their sins no more 7. The Lord saith he will not impute sin to us Rom. 4. 8. Blessed is the man to whom the Lord will not impute sin he will not impute sin that is he will not set sin on our score he will not put sin to our account though sin be in us yet it is not imputed to us 8. The Lord tells us that so far at the East is from the West so far hath he removed our transgressions from us Psal 103. 12. What shall I say more who is a God like unto him that pardoneth iniquity transgression and sin which comprehends all sin of what nature kind and degree whatsoever unless the unperdonable sin iniquity is that which is done against another man Sin is that which is done against a mans felf and transgression that which is done immediatly against God but all these are pardoned for his own sake Isa 43. 25. Whether sins before conversion ought to be called to mind after conversion SINS before conversion ought to be called to mind but not with complacency of Spirit or stupidity of heart or despondency of mind 1. Not with complacency of Spirit but with bitterness of Spirit and grief and sorrow of
take in their company we are often in the company of those that we take no delight in Now do we indeed delight in the society of the Saints then we love them Psalm 16. 3 c. In a word such things as we love we keep with care possess with joy and loose with grief so much of the inward tryals of our love to the Saints Next of the external tryals of this love by which we may know that others do love us and by which they may know that we love them But these evidences are not so infallible as the other we read John 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another and how doth our love unto another appear but in these or the like things viz. 1. He that doth love his brother will be apt to reprove him when he doth ill and praise him when he doth well a friend can bear a sharp reproof from a friend c. 2. Another evidence of love is this we acquaint those whom we love with our miseries lay open our griefs and account it some ease to discharge some of our sorrows into their bosoms their advice we ask and from them we look for assistance 2 Cor. 8. 3. 3. Where love is in the heart it will appear in the tongue 1 Cor. 13. Love is kind but there is a great deal of verbal and complementary love with men forbidden in the Scriptures of truth saying love not in word and tongue but in deed and in truth 4. Another Character of love is this when thou hast some injuries offered thee thou wilt not soon be angry 1 Cor. 13. 4. love suffereth long 5. Where there is love unto another there will be endeavours to do good unto another not only to the body but also to the soul they will be apt to say as the woman of Samaria did to her neighbours when she had found Christ her self she cals them to him John 4. 29. Come see a man which told me all things that ever I did is not this the Christ Or as David Psal 66. 16. I will tell you what God hath done for my soul Of the means of attaining a true love to the brethren 1. COnsider the Lord loves them and â—ath received them then say to thy self shall I hate and reject those that he loves and receives how unlike shall be to God 2. Consider that the Lord commands thee to love them and it is thy duty so to do and wilt thou rebel against God in not doing thy duty but the quite contrary 3. Consider they be members of the same body children of the same Father heirs of the same promises as thou art Consider I say thy relation to them 1 Cor. 12. 27. For relation is the ground of affection 4. Labour daily to have a higher esteem of all the Saints and a lower esteem of thy self so by degrees shalt thou come to love them indeed Phil. 2. 3. Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other better then themselves 5. Eye the work of God in them the Image of Christ in them and the gifts and graces of his Spirit adorning them and then thou wilt quickly love them and that with a pure heart fervently 1 Pet. 1. 22. Of the impediments and hinderances of love 1. THe first impediment that doth hinder love which we should do well to beware of is this beware of persecuting them either with tongue hand or pen Acts 9. 4. Saul Saul why persecutest thou me Zach. 2. 8. He that toucheth them toucheth the Apple of mine eye saith the Lord. 2. Beware of pride Prov. 13. 10. Only by pride cometh contention 3. Beware of offending them Mat. 18. 6. 4. Beware of giving credit to evil reports for many times it is a lye also take heed of evil surmisings and groundless jealousies and all other things that makes head against love Eâ—hes 4. 31. Let all bitterness and wrath and anger and clamour and evil speaking be put away from you with all malice Of the grace of hope the nature of it and the properties of it and encouragements to it and Characters of it IF any ask why I write of hope after love I answer because I find it so set down in the Scriptures written for our learning 1 Thes 5. 8. But let us who are of the day be sober putting on the breast-plate of Faith and love and for an helmet the hope of salvation Now first the nature of this hope may be thus That hope of the Gospel is a grace of God whereby we expect good to come patiently waiting till it come Rom. 8. 25. But if we hope for that we see not then do we with patience wait for it Look what the brest is to the child and the oyl to the lamp such is hope to the soul it lives upon the promises and every degree of hope brings a degree of joy into the soul Heb. 6. 18. It is built upon the truth and faithfulness of God 2 Tim. 2. 