believe and that believing we might have life through his name 1. The Scriptures of truth are the ground of Faith as they do give a man sufficient ground and warrant to believe whatsoever is contained in them this was the ground of Abrahams faith and of Davids faith remember the word upon which thou hast caused me to hope Psal 119. 49. 2. The Scriptures are the ground of Faith as it is a sure word as we are not to believe any thing that is not contained in Scripture so we need not doubt of any thing that is promised in them they are the faithful sayings of God 3. The Scriptures are the ground of Faith as it is a touchstone to try all doctrines by Isa 8. 20. John 5. 39. 4. They may be said to be the ground of Faith as they hold forth all things necessary to salvation and all things necessary to be believed Again they may be said to be the ground of Faith because in them the Lord doth command us to believe 1 Joh. 3. 23. Joh. 6. 29. Again in the Scriptures there are many solemn invitations to poor sensible sinners to come and take milk and wine and the water of life freely And many precious promises to those that do come with many examples left upon record how well those have sped that did come all these are grounds and encouragements to believe The Springs of Faith how God doth beget it in an unbeliever THere is no natural power in man to produce a cause within its self this great grace of Faith is no fruit of the wisdom of the flesh nor is it the birth of a corrupt will The immediate and sole cause of Faith is the Spirit of God He it is who is greater then the heart who can perswade and draw the heart and change and renew the Spirit There be means appointed by God which he doth ordnarily bless for the production of faith as he hath ordained means for the revelation of Christ so he hath sanctified means to lead the soul unto him to implant Faith 1. God lets the soul see that it is the command of God that he should believe and that faith is the gift of God without which we can do nothing acceptably it is through grace that men believe yet men are to use the means now the great and ordinary means by which God works faith in the hearts of men it is the preaching of the word See Act. 13. 48. When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to life believed Rom. 10. 17. Faith comes by hearing and hearing by the word of God Ephes 1. 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation 2. The preaching of the word doth discover to the soul its extream misery and great need of Christ and makes him say men and brethren what shall I do to be saved 3. It is that which casteth down all the reasonings arguments and disputes of the mind against the conditions of Christ and renders all the terms of Christ upon which he will be taken as most equal fair and resonable 4. It is that which clears the way for the soul against all its fears and unbelieving doubts it layes before the sinner the freeness of Gods mercy the fulness of Christs Redemption the willingness on Christs part to accept of him 5. It is that sets the soul in a patient expectation to lie at the Pool for ever to attend the assemblies of the Saints and to enquire in his Temple till the soul can take a close with Christ by true believing 6 Means to get faith take one promise and charge that upon the heart and if the heart be stubborn and will not yeild then take another if that will not do then take another and lay that home upon the heart and never leave this work till you have gotten some smal measure of Faith 7. Make as much conscience of those commands that require you to believe as you do of those commands that do require you to hear read and meditate and pray Lastly consider for thy encouragement that blessed text Psalm 147. 11. The Lord taketh pleasure in those that hope in his Mercy See Psalm 33. 18. The Impediments Lets and Hinderances of Faith AS the Eunuch said to Philip here is water what hinders me that I may not be baptized so may I say to my self and others here in the Gospel is Christ set out to the life here are arguments fair enough to draw on our souls to Christ what hinders that we do not believe and receive Christ The first impediment to the getting of Faith is gross ignorance whatsoever is contrary to knowledge the same is contrary to Faith the soul must have light for all its motions for the eye to see and the understanding to perceive and for the heart to embrace those ignorances that is a hindrance to faith fals in these three parts 1. They are ignorant of their own sinful condition 2. They are ignorant of Gods just disposition towards them 3. They are ignorant of Christ and all his excellencies what he is God or man or both they know not him in both his natures neither in his Offices Actions Passion Benefits Vertues they understand not how God hath manifested love in Christ to what end he was made man what is in him more then in any other Alas they think not of these things Now how is it possible for the soul to believe or to be perswaded to believe in Christ or to labour for this precious faith which is a stranger to it self to God to Christ 2. A second impediment of Faith is a vain confidence of natural righteousness this was it which kept off many of the Pharisees the text saith that they trusted to their own righteousness they being ignorant of Gods righteousness and going about to establish their own rigteousness have not submitted to the righteousness of God Rom. 10. 