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
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
in his knowledge and love you were when he dyed for you here are sweet consolations 19 Argu. If we are not justified by workes then if beleeving be a worke then we are not justified by beleeving but we are not justified by workes Rom. 4. That beleeving is a worke appeares 1. Because we are commanded to beleeve as to love one another as he gave us commandement 1 Joh. 3. 23. If we are commanded to doe it it s a worke 2. To obey a command is a worke but to beleeve is to obey a command faith is an obeying of the will of God therefore a worke faith is called a service the service of your faith Phil. 2. 17. If it be a service it is a worke the worke of faith 2 Thes 1. 11. The act and exercise of our faith is a worke 3. It s a worke because we are reproved for the smallnesse of our faith Mat. 6. 30. 8. 26. If it were no way acted by us why are we reproved for not beleeving if we are not to doe it why are we reproved for not doing it 4. It s a worke because the Saints are exhorted to doe it Heb. 10. 22. We are not exhorted to any thing but that which is our duty to doe if it be a duty it is a worke 5. To beleeve is a worke of all the faculties of the soule the understanding will conscience memory affections 6. To receive a thing is an act of the whole man but to beleeve a thing is to receive it Joh. 1. 12. 7. Not to beleeve is a worke of darknesse therefore to beleeve is a worke of righteousnesse Titus 3. 5. 8. Faith is required in all we doe therefore it partakes of the nature of a worke and so is a worke and without it we cannot doe any good worke Heb. 11. 6. 9. It s a worke because wee are said to doe it If thou beleevest I doe beleeve Acts 8. 38. With the heart man beleeveth Rom. 10. 9 10. It is an action of the heart consisting in judgement and he doth it as truly as he confesseth with his mouth it is improper to say beleeve doth beleeve love doth love repentance doth repent but we being moved by the Spirit of God we doe beleeve we love and we repent not God but we by his power 10. If to confesse Christ is a worke then to beleeve is a worke and one of the workes of righteousnesse we have done Titus 3. 5. If it be said that faith is put in opposition to workes and therefore faith is not a worke I answer First When faith is put in opposition to workes then by faith we are to understand Christ because he alone is our Righteousnesse Rom. 3. 28. Secondly When the Apostle excludes workes in Justification by workes we are to understand all outward and inward acts faith it selfe for seeing works are excluded beleeving being a work it is excluded with the rest Thirdly It will be granted that the workes of the Law were excluded in Justification then it will follow faith is excluded because no command of the Law could be obeyed without faith therefore faith was a part of the fulfilling of the Law that faith was required appeares Mat. 22. 37 38. 40. The Law required purity and that could not be without faith for those that beleeve not are defiled their minds and consciences are defiled Titus 1. 15. Therefore beleeving was required under the Law as well as under the Gospel as to love the Lord is a duty now as ever and ever as now that which is our Righteousnesse causeth us to be accepted causeth us to be saved but that is Christ and not our beleeving Ezra 9. 15. Righteousnesse belongs to God Dan. 9. 7. It s proper to Christ Jer. 23. 6. Our beleeving is neither God nor Christ We are justified by the act of faith answ Then we are not justified by Christ by his bloud Christ hath deserved to accept our faith for Righteousnesse answ Gods judgement is according to truth Rom. 2. 2. He accepts it in mercy not in justice answ Doth God judge or accept a thing to be that which it is not 20 Argu. If justification is an act of God then it is not an act of beleeving but it s an act of God its God that justifieth Rom. 8. 33. Christ is God My righteous servant shall justifie many Isa 53. 11. Rom. 5. 9. Ever since his death our sinnes have been removed Zach. 3. 9. Joh. 1. 29. Col. 1. 20. 21 Argu. If we are justified by his bloud then we are not justified by beleeving but we are justified by his bloud Rom. 5. 9. Through his Redemption Rom. 4. 24. Therefore not through our beleeving for bloud Redemption and beleeving are not one thing 22 Argu. That which is our justification that is our peace but Christ is our peace Eph. 2. 14 15. 17. Therefore Christ is our justification and not beleeving 23 Argu. That which covereth our iniquitie that justifieth us but Christ covereth our iniquity Isa 59. 2. Therefore he is our justification as that which is covered is not seene to men and that which is not seene is not imputed and that which is not imputed cannot be punished no more will God impute any sinne to his 2 Cor. 5. 18. But his righteousnesse Imputation signifying accounting or recounting what was ours not to be ours not imputing their trespasses to them 2 Cor 5. 19. Not reckoning to us sinne and so not the punishment of sinne and imputing or reckoning Christs righteousnesse to be ours for it is ours 24 Argu. If our justification is in another then we are not justified in our selves but we are justified in another In the Lord shall the children of Israel be justified and shall glory Isa 45. 25. Our justification is our glory and we glory in it beliefe is in us see Rev. 19. 8. 7 9. 13 14. Isa 61. 10. Therefore beleeving is not our Justification 25 Argu. Where our Righteousnesse is there is our Justification but our Righteousnesse is in Christ In the Lord is our righteousnesse Jer. 23. 6. Sufficient to secure us from the punishment of sinne that which is our Righteousnesse is our Justification Christ is that 1 Cor. 1. 30. Therefore beleeving is not our Righteousnesse nor our Justification Isa 45. 24. Rom. 4. 24. The Papists judge their workes to be that which saves them upon such places as these Mark 16. 16. Pro. 28. 18. Mat. 9. 17. to 23. Mark 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16. 26 Argu. Justification is a spirituall blessing therefore where our spirituall blessings are there is our Justification but all spirituall blessings are in Christ Eph. 1. 3. In him 2 Cor. 5. 21. Saving benefits and blessings are not in us but such things as accompany salvation Saving and accompanying salvation are not one 27 Argu. Where we are accepted there we are justified but we are accepted in the beloved Eph. 1. 6. Therefore we
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