13. Or the hope of a Christian is built upon the love of Christ the blood of Christ the righteousness of Christ the satisfaction of Christ and the intercession of Christ and the free grace of God 1 Peter 1. 13. And upon the infinite power of God Rom. 4. 21. In a word true hope doth consist in Gods love in adoption and the truth of his promises and the power of performance 2 Tim. 1. 12. I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him c. Or hope is that vertue whereby we expect all good things from God and so patiently attend in the use of his appointed means for all things that we need Psal 22. 4 5. and 37. 7. and that not only when we have the means but also when we want all apparent means as the Israelites did in the Desart c. Or true hope is a well grounded and patient expectation of the accomplishment of all those spirituall and eternal good things which God hath promised through Jesus Christ to all that believe and expect them Of the Properties of this hope 1. FIrst this hope as an inward principle works out pollution and corruption as being repugnant thereunto 1 John 3. 3. And every one that hath this hope in him purifieth himself as he is pure 2. Hope is alwaies more or less exercised about heavenly things viz. Sometimes it is exercised about the righteousness of Christ sometimes it is exercised about the love of God the Father in giving Christ sometimes hope is exercised about the word and promises Psal 119. 49 81 114. and Psa 130. 5. In thy word do I hope Hope in the promises will keep the head from aking and the heart from sinking in a word the promises are the ladder by which hope gets up to heaven and so hope in the
several texts of Scripture in one breath Mat. 17. 5. This is my beloved Son in whom I am well pleased hear him First this is my beloved Son that Scripture we have in Psalm 2. 7. In whom I am well pleased this we have in Isa 42. 1. hear him this we have in Deut. 18. 15. All which may be a pattern to Preachers to keep close to the Scriptures Oh how unlike to God are such Preachers that spend much time in wisdom of words and vanity and novelty and sophistry and so darken counsel by words without knowledge A Minister of the Gospel is duly to divide and distribute the word according to every ones spirituall estate and condition they must speak comfort to whom comfort belongs and counsel to whom counsel belongs and reproof to whom reproof belongs and terror to whom terror belongs 2 Timothy 2. 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth or rightly cutting into parts the word of truth and that they may so do they ought to study the condition of the people as well as the parts of the text and so before they preach to consider who they are to preach to whether to the ignorant or knowing whether enemies to Religion or professors of it Whether they are meerly formal or truly spiritual Whether they are more cheerful and zealous or more cold and sluggish that so he may give to every one his portion and rightly divide the word of truth like a wise Physitian to apply cordials where the condition of the party doth require it as well as corrosives and purges this is to have the tongue of the Learned to know how to speak a word in due season we may see Isa 50. 4. The phrase must be plain and full wholsom and effectual the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words or in excellency of speech not with enticing words of mans wisdom not as pleasing men but God who tryeth the heart 1 Cor. 1. 17. and the second chap. 1 Thes 2. 4. Those that are the true Prophets of Christ must with Micaiah speak the truth to Ahab although with him they be beheaded for it 1 King 22. 8. they must with Nathan tell David thou art the man 2 Sam 12. 7. and with Nehemiah tell the Princes and Rulers to their faces that they oppress the people with sore taxes Nehem. 5. 6. also the Lord commandeth Jeremiah that he should speak the mind of the Lord to the faces of the people Jer. 1. 17. the true and faithful Prophets of the Lord must with Amos preach the death of Jeroboam and captivity of Israel at Bethel in the Kings Chappel Amos 7. 12 13. Yea they must with the Prophet Zachariah tell the Rulers and people of Israel to their faces that because they had forsaken the Lord the Lord had forsaken them 2 Chron. 24. 20 21. In a word to add no more they ought with John Baptist to tell Herod to his face that it is not lawful for him to have his brothers wife although with him they be beheaded for it Mark 6. 18. to 28. Of the time when the place where the persons to whom the Gospel is to be preached 1. FIrst of the first the time when the Gospel is to be preached 2 Tim. 4. 2. Preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine Acts 20. 7. Paul continued his speech until midnight Surely the Lord in his word doth give us to understand that there is no time unseasonable either to receive or do good only some times may be more seasonable then other 2. The place where the Gospel is to be preached the Lord in his word doth give us to understand that as the Gospel is to be preached to all Nations so it is to be preached in all places in the Synagogue in the house in the field by the seaside in the ship the most convenients place is where the people may most conveniently meet together in the name of Christ See Acts 5. 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ 3. The persons to whom the Gospel is to be preached and that is to every creature go saith Christ in his commission into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved Mark 16. 