or what to thinke of it I know not only this I know that all those that live without God in the World and die in ignorance shall never goe to heaven 1 Thess 2. 8. Answ I must confesse if a man should goe about to know what God is by those definitions and descriptions that most men give of God a man may spend all his dayes in learning and yet die in ignorance So confused are most mens notions of God some declaring him to be that which he is not and others saying he is not what he is And for mine own part I can speak by sad experience who was my selfe about 14. years since at such a losse in my soul about this very thing that had not he that doth live in that inaccessible light that no mortall eye can approâ—h unto satisfyed my soul in some measure I had been mad for I was in that condition for the space of one moneth during which time I remained restlesse in my soul and sometimes felt the flames of hell burning within me as it were then I felt what a wounded conscience was and could say by experience who can beare it Well I set my selfe sometimes to reading severall Authours upon the attributes of God and the more I sought after the knowledge of him there the more ignorant I saw my selfe of him I inquired also of many Ministers and of some Antient professors but they could make out but little to my understanding at last I went to another Minister Mr. Stubbs by name and declared to him my condition and after a little serious consideration he gave me a milde and tender answer as one that did sympathise with me in my misery and as he was speaking to me or within few houres after my spirit was finely calmed and my trouble abated The substance of what he said unto me was in these two heads First that whereas I was so troubled that I did not know God he said that neither I nor any man under heaven did know him so as we ought to know him and as hereafter we shall know him Paul himselfe said he knew but in part Secondly he further said this my ignorance of God is not a willing ignorance and God never comes in flaming fire rendring vengeance upon those that are willing to know him but he comes to render vengeance upon those that are willingly ignorant of him With these and such like words the Lord was pleased to calme those stormes that were within me which mercy I trust I shall never forget c. And to proceed for the removing of this stumbling blocke that God hath in mercy removed from me Consider that God in himselfe is wonderfull and God in Christ is wonderfull see Isa 9. 6. Father and Son in the Spirit is wonderfull the Fathers wayes are in tho deep the Sonnes wayes are in the deep the holy Ghosts wayes are in the deep and so their foot-steps are not known Psal 77. 19. If any aske How can these be three and yet but one God I answer great is the mystery the Sonne in the Father and the Father in the Sonne and the Spirit of truth which is sent by the Father and the Sonne Joh. 14. 11. with 15. 26. 14. 26. God is incomprehensible there is something in Gods essence not to be inquired into and there are some things that may be known of God and some things not Rom. 1. 20. Of his great and glorious being we can see but the glimmerings Exod. 33. 20 23. No man can see and know him as he is and live in this sinfull body we may admire his essence but not comprehend it Rom. 11. 33. It is life eternall to know him as we may read Joh. 17. 3. But he dwelleth in that light that no man can approach unto whom no man hath seen or can see 1 Tim. 6 16. No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Joh. 1. 18. And as he is immortall so he is invisible 1 Tim. 1. 17. 1 Joh. 4. 12. But more particularly how can these be three and yet but one God I answer they are distinguished not divided they be distinguished into Father Son and holy Ghost 1 Joh. 5. 7. There are three that beare record and these three are one he is so eternall as is nâ—t onely without beginning and ending but by and in him all things begin and end For the further clearing hereof Consider at the first the Lord made man of the dust of the earth and breathed in him the breath of life and he became a living soul and in this soul there is a spirituall substance as is God but finit and not being of it selfe so is not God the Lord stamped his owne likenesse of an holy Trinity in Unity and of an holy Unity in Trinity as the soul is but one essence yet there ariseth three diverse faculties in that one substance first there is the Minde secondly there is the Will thirdly there is the power of doing or working the minde conceiveth and understandeth things the will affecteth the object according as the minde first conceiveth of the thing and from this minde conceiving and will affecting there proceedeth the working power by which something is done the minde so conceiving resembleth the Father the will having his affections begotten by the minde conception resembleth the Son begotten of Father and the power of doing proceeding both from the minde and will resembleth the holy Ghost proceeding from the Father and the Son and as these three Father Son and Spirit make but one God so these three faculties doe make but one spirituall substance or soul But as the Father worketh not without the Son nor the holy Ghost without the Father and the Son so neither doth the minde or will or working power effect any thing apart but joyntly together yet as we attribute Creation to the Father Redemption to the Son Illumination to the Spirit so to the minde we attribute understanding to the will we attribute both well or ill affecting and to the working power we attribute the thing wrought or done And as in that one God no person is before or after another in time but only in order so neither in that one soul is the minde before the will in time nor the working power behinde them in time for the power of working is before the thing wrought There is no distinction but only in order for there is no sooner the soule in the body but there exist all them three and without any one of them the soul cannot be If any demand who created all things I answer God Who redeemeth man fallen God Who doth inlighten man God yet there are not three but one God So if any man demand What is that in me that understandeth I answer the soul What is that willeth or affecteth any thing I answer the soul What is that whereby I am