yet the comforts in that state exceed the crosses The best marriages are not free from crosses A married condition is a state of care and trouble Marriage breaches are not easily healed they seeme to be healed before they are They provide ill for their own comforts who in marriage lay a foundation of discontent as those doe who marry persons of another judgement and practice in Religion Every good man is not fit for every good woman Persons ill joyned carry their complaints to their graves Few in marriage deny themselves In marriage few choose the best things wealth and beauty are too much desired by the best In the choice of a husband or wife next Religion care is to be had of their dispoâ—ition because we are not made of brasse but of flesh Such as are married need observe all the passages of Gods providence in bringing them together that they may see God in it to increase love and cause content Mortification The quicker the temptation is a taking the lesse mortification when the thoughts of former sinnes prove snares lust is strong the more sin disturbs us in duty the more it prevailes in the heart Of mankinde The nature of man is subject to extremities either to be sad in want or wanton in fruition It 's the nature of man the more he is kept from a thing the more to desire it No man is wholly free from humane frailties oft he is as a bird catched in a snare before he is aware The wit of man is ready to defend that which pleaseth him It 's not comely for a man to beg or to complaine it tends to the griefe of his friend and the joy of his eâ—emy It 's best to handle weake persons tenderly and wilfull ones roughly It 's but in vaine to trust in men to day they erre to morrow they perish It is better to trust in the Lord then to put confidence in Princes We need observe humorous persons for they have sudden pangs and passions from affection not judgement that rise high on a sodaine and fall as fast when the humor is over one sex is more prone to this then the other A man may know whether he be good or bad by observing his principle and his constant inclination to will is present with me Man cannot make straight that which God hath made crooked There is no man so honest and upright that never swarved from the duty of a good man Such measure as we mete to others we oft meet with Melancholy A small matter finkes one that is melancholy Of meanes It 's hard to trust God for that for which we see no meanes to attaine When all meanes saile God will send help in the mount will the Lord be seene Of mourning It 's best to mourne alone and to rejoyce with company It 's profitable to goe to the house of mourning and to behold a dying man Of malice The malice of the Devill few know fewer well waigh fewer wisely and carefully resist Nature Nature cannot well beare a sudden alteration That which is naturaâ—l to a man he is constant in and acteth unconstrained Nâ—cessity He is wise that converteth necessity into a vertue That which cannot be cured must be endured Memory Order is a help to memory and understanding Originall The originall is God whom if we know we know the originall Ordination What God hath ordained it must be mans ordination oft comes to nothing Order For want of order some reade much and profit little Offences None are more forward to take offence then those who are most forward to give offence Such as are fullest of failings can least beare with others failing Christ and his truth and people are a great offence in the eyes of many Obedience Obedience is a harsh word to proud persons Our obedience to God is most direct when there is nothing else to sweeten the action It is not safe to judge of our obedience by the successes of it but by the Word Of oaths An oath is of force to him that thinkes it lawfull bound to keep it but when that opinion is ceased it doth more hurt then good Because of oaths the Land mournes Of peace Man cannot give peace unill the LORD speak peace there is no peace Where no peace is there may be quietnesse or silence Those that injoy peace doe so prize it that they are afraid to loose it The people of God are a peaceable people He can easily be at peace with men that knows God is at peace with him When peace among the good is wanting the Devill works strongly When quietnesse is in the heart there is not much disquietnesse in the tongue He that can but a little deny himselfe may injoy much peace Profession The Saints are subject to let goe their profession Prevent He wills his fall whose fall he could prevent but would not Providence When meanes faile God can help without Sometimes wise men want breadâ— politick men riches skilfull men favour with others The providence of God reacheth all things yet few observe it A froward and discontented spirit doth not know minde nor acknowledge the will and providence of God As we are discontented at the providence of God so much carnall reason and so much want of faith The providence of God discovers his willâ— as â—ell as his Word though not in the same way Every thing happeneth to every man yet nothing happeneth but what and when God appointeth it Prise That which a man prizeth most he loves best and is most provoked when hindred in the injoyment of it Paâ—ience Patience suppresseth and restraineth great â—isâ—hiese Patience is a salve for all sores Patience will keep a man from being miseâ—able though it cannot keep him from misery Impatience doth perplex distract a man He that would be a patient man must not take liberty to be angry at trifles Of porâ—ions Great portions and great stomacks high spirits and costly fashions and great expences oft goe together A lesser portion with prudence in seven yeares may equall one much greater Pride As a naturall man groweth in giâ—ts and parts so he groweth in pride Pride is one of the greatest enemies to the free love of God Pride is the nurse of hypocrisie The pride of man befooles him The proudest men are the weakest and most troubled with discontent He that thinkes not himselfe great thinkes there is no great hurt done if he be a little wronged If we did fully know our selves we could not be proud We are ready to be most proud of that which should most humble us Spirituall pride is usually cured with a fall Our delicate fare costly apparrell and idlenesse causeth the wise to despise us Passion Passion robs us of quietnesse and confidence which is our strength Passion doth no good in the things of God or man When we give way to passion the Devill enterâ— Passion distracts counsell and judgement and causeth to erre in the choice of
solitarinesse Satans temptations have come more frequent and stronger when alone and many sin more freely when alone Satan is most bold when we are alone and his temptations take a deeper impression Suggestions If evill suggestions be admitted they will grow and increase exceedingly into consent and consent into delight and delight into practice and practice into habit from habit into custome from custome into senslesnesse Of small things A small matter will trouble our spirits yea and interrupt us in our communion with God Of suâ—etiship Those who have least cause require sureties as Usurers Many have run themselves upon great straights and others have undone themselves by suretiship He is wise and safe that aâ—horres suretiship Concerning fleep The more the body is exercised with labour the more sleep it requires Foure houres sleep in a day and a night is enough for some and five for others six is enough for any one Some say they cannot sleep if they did labour and work more they should sleep more Much sleep maketh poore dulleth the wit and looseth time Season The season of an action addes to the goodnesse of it Every thing is beautifull in it's season Sadnesse Sadnesse of spirit breeds unsetlednesse uncomfortablenesse unthankfulnesse to God If we be sad we injoy not the comfort of any thing An unchearfull spirit is not fit for any duty What we goe about unchearfully we