3 6. 3. A third impediment of faith is the honour of the world how can you believe saith Christ which receive honour one from another John 5. 44. again Mat. 19. 22. He went away sorrowful without faith for he had great earthly possessions John 7. 48. Have any of the Pharisees believed on him Motives to believe or divers Arguments from Jesus Christ himself to perswade us to believe 1. OUR Lord Christ doth lay his command upon us John 14. 1. ye believe in God believe also in me John 6. 29. this is the work of God that ye believe on him whom he hath sent 1 John 3. 23. this is his Commandment that we believe on the name of the Son of God even Jesus Christ 2. The second motive is or may be thus consider that Christ plainly saith that he that will not believe shall be damned John 3. 18 36. Excellency prevails much with an ingenious nature and necessity with the worst
of peace ariseth from a souls resting satisfied in Christs righteousness adding nothing to it Psal 71. 15 16 19 24. and Psal 119. 142. I will make mention of thy righteousness even of thine only for thy righteousness is an everlasting righteousness See Jer. 33. 16. the perfection of Christs righteousness is held forth unto us and alwayes lieth before us that we may be thankfull for it and peaceable with it and rejoyce in the bestower of it the Lord Jesus having spoken peace to the soul and acquainted the soul that he hath paid all his debts for it and that his sins which were so many shall be remembred no more then the soul begins to be filled with joy and peace in beleiving beholding and enjoying Christs righieousness which begets in the soul a perfect peace a precious peace a full and compleat peace and an everlasting peace 4. The next vein through which peace is conveyed to the soul is by our acquainting our selves with him Job 22. 21. Acquaint now thy self with him and be at peace thereby so good shall come unto thee now by thy acquainting thy self with him these things will fall in First thou wilt see that thou wast cast out to the loathing of thy soul and no eye pittying thee much less to relieve thee that then even then when man was ready to perish should be the time of love with God whereby he cast his skirt of compassion over him and said unto him again live Oh ye Heavens stand amazed and oh thou earth flesh and blood rejoyce and triumph for when there was no eye to pitty thee the arm of the Lord hath brought salvation by raising up a mighty one out of the house of his servant David even Christ the Lord the wondefull Counsellor the mighty God mighty to save the everlasting Father the Prince of peace who became man under the Law and obligation to obedience and not only so but also became our Surety for us to do suffer and fulfill that for us which we were no waies able to do for our selves The Covenant of works rested in and trusted unto can never work settled comfort and peace and quietness of heart let a man walk as exactly as ever flesh and blood can attain unto let him as confidently build on this foundation as he possibly may yet the heart will be still in suspition in doubt in fear uncertain what to trust unto but the Doctrine of grace rested in and trusted unto doth settle a soul in peace this is a sure Anchor for the soul to rest upon let waves swell and winds blow he retains a firm peace stand here and we are safe for ever Rom. 5. 1 2. 3. Thirdly This Doctrine is the Root and Spring of all Gospel obedience whatsoever men call obedience if it ariseth not from hence it is but forced and legal we must get up Gospel principles if we would keep up Gospel practises Wheresoever this Doctrine of grace is received and retained in the love and power of it it works these five things in the soul viz. Faith Love Fear Willingness and Chearfulness and from these five things as from five Springs doth all Gospel obedience arise 1. True obedience doth flow from Faith hence it is called the obedience of Faith Rom. 16.26 in the latter part of this Chapter we read of a mysterie revealed and what that mysterie was it was the Doctrine of Gods grace and the end why it was revealed was for the Obedience of Faith see Rom. 1. 5. 2. As Faith in Christ doth put the soul upon heavenly and spiritual actings so also love constrains them in whom it is to keep the Lords commandments John 14. 21 23. compared with Psalm 26. 3 4. If ye love me keep my commandments For thy loving kindness is before mine eyes saith David and I have walked in thy truth 3. As true obedience doth spring from Faith and Love so it is attended with an holy fear Psalm 119. 161. My heart saith David doth stand in awe of thy word Heb. 11. 7. Noah being warned of God touching things not seen was moved with fear and so prepared an Ark. 4. As Gospel obedience doth spring from Faith Love and Fear so it ariseth from a willing mind Psalm 27. 8. when thou saidst seek ye my face my heart answered Lord thy face will I seek as David had said O Lord it is thy great command seek ye my face my heart saith unto thee it is the desire of my soul thy command is become my request thy face Lord will I seek 5. As Gospel-obedience springs from Faith Love and fear and a willing mind so it is performed chearfully and delightfully Psal 40. 