15. God doth â—ender the Covenant of grace or the Gospel to all Nations and to every creature in all Nations and it is the mind of God that every messenger and Minister of his should declare and publish this Covenant to all without respect of persons as by these Scriptures doth fully appear Act. 20 24 25. Mat. 28. 19. T it 2. 11. Mat. 24. 14. The Lord doth make this general tender of grace and mercy that so none might object and say they were not called nor invited and to leave them without excuse withall we are to consider that man hath neither will nor power of himself unless it be given him from above to receive believe or imbrace such tenders John 3. 27. John 6. 65. Jer. 10. 23. Jer. 17. 9. Job 21. 14. John 5. 40. Acts 13. 48. For all men by nature are desperately wilfull absolutely weak and altogether wicked having neither spiritual desire nor strength neither spirituall feet to carry them to this grace nor spirituall hands to receive this grace when it is brought and tendred unto them yet it must be tendred to all for a witness against all that embrace it not and for the bringing in of those that are ordained to eternal life for there be some of the Lords flock amongst all Nations kindreds and tongues upon the face of the earth therefore no man is to shut out himself but to endeavour to get strength from the Father to draw him to Christ John 6. 44. Acts 13. 28. What a Minister is to preach IT is undoubtedly the duty of all Ministers to preach Jesus Christ unto the people 2 Cor. 4. 5. We preach not our selves but Christ Jesus the Lord and our selves your servants for his sake We no sooner read that Paul was converted but the next news of him is Acts 9. 20. And straight way he reached Christ in the Synagogues Christ is to be preached because the preaching up of Christ is the only way to preach down Antichrist or whatsoever makes against Christ 2 Thes 2. 3 4 7 8 9 10. Again Christ is to be preached because this is the only way to save and win souls to Jesus Christ Acts 4. 10 11 12. compared with John 17. 3. Acts 2. 14 to 42. If any ask further what a Minister is to preach Then I answer he is to preach the Gospel and he is to preach the Law for so did Christ and his
information or 2. Practical for examination by marks or signs which are either Effects or Properties Doctrinal application is for our information being a use of information and here those Logical directions may be useful concerning the collecting 1. Of a general from a special Rom. 4. 3 4. 2. Of the less from the greater as John 10. 25. Rom. 8. 32. 3. The greater from the less as 1 Cor. 9. 9 10. 4. The effect from the cause as Heb 2. 8. 5. The cause from the effect John 6. 45. 2. Practical application doth consist in correcting of manners commonly stiled a use of reproof terror or dehortation to disswade men from any sinful course but herein you must endeavour to distinguish between sins of infirmity and sins of wilfulness and accordingly proportion the severity of your reproofs in all which you must express rather your love then your anger and strive rather to convince then to exasperate so that it be the zeal of a displeased friend rather then the bitterness of a provoked enemy that it might appear that it proceeds from your love and care of their welfare and that there is a necessity of insisting upon it both from your duty and their danger the proper heads for amplification of this use are two-fold 1. Disswasive 2. Directive 1. Disswasive may have these three heads 1. The aggravation of the sin 2. The threats denounced against it 3. The judgements executed upon it All which are further capable of many other subordinate branches of Amplification 2. The directive part doth either consist in the removing the impediments that do hinder or in the use or means and helps whereby we may be directed to the remedy Then also there is a use of confutation and that is for the refuting of erroneous positions and Solution of such doubts and queries as are most obvious and material and here you must be careful that you manage this with 1. Solid pressing arguments making your answers as clear as the objection lest you confirm the error by darkning counsel with words without knowledge 2. This must be done with much meekness and Lenity in differences not fundamental 2 Tim. 2. 25. Soft words and hard Arguments are the most effectual way to convince Then there is a use of consolation and that is to apply the comforts that do arise from any Doctrine to the receivers and embracers and retainners and practicers thereof now consolation doth arise from either promises experiences or from the removing of scruples by which the thoughts of the hearers are raised from sense to Faith from present things to future Then there is also a use of exhortation this also may be amplified by motives to intcie the affections from either The profit or danger in obeying or not obeying If any desire further direction herein let them seriously consider these particulars 1. The Preface 2. The Method 3. The Matter 4. The Expression 1. The Preface in which it is the duty of all Gospel Ministers to perswade the hearers it is the word of God that you speak to them which concerns their everlasting happiness and is able to save their souls and that you the speakers do but stand in Christs stead as his Ambassadors and mouth to you and that the peoples despising them is no less then the despising Christ Jam. 1. 21. 2 Cor. 5. 20. Luke 10. 16. 1 Tim. 4. 