are soone weary in or off Sadnesse of spirit helpes us to yeeld to discouragements An unchearfull spirit doth nourish hard thoughts of God One cause of the sadnesse of a childe of God is because he doth not minde and apply such promises as are sutable to his condition and behold and live on the things above Satan Sin and Satan are never pleased It 's a great designe of Satan to cozen the Saints of their peace and comfort and to draw the Saints from God his truth and people and that we neglect the meanes or wholy relie on them Satan in his subtilty and malice watcheth to discourage and terrifie the people of God It 's a deceit of Satan to put a man upon the practice of a contrary duty to hinder the soule and cause a disorder In good things Satan separates the meanes from the end and in evill he laboureth to separate the end from the meanes An unadvised resisting of Satan causeth disappointment Senses The senses of our body doe every day decay by little and little though we take no notice of it Our senses doe often prove traytors to our soules and bodies Soule If our soules be downe it 's best and easiest presently to raise them up by meditation of Gods free love the longer we stay the more we may Selfe-seeking All men are full of selfe Selfe-seeking is dishonourable and dangerous Selfe alwayes aimes at her own ends and ends there Selfe cannot oppose selfe in a particular opposition Spiritualnesse The more spirituall a man is the more he abhorres and loaths himselfe A spirituall man is not alwayes alike his faith love zeale joy peace is sometimes great and sometimes small he is sometimes strong and sometimes weake Saints A Saint lives in the love of God The weakest Saint will passe with some graines of allowance and the best or strongest will not passe without Sinners Some will confesse in the generall they are faulty but in the particular utterly deny it Suffering Hope of glory incourageth in suffering We cannot suffer chearfully as we ought unlesse we know and minde our interest in God and minde sutable promises and the faithfulnesse of God in performing them the necessitie of suffering the end of it and the reward A good conscience a good cause and a good call will cause a sweet suffering As our love is to Christ and his truth so is our willingnesse to suffer for him It is best quietly to suffer that which we cannot prevent It is better to suffer then to sin He that intends to suffer for Christ must not hearken to fleshly reasonings To suffer for small matters in Religion is most honourable Single life There be helps conducing to a single life naturall morall and spirituall Surmises Secret surmises doe oft hurt our selves and others Seeke The more we seeke any thing the more we love it and the injoyment of it is more sweet unto us Speech Many make long discourses of that which a little is too much Many love to heare themselves speake and thinke to please others because they please themselves He is wise who hath skill when to speake and when to be silent Straights God doth provide for his people in their straights God puts his in straights that they might live by faith Slothfulnesse Our beloved said Come away but our sloath selfe-love ease carelesnesse inconstancy unsetlednesse hinders us exceedingly in going to our beloved Time Our time is short as a span a shadow a dreame it 's our duty and wisdome to preserve and redeeme it for good actions Losse of time is a great losse wee loose much time in idlenesse and idle visits in trifling and sleeping in which time much good might have been done Time is not valued to it 's worth A great part of our time slideth away in doing evill and impertinent and nothing He is wise that improveth time Time well spent is laid up for the future Time past cannot be called againe Time ill spent turnes to great losse and ends in deep sorrow Much time is spent about the body We loose much time which we take no notice off Time wasteth all things Time hasteneth to an end and runneth to eternity Time shall be no more We spare not so much time for God as we might We doe and will spare time for what we list and love That time is well and sweetly spent in which the soule obeys God and beholds God and glory and hath communion with him Of truth Whatsoever is against or without the word of God is not truth That which the most follow is not truth That which carrieth the greatest shew of humility is not truth The authority of men is not alwayes for the truth Mans reason cannot dive so deep as the truth The more naturall wâ—se any is the lesse capable he is of divine truth Neither the learned nor unlearned can know the mystery of the truth till God teach it them Many will have truth to be error Christ is truth and his Word is truth A man may loose Christ in the truth and close with truth and not with Christ He that receives truth as from men truth is but a tradition to him If truth may have liberty to goe abroad it will quickly suppresse errors The greatest enemy truth hath is concealement The more manifest truth is the more glorious it appeares The glory of the understanding is truth Every truth of Christ tends to holinesse God esteemes truth above the lives of his Saints Teaching Those God teacheth he first unteacheth in making them wise he sheweth them that they are
Consider God hath forbidden it Rom. 6. Consider sin in the nature of it in the root and fruit of it It 's the price of bloud there is no true sweetnesse in sin no contentment no satisfaction in it why you should desire it it fills the soule with wounds sorrow bitternesse shame let experience speake Rom. 6. 21. Pro. 23. 8. Avoyde the occasions of sin evill company Psal 119. 63. Pro. 13. 20. 6. 9. Places and provocations of sin idlenesse excesse in eating and drinking order your steps by the Word and get others to watch over you receive reproofe willingly and profitably know the more you yeeld to Satan the more you may he useth to double his temptations when resisted but give no place to the Devill if yee yeeld it will be harder to resist the next time consider thy relation art thou a childe of God an heire of heaven it 's unsutable for thee to serve Satan to doe his druggery Eph. 4. 20. Yee have not so learned Christ Eph. 4. 17. I say and testifie in the Lord that yee henceforth walke not as the Gentiles walke in the vanity of their minds Christ gave himselfe for â—is that they might be holy Titus 2. 14. Rom. 6. 10. 1 Joh. 3. 2. 2 Cor. 6. 18. If tempted answer I am chosen to be holy I may not sinne Rom. 8. 29. Consider the eye of God is ever upon you Heb. 4. 14. Pro. 15. 3. 16. 6. Can you consider that and sin in so holy a presence Remember Christs love nourish the motions of the Spirit Walke in the Spirit and yee shall not fulfill the lusts of the flesh Gal. 5. 16. Nourish zeale and hatred against sin every sin Keepe your heart as your life Pro. 4. 23. Reforme the inside and Satan shall not prevaile Job 14. 4. Consider the time yee are to live is but short and the pleasures of sin are but for a season and a short one Heb. 11. 25. Hearken to the voyce of Conscience least it be silent and yee hardened When the pleasure of sin is presented to thee present to thy selfe the sting it will leave behinde it also present to thy selfe a greater and better pleasure and sweetnesse to be injoyed with God minde home and the pleasures there that are for evermore Set your affections on things above where your Crowne and glory is 1 Cor. 9. 