8. I delight to do thy will O God thy Law is in my heart as well as in thy Book What shall I say more a soul receiving believing retaining and standing in the true grace of God shall be every way furnished and supplyed with strength to perform any duty to exercise any grace to subdue any lust to resist any temptation to bear any affliction c. Sure if the bowels of mercy do not melt win and draw us Justice will be a swift witness against us And as the Branch cannot bear fruit except it abide in the vine John 15. 4. no more can ye except ye abide in me Gods free love manifested to us and by his Spirit shed abroad in us is the cause of our love to him 1 John 4. 10 19. And our love to him is the cause of our obeying him 1 John 5. 3. John 14. 15 21 23. we read in Jer. 31. 19. After that I was turned I repented and after that I was instructed I smote upon my thigh That is as if he had said after that thou hast wrought a gracious change upon my soul by thine afflicting hand out of thy love to me Heb. 12. 6. Or after I came to my self again Luke 15. 17 and considered seriously with my self how it was with me I was touched with repentance with sorrow and with shame for my former miscariages 4. Fourthly this Doctrine received and the heart therein established will be a stop and bar to keep out all floods of errour The floods of all errour flow in at the pipe of ignorance and especially ignorance of this very thing viz. The Doctrine of grace the errour of the Papists of building and resting upon works springs from their ignorance of this blessed Docrtine the errour of the Quaker springs purely from hence the errour of the Arminian springs in at the same pipe partly by works and partly by grace they not seeking salvation by grace but as it were by the works of the Law they stumbled and fell Rom. 9. 32. And all the unstability formality legality that there is at this day appearing amongst the Presbyterian Independant and Baptist or any other people professing godliness doth arise from their ignorance or their little knowledge in this great mysterie nay farther did you
ever read or from any true Christian hear that any man or woman that was acquainted with and in some good measure established in this Doctrine of grace infected with and overcome by these floods of errour that doth now swarm among us Oh how doth Satan pollute and defile the souls and judgements of men with Christ-dishonouring and soul-undoing opinions viz. That Ordinances of the Gospel are poor carnal low things wholly denying some and slighting the rest saying that the Scriptures are not the Word of God nor the ground of Faith nor the Rule of life nor a true Judge in differences and controversies also denying interpretations and expositions of the Word which is 1. First By God commanded 1 Cor. 14. 1. 2. This was practised by the godly Matth. 1. 23. 3. This is profitable for the unfolding of obscure places Neh. 8. 8. Now these and the like things the Lord in his Word doth call ungodliness because it in part or in whole denies what he hath commanded and opens a door for men to do the contrary Now for a remedy herein let every Christian study pray and enquire for and stand in the grace of God See that blessed place 1 Peter 5. 12. Exhorting and testifying that it is the true grace of God in which ye stand or wherein ye stand Agreeable is this text to the former Rom. 5. 2. By whom we have access by Faith into this grace wherein we stand now their standing in this grace did fence them from all false doctrines and erronious opinions Papists and Arminians which hold a falling away from grace know not the difference between the Covenant of Works and the Covenant of Grace their errour is this they teach as a principle of Religion that those that are adopted sanctified and planted into Christ may fall away and perish this Doctrine is contrary to the whole tenor of the Covenant of Grace injurious unto God and uncomfortable unto the Saints it would shake the foundation of Gods election if those that are once sanctified should fall away and perish for those only whom he knew before those only doth he sanctifie now if he hath in mercy drawn us to himself it is a sign he hath loved us from everlasting Jer. 31. 3. our calling and sanctification is according to his purpose Rom. 8. 28 30. 2 Tim. 1. 9. and those that are sanctified justified and called are all first chosen and thence faith is called the Faith of Gods elect Titus 1. And those that are sanctified are said to be chosen unto it Eph. 1. 3 4. so that the foundation of Gods election standeth sure and so our state in Grace is sure also as being built on that foundation which cannot be removed and this doth Christ make good in that speech of his Mat 24. where speaking of the strong delusions which many should be deceived withall he saith that those deceivers should shew forth such signs and wonders that if it were possible they should deceive the very elect if it were possible but that they cannot do the elect cannot perish c. 5. This Doctrine is the main support of a soul under all tryals when all things fail Gods grace and free love doth never fail I will not leave thee nor forsake thee saith the Lord Heb. 13. 5. compared with Joshua 1. 5. 1. Gold and Silver may fail yea all earthly treasures do make themselves wings and flieaway and the labour of the Olive may fail Hab. 3. 17. 2. Our nearest and dearest friends may fail Job 19. 14. 2 Tim. 4. 16. 3. Our eyes may fail Psalm 119. 123. mine eyes fail for thy salvation and for the word of thy righteousness 4. Our tongues may fail Isa 41. 17. 