are spirituall virtues green leaves which are good words and fruit which are good works Besides thou mayest know whether thou are sound in the maine by these things 1. Thou wilt walke more by rule then by example 2. And be willing to be searched in all things and not only to doe but to suffer for the name of Christ and to mourne in secret when God is dishonoured 3. Thou wilt do all to the glory of God 1 Cor. 10. 31. XV. The fifteenth stumbling block I have sinned that unpardonable sinne against the holy Ghost that God will not pardon in this life nor in the life to come there is no hope for me Mat. 12. 31 32. I have sinned against my light and the checks of mine own conscience I have sinned against the experimentall tastes of spirituall things I have crucified Christ afresh I have had many blasphemous thoughts in mine heart I have fearfully fallen away from my first love and I finde my heart as hard as a stone without all repentance for all this Answ Originall sin is the proper seed spawn and fountain of this sin aswell as of any other but every sinne against the light of minde and checks of conscience is not that sinne Rom. 7. 15 19. nor every falling away from the first love Revel 2. 4. Nay farther the sin against the Holy Ghost is not every blasphemous temptation for the dearest Saints and servants of God have been so as frequent experience doth prove not every sinne against knowledge is that sin against the Holy Ghost for the best of Gods people have so done Rom. 7. 19 20. Peter knew he ought not to deny his Lord and Master David knew he ought not to commit adultery nor kill yet strength of corruption drew him into both not every sinne against the truth of Christ and the Gospell is the sinne against the Holy Ghost as those in the Church of Corinth that denyed the Resurrection 1 Cor. 15. 12. and those in the Church of Pergamus that held the Doctrine of Balaam and the Doctrine of the Nicolaitanes yet are not accounted hopelesse but invited to repent of their opinions Neither is it every sinning against the gracious motions strivings and operations of the Holy Ghost for it is possible men may thus sinne and sometimes with an high hand and yet not sinne against the holy Ghost Act. 7. 51 52. Neither is it sinning against grace received for the most heavenly and gracious souls are daily perplexed with inseparable and invincible infirmities as doubts fears distracting thoughts distempered passions they may and doe too often quench the spirit 1 Thess 5. 19. and grieve him Ephes 4. 29 30. by suppressing his good motions nay a man may grosly fall and break his bones yet not quite fall away as Noah to drunkennesse Gen. 9. 21. Lot to incest Gen. 19. 33. David to murther and uncleannesse I suppose that these are recorded to caution them that stand that they fall not and to comfort them that are fallen that they despair not Now the Judgements of men are various as to the nature of this sinne some say it is despair others that it is presumption or an obstinate purpose of continuing in sinne or a fixed will never to repent an opposing of the known truth and an envying of our brothers graces c. Others say that the sinne against the Holy Ghost is this viz. An universall finall and wilfull falling away from the truth and common graces of the Holy Ghost once received and professed c. to a malicious obstinate and incurable opposition thereof c. 1 Here is the general nature of this sin a falling away 2 Here is the properties of this falling away 1. An Universall 2. Finall 3. Wilfull 3 The good from which he fals 1. From the truth once received and professed 2. From the common graces of the Spirit or Holy Ghost 4. The evill into which he backslides which is threefold 1. Blasphemous despiting of the Spirit of grace 2. Horrid contempt and malice against the Son of God 3. Violent persecution of the way of Christianity Now where these particulars dwell joyntly and act vigorously mark that man or woman for in Scripture sense that man doth commit the sinne against the Holy Ghost and this is the highest sinne against the saving remedy this is to sin wilfully mâ—liciously incurably this is to crucifie Christ afresh and to put him to an open shame and to tread him under foot and to count his bloud of the Covenant an unholy thing c. This sinne never can possibly be repented of for so the Apostle tels us Heb 6. 4 5 6. Again this sinne is impardonable so Christ tels us the blasphemy against the Holy Ghost shall not be forgiven nâ—ither in this world neither in the world to come Mat 12. 32. Heb. 10. 26. Mar. 3. 