24. Watch and pray for strength against â—in at the first approach of sinne change the object and fall to prayer be not discouraged if foiled still resist beleeve against experience God will helpe thee against it Eph. 6. 16. 4. 12 13. Apply sutable promises against sin consider Eph. 5. 5 6 7. Rom. 6. 11. Psal 119. 6. doe as Mat. 17. 21. Reprove sin in others in case none else doe Consider by silence when sin is committed we have â—ellowship with it and breake Gods command defile our soules loose comfort incourage and harden others in sin 1. It 's Gods command that who sin Rebuke before all 1 Tim. 5. 20. Pro. 28. 23. 29. 25. 24. 25. Thou shalt reprove 〈◊〉 Levit. 19. 17. 2. The Saints have done so with great zeale Acts 13. 16. 10. Ezra 9. 2 3 4. Psal 119. 139. Num. 15. 11 12 13. Can we heare false things spoken and Gods truth his way and people condemned and be silent where is our zeale 3. God commends it for a vertue in his people that they could not beare with them that are evill Rev. 2. 2. To see and heare sin committed with silence is to beare it if Ely sinned in doing it coldly 1 Sam. 2. 3. 13. what shall we say to them that doe it not at all that neither love to God his truth his people the good of others soules their own peace will move them to doe it doth a friend love as he ought and heares his friend abused and is silent offer not this to God 4. Reproofe of sin is a meanes to prevent the contagiousnesse of sin 1 Cor. 5. 6. 1 Tim. 5. 20. Spare none if we must take care for the Oxe or Asse of an enemy as appeares Exod. 23. 4 5. then much more for the good of the soule of an enemy 5. It was Jobes comfort that nothing could cause him to keepe silent Job 31. 34 If he might have been silent and not sinned his silence was but a poore comfort 6. God esteems presence and silence a doing of the action 1 Cor. 11. 4 5. with â—4 24 that is by consent for they did not all speak God charged Ahab with murder when Jezabel did it and he onely by consent 1 King 18. 19. with 7 8 9 10. Silence is confirmation as appeares Numb 30. 14. He confirmed them because he held his peace when he heard them So it was not enough that they shâ—d not innocent bloud but that they did not see it Deut. 21. 7. God deales with those that were present and silent at the committing of sin as if they had done it see Lev. 5. 1. 20. 4 5. 7. toâ—ave â—ave fellowship with it Eph. 5. 11. Hag. 2. 13. Rev. 2. 20. Jâ—sh 22. 18 19 20. Hence the Saints are called to come out of Babylon that they might not be partâ—kers of their sinnes Rev. 18. 2. 4. 2 Cor. 6. I was almost in all evill in the midst of tâ—e Congregation Pro. 5. 14. Lastly God saith He shall dwell on high that stoppeth his eares from hearing of bloud and shutteth his eyes from seeing of evill Isa 33. 15 16. Which shews they can by no meanes indure it Of speech 1. When thou speakest of thy selfe speak modestly without vanity and boasting 2. Heare much but speake little 3. Speake not hastily consider before you speake see that in all your words there be truth fitnesse in respect of time place persons profitablenesse choicenesse sobernesse and moderation in them 4. If you teach matters of Religion see that yee prudently understand and faithfully dispense the word of the Lord be short and fruitfull and preach against fleshly lusts doe not affirm or maintain things that are doubtfull if the Scripture speake it not be yee silent 5. If you speak to such as are troubled in minde consider what knowledge they have whether they be strong or weake whether more or lesse wounded and for what whether they be troubled because they are troubled or for feare of punishment or for the evill of their sin observe the persons age state and condition of life whether they be naturally fearfull and melancholy whether they be lost or no and what hinders their beleeving be not too hasty nor stay not too long observe a fit season to comfort Of Suretiship Be not thou one of them that strike hands and of them that are sureties for debts Pro. 22. 26. Give not thy selfe to Suretiship Saints O deare and precious soules feare not death love one another be obedient to God make much of his word rest satisfied in the Scripture That which
blesse it to thee eye the promise Job 7. 17. Mica 2. 3. to the end Isa 48. 17. Psal 119. 33 34. 86. 11. 1 Cor. 12. 31. 4. 3. 4. 22. Be humble The humble he will teach Psal 25. 9. Come empty of distractions of worldly thoughts and affections Exod. 3. 5. Pro. 27. 7. Luk. 1. 51. Pray shew me thy truth and blesse it to me Psal 119. 18. Pray for him Col. 4. 4. Omit not opportunitie Eccle. 11. 6. Take heed who yee heare and what yee heare In hearing the Word Attend diligently Isa 55. 23. Watch eyes eares hearts sleep not wander not gaze not doe as Acts 8. 6. Minde that which most concernes thee Heare with understanding and judgement put a difference between truth and error Prov. 14. 15. Matth. 13. 13. 15. 10. Job 21. 11. Heare it as the word of God else it profits not Heb. 4. 2. 1 Pet. 2 3. 1 Thes 2. 13. Pro. 3. 4 5. Let it sinke downe into your heart Neh. 9. 25. Luk. 9. 45. Psal 119. 11. After hearing If God hath blessed it to thee Joh. 14. 22. Mat. 13. 17. Psal 147. 20. 1 Cor. 14. 25. hold it fast let it not goe loose it not the ayre of the world Try what yee have heard 1 Thes 5. 21. Acts 17. 11. Acts 8. 34. Rom. 3. 8. Know He that planteth and watereth is nothing 1 Cor. 3. 7. Acts 8. 1. with 11. 19. 21. Acts 4. 13. It 's God that gives the increase give him the glory Thinke on what thou hast heard Phil. 4. 8. Deut. 3. 39. shee pondered Luk. 2. 19. meditation helps the memory and affection and works an inward feeling of it if God blesse it but if we meditate not on it it will doe us no good but come to nothing Apply what thou hast heard to thy severall occasions Practise it Deut. 5. 1. Mat. 7. 26. Jam. 1. 25. God looks for fruit Isa 5. 2. Mat. 21. 34. Luk. 13. 7. Where much is given much is required Luk. 12. 48. Joh. 8. 47. 12. 40. Practise presently I made hast and delayed not Psal 119. 60. Gen. 7. 23. with 22. 3. Abraham went presently they were not to stay but to step in presently Joh. 5. 4. Pro. 24. 33 34. Concerning Reading give attendance to it 1 Tim. 4. 13. To reade with profit requires diligence Pro. 2. 12. Mat. 13. 54. Wisedome in the choice of matters sutable to our necessitie and capacitie and fit time to reade in respect of others businesse God hath made every thing beautifull in it's time Eccle. 3. 11. Pray for a sound judgement and good affections so Pro. 17. 16. An honest heart Luk. 8. Wherefore is there a prise put into the hand of a foole to get wisdome â—eeing he hath no heart to it After reading meditate Psal 1. 2. it makes that we reade our own Confer on it pray and praise Blessed art thou O Lord teach me thy statutes Psal 119. He that profits by hearing and reading he must pray continually 1 Thes 5. and not be wise in his own eyes Psal 34. 119. and his ends good 1 Coâ— 10. 31. he must love the Word and hearken unto it Mark 7. 14. and resolve to obey John 7. 17. and search the Scriptures and compare them together John 5. 