8. which being believed it will make the hearers 1. Favourable 2. Teachable 3. Attentive 2. The next thing to be considered is the Method now Method is an art or gift in contriving the discourse in such a regular frame wherein every part may have its due place and dependance which will be a great advantage both to the preacher and hearers viz. A man may more easily retain them when they are linked together and not scattered Method being as a chain in which if a man should let slip any one part he may easily recover it again by that relation and dependance which it hath with the whole the Method which many do think is most useful is that of Doctrine and Use and Explication and Application Allegorical interpretations may lawfully be used observing these three qualifications 1. Use them sparingly and soberly 2. They must be short and pertinent not forced and far fetcht 3. Use them rather for illustration then proof But here you must be careful that you do not let Hagar the hand maid out-brave her Mistress Sarah and that you do not prefer blear-eyed Leah before beautiful Rachel and so stuff a Sermon with cytations of Authors and the witty sayings of others but this is to make a feast of Vinegar and Pepper which is useful as sawces but must needs be improper and offensive to be fed upon as dyet 3. The next thing to be considered and that is the matter in which there is two things to be considered 1. The seasonableness of it to the time and people 2. The pertinency of it to the text 1. The seasonableness of it to the time and people and for your help herein consider 1. Who you are to speak to whether to the ignorant or knowing 2. Whether enemies to Religion or professors of it 3. Whether they be meerly formal or truly spiritual 4. Whether more cheerful and zealous or more cold and sluggish That so you may rightly divide the word of truth and give to every one his portion and prophesie according to the analogy of Faith Rom. 12. 6. And keep to the form of sound words 2 Tim. 1. 13. And that you do this according to the mind of the Holy Ghost Peter tels you 2 Pet. 1. 20. That you must not make the Scripture speak in a private sense that is you must not analize and interpret them so as if the prophesies thereof did relate only to the particular occasion and circumstances of times of places and of persons in by and to whom they were at first spoken so much to the Preface Method and Matter the last help unto preaching is the Expression in which there be two things considerable 1. The Phrase 2. The Elocution 1. The Phrase should be plain full wholsom and effectual and natural to the text the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words and excellency of speech not with inticing words of mans wisdom not as pleasing men but God who tryeth the heart what shall I say more 1. He must speak according to the mind of God in Scriptures Isa 8. 20. 2. He must speak to exhortation edification and comfort 1 Cor. 14. 3. 3. He must speak nothing but that which he hath been taught of God Rom. 15. 18. 4. He must speak as an Oracle of God 1 Pet. 4. 11. 2. In the Elocution there are two extremities to be avoided 1. Too much boldness 2. Too much fear 1. Too much boldness as a remedy against this consider the special presence of
all the Attributes of God the justice of God as well as the mercy of God the holiness of God as well as the grace of God which doth teach us piety towards God and Charity towards men according to Scripture rule that doctrine is true 3. That doctrine that doth teach us to bottom upon Christ alone for Salvation and not upon our own works or qualifications that must needs be true 4. That doctrine that tendeth to the informing of the judgement and reforming the heart and conform the life to the whole will of God that doctrine is true and good 5. That doctrine that doth lead out by the footsteps of the Flock to teach us to have respect to all the ordinancesto seek for and to keep all the commands of God that doctrine is true 1 Chron. 28. 8. Of Prayer and Supplication another standing ordinance of the Gospel 1. OF the nature of it what it is 2. Whom we must pray to 3. For whom we are to pray 4. What extraordinary prayer is 5. The necessity of Prayer 6. The posture to be used in Prayer 7. The place where we are to pray 8. The time in which we are to pray 9. Motives to encourage us to pray 10. Means to be used to obtain the Gift of Prayer 11. Hinderances of Prayer 12. Several sorts of prayer never answered 13. How many wayes doth the Lord answer Prayers 1. Of the nature of it what Prayer is Prayer is a speaking to God face to face wherein we speak to him in Faith Humility Sincerity and Fervencie of Spirit it is Jacobs Ladder by which a soul climbs up to Heaven and it is Noahs dove that goeth forth and returns not till it brings an answer of peace Or prayer is a calling upon God alone in the name of Christ by the help of the Holy Ghost or it is the earnest request of an humble and sanctified Heart together with thanksgiving in behalf of our selves and others with assurance to be heard in what we pray for according to the will of God Phil. 4. 6. Rom. 8. 26. Psal 50. 15. Eph. 6. 18. 1 John 5. 14. James 1. 6. Or Prayer is a Familiar speech with God in the name of Christ 1 John 5. 14. Opening the desires of our hearts unto him and a pouring out of the heart before him for the things we need Psal 50. 15. Jer. 33. 3. Lam. 2. 19. Or prayer is a spiritual gift and grace of the holy Ghost teaching us both what to pray for and how to pray enabling us to pour out our souls unto the Lord with sighs that cannot be uttered Psal 62. 8. Rom. 8. 26. Psalm 145. 