5. Our strength may fail Psal 31. 10. My strength faileth because of mine iniquity 6. Our flesh and our heart may fail us Psal 73. 26 My flesh and my heart faileth but God is the strength of my heart and my portion for ever 7. Our spirits may fail us Psal 143. 7. Hear me speedily my spirit faileth me hide not thy face from me But now saith the Lord although the labour of the Olive may fail and thy nearest and dearest friends fail and thine eyes fail and thy tongue fail thy strength fail and flesh and heart fail yet I will be with thee I will never fail thee as thou mayst see by what I have left written for thy learning in these following Scriptures Josh 1. 5. Josh 21. 45. 23. 14. 1 King 8. 56. Heb. 13. 15. Yea search the whole Scripture and enquire of all the Saints whether I did ever fail any one soul that did put his trust in me thus thou mayest see that a Believer is blessed only in a help without him not within and all his assurance confidence and comfort doth flow to him from the fountain of free-grace through the channel of faith and not of works believing himself happy for what another even Christ hath done for him not for what he hath done or can do the joy of a Believer would alwaies be unspeakable did he alwaies apprehend his happiness in and by Christ alone In a word the pure glorious matchless and spotless righteousness of Christ is a souls righteousness and resting place when the soul finds that he wanders no more from mountain to hill as formerly he did Whoever you are that read these lines search whether you are gotten into this rest if not with all speed get into this resting place for Satan is walking about as a roaring Lyon and though he cannot rob a Christian of his Crown yet he will do what he can to rob him of his comfort and peace to make his life a burden and an hell to him to cause him to spend his daies in sorrow and mourning sighing and complaining in doubting and questioning saying in these or the like words surely I have no interest in Christ my graces are not true my hope is but the hope of an hypocrite my confidence is but presumption and my enjoyments are but delusions Then when a soul is thus beweldred and troubled the Lord many times discovers his free grace and love and that expells ignorance and slayeth the souls enemies and by this love the Lord draweth the soul to himself in love again Gods way of support of a soul in trouble and tryal is a way of love therefore he saith Behold I will allure her and speak comfortably unto her Hos 2. 14. his love is free full and eternal I will saith he love them freely Hos 14. 4. I will draw them with the cords of a man with the bonds of love Hos 11. 4. And so the soul comes to have great joy and pleasure Psal 16. 11. No misery as hunger cold nakedness pain grief or weariness shall much disquiet the soul it will rest fatisfied in God alone in this rest there is tranquility in tranquility contentment in contentment joy in joy variety in variety security in security eternity
3. There is a spiritual or supernatural principle from which Christians do or should act now the right ground or principle from which all holy and righteous actions should flow is either from 1. A pure heart 2. A good conscience 3. Faith unfeigned 1. A pure heart not absolutely and compleatly purified from all sin but comparative and respectively purified by the blood of Christ by way of justification Psal 51. 7. Purified by the blood of Christ his gracious habits as principles purity being infused by way of sanctification 1 Cor. 6. 11. Purified by faith Act. 15. 9. 2. A good conscience I mean not naturally good so every mans conscience is in a sense good but spiritually and supernaturally good being purged by Christs blood from dead works to serve the living God Heb. 9. 14. And when we find conscience to give a comfortable testimony of the hearts simplicity and godly sincerety in what it doth 3. Faith unfeigned that is without hypocrisie according to that 1 Tim. 1. 5. Now the end of the Commandment is charity out of a pure heart and of a good conscience and of faith unfeigned now faith is then unfeigned when it hath the true nature of faith in it viz. 1. Assenting to the truth revealed 1 John 5. 10 11. and applying this truth assented to John 1. 11 12. Gal. 2. 20. 2. When it doth produce the effects of a living faith which is good works Jam. 2. 20 26. Now examine whether thou hast such a pure heart such a good conscience such a faith unfeigned from whence all thy righteous actions do spring otherwise thee and I may be said with Amaziah 2 Chron. 25. 7 8 9. He did that which was right in the sight of the Lord but not with a perfect heart And so much to the first of these the principle from which we should act 2. We must act by a right rule Some make their own wils their rule others make the example of men their rule others make the light within their rule but we are to make the word of God our rule and so to go forth by the footsteps of the flock Cant. 1. 8. And as many as walk according to this rule peace be upon them Galat. 6. 16. And again the Apostles tell us from Christ whose mouth they are we ought so to walk as we have them for an example And he that walks or speaks not according to this rule it is because he hath no light in him Isa 8. 20. This was Noahs rule Hebr. 11. 7. and Abrahams rule Heb. 11. 8 17. and Davids Psal 40. 8. and Pauls Rom. 7. 