39. Isaiah 44. 20. He feedeth upon ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lie in my right hand THese words declare the dead and miserable estate of man by nature 1. He is without knowledge and understanding he cannot see he cannot understand as vers 18 19. 2. His food is ashes 3. He hath an appetite unto them he lives upon them he feedeth upon ashes 4. The end of his feeding is that he might deliver his soule 5. His mistake and delusion he is turned aside 6. The cause of this delusion is from his own heart a deceived heart hath turned him aside 7. The strength of his delusion is such that he cannot say Is there not a lie in my right hand 8. His soule is taken prisoner by Satan he is a captive to him and is kept by him he cannot deliver his soule 9. He sees and knowes his soule is taken and lost and he would faine redeeme it againe he useth meanes to doe it 10. The fruit of his labours are all lost all his labours and endeavours his best skill and his best actions will not doe him any good they cannot helpe him he cannot deliver his soule he would gladly deliver his soule he would doe any thing he can to doe it but though he doe his best it will doe him no good for he cannot deliver his soule By ashes is meant that which is not bread Christ is the true bread his flesh is meate indeed and his bloud drinke indeed other things may be taken for bread and in appearance have the same colour and forme bread hath but whatsoever it seemes to be it 's not bread indeed but ashes Christ is the living bread that came downe from heaven if any man eate of this bread he shall live for ever see Joh. 6. 32. 35. 48. 51. 55. So that groundlesse hopes false conclusions Idolatry duties ordinances comforts joyes ravishments and what else soever yee can name except Jesus Christ is ashes Christ takes from his all their ashes to give unto them beauty for ashes Isa 61. 3. The words opened By heart is meant the understanding and will Deceived heart mis-informed by Satan darkened so that he thinkes he is rightly informed concerning the salvation of his soule but he is deceived Aside from Christ in whom is deliverance rest satisfaction and salvation Turned him viz. the understanding and will hath a power to turne the soule Soule is meant the whole man a principle part is here put for the whole Deliver escape the danger he is in A lie viz. that which will deceive me in not being unto me that I take it for and that I need that which will never performe that it promiseth to me Hand that which holds viz. the understanding c. Right hand the most eminent for use viz. in those things which are most eminent and of greatest concernment the soule is deceived Obs 1. Naturall men are content to be at great cost to save their soules Thousands of Rammes ten thousands of Rivers of Oyle the fruit of their body for the sin of theâ—r soulâ—s Mica 6. 6 7. This is but ashes Obs 2. There is no life nor strength to be expected from ashes they are no food fit to eate naturally ashes corrupts and destroys the body so these fill the soule with corruption which kills and destroys it as they that have no bread must dye for hunger Luk. 15. 17. Obs 3. The food naturall men live upon is ashes bread they have none they know no better nor desire no bread Isa 52. 2. They like ashes best because they are sutable to their natures judgements
55. 25. Obs 11. All wayes besides Jesus Christ are by pathes aside out of the way I am the way Joh. 14. 6. Obs 12. Gods way and mans way are contrary each to other Christs way leads the soule to Christ mans way leads to himselfe to deliver himselfe 13. We should not be led aside from Christ by any thing in the world hearken then onely to Christ Nor say Is there not a lie viz. he cannot aske the question 14. The meanes of deliverance are so hid from him that he cannot use them a lie 15. All that man doth rest upon while he is in the state of nature is nothing but a lie He is miserably deluded 16. The strength and confidence of a deluded man may be so great that it may seeme to him unreasonable once to question it 17. A deluded mans confidence of salvation may be greater and stronger then the faith of some that are the Lords and yet be false a meere delusion of Satan and a deceived heart 18. The greatnesse or strength of any mans confidence cannot assure him that hath it that it is not a delusion but it may be proved true or false by the ground of it the cause and foundation of it for If it be built or caused by any qualifications in us either abstinence from sin or doing good or from inward peace or joy c. it 's all false but if it be founded upon Christ alone in his free grace in the word and promise of God Rom. 15. 4. If we can truly say In his word doe I hope Psal 130. 5. But I hope in thy Word Psal 119. 81. It is well if thou wert lost and fatherlesse Hos 14. 3. and wert perswaded he had mercy for thee and didst hope in him for it as Psal 33 18. 21 22. it is no delusion 2 Tim. 3. 16 17. All Scripture is given by inspiration of God c. THese words shew the excellency and necessity of the Scriptures and their exceeding majesty and authority over us The Apostle in the 14. verse exhorts Timothy and so the Saints to continue in the knowledge and practise of the things he had learned of the Scriptures and backs his exhortation with two strong arguments one is because all Scripture is given by inspiration of God As if he should say if the Scripture were but the inventions of men in stead of learning and observing them you might slight them but seeing they came from God by inspiration of God wee may not contradict nor slight the inspirations of God but submit unto them The other is from the excellency necessity and usefulnesse of the Scriptures unto us in that they are able to make us wise unto salvation to instruct us in righteousnesse that the man of God may be perfect throughly furnished unto every good worke vers 15 16 17. Whence wee learne 1. That God is the Author of the Scripture that it is originally from him God inspired it into them they received it from him it is the saying of the holy Spirit Heb. 3. 7. 2. That there is a necessity for men to know and beleeve that the Scripture is the inspiration of God for 1. Else they can have no power and authority over the conscience seeing nothing can binde the conscience but the authority of God truly or so apprehended 2. Else men will not observe the commands thereof but slight and jeere at it as those doe who deny the Scriptures to be from God 3. Unlesse we know and beleeve they came from God we have no ground of peace and comfort for if they be not from God how shall I be assured of the truth of them then what hope have I but in this life which tends to make us most miserable 4. If they be not Gods word and will we cannot honour God to observe it 5. To deny the Scriptures to be from God is to open a gap to all evill and prophanesse for how will you prove any action to be evill or unlawfull but by the Scriptures if yee set aside the Scriptures yee will soone judge it lawfull to doe what yee please Use Information seeing the Scriptures are of divine inspiration it must needs be a very great evill and a most horrible sin to contemn or slight the Scriptures for in so doing they slight the inspirations