18. the Lord is nigh to all them that call upon him in truth Heart and tongue must go together word and work lip and life prayer and practice must eccho one to the other it is not the greatness of the voice nor the multitude of words nor the sweetness of the tone nor the studied notions nor the Eloquent expressions but truth in the inward parts that is prevalent with God now the properties of effectual prayer are these 1. That we pray understandingly 1 Cor. 14. 15. I will pray with the Spirit and I will pray with Understanding 2. That we pray earnestly and importunately James 5. 16. compared with Luke 11. 8. 3. That we pray constantly Luke 18. 1. Men ought alwaies to pray and not to faint See Luke 21. 36. Watch ye therefore and pray alwayes 4. We should pray in Faith without wavering James 16. 5. In truth without faining Psal 145. 18. Psal 17. 1. 6. We should pray in humility without swelling Luke 18. 13. 7. We should pray in zeal without cooling Jam. 5. 16. 8. We should pray with resolution to use all good means for the obtaining the things we pray for c. The Heart may pray without the tongue with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vain babling Whom we are to pray unto SUrely we are to pray to God alone and to none other for he alone as the great Searcher of all hearts heareth the voice and knoweth the meaning of the Spirit of Prayer Psalm 25. 2. Rom. 8. 27. Jehosaphat oppressed by his enemies to whom goes he to complain to none but unto God 2 Chron. 20. 12. To whom went David to complain of the bitter words of Cush the Benjamite to none but unto God Psalm 7. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me He alone is able to grant whatsoever we demand Eph. 3. 20. Wherefore seeing he alone hears all prayers heals all Sinners knows all Suiters Jer. 31. 18. 2 Chron. 7. 14. 1 Chron. 28. 9. Psal 44. 21. He alone hath love enough to pity all and power enough to relieve all our wants and necessities to him alone we are to pray and to none other Mat. 11. 28. Thus we must pray only to God in the only name and for the only sake of his Son our Lord Jesus Christ the alone Mediator between God and man 1 Tim. 2. 5. For whom we are to pray FIrst for all men 1 Tim. 2. 1. even our enemies Mat. 5. 44. because they bare the common Image of God Jam. 3. 9. So that we are to pray for all sorts and degrees of men especially publike persons as rulers and such as are in Authority 1 Tim. 2. 2. and for Ministers that watch over our souls Ephes 6. 19. Col. 4. 3. So also we are to pray for our selves us and ours for all things that we want either for soul or body that doth concern our being or well being And if we be not answered at the present or in the same kind that we desire 2 Cor. 12. 9. yet sooner or latter we are sure to receive even above that we are able either to ask or think if we continue with constancy patience and importunity to seek unto him according to his will Luke 11. 5. and 18. 1. 1 John 5. 14. And that we ought to pray for others will yet further appear by this viz. Abraham prayed for Abimelech Gen. 20. 17. Jacob for his sons Gen. 49. Paul for the people and they for him 1 Thes 1. 2. this kind of prayer is called intercession What extraordinary prayer is EXtraordinary prayer is that which is made upon some special occasion or extraordinary accident falling out felt or feared upon a whole Nation City Family or Person by reason whereof our prayers are both longer and ferventer then at other times Psalm 119. 62. Acts 12. 5. Joel 2. 15. Ionah 3. 6. See Ezra 9. Dan. 9. and Nehem. 9. In these times of Fasting or extraordinary praying or both we are most earnestly and fervently to call upon God either for the obtaining of some singular benefit or special favour that we stand in great need of or for the avoiding of some special punishment or notable judgement hanging
extend it must he given seasonably whilst the poor have need and thou hast it to give thou hast something to day it may be none tomorrow With what affection must we give 1. WIth tender pitty and compassion as we would have others do to us if we were in their case Psalm 112. 4. compared with Mat. 7. 12. 2. With humility and secresie not seeking praise from men but approving our hearts to God Mat. 6. 1. 3. With cheerfulness because God loveth loveth a cheerful giver Rom. 12. 8. 2 Cor. 9. 7. 4. With simplicity not respecting our selves but the glory of God and the good of our fellow-members 2 Cor. 8. 4 5. How many waies may one be said to give 1. BY giving freely and cheerfully as we have proved before 2. By lending to such as are not able to lend to us again Luke 6. 34. Psalm 37. 26. provided we take nothing for the loan Exod. 22. 25. 3. By selling and abating something of the price in pitty and love to them 4. By forbearing whatsoevor is our right in case of their great necessity Nehem. 5. 8. 5. By considering the poor in begging something of others for them Psalm 41. 1. Blessed is the man that considereth the poor the Lord will deliver him in the time of trouble What fruits may we expect of this duty 1. BY this we make God our debtor Prov. 19. 17. He that hath pitty upon the poor lendeth to the Lord and that which he hath given he will pay again See Mat. 10. 42. and 25. 35. 2 Tim. 1. 18. 2. By this we seal the truth of our Religion Jam. 1. 27. This is pure Religion and undefiled before God 3. By this we sanctifie our store and bring a blessing on our labours yea and upon our posterity after us Luke 11. 41. Deut. 15. 10. Psalm 112. 2. 37. 26. 4. God forgetteth not but will surely reward the least even accept of cold water given in Faith and for his sake Mat. 10. 