29. So this sinne is damnable for if it can never be repented and if it will never be pardoned it must needs alwaies be punished with eternall death and damnation but such is the love of the Almighty God that he hath placed that sinne in so high a degree that most men cannot commit that sinne if they would for there must be knowledge in the minde and malice in the heart and that not in an ordinary but in an extraordinary measure or else thou canst not commit that sinne Peter had knowledge in his minde but no malice in his heart when he denied his Master again Paul he had malice in his heart but no knowledge in his minde so that neither Paul nor Peter sinned against the Holy Ghost but take the malice in Pauls heart and the knowledge in Peters and joyne them both together in one man if that man deny Christ with cursing and swearing as Peter and persecute the Church of Christ with Paul then we may safely say that man hath sinned that unpardonable sinne But we may take notice by the way that those persons that are truly regenerate and born again cannot sinne against the Holy Ghost for the Scripture saith that the regenerate sinne not this great sinne Whosoever is borne of God sinneth not as in 1 Joh. 5. 16 17 18. For if the regenerate might sinne against the Holy Ghost then they might totally and finally fall away from God but that it is impossible as that Gods Promises Covenant and faithfulnesse should fail or that Gods Spirit grace and power preserving them should be overcome or that Gods immutable decree for their salvation should be shaken so that there is a vast difference between the sinning of a regenerate person and their sinning that sinne against the Holy Ghost 1. They that sinne against the Holy Ghost are not nor cannot be in any fear or trouble because they have sinned but are wickedly hardened for no person that ever sinned against the Holy Ghost either was or could be afraid perplexed or troubled in spirit about it such trouble being inconsistent with the nature of that
wages but in the Gospell the yoke of personall obedience is translated from beleevers to their surety there is nothing for them to pay all that they are to doe is to hunger and feed their happinesse is free to themselves though costly to Christ who purchased for them whatsoever they would obtaine and by his Spirit freely worketh in them whatsoever he requires of them and this the Lord doth freely First that none might boast but only glory in the Lord. Secondly that none might challenge it as due but receive it as free grace Next that it might be sure to all the seed whereas by the Law and the fulfilling thereof none can be saved because we fail in our obedience either in the principle from which we act or else in the matter acted or in the manner of our acting or in the ends we have in so doing but the Lord Jesus Christ is our righteousnesse 1 Cor. 1. 30. our husband Isai 45. 5. our King Priest and Prophet Mat. 21. 11. our new and living way the true only way the safe and sure way the peaceable and pleasant way Act. 4. 12. Prov. 3. 17. Now whosoever hath faith in Christ doth look upon himself according to the measure of that faith as he is and stands before God the Father in and upon the account of an others not his owne obedience or righteousnesse and so judges of himself according to the measure of righteousnesse that is made over to him in his head Christ and so although he finde nothing but sinne in himself from the crown of the head to the sole of the foot Isai 1. 6. Yet as he is in Christ by faith he seeth himself cloathed with the robe of Christs righteousnesse so he looks upon himself to be compleat in him Col. 2. 10. that is wanting nothing because all things is made over by covenant by God his Father through his Sonne and the great mystery of the Gospell lyeth much in this point as appears by the testimony of Paul Col. 1. 22. to present you holy and unblamable and unreprovable in his sight now no man can be thus presented holy unblamable and unreprovable before God the Father but he only that is cloathed with the righteousnesse of Christ for so the 28. verse doth expound this that we may present every man perfect in Christ Peter beareth witnesse to the truth hereof 2 Pet. 3. 14. Be diligent that ye may be found in him without spot and blamelesse Ephes 5. 27. that he might present it holy a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish so Jude 24. Again 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chast Virgin unto Christ not having spot or wrinkle Ephes 5. 27. By spots we may understand greater sinnes which defile the conscience and stain the reputation by wrinkle lesser sinnes those of infirmity which are some blemishes to our spirituall beauty and this is that righteousnesse that doth exceed the Scribes and Pharisees spoken unto by Christ Mat. 5. 20. from which this question was raised Now we are further to consider that all our own righteousnesse as the Prophet Isay saith Isai 64. 6. Is as filthy rags and we all doe fade as a leaf and our iniquity like the winde have taken us away Jer. 2. 22. For though thou wash thee with nitre and take thee much soap yet thine iniquity is marked Job 9. 30 31. If I wash my self with snow water yet mine owne cloathes shall abhorre me Isai 28. 20. The bed of mans owne righteousnesse is shorter then that a man can stretch himself on it and the covering is narrower then that a man can wrap himself in it Isai 50. 11. Behold all ye that kindle a fire walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lye down in sorrow Phil. 3. 8 9. Paul saith Yea doubtlesse and I count all things but losse and dung that I may winne Christ Vers 9. And be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of god by faith and yet this Paul had as many fleshly priviledges as any man for he saith Phil. 3. 