22. The Lord doth not bid us make the light within the rule but he hath placed a light within us to see the rule without us which will appear if we a little consider that there is a threefold illumination 1. General and natural which is a natural light or a light of reason and with this light the eternal word the Son of God hath enlightned every man that cometh into the world Joh. 1. 9. 2. There is a special and supernatural light which is planted in the souls of those whom he hath before time elected and in time called See Col. 3. 19. and have put on the new man which is renewed in knowledge after the Image of him that created him 3. There is a kind of a middle illumination between these two more then meerly natural but less then truly supernatural which is the common gift of the spirit even to hypocrites Judas was thus enlightned and those hypocrites we read of in Mat. 7. 22 23. and Simon Magus Acts 8. 13. and by means of this light they may attain to these five things and yet perish at last 1. They may attain to a great measure of literal knowledge of Christ of the truth and of the way of righteousness as doth clearly appear by these Scriptures Heb. 10. 26. If we sin wilfully after we have received the knowledge of the truth there remains no more sacrifice for sin See Heb. 6. 4. 2. They may by means of this knowledge attain to great degrees of reformation in their life and waies 2 Pet. 2. 20. For if after they have escaped the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end with them is worse then the beginning for they were only outwardly reformed in the sight of men but not inwardly renewed in the sight of God Sin may be chained up and restrained yet not cast out and mortified 3. They may go so far as to taste of the heavenly gift Heb. 6. 4. Note here the Holy Ghost doth not say of them as of true Saints they have eaten or drunken but only tasted that is they have had some kind of Relish or small sense by a temporary Faith of the excellencies of Christ 4. They may be said by the improvement of this light to be partakers of the Holy Ghost Heb. 6. 4. that is they are made partakers of the common gifts of the Holy Ghost as common illumination hystorical faith and faith of Miracles See Mat. 7. 22 23. compared with Act. 8. 13. 5. They may in a sense be said to have tasted the good word of God Heb. 6. 5. for these men hearing the Gospel powerfully preached and the matchless love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded they come to be sometimes moved pleased and for present affected with some pangs and moods of joy Herod heard John-Baptist gladly Mar. 6. 20. Mat. 13. 20. compared with Ezek 33. 31 32. but all this is but an imperfect taste and so they do nothing from right principles neither by a right rule 3. As we ought to act from a right principle by a right rule so in the last place to a right end low base ends spoyl the highest undertakings now he that doth a good action to a good end doth mind these two things in his action 1. He doth it to the glory of God according to that Command of God 1 Cor. 10. 31. and Mat. 5. 16. 2. He doth it for his own and others good Rom. 2. 7. Mat. 5. 16. Now bring these things home and lay them upon your hearts make a curious narrow impartial diligent search and see whether thou dost act from such a principle by such a rule to such an end If not thou dost the thing that is commanded but not as it is commanded thou dost with Amaziah 2 Chron. 25. 7 8 9. That which is right in the sight of the Lord but not with a perfect heart or else thou dost a good action to an ill end as in Phil. 1. 16. And yet say to others and think in thy self that thou hast done well as Jehu to Jonadab the son of Racab Hence it appears that the strength and confidence of a deluded man or woman may be so great
uncertain he that understands not the true nature and doctrine of Justification cannot enjoy true stable and constant peace but remains unstable apt to be led away with every wind of Doctrine in the right understanding of this point is treasured up a fountain of soul-reviving consolation Surely by what hath been said it doth most plainly appear that a Christians happiness depends not upon his own doings but on Christ who is of God made unto us Righteousness Sanctification c. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace See 1 Cor. 1. 30. 2 Tim. 1. 9. Heb. 13. 8. Sanctification admits of degrees Justification neither of Rules nor degrees when we cannot apprehend God in a way of Sanctification yet we are then comprehended of God though our actual righteousness be but as menstruous rags and often fail us yet then even then we have the righteousness of Christ presented to us Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength their righteousness is of me saith the Lord Isa 54. 17. And this Righteousness as it is ours by imputation so it is perfect and endureth for ever and is the foundation of all blessedness therefore let us rest satisfied with Christs righteousness and add nothing to it let our hearts say with David Psalm 71. 15 16 19 24. I will make mention of thy righteousness even of thine only and wait upon him in Faith prayer and patience who hath promised that he will be as a dew to Israel and that he shall grow as a Lilly and cast forth his fruit as Lebanon Hosea 14. 