42. Of reading the Scriptures another standing Ordinance of the Gospel 1. COnsider that the Scriptures are the word of God 2. That no History is comparable to the Scripture 3. Who they are that ought to read the Scriptures 4. Why must we read the Scriptures 5. How we ought to read the Scriptures 1. Let us consider that the Scriptures contained in the Old and New Testaments are the word of God as will appear by these ensuing particulars 1. By the consent and testimony of godly men in all ages from them that first knew the pen-men until our time See Psal 119. 125. 2. The simplicity integrity and sincerity of these Writers doing nothing by partiality 1 Tim. 5. 21. 3. The sweet concord and harmony between these writings and all things contained in them notwithstanding the diversity of persons by whom places where times when and matters whereof they have written See Luke 24. 44. 4. The prophesies thereof prove them to be the word of God fore-telling things to come so long before-hand with their circumstances thus was the Messiah promised to Adam four hundred years before he was born Gen. 3. 15. and to Abraham one thousand nine hundred and seventeen years before the accomplishment Gen. 12. 3. 5. The admirable power and force that is in them to convert and alter mens minds and to incline their hearts from vice to vertue Psal 19. 7 8. Psal 119. 111. Heb. 4. 12 Act. 13. 12. What shall I say more the Scriptures of truth are perfectly holy in themselves and by themselves whereas all other writings are imperfect Christ is the eternal word John 1. 1. Rev. 19. 13. Iohn 1. 14. 1 John 5. 7. The Scriptures are the written word Mar. 7. 13. Jer. 30. 1 2 4. Ier 34. 1. Exod. 20. 1. and 34. 27. Job 42. 7. John 10. 35. Luke 8. 21. and 11. 28. Jer. 37. 2. Jer. 36. 1 4 6 8 11 16 18. That no History is comparable to the History of the Scriptures THe books of the Old and New Testament are so sufficient for the knowledge of Christian Religion that they do most plentifully contain all Doctrine necessary to salvation they being perfectly profitable to instruct to salvation in themselves whence it followeth that we need no traditions or inventions of men no Cannon of Councils no sententes of Fathers no orders of Parliaments or decrees of Popes for to supply and supposed deâ—â—cts of the written word or for to give us perfect directions in the worship of God and the way of life then is already expressed in the Scriptures Mat 23. 8. John 5. 39. Mat. 15. 9. Lastly the holy Scriptures are the rule of life and ground of Faith the rule the line the square and light whereby to examine and try all Doctrines by Joh. 12. 4â— Gal. 1. 9. all traditions revelations decrees of councils opinions of Doctors c. are to be proved out of the Divine Scriptures no word like this word for antiquity rarity brevity harmony Who they are that ought to read the Scriptures THe Scriptures of truth are carefully and profitably to be read and heard of all sorts and degrees of men and women both privately and openly so as they may receive profit by them Deut. 31. 11 12. Moses commanded the book of the Law to be read to all the children of Israel men women and children that they might thereby learn to fear the Lord their God Josh 8. 34. There was not a word of all which Moses commanded that Joshua read not before all the congregation John 5. 39. Christ commandeth all men to search the Scriptures for in them ye think to have eternal life and they testifie of me Rev. 1. 3. Blessed is he that readeth and they that hear the words of this prophesie Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Act. 17. 11. The hearers are commended for searching the Scriptures Why must we read the Scriptures DAvid testifieth that the Law of the Lord Psalm 19. 8. is perfect converting the soul the Testimonies of the Lord are true giving wisdom to the simple Psal 119 105. Thy word is a lamp unto my feet and a light unto my paths Prov. 1 4. It giveth subtilty to the simple and to the young man knowledge and discretion Paul saith If our Gospel be hid it is hid to them that are lost 2 Cor. 4. 3. The Scriptures are our fathers letters to us and his last will to shew us what inheritance he hath left us women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his Infancy c. Again by reading the Scriptures we gain knowledge therefore we should read them Prov. 2. 16. When wisdom entreth into thy heart and knowledge is pleasant to thy soul discretion shall preserve thee and understanding shall keep thee Hos 6. 6. I desire knowledge of God more then burnt offerings Hos 4. 1. The Lord hath
do believe and threaten eternal death to those that do not seeing it is not in their power by nature Answ 1. That he might by means of those promises and threats work us unto that which by nature we are averse unto 2 Cor. 5. 11 20. 2. That we might appear more inexcusable when neither promises nor threatnings will move us to imbrace free mercy Acts 13. 46 51. Acts 18. 6. 3. That the grace of God might as well appear in giving us power to believe as in giving Christ and in him forgiveness of sins to be believed Rom. 9. 16. Rom. 11. 5 6. 4. That we might apply our selves unto God in the use of those means that he hath appointed for the working of Faith in us John 6. 27. Isa 55. 3. 5. That we might wholly deny our selves and search and by searching find in the Covenant of grace matter of free conveyance of power to believe whatsoever is required to be believed Rom. 10. 17. John 5. 39. Rom. 4. 16 c. We read John 3. 3. except a man be born again he cannot see the kingdom of God and we find that he that is born of God 1 John 3. 