4. If any man thinketh that he hath whereof he might trust in the flesh I more circumcised the eight day of the stock of Israel of the tribe of Benjamin brought up at the feet of Gamaliel and taught according to the perfect manner of the Law and profited in the Jewish Religion above many my equals and for my conversaâ—ion as touching the righteousnesse of the Law I was blamelesse Phil. 3. 6. But all this is but dung Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord and doe account them but dung that I may winne Christ and be found in him not having mine owne righteousnesse but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 10. That so I may live out of my self in the Spirit upon Christ unto God above the world under ordinances looking to election behind and perfection before 2. The righteousnesse of a Christian doth exceed the righteousnesse of a Heathen yea and the Scribes and Pharisees also in this he endeavours to walke more by rule then by example whereas the Scribes walke more by example then by rule again a true Christian is willing to be searched in all things the other is not again he is not only willing to do but to suffer for the name of Christ so is not the other again he mournes in secret when God is dishonoured the other mournes when selfe is dishonoured lastly an upright heart doth all things to the glory of God when he hath done any good thing if he doth not apprehend God glorifyed by it he is not satisfyed 1 Cor. 10. 31. So then a Christians righteousnesse doth exceede that of the Scribes and Pharisees in these foure ensuing things 1. In the matter 2. In the ground 3. In the forme 4 In the erd he propoundeth to himselfe in the performance of every duty 1. For matter that may be sometimes good when the manner and circumstances are naught but nothing can be good if the matter be naught such as are mens principles within such are their practises without Matth. 12. 33 34. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for a tree is known by his fruit Jehu did for matter that which God required but not from a right principle 2 Kings 10. 30 31. 2. Now the right ground and principle from which all holy and righteous acts should flow is threefold 1. A pure heart purifyed by the bloud of Christ by the way of justification Zech.
as a seal or undenyable confirmation of our relation unto and interest in Christ and the promises for a Christian must be well grown in grace before he can be well assured that he was elected before the world and since called out of the world although these things be sure enough in its selfe by Gods decree and immatability 2 Tim. 2. 19. Mal. 3. 6. Joh. 6. 40. Rom. 11. 29. VIII Well saith the fainting misgiving soul you have holpe me over this stumbling block touching my election I see I have no just ground to question that no more no nor yet so much as that woman of Canaan had Mat. 15. 24 26. so that I am gotten over that stumbling block and have for a few weeks had a little peace and comfort and me thought my soule began steadily to rest upon the mercy of God through the merits of Christ and whiles I was thus solacing my selfe behold another stumbling block was cast in my way viz. That I am not one of Gods children neither doe I belong to him because I have fearfull thoughts suggested unto me as to blaspheme God his Word the Lord Jesus Christ and to make away my selfe or to kill some other body Answ This temptation is no other then what is common to man nay the best of men have had their share in these and the like things see Heb. 4. 15. the Lord Jesus Christ himselfe was not free from temptations for the text saith We have not a high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Mat. 4. 6 9. Job had the same temptations upon him Job 7. 15. So that my soul chooseth strangling and death rather theâ—… life Now strangling was one of those punishments used amongst the Jewes for the punishment of Capitall offenders such as struck Father or Mother or that prophesied in the name of an Idoll and such as committed folly with a Priests daughter c. and when the Romans overcame the Jewes they brought in Crucifying in stead of it In a word there is no ground for any man or woman to thinke they are not Gods children nor belong to him because he permitteth the Devill thus to tempt and trouble them 2 Cor. 12. 7. Paul had the messenger of Satan to busset him Luke 22. 31. Satan doth sift the best as well as the least Christians I say he doth sift them as wheat James 1. 12. Blessed is the Man that endureth temptation for when he is tryed he shall receive the crown of life And that the Lords own beloved ones have been in all ages thus troubled with inward and outward temptations it will yet further appear if you read these insuing Scriptures 1 Cor. 10. 13. Gen. 3. 15. Rom. 16. 20. Revel 2. 10. Eph. 6. 12. Revel 12. 17. Luke 4. 13. Isa 50. 10. Psal 88. throughout Psal 6. 3. Prov. 3. 11 12. Heb. 12. 6 7 8. Revel 3. 