of God Use Exhortation To all that feare God to look upon the Scriptures to be as they are the very inspirations of God that so you may honour it and obey it Alas into what times are we fallen that men need to be exhorted to beleeve this truth which is fully declared in the word of God These are the last times wherein iniquitie doth so abound as men are not afraid nor ashamed to professe they doe not beleeve it one saith they are not from God but mens experiences another denieth the truth of them and saith they concerne him not and so they are nothing to him but I trust all that feare the Lord will prize his truth keep close unto it and contend earnestly for it for if we let this goe then farewell all Religion yea God Christ and Heaven and all for if the Scriptures be not true there are no such things It 's in vaine to alledge Scripture to these men to prove the Scriptures to be from God because they question the truth of the Scriptures It 's necessary to give some Reasons to satisfie the Reason of such as are not unreasonable that the Scriptures called the Bible are from God inspired from him Demonstrations that the Scriptures are of God and from God The Scriptures are either from God or from men they are not from men for these Reasons 1. Because neither the folly nor wisdome of man can effect such a worke to compose the Scriptures for men as men cannot understand the meaning of them if they had originally been from men the same wisdome that invented them could understand them but seeing men cannot understand the meaning of them nor agree upon any meaning of them it appeares they are a mystery above the reach of nature 2. They are not from men because it condemnes that which is most excellent in nature as it condemnes the wisdome of man to be foolishnesse in that it cannot understand it and seing they cannot know it they could not cause it also it is against reason for any thing to condemne it selfe is it not quite contrary to nature to condemne that which is most excellent in nature the wisdome of man is most excellent in nature therefore the wisdome of nature was not the Author of the Scripture also mans wisdome esteemes the wisdome of it to be foolishnesse contraries cannot agree 3. The Scriptures are not from men because the whole scope and drift of the Scriptures tend wholy to destroy that which the nature of man loveth most as the way and will of man yea it requires him to deny himselfe what is more contrary to nature then this
therefore this never came from the nature of man besides it is a strong argument that the Scriptures came not originally from man but from God because they are no whit agreeable to our natures hence it is worth observing that we naturally choose and delight to reade any Booke rather then the Scriptures as we see by experience that those that read much reade little in the Scriptures 4. Because the Scriptures require that which is beyond the power of man to doe as that he should deny himselfe which to doe requires a divine power as the Scriptures and experience teach selfe is for it selfe how then can selfe deny it selfe nature doth not require nor desire any such thing therefore it 's required by some other which must needs be God also it affirmes that which is impossible to the reason nature and wisdome of man as that a Virgin should conceive a Son this is beyond the reach of nature and therefore it is from God 5. The Scriptures are not from men because the more any are ruled by it and obey it the more they are hated and persecuted by men which shewes it was never the will of man and therefore it came not from nature but from God 6. The Scriptures came from God because they tend to God this is a rule in nature every thing tends to it's center a stone to the earth the waters to the Sea from whence they came So the Scriptures tend to God they run to God they shew God in his goodnesse wisdome power love in the Scriptures there is a divine wisdome they speak for God they call men to God and to be for God which is the center of the Scriptures 7. The Scriptures are not from men because the way of bringing them forth into the world is quite contrary to the wisdome and expectation of man who in great matters imply persons that are wise great and honorable but they came forth in a quite contrary way in that meane and contemptible silly tradesmen fisher-men and Tent-makers c. were the publishers and pen-men of the Scriptures although at the same time there were men naturally wise learned at Athens 8. The Scriptures are from God because God hath wonderfully strangely preserved them in making the Jewes who were enemies to Christ and his words preservers of the Scriptures also in preserving them when the greatest men have sought their destruction by searching for them and burning them c. The like preservation cannot be declared of any other writings that have had so great opposition 9. The miracles which were wrought at the first publishing of the Scriptures prove them to be from God and that there were such miracles wee have the testimony of those who were enemies to Christ and the Scriptures those Jewes who did not own Christ nor his doctrine who lived in Christs time saying There was a man one Jesus if I may call him a man who did great miracles c. as Josephus others in their writings testifie Now what reason can be given that the enemies to Christ and his doctrine should confesse such things of Christ if they were not true 10. Lastly We know the Scriptures to be from God because we see in our dayes some of those things the Scriptures have foretold come to passe which things came not to passe in the course of nature nor in the eye of reason as Mat. 24. 5. 24. Luk. 12. 52 53. 1 Tim. 4. 1. c. 2 Tim. 3. To beleeve the Scriptures are of divine inspiration is a work of faith and unlesse the holy Spirit perswade the soule of the truth of them there will be doubting the Lord perswade his of the truth of them and of their interest in them Seeing the Scriptures came from God by divine inspiration they must needs be truth therefore we ought to beleeve what it saith and rest upon it whether there be reason to satisfie reason or no our reason is blinde and corrupt 2. Seeing they are the inspirations of God it should cause us to prize and love the Word of the Lord David did so Psal 119. 97. he loved it vehemently exceedingly unspeakeably the Saints love the Word and they are not ashamed to declare their love to it they love it for the excellency that is in it they see love wisdome truth purity c. The Word is very pure therefore thy servants love it Psal 119. 105 151. It 's a light to our feete the rule of our life it tends to perfection it cures all distempers it 's the ground of our confidence it keeps us from perishing in affliction 92. It quickeneth us 93. It rejoyceth the heart 111. It 's lovely and such as love the Lord love his word Job 23. 12. Love to the Word is a holy and strong inclination of soule or affection of heart arising from the apprehension of the Author of it and the excellency and sutablenesse of it which causeth the soule to desire prise it above all things Psal 119. 17. 25. If yee love the word then yee will highly esteeme it above gold above fiâ—e gold above thousands of gold and silver Psal 119. 