6 7. Of Faith the quality object acts seat subject inseparable concomitants and degrees of Justifying Faith the difficulty of believing and the faculty of mistaking about it FAith gives courage and confidence in greatest difficulties and dangers but unbelief raiseth fear where no fear is Psalm 23. 4. Believing is the ready way the safest way the sweetest way the shortest way the only way to a well-grounded assurance now Faith is An habitual frame or a believing disposition of heart whereby man is inclinable to believe whatsoever God hath said in his word Or It is a grace of God whereby the heart and will of a sensible sinner doth take and embrace Jesus Christ as tendred in the Gospel in his person and offices and doth wholly and only rest upon him for pardon of sin and for eternal life Gods eternal decree is the original cause of it Acts 13. 48. The instrumental cause of it is the Word of God Rom. 10. 17. The immediate and singular cause of it is the Spirit of God Gal. 5. 22. That the will or heart of a man should be brought off from it self and to abhor its own condition and sufficiency and to take Christ as God tenders him to be the only rock upon which a man must build his salvation and to be the only Lord to whose Law and will we must resign up our whole soul this ariseth not from natural causes or mans own free will Of the Object of Faith NOW the object of Justifying Faith is the whole Trinity God the Father the ultimate object God the Son the immediate as he is joyntly one with the Father in justifying a sinner John 14. 1. ye believe in God believe also in me now whole Christ is the object of Faith Christ you know is God and man and he is to be considered as a Priest as a Prophet and as a King now God tenders him in all these to sinners and Christ is willing to bestow himself on them as one who can and will assuredly save all that come to him but saith Christ if you would have me to be your Priest to save you you must also be willing to have me to be your Prophet to instruct you and direct you and to be your King and Lord to command you you must resign up your selves to my Scepter and Government for I am a Lord as well as a Saviour and I will be taken as both or else you shall have part in neither I will be taken as Lord and King to command all the heart to dispose all the waies to rule the very thoughts Of the subject of this Faith THE subject of this Faith is a sensible sinner there are two sorts of sinners 1. Some generally corrupted both in their natures and in their lives and they are as unsensible as they are sinful they know not their own vileness these are not the subjects of this precious Faith 2. There are sensible experienced sinners who loath themselves and groan under the burden of their sins I must confess there are several degrees of this sensibleness neither dare I to assume the height and latitude of it unto the terms or horrour and terrour and dejections before he can believe in Christ no though these sharp throws are manifest in some yet let us not make them a rule for all but this be sure that the heart looks not towards Christ until it feel it self to be sinful and lost then and not till then the soul looks out and enquires after a Saviour and anon he finds it written that Christ â—ame not to call the righteous but sinners and that Christ was sent to find that which was lost and that the whole need not a Physitian but the sick and that he is sent to preach liberty to the Captives Of the Seat of Faith THE seat or habitation of Faith is the heart or will or both Rom. 10. 10. with the heart man believeth unto righteousness Acts 8 37. and Philip said if thou believest with all thy heart thou mayst now before Faith takes up his seat in the heart or in order to it 1. There is a looking to Jesus John 19. 37. 2. There is a coming to him Mat. 11. 28. John 6. 37. 3. There is a leaning upon him Cant. 8. 5. 4. There is an embracing of him Cant. 2. 6. 5. There is a taking hold of him John 1. 12. Col. 2. 6. 6. There is a believing in him and that with the heart and there is the seat of Faith Of the ground of Faith THE ground of believing is the word of God the Scriptures of truth he that doth say he doth believe in God having no Scripture ground he doth deceive himself the ground of Faith is without our selves not a light in us or any thing done by us the ground of Faith is God in his word doth offer us Christ and Christ cals us unto him and saith he will in no wise cast us off but if we believe in him we shall have eternal life now this is a word of truth and this word of his is worthy of all acceptation and whatsoever was written aforetime was written for our learning that we through patience and comfort of the Scriptures might have hope John 20. 31. But these things are written that we might