19. The dearest Saints and servants of God may be buffeted and sifted with such sad temptations and horrid thoughts against God the Father Sonne or holy Ghost blasphemous thoughts arising in our hearts yet not consented to by us but rather abhorred these are the Devils sinnes not our sinnes they be our sorrowes afflictions and miseries but not our sinnes an upright heart is no more guilty of them then Benjamin of Josephs cup put into his sack fearfull thoughts not consented to by us are not our sins but the Devils and Satan must answer for that himself IX The ninth stumbling block is this Surely if the Lord did love me and intend mercy to me he would not continually follow me with afflictions wrath and misery for so it hath been with me for a long time as one hour passeth away and another cometh so doth one crosse after another come upon me like hail and if the Lord doe intend good to me why is it thus and thus with me was any sorrow like my sorrow Answ Thou maiest be dearly beloved although sorely afflicted for Gods house of Correction is his Schoole of instruction he had one Sonne without Corruption but no Sonne without Correction God had one Sonne without sinne but no Sonne without sorrow the Almighty can look sowrely and chide bitterly and strike heavily and even where and when he loves dearly for there may be true grace where there is not one drop of comfort nor one dram of joy It is true the mercies are thine but the time of giving them to thee is the Lords Was not Job the justest man then alive fought against by the terrours of the Lord Job 6. 4. Was not David a man after Gods own heart so washed with the grief of his heart that his moisture was turned into the drought of the summer Psal 32. 3 4. Must Hezekiah who walked before the Lord in truth and with a perfect heart have the anger of the Almighty break his bones like a Lion Isai 38. 13. Nay must the Sonne of God himself by bleeding upon the Crosse cry out in the bitternesse of his Spirit My Ged my God why hast thou forsaken me and doest thou think to bee brought out of the state of nature into a state of grace and grow up in that state without afflictions and temptations Doest think that the Devill will let goe a prisoner and send no Hue and Cry after him or doest think he will lose one of his goats and not endeavour to look after him and finde him and bring him home again No surely he will leave no stone unturned no means unattempted to betray thy soul he will throw out his golden bait and hide the hook and if that will not doe then he throwes out his golden bait and transformes himself into an Angell of light that he might draw thee and others again into a state of darknesse he doth spread his nets and cast forth his baits in all places and in all companies he hath snares for the wise and snares for the simple snares for the rich and snares for the poor snares for the aged and snares for the young in a word he tryeth all opportunities to bring us back again and to break our peace to wound our consciences to lessen our comfort to impair our graces to slurre our evidences and to damp our assurances for he knowes if he can trip up our heels by yeelding to the least sinne willingly it will cost us more grief sorrow heart-breaking and soul-bleeding be fore conscience will be quieted Divine Justice satisfied and our comforts and enjoyments restored our evidences cleared and our pardon in the Court of conscience sealed see Judg. 6. 13. and Gideon said If the Lord be with us why then is all this befallen us but the Lord was with Gideon notwithstanding as appears in that Chapter so that these and the like troubles is no signe of Gods hatred but rather of his love Isai 48. 10. I have chosen thee
13. 1. 2. A good Conscience purged from dead workes to serve the living God 3. Faith unfained 1 Tim. 1. 5. Now faith may be said to be unfained when it hath the true nature of faith of assenting to the truth revealed and applying particularly those truthes assented to 3. For forme and manner do things required in such sort as God requires them not only doing good things but doing them well 1. Spiritually and heartily with heart and spirit not with body only this God requires Proverb 23. 26. My sonne give me thy heart and let thine eyes observe my wayes Joh. 4. 24. 1 Cor. 6. 20. Rom. 1. 9. God abhorres all other services Matth. 12. 7 8. Ezek. 33. 31 32. 2. Sincerely and uprightly as in the sight of God Gen. 17. 1. God said to Abraham Walke before me and be perfit 2 Cor. 2. 17. As of God in the sight of God speak we in Christ 3. Constantly perseverance in well doing crownes well doing Psal 1. 2. In his law doth he meditate day and night Psal 92. 14. They shall still bring forth fruite Rom. 2. 7. To them who by patience continuing in well-doing 4. Obediently because God commands it therefore in conscience and love to the command obedience is performed as in Noah Heb. 11. 7. By faith Noah being warned of God prepared an Arke Heb. 11. 8. By faith Abraham obeyed and went out not knowing whither he went So we might instance in David Psal 40. 8. and Paul Rom. 7. 22. 5. Vniversally without reservations and exceptions Hypocrites may doe many things as Jehu 2 Kings 10. 30 31. Herod Marke 6. 20. But an upright heart hath respect to all things required as we may see and read in David Psal 119. 6. Caleb Num. 14. 24. Zachariah and Elizabeth Luke 1. 6. Now O Christian dost thou practise or performe the things required spiritually sincerely obediently universally and constantly If so then thy righteousnesse in the practicall part doth exceed the righteousnesse of the Scribes and Pharisees 4. And Lastly dost thou do the thing commanded for right ends viz. Gods glory primarily 2 Cor. 10. 41. Thine owne and others spirituall or eternall good Matth. 5. 16. 1 Pet. 4. 2 3 4. Low and base ends spoyle the highest undertakings as we may see in Jehu 2 Kings 10. and the Scribes and Pharisees Mat. 6. 15 16. and Saul 1 Sam. 15. 