72. Secondly then you desire it love works by desire great love is attended with great desire and longing to injoy it Thirdly then you will take paines to injoy it and obey it love and labour goe together Psal 27. 4. Fourthly then you thinke often upon it for so wee doe what wee love Psal 1. Fiftly then it shall rule you I have refrained from every evill way that I might keepe thy word Psal 119. 101. To obey it is a fruit of love so contrary Psal 81. 11. Sixthly then it 's a griefe to you that others contemne reject the word I was grieved because men kept not thy word Psal 119. 158. Rivers of waters run downe mine eyes because men keepe not thy law 135. see 139. v. Seventhly then you hate every thing that is contrary to the word love works by detestation of that which is contrary to that they love I hate every false way Psal 119. 104. Eightly then you rejoyce in the Word as one that findeth great spoyle Psal 119. 162. Ninthly then you will rest on what the Word saith I trust in thy Word 42. Tenthly then you will part with your sweet sin for the Word Psal 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word our seldome meditation on it might convince us of our want herein To love the word 1. Pray that thou maist see the beauty and excellency of the Word 2. Reade and meditate on it 3. Practise it and you shall better know it Joh. 7. 17. 4. Abate in carnall affections for they are enemies to holy love 5. Consider the Word deserves thy love 6. Consider it 's thine and those good things contained in it the more we beleeve the interest in the word the more we love it Great peace have they that
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
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
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
our Righteousnesse Ezra 9. 15. 7. All that fallen man needed was onely a perfect righteousnesse to justifie and save him if beleeving could have been that to them Christ might have been spared 8. That which is our righteousnesse causeth us to be accepted and that is Christ Eph. 1. The Saints expect not any acceptance for any thing in them or acted by them Dan. 9. 18. Isa 71. 10. 16. It s most evident that Christ he is made unto us Righteousnesse 1 Cor. 1. 30. Therefore beleeving is not made our Righteousnesse Therefore our Righteousnesse is not in any thing but Christ in and by whom we are more righteous then Adam in his puritie and greatest glory Geree Beliefe makes us the children of God Ans Men are sonnes first by creation secondly by generation or thirdly by adoption A fourth way we know not The Elect are Sonnes before they beleeve which appeares by these Reasons 1. We are children and sonnes by adoption Eph 1. 5. We were sonnes when elected for Election is nothing else but our adoption by adoption Christ and the Elect became sonnes to God adoption and choice is one the Elect were chosen before the world Eph 1. 4. Adoption is acceptation of us in Christ therefore we were children before we beleeve before God declares mercy to Ephraim he calls him his Sonne Ephraim my Sonne I will surely have mercy upon him Jer. 31. 20. 2. The action of the Father is before the action of the Sonne adoption is attributed to the Father therefore it must in order be before Redemption which is the worke of the Sâ—nne so that the Elect were chosen before Christ did redeeme them by his death Rev 5. 9 Therefore adoption is before our redemption Eph. 1. 3 4 5. And our Redemption was before we beleeved Rev. â— 10. And therefore wee were sonnes before we beleeve 3. If we were not sonnes before Christ suffered he could not have brought sonnes to glory through suffering Heb. 2. 10. If not sonnes before he suffered how could we be his brethren It behâ—ved him to be like unto his brethren vers 17. But if they had not been children they could not be his brethren also Christ by his death justified children 4. We were given to Christ before he suffered for us then we were heires sonnes If ye be Christs then are ye Abrahams seed and heires c. That is children of God Gal 3. 29. So that our being Christs makes us the seed and not our beleeving 5. If a childe differs nothing from a servant Gal. 4. 1. That is one that is not a childe then he is a childe before he beleeves for if he beleeves he differs apparently 6. We are sonnes before we beleeve because we cannot beleeve without the Spirit for faith is a fruit of the Spirit Gal. 5. 22. Therefore we have the Spirit before we beleeve and we are sonnes before we have the Spirit for the Spirit had not been sent into their hearts if they had not been sonnes Because yee are sonnes God hath sent forth the Spirit of his Sonne into our hearts Gal. 4. 5. If the Reason he sent the Spirit into their hearts was because they were sonnes then it was not because of the smallnesse of the measure they had received therefore Gal. 4. 5. is to be understood of the first sending it into their hearts 7. If beleeving makes us the children of God it will follow we have no union nor interest in God without our act for we beleeve this sutes well with Popery 8. It s against truth and reason to beleeve that by beleeving I make my selfe a son and God my father if I beleeve my selfe to be a Kings sonne will beleeving it make me so if I beleeve brasse is gold will it be so he that is a Prince knowes not that he is so untill some time after he is so yet he is a Sonne and a Prince whether he knowes it or beleeves it or no therefore beleeving makes us not sonnes but by it we see our selves to be sonnes and injoy the comfort of it by beleeving 9. Some teach and say by baptisme I was made a member of Christ a childe of God and an inheritor of the kingdome of heaven and you say by beleeving yet it s by neither 10. Some have beleeved themselves to be sonnes yet see what God saith Isa 58. 2 3 4. Besides God saith Some beleeved for a time and after fell away Luk. 8. and that the Devils beleeve as James 2. Were these the sonnes of God if no then beleeving cannot make any a son sons by saith in Gal. 4. By faith is understood Christ or by faith we know our selves to be sonnes and by faith we appeare to be sonnes faith and workes being inseparable in any other sense it cannot be extended as I have proved Geree None can be in Christ without faith Rom. 11. 20. Eph. 3. 17. p. 97. Ans The Scriptures saith not any are in Christ by faith Christ saith Every branch in me Joh. 15. 2. 4. c. That is in the visible Church for that is called Christ 1 Cor. 12. 12. In this sense men may be in Christ and perish a contrary exposition inforceth a finall falling away c. There is a being in Christ by election Eph. 1. 4. But this not by beleeving therefore your conclusion is without a foundation Geree We are dead till we beleeve Ans We are so in our selves but alive unto God by Jesus Christ our life is hid with Christ in God Col. 3. 3 4. Geree That which is sinfull may justifie from sinne p. 91. Ans So you say but the Scripture doth not say so reade me this out of the word of God if ye cannot it must be placed among the unwritten verities or fables God doth not approve of that which is sinfull much lesse doth he justifie us for it or by it all that is sinfull is detestable and accursed the wrath of God is against it Rom 1. 18. Gal. 3. 10. Hab. 1. 13. That which makes us innocent makes us just and that is not sinne but Christ who is our righteousnesse Geree It justifieth not in regard of it selfe or worke but in regard of that which it holds being most worthy p 91. They over-honour faith indeed that say the very act of faith justifies which we utterly disclaime in the Arminians p. 90. Ans If faith justifieth as it holds then it justifieth as it is an act for to hold a thing is an act and yet ye say the act of saith doth not justifie I see you can contradict your selfe and disclaime what ye affirme 2. If faith justifie because by saith we receive justification then the act justifieth for its an act to receive also it will follow by this Reason that he that receives a pardon from a Prince may say his hand pardoned him because the hand received it and may â—e not as well say he pardoned himselfe because he received it The reason