less just for their iniquity God doth say of himself I am the Lord and change not his love is as himself ever the same and Christ in whom thou art beloved the same yesterday to day and the same for ever and hereupon should we live by Faith and rejoyce evermore with joy unspeakable and full of glory Heb. 13. 8. 1 Thes 5. 16. Psal 32. 11. 4. Because whatsoever thoughts we have of God he is unchangeable if he doth withdraw himself and lead thee into the wilderness it is that he may speak comfortably to thee Hos 2. 14 15. and all this while thou hast his promise with thee and his faithfulness is engaged unto thee Isaiah 54. 7 8. For a small moment have I forsaken thee but with great mercy will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindness will have mercy upon thee Jer. 51. 5. Neh. 9. 16 17. Having loved his own which were in the world he loved them to the end Iohn 13. 1. 5. God doth ever look upon his as they are in his Son and not simply as they are in themselves they dwell in Christ and he in them they live in Christ and their life is hid with Christ in God and when Christ who is their life shall appear then shall they also appear with him in glory and be found in him not having their own righteousness c. These Scriptures do fully prove all the fore-going reasons why a Christians hope joy and comfort should be the same in God at all times and so live by faith and not by sight Hos 2. 19 20. Jer. 3. 14. Jer. 33. 8. Isa 62. 5. Heb. 8. 10 12. Ezek. 16. 62 63. Heb. 3. 6. Jer. 33. 20 21. Hosea 14. 5. Isa 61. 10. Isa 54. 5. Jer. 31. 9. Heb. 3. 17 18. Heb. 6. 17 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28 33 35 38 39. Isa 41. 10 Isa 57. 18 19. Isa 54. 7 8. Heb. 10. 19 20 22. Psalm 46. 1 2 3 4. Rom. 8. 1 2. John 13. 1. Isa 63. 16. Psal 89. 30 31 33. Several waies for a believer to hold fast his confidence in God at all times To live by Faith in infirmities is to live upon Christ and his promises viz. If under temptations 1. Cor. 10. 13. there is a promise of supportation and deliverance In deadness of heart Isa 35. 5 6. there is a promise of relief and quickning If fallen by transgression Jam. 5. 17. yet there is others of the Lords own in the same case If thou seest thy duty and want strength to do it here is help and strength for thee Job 17. 9. Psalm 84. 7. Isa 45. 24. and 40. 29 30. Jer. 17. 8. Psal 1. 2 3. Psal 92. 13 14. Isa 61. 9. In Christ thou hast perfectly obeyed the Law perfectly suffered and satisfied for all thy sins to the justice of God so that in Christ thou art perfectly just and righteous and thereupon it is said Col. 3. 3. Ephes 2. 6. that our life is hid with Christ in God and we are raised up with Christ and made to sit together in heavenly places in Christ Jesus though in thy self there is a body of lust and corruption and sin and there is a law revealing sin accusing and condemning but if we live by faith in Christ and in the apprehension of his love believing in the life righteousness obedience satisfaction and glory of him whom the Spirit cals ours Christ is ours we are Christs and Christ is Gods he then lives out of the power of all condemnation Christ being the end of the Law for righteousness and thus a believer is blessed only in a righteousness without not within and all his assurance confidence and comforts to flow into him through a channel of faith and not of works believing himself happy for what another even Christ hath done for him not for what he hath done nor can do for himself for when we are at the best we are but vanity Psal 39. 5. and unprofitable servants Luke 17. 10. Now this believing in God is attended with these five blessed things 1. It is the highest piece of obedience to God Rom. 16. 26. It is called the obedience of Faith 2. It doth put a new engagement upon God to make good his promise upon which faith is grounded Psal 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope 1 Chron. 5. 20. 3. Consider also another priviledge is this the greatest mercies that ever came into a soul comes in a way of believing Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing Rom. 5. 1. being justified by Faith we have peace with God c. 4. By it we give the greatest honour to God John 3. 33. He hath set to his seal that God is true but he that believeth not hath made him a lyar 1 John 5. 10. 5. This is the way to have God take pleasure in us Psal 147. 11 The Lord taketh pleasure in those that fear him in those that hope in his mercy Psal 33. 18. The eyes of the Lord are upon them that fear him upon them that hope in his mercy The joy of a believer would be alwaies unspeakable did he alwaies apprehend his happiness in and by Christ Jesus Faith in Christ supplies all wants it honours God as Heb. 11. the whole Chapter and God honours those most that live by it by it saith the Scripture the Elders obtained a good report by faith we may live a life to God of joy in him our righteousness as if we had never sinned by faith we live above sin infirmities temptations desertions sense reason fears and doubts Faith sweetens the sweetest mercy and the bitterest miseries it renders great afflictions as none it is the bulwark of the souls strength and comfort by Faith we cheerfully readily and universally and constantly obey God In a measure it makes the the yoak of Christ easie and sweet it states the soul in the possession of heaven whilst the body remains on earth as John 3. 36. By faith we view the glory of heaven and know our selves to be happy even then when to a carnal eye we seem most miserable By faith we can cheerfully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome them knowing that we do but exchange the worst things and place for a better those that live up by faith live upon God and are refreshed in his house which is plentifully stored with all desirable dainties having this welcome eat O friends and drink abundantly It is O believer thy portion duty and priviledge thus to do O then O then let us at once believe that God will be to us according to his gracious promise and Covenant notwithstanding our daily omissions and commissions excuses and defects according to that portion of Scripture Psal 89. from 30.