30. Now then lay these foure things together upon thy heart and state the question to thy owne soule Soule I charge thee in the presence of the Allmighty God as thou shalt answer at the last dreadfull day of Judgement dost thou looke to the principle from which thou dost act and to the matter and to the manner and to the ends and art thou pure in all this in some measure then let me tell thee thy righteousnesse doth exceed the righteousnesse of the Scribes and Pharisees both in the doctrinall part and in the practicall part for they act from a corrupt principle and for base ends to be seen of men and so the righteousnesse of the Scribes cannot justifie a poore soule because it doth crosse the ends of the Lord in giving the Law the Lord gave the law to shew people their sinne and the judgements thereunto due Again it cannot justifie a sinner because then it would frustrate the death of Christ then Christ dyed in vaine XIX The nineteenth stumbling block Oh! but for all this I feare I have but a forme of Godlinesse and so shall not be saved for I find my selfe apt to look more upon gifts then upon grace upon law then upon Gospell upon a forme more then upon the power of Godlinesse Oh! I shall bâ—tray Christ with Judas or embrace the present world with Demas I have but only tasted of the Heavenly gift Heb. 6. 4. Note it is not said to have eaten or drunken but only tasted that is I have had some kinde of relish or small sense by a temporary faith of the excellency of Christ I have but onely tasted of the good word of God as those cast-awayes did Heb. 6. 5. And so again I have tasted of the powers of the World to come but alas I see I have only a name to live though in truth I am dead I live in a forme but I want the power of Godlinesse I have deceived my selfe and others have been deceived by me and the Lord alone knowes what will become of me Answ The Devill hath many wayes to keep poor soules in a sad doubting and questioning condition sometimes by suggesting that their graces are not true but counterfeit sometimes by tempting men to cast off all formes as things too low for strong Saints at least to make use of and sometimes by making men to rest or satisfie themselves in a forme without the power and by this Dragons taile a third part of men and women are deceived see Revel 12. 4. All men that would walke with God and worship him in spirit take heed of formality in all holy duties take pains with your hearts in them labour for the power of Godlinesse strive to get up to God in them it were well if when we did performe holy duties we did but keep close to the duty it selfe few goe so farre but it is one thing to keepe close to the duty and another thing to keep close to God in the duty to finde God in all duties that we wait upon him in and in the use of all ordinances to take paines to finde God there and not to satisfie and quiet our hearts except we finde God in the duties that we performe We have a full Scripture for this Exod. 20. 24. In all places where I record my name I will come unto thee that is where ever there is any Ordinance or any holy duty to be performed there is a recording of Gods name and saith he I will come unto thee and there I will blesse thee if you would finde God you must goe where God is promised to be manifested and that is in the way of his ordinances when men come to rest in a forme as most do they never honour their profession they have little comfort to their own souls they goe on in a dead heartlesse condition they know not what it is to have communion with God It may be thou hast prayed preached conferred meditated but have you been in heaven that while what converse with God have you had there Oh take heed of formality it will drown men in perdition even when they expect salvation but now a Christian that can but chatter to God and speake a few broken words and halfe sentences yet if he doth not rest in formality he may have much converse with God whereas others that have excellent parts yet resting in the worke done never knowe what the meaning is of having communion and fellowship with the Father and the Sonne and Saints in the spirit they are just such a people spoken to in
2 Tim. 3. 5. Having a forme of Godlinessâ— but denying the power thereof they have a resemblance visard or shew of holynesse heir religion consisteth in formal profession of Godlinesse Tit. 1. 16. without expressing the power and efficacy thereof in their lives or in externall gestures behaviours rites and ceremonies without the pure inward worship of God in spirit and truth Oh! it is very sad to consider what a spirit of formality is powred forth and freely entertained in this little Common-wealth the Parliament imbraced it before and since they are outed Magistracy and Ministry were and still are clothed with it as with a garment and the poor silly people sit down under it and freely entertain it where is there a Parish or a Congregation extant that is altogether free from this soul-deceiving thing called Formality most men hear with other mens eares and see with other mens eyes but at last let them know they must answer for themselves looke where the power of Godlinesse dwels there dwels a spirit of love meeknesse gentlenesse long-suffering and forbearance there dwels tender heartednesse and bowels of compassion each to other But though most men doe rest upon formes yet let all spirituall Christians take heed how they doe cast away formes for you must know that although there may be a forme of Godlinesse without a power yet there cannot be the power without the forme as our blind Ranters imagine for no man can carry grace in his heart but it will spread forth and appear in his life but oh thou Rantor and Ordinance-forsaker thou dost oppose that whereby God communicates himselfe to the soules of his people thou dost as much as in thee lyeth shut the doore against Christ and stand in defiance of him Again many men take up a forme of religion to serve their sinnefull designes and so makes a forme a Canopy to to cover all