68 69. 7. In placing pardon and Justification onely in the conscience many of the children of God who injoy not assurance but walke in darknesse in that respect are concluded to be in sin and unjustified which is not onely uncomfortable but contrary to the Scriptures and the Saints experience it s an error therefore to affirme that men must beleeve and be assured of the remission of sinne to the end they may be remitted Heb. 10. 14. By Perfect is not meant pardon of sin they were sins and after washed 1 Cor. 8. Ans What then doth it meane is not he that is perfect without fault did not Christ by himselfe purge our sinnes Heb. 1. 3. Was it not enough and to purpose They alledge 1 Joh. 3. 9. 5. 18. Whosoever is horne of God sinneth not c. Ans It s not I but sin that dwelleth in me Rom. 7. 20. If sinne and a beleever be one how can he say it s not I therefore I and sin are two things we say Whosoever is borne of God sinneth not and we doe sinne and have sin if this be a contradiction you know where we had it O but say they Gods people cannot sinne in Gods account Ans We neither say so nor thinke so but thinke and say the contrary beleevers sinne and they see it therefore God much more and counts it as it is sin also we say there is no condemnation to be inflicted on the Elect for their sinne Rom. 8. 1. 33. Your doctrine causeth men not to feele the sense of sinne and to cry to God for pardon nor to know the sweetnesse of pardon Ans If by sense of sinne you meane the horrour and terrour of it we desire not such a sense of sinne nor wish it you nor doe we fetch our comfort from our sense of sinne or teares or crying nor our best workes but onely and alone from the love of God in the death of Christ we have made a Christ of our workes teares and crying long enough An Answer to a Treatise intituled Ancient and durable Gospel written in answer to my Booke intituled Justification by Christ alone HE saith It s well you yeeld to the truth at last if you had done so all this while I had spared my labour in opposing you you confesse what I stand for p. 93. 97 98. Ans You should have read my Booke before you answered it if I confesse that which you stand for you might wel have spared your labour you answer and contradict your selfe and so contradict your selfe that your Booke needeth no answer to throw it downe it will fall alone for he affirmes things unreasonable He saith Son-ship and purity goeth together p. 12. We are Sonnes when we beleeve p. 76. We are not purified till Christs second coming Salvation and Son-ship came together p. 77. Yet no man is saved till Christs second coming We are Sonnes by faith when God is our God we shall c. p. 11. 19. Adoption and Redemption came both together p. 77. Yet our Redemption is not yet p. 44. We are justified by faith before God p 87. Faith by which we are justified yet Faith doth not nor cannot justifie p. 32. 89. We are not justified while we act sinne p. 107. No man is justified in this life we shall be justified when Christ againe appears not before p. 105. When they beleeve they by faith become Sonnes p. 76. We are Sonnes by faith p. 77. That faith makes us Sonnes I utterly disowne p. 76. Are not these contradictions So he contradicts the expresse Scripture such deserve no answer instance he saith Our sinnes remaine our sinnes are not laid upon Christ and taken away as yet p. 55. He saith We are not healed till Christs second coming p. 57. Contrary to 1 Pet. 2. 24. Christ saith Woman thy sinnes are forgiven thee Mat. 9. 2. I write unto you little children because your sinnes are forgiven you 1 Joh. 2. 12. Yet he saith Forgivenesse of sinne is not in this life p. 63. He saith Health of body and outward cures are forgivenesse of sinnes p. 16. Our sinnes are not remitted but imputed to us till Christs second coming p. 94. And that beleevers are under the curse and doe beare it p. 67. He denieth God to be their God who beleeve and that we have no interest in God He saith We shall have interest and propriety in God at his next appearing in the world to come when God is our God we shall not need Word nor Ordinances p. 11 12. 15 16. 19. 20. Contrary to the expresse word of God Psal 48. 14. Joh. 20. 17. God saith He will not remember our sinnes He saith He will remember them till we sinne no more p. 57. And that these Scriptures Col. 1. 21. Eph. 5. 26. Isa 53. Song 4. 7. 2. Cor. 2. 21. Eph. 3. 17. Rom. 8. 33. are not relations of things done but prophesies of this to come p. 48 49. 57. 63. 65. He might as well have said those words we have all sinned in Rom 3. is a prophesie as well as Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect He might as truly have said Christs Testament is a prophesie and is to be understood in the Future tense and then Christ as yet is not crucified dead and risen c. Since he said to those words in Isa 53. 6. He hath laid on him the iniquity of us all he could not tell whether they were or no So he hath added and detracted altered and falsified some of my words and left out the Scripture and strength of what I wrote which is but a flight answering therefore a slight answer is more then enough The maine difference lieth in the time of Justification I say it was when he shed his bloud others say it is when men beleeve he saith it is not till the next world I have given my Reasons from the Scripture and answered all the objections that I know are made against this doctrine with as much love and tendernesse as their expressions against the truth would admit and now I have declared the truth and pleaded for it in faithfulnesse love plainnesse and singlenesse of heart as in the sight of God Christ was called a deceiver Mat. 27. 63. Therefore I wonder not if I be so called yea and I expect it and that which Christ his followers in teaching the truth to meet with which was Some beleeved the things that were spoken and some beleeved not Acts 28. 24. I passe not if any condemne me so they do not condemne Christ and his truth seeing all shall worke for good therefore I am satisfied in committing all to God And concerning the doubt which doth arise in many concerning Communion whether we may have Communion in the Ordinance of the Supper with such as hold contrary to this truth so much contented for I answer to the question whether we may walke in communion with those that