9. doth not commit Sin Q. How or in what sense he that is born of God is said not to commit sin Answ 1. He sins not that is he doth not make it his trade as others do he sins not out of malice nor alloweth himself in a course of sin if sin dwelleth in him it doth not reign in him Rom. 6. 12 14. 2. If he do through some strong temptation fall into any sin he sins with an unwilling willingness and with a dissenting consent Rom. 7. 15 19. So that they that are born of God do not commit sin as they do who are unregenerated 3. They that are born of God do not commit Sin That is they do not sin against Gospel remedy as others do Jesus Christ is the Gospel-remedy Acts 4. 12. the going on in a state of unbelief and impenitency not accepting of Christ by Faith and repentance as a Saviour and Mediator is sinning against this Gospel-remedy Acts 16. 31. Compared with John 1. 11 12. 4. He that is born of God doth not sin presumptuously and with wilfull obstinacy they sin rather out of infirmity then of insolency out of weakness rather then willfulness they do not so much overtake faults as faults overtake them Gal. 6. 1. In this sense he that is born of God doth not sin or that that is born of God doth not sin but for all this in another sense the best of men do sin and have in them sin Original and too often fall into actual who can understand his errours Psal 19. 12. Who can say I have made my heart clean I am pure from my sin Prov. 20. 9. there is no man that sinneth not 1 Kings 8. 46. 2 Chron. 6. 36. But before I proceed further I will give you a Catalogue of those places of Scripture that speak of man as free from sin and then another Catalogue of those places of Scripture that affirm we have sin in us and lastly do what I can to reconcile them together Of spotless Saints THou art all fair my love there is no spot in Cant. 4. 7. thee that is no such spot as the wicked man hath Deut. 32. 5. Ephes 5. 27. That he might present it to himself a glorious Church not having spot or wrinkle 2 Pet. 3. 14. That you may be found in him without spot or wrinkle Rev. 14. 5. For they are without fault before the throne of God Col. 1. 22. You who were enemies in your minds now hath he reconciled in the body of his flesh through death to present you holy and unblamable and unreprovable in his sight ver 28. that we might present every man perfect in Christ Col. 2. 10. You are compleat in him Ezek. 16. 14. Thou art comely through my comeliness saith the Lord that I have put upon thee 2 Cor. 5. 21. He was made sin for us that knew no sin that we might be made the righteousness of God in him Psalm 55. 13. The Kings daughter is said to be all glorious within Whatsoever grace there is in Christ there is something of the same stamped upon every true Christian viz. Is Jesus Christ called the beloved of God so are the Saints too is he called the Son of God the Saints are also called the Sons of God Is Christ called heir the Saints are said to be heirs co-heirs with Christ Is he said to be elect and precious so are the Saints 1 Pet. 1. 2. He is called the light of the world they are also called light in the Lord Ephes 5. 8. Is he said to be full of grace and truth so are the Saints too some of them as Stephen full of grace Acts 7. 55. and Mary full of grace c. They were once blind but now they see once slaves but now sons once dead but now alive once drakness but now light once an heir of Hell but now an heir of Heaven once Satans bond men but now Gods free men once under the Spirit of bondage but now under the Spirit of Adoption that seals up the remission of sins the Justification of their persons and the salvation of their souls c. Of the spots in the best Saints THe most holy and best of Christians in this life have in them sin original and thence too often fall into sin actual who can understand his errors Psalm 19. 12. Who can say I have made my heart clean I am pure from my sin Prov. 20. 9. There is no man that sinneth not 1 Kin. 8. 46. and 2 Chron. 6. 36. In many things we sin all Jam. 3. 2. There is not a Just man upon earth that doth good and sineth not Eccles 7. 20. If we say we have no sin we deceive our selves and the truth is not in us and if we say we have not sinned we make God a lyer for he hath said in his word that we all have sinned 1 John 1. 8 10. see also Rom. 7. 5 23 24. Again the Testimony of the best of Saints in all ages doth testifie that none of them all have been without sin in this life no not Abraham the Father of the faithfull Gen. 12. 13 19. 20 2 5. not Isaac Gen. 26. 7 8 9. not Jacob Gen. 27. 19 20 24. not Moses and Aaron Psalm 106. 33. Deut. 32. 50 51. Exod. 32. 2 12. not David Psalm 51. 1. to 10. 38. 3 4. not Peter Mat. 26. 33 34 35 70. not Paul himself Gal. 2. 11 12 13. Rom. 7. 18 20. How to reconcile these Scriptures together seeing the one saith they have Spots the other saith they have none 1. WE are to put a difference between Spot and Spot as the Lord doth Deut. 32. 5. Their Spot saith he is not the Spot of my people so his people had not Spots and yet they had Spots