their abominations or as the figge leaves to cover poor sinfull mans nakednesse Oh the many ends that men have in taking up a forme viz. one he takes up a forme only in relation to the present and temporary credit and fashion of religion because the State favours it or the current of the times runs that way so that many men choose their religion more out of feare of men then love to God and this makes them forme and fashion themselves unto the governement of the times whether it be of the old stampe or the new cut Others take up a forme of Religion that they may be gainers by it for now Religion at least in the forme is in fashion men begin to consider that they shall hardly get into a place either into the Custome or Excise-office unlesse they are vailed with a forme of Religion and doth not England swarme at this day with such finger-licking Officers and is not Custome and Excise become the neat art of theeving But I trust the same God that hath overturned the highest power will overturne overturne these suboâ—dinate brats that live by the ruine of others that so if there be a necessity of keeping up these Monopolies there may be selfe-denying men imployed in those places that may not oppresse the poor nor take a bribe of the rich and allunder a forme of Religion Others they take up a forme of Religion to please their friends so Absalom would draw his Father into a beleife that he was very Godly and made conscience of paying his vowes and that at Hebron he knew this would please his Father well Again others take up a forme knowing that it doth not displease the World for a man to keep his Parish Church to live peaceably amongst his neighbours and to pay every man his own to be indifferent in matters of Religion not daring to professe too much this is the godly man in the eye and esteem of the World this man shall be honoured by the World as our late Parliament was but remember I will overturne overturne overturne Ezek. 21. 27. Lastly the Devill himselfe is the grand Formalist nay he can assume variety of formes and no wonder if his servants effect the same Oh whited wals oh painted Sepulchers O forme of Godlinesse where is thy power these are the men which crucifyed Christ and persecuted the Apostles and hated the Saints and inbraced the present World these are the Judasses that carry the bagge and betraye their Master these be those by whom offences come these are the wells without water the clouds without raine In a word these be those spoken unto and prophesyed of 2 Pet. 2. that whole Chapter 1 Tim. 4. 1 2 3. Jude 8 10 11 12. But to winde up all that I shall at present write to this point in hand I will lay down some Characters of one that hath 1. Only a forme of Godlinesse without the power 2. Of one that hath the forme and power too 1. One that hath only a forme of Godlinesse may be discerned or known by these evidences first internall secondly externall 1. Internall he can but act as a Christian move as a Christian and appeare as a Christian but not from any principle of life living in the soul Did not Saul act as a Christian and yet he was but a Hypocrite Jehu in the forme did the thing which was good but from a corrupt principle within Judas also he was an exact picture of a Christian only in forme but his principle was covetousnesse Demas had a forme but not a power and so he imbraced the present World 2. A man resting in a forme cannot endure to hear of any to be better then himselfe he will shut up the Kingdome of heaven against others and yet not goe in himselfe Matth. Chap. 23. ver 13. 3. A man resting upon a forme may discerne it by this he will frown upon one sinne and smile upon another he will strike at some sinnes and stroke others he will thrust some out of doors but keepe others close in his bosome and as we may see in Jehu Herod Judas Simon Magus and Demas In a word he will fight against those sinnes that fight against his honour profit pleasures c. but make truce with those which are as right hands and as right eyes c. 2. There be some externall characters of a man or woman resting upon a forme 1. He may grow up in degrees of zeale he will seem with Jebu to be zealous Rom. 10. 2. I heare them record they have a zeal but not according to knowledge 2. He will be a great exactor of holynesse upon others but he will do little himselfe they binde heavy burdens and grievous to be borne and lay them upon other mens shoulders 3. He is one that doth clothe and cover wicked practises with specious pretences he will devour Widowes houses and for a pretence make long prayer 4. You may also know him by this the maine bent of his discourse is about the forme the garment judging men that doe not see by
power of the spirit and so are become new creatures partakers of Christ a chosen Generation a royall Priesthood an holy Nation Kings and Priests unto God Members of Christ anoynted with the same holy Unction and to the same glory and dignity only in subordination to him as the Members to the head the yonger brethren to the first-born for in all things Christ hath the preheminence and yet they are all one in him according to the spirit however different according to the flesh one from nother according to the spirit they are Sion the beloved City the Kingdome and temple of God and he and his glory appertaineth to them and is their portion glorious things are spoken of thee O thou City of god the most high in the midst of thee he shall exalt thee and delight in thee This is Sion that no man regardeth the place and habitation that God hath chosen in which he will dwell and rest for ever because he hath loved and desired it yea God the Father disdains not to count them his Sons and Daughters the Son is not ashamed to call them Brethren the Holy Ghost is pleased to make them his Temples they are called effectually justified freely sanctified graciously and shall be glorified eternally they are servants of God not only servants but friends not only friends but Sons not only Sons but Heires to inherit his Kingdome not only Heirs but co-heirs with Christ no condemnation shall befall them nothing in the world shall separate them from the love of God in Jesus Christ all things in the world shall work together for their good all the surest promises are theirs all the richest graces are theirs all the sweetest comforts are theirs all the highest priviledges are theirs all the noblest hopes are theirs what shall we say theirs is Christ and in Christ all things O happy happy is that Assembly of Saints that thus have the Lord to be their God Obj. But I cannot see nor heare of any such pure Church upon earth as you have hinted at and with whom to joyn I know not therefore let me intreat you to lend me your advice in giving me some clear characters of a visible Church that are pure in doctrine and holy Life and Conversation that I may sit down there Answ The Church of God in Scripture is resembled to a naturall body wherein are many Members united each to other and to one head and by one spirit growing up in unity Now as in the naturall body there may be many infirmities and many things are lyable to offend and hurt it so also it is in this mysticall sometimes it may be subject to distempers by undigested humors the want of through closing with and drinking in Divine truths or the receiving untruths may occasion a surfet sometimes windy humours of pride high-mindednesse and lying spirits getting into some of its Members may distemper it Sometimes Feaverish heats of violent headinesse in stead of well-tempered zeale for God and godlinesse may inflame it and sometimes the cold anguish or Palsy-humours of deadnesse in and benumednesse to spirituall motions in its tendency to its spirituall and supream end may so sease upon him as much to impaire its strength and to outward appearance bring it nigh unto death but God whose temple it is commande thee not to judge according to outward appearance but to judge righteous judgement Because he whose Temple it is hath provided for it against such distempers both Meat and Medicine to feed and cure it so is every one that through grace is brought to beleeve in Christ and gathered up in the fellowship with those that have fellowship with the Father and the Son in one spirit 1 Joh. 1. 3. Now this body may have many weaknesses within and enemies without indangering it yea that many parts of it may be sorely laid open to infections from divers that seem to be of it or at least converse with it and so to poyson it by the insnarement of false Prophets holding forth false Christs these deseivers in stead of hastening mens growth up in Christ which they pretend doe secretly and subtilely corrupt men from the simplicity that is in Christ These are those hirelings that Christ speaks of that come to us in sheeps clothing but let us beware of them and hold fast the head ftom whence we receive the right and true Spirit that we may grow up together by that which every joynt supplyeth so shall our feet abide within the gates of new Jerusalem and the Lord himselfe shall dwell amongst us judge rule and teach us and in his teachings we shall not be vainly pust up with a Carnall minde Now if thou wouldst finde out an Assembly of Saints living stones not only hewn and squared but built up together a Spirituall house Eph. 2. 20 21. and are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner-stone in whom all the building fitly framed together groweth unto an holy Temple in the Lord in whom the true Church of Christ is built together for an habitation of God through the Spirit this holy City this Spouse this Kings Daughter Wise of the Lambe this Virgin this garden inclosed may be known 1. By her keeping up the garment of Christs righteousnesse within viz. pure distinct in the doctrinall part Secondly by her keeping up or putting on the garment of Christs holinesse without viz. holy in life and conversation and so I shall proceed to lay down some characters of both by which this true Church may be discerned 1. That Church that is pure in doctrine doth hold the Scriptures known by the names of the Old and new Testament are the holy Word of God and the rule of knowing and living unto God whosoever betakes himselfe to any other way cannot be saved see and well consider these Scriptures 2 Thes 2. 10 11 12. and 2 Cor. 15. 1 2 3. and 2 Cor. 1. 13. Act. 26. 22. and John 5. 39. John 4. 22. and 2 Pet. 2. 1. and 2 Pet. 3. 12. A true Church holdeth that all men by nature are dead in Trespasses and sins nay that all persons by nature are children of wrath being guilty of Adams sinne and sinfull in their owne nature deserving thereby eternall damnation from which no person no not by the death of Christ who is not regenerated and borne againe or made a new creature is freed from Acts 17. 30 31. and Acts 26. 17 18 19 20. and Luke 24. 47. and Acts 20. 20 21. and John 5. 24 25. 3. A true Church holdeth that there is an Almighty God filling Heaven and Earth with his presence who is the Creatour and Governour and Judge of the world Heb. 11. 6. Rom. 1. 19 20 21. and 1 Cor. 1. 21. and 2 Thes 1. 8. Rom. 1. 18. 25. and 1 Cor. 8. 5 6. and that this God is one Lord and yet there is a Trinity in Vnity and a Vnity in Trinity viz.