to God but the knowledge that is in the brain is notional and neither subdues sin nor Satan 2. Spiritual experimental knowledge is a free gift of God 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give in the light of the knowledge of the glory of God in the face of Jesus Christ This Divine light doth reach the heart as well as the head 3. True knowledge is a transforming knowledge 2 Cor. 3. 18. Like as the child receiveth from the parents member for member limb for limb or as the paper from the press receiveth letter for letter or as the face in a glass answereth to the face so the beams of Divine knowledge shining into the soul stamps the lively Image of Christ upon the soul and makes him put on the Lord Jesus and resemble him God will own no knowledge at last but that which leaves the stamp of Christ the print of Christ and the Image of Christ upon the heart 4. True saving knowledge doth spring from a spiritual sense and taste of holy and heavenly things this is that experimental knowledge that will turn to account at last the other litteral knowledge will only encrease our guilt and torment as it did the Scribes and Pharisees 5. True knowledge circumciseth the heart and dissolveth the dominion of sin Ephes 4. 22. The root of lust is error when Christ takes away the foundation the lust dyes and the Devils work is dissolved First the lust of the eye Christ informs the soul that there is no such excellency in riches but that they are dross and dung and therefore why should the eye or heart be set upon them So this lust is dissolved there is an end of it 6. True knowledge doth indear Christ and the things of Christ to the soul Cant. 2. 5. I am sick of love I cannot live in my self I can live only in Christ who is my life Galatians 6. 14. God forbid that I should glory in any thing but Christ 7. True knowledge is soul-humbling soul-abasing knowledge John said I am not worthy to loose his shoo Peter said depart from me I am a sinful man Abraham said he was but dust and ashes Gen. 18. 27. Jacob said he was less then the least of all his mercies Gen. 32. 10. David said he was a worm and no man Psalm 22. 2. Job abhorred himself in dust and ashes Job 42. 1 2 c. 8. True knowledge is alwaies attended with holy endeavours and heavenly desires after a further knowledge of God Prov. 18. 15. This knowledge of God goes before trusting in God Psalm 9. 10. They that know thy name will put their trust in thee There may be knowledge without grace but not grace without knowledge How one Believer differs from another in knowledge AS saving knowledge is a free gift of God so he gives to some more and to others less according to the measure of the gift of Christ and though it be freely given yet the Lord doth hand it to us and work it in us in the use of means age and time and communion and study and use of means and experience do raise the apprehension and knowledge to far more degrees and strength then at the first whereas before they saw dimly at length they rise by degrees to a more perfect light of the same truths and to a more full aad enlarged apprehension of other truths which he was ignorant of before even in this doth one believer differ from another Faith is the eye of the soul and knowledge the ground of Faith for believing is not rooted in ignorance but in light now every believer hath not so full and distinct a knowledge as another there are several promises and in them several parts and degrees Now all Christians have not been so long acquainted with the word as to know all the good which doth concern them Of what a large and vast measure of knowledge a man may attain unto and yet be without this saving knowledge HE may speak with the tongue of men and Angels and yet be as sounding brass or a tinckling Symbal as in 1 Cor. 13. 1. Again he may attain to the natural knowledge of all natural things and speak eloquently and distinctly and in many things truly he may be well skilled in Logick Rethorick Phylosophy and have the letter of the Scripture at his fingers ends and yet be an ignorant man in the knowledge of God and in the account of Christ viz. 1. A man may have a common knowledge of Christ and yet be without a spiritual knowledge of Christ he may gather together a great deal of notional knowledge of Christ and have much natural knowledge by the works of God by hearing reading conferring or the like and yet be ignorant of the Trinity in Unity and Unity in Trinity 2. He may attain to vast and great measures of notional and yet be without an experimental knowledge of Christ how abundantly is this proved in our dayes in all places c. 3. An unregenerate man may attain to a contemplative or speculative knowledge of Christ and yet want and be altogether without a spiritual expemental knowledge he may know Christ as a man knows his neighbour but now a believer knows Christ as a wife knows her husband a natural mans knowledge is like the Moon it hath light but no heat but a spiritual mans knowledge is like the Sun that hath heat as well as light 4. A natural man may have much knowledge but he is a stranger to an appropriating knowledge of Christ he doth not know Christ to be his Christ now in this sense a man may be a great knowing man and yet not know Jesus Christ 5. He is without a practical knowledge of Jesus Christ he may know much but do but little Tit. 1. 16. in their words they profess to know him but in their works they deny him though they know God yet they glorifie not him as God Now put all these together and they speak out with open mouth that a man may attain to a great measure of knowledge and yet be in the account of God in the account of Christ in the account of Christians an ignorant man he is without spiritual and experimental knowledge without an affective and apprehensive knowledge and without an appropriating and practical knowledge I shall close up this head with a few cautions and considerations 1. Take this for a truth that in a Scripture account to complain of ignorance is a good degree of knowledge Prov. 30. 2. And I have not the knowledge of a man c. 2. Take this also for a truth that in Gods account he knows most that doth most Psal 111. 10. A good understanding have all they that do his commandments God doth not measure our knowledge by our questions and disputes but by our practices as in Jer. 22. 16. He judgeth the cause of the poor and needy was
promises will support a distressed soul and reduce a wandring soul hope in the promises will confirm staggering souls and some undone souls The promises are the Anchor of hope as hope is the Anchor of the soul See Rom. 8. 24. Gal. 5. 5. Tit. 1. 2. 3. Hope hath much in reversion though little in possession hope can see a glimpse of heaven through the thickest cloud hope can see light through darkness life through death smiles through frowns and glory through misery hope holds life and soul the together it holds the soul and the promises togeit holds the soul and heaven together 4. Hope never takes off but puts the soul upon doing and obeying 1 Pet. 1. 3. it gives life and strength to all our duties 1 Cor. 9. 10. 5. Hope will enter into that within the vail Heb. 6. 19. Which hope we have as an anchor of the soul both sure and stedfast which entreth into that within the vail 6. Another property of hope is this it will help a soul to wait patiently upon God for any thing it doth stand in need of Rom. 