man it is to be taken for many for instance Cant. 3. 8. Every man had his sword on his thigh Mic. 4. 4. Every man shall sit under his Vine 1 Cor. 4. 5. Every man shall have praise of God Now consider every man in the world had not a sword to wear nor a Vine to sit under neither shall every man have praise of God so every man is not to be taken for every man in the world particularly but if it were granted that Christ tasted death for every man particularly and that all have some Benefit by the death of Christ viz. Their natural lives and the possession of the creatures yet it doth not follow if he tasted death for every man that therefore he suffered the wrath of God for every man and the punishment due to all for their sins Mat. 27. 34. He tasted the vinegar mingled with gall but he would not drink it and may there not be some mysterie held out thereby to the point in hand you that are spiritual Judge Quest Doth not God give to every man some Talent or Talents which if a man did improve should be increased Answ Yea and there is no man that doth avoid so much evil and do so much good as he ought and might consider that to some the Lord doth give natural Talents as Wisdom Wealth Art c. And to other spiritual Talents or Gifts as to Pray Prophesie Interpret and God may very justly damn men for not improving what he gâ—ves them therefore we read that the very Heathen that had but the very Light of Naâ—ure and walked not up to that will be inexcusable at the day of judgement but withall consider this that to sin against the Law of Nature only is enough to damn men yet the improvement of the Law of Nature is not sufficient to save men for there is a Knowledge of Christ Faith in him and Obedience to him required as absolutely necessary to salvation John 17. 3. John 3. 36. Luke 19. 27. Compared with Rom 1. 20 21. Rom. 2. 15. These Scriptures compared together will prove the whole answer to this question Quest How came the Sabbath day to be changed from the seventh day to the first and from a Sabbath day to the Lords day Answ By divine authority as may appear by the practice of our Saviour Christ and his Apostles John 20. 19. compared with Act. 20. 7. 1 Cor. 16. 1 2. This is the day they preached prayed brake bread and collected for the poor And so it came to be called the Lords day Rev. 1. 10 Because the special dedication thereof was to the Lords service So then this day was changed from the seventh to the first and from a Sabbath to a first or Lords day because it might serve for a thankful memorial of Christs resurrection for as God rested from his Labour on the last day of the week so Christ ceased from his labour and afflictions on this day Matthew 28 1. compared with Gen. 2. 1 2. As the one therefore was specially sanctified in regard of the Creation of the world so was the other in respect of the restauration and redemption of the world which of the two is a greater work then the Creation So then the sourth Commandment doth not require a seventh day from the Creation but a seventh day in general so then it doth not hence follow that we should rest the same day the Lrod rested but that we should rest from our works one day in seven as he rested from his which day under the Law he appointed to be the last day of the week so nothing hindereth but by his special appointment under the Gospel it may be the first day and yet the substance of the Commandment nothing altered if any reply and say why doth not the new Testament mention this change I answer because we read of no question moved about the same in the Apostles time so then a Sabbath day the Lords day or the first day of the week which is all one is constantly and perpetually to be observed and never to cease till it be perfectly consummated in the heavenly Sabbath Heb. 4. 9 10. The Jews were to work six daies and rest the seventh day first work then rest but now we are to rest the first day and work the following dayes first enter into rest and then work as an effect of that rest We read John 10. 27. And Christ said my sheep hear my voice Quest How are believing man and women said to be his sheep Answ First we are said to be his by donation God gave us to Christ 2. We are said to be his by purchase he bought us with a dear price 3. We are said to be his by Covenant 4. We are said to be his by Covenant 5. We are said to be his by Marriage 6. We are his by birth we are born from above Quest Whether a godly man ought to pray when he hath not the fresh gales of the spirit drawing him forth thereunto Answ Then is the principal time to pray but not the only time for he is to pray also at other times first we are commanded to pray at all times Luke 18. 1. Luke 21. 36. Secondly we have example as well as precept to prove this truth Psalm 119. 25 154. David in the midst of deadness fals to prayer for quickening saying quicken me according to thy word Quest Whether it be the duty of a wicked man to pray seeing we read Prov. 15. 8. That the Sacrifices of the wicked is an Abomination to the Lord Answ It is undoubtedly the duty of a wicked man to pray and the Priviledge of a Christian that he can do it though they that have no faith cannot seek Christ as they ought yet it is their duty to pray and to seek after Christ Psal 79. 6. Pour out thy wrath upon the Heathen that have not known thee and upon the Kingdoms that have not called upon thy name So again Jer. 10. 25. If the not calling upon the name of God be a sin then to call upon the name of God is a duty Hence Peter calls upon Simon Magus Acts 8. 22. Though an unbeliever to pray The Pharisee and the Publican both went to the Temple to pray Luke 18. 10. So again Ephraim Jer. 31. 18. Yet not converted prays unto the Lord to turn him Again we may see 1 Kin. 21. 27. Ahab humbled himself and rent his cloaths and put sack-cloath upon his flesh and fasted ver 29. I will not saith the Lord bring the evil in his daies but in his sons daies I will bring the evil upon his house So then it doth plainly appear that it is the duty of all men to pray only it is the priviledge of the regenerate they can pray in the spirit and with understanding too a Christians seeking of God is the effects of Gods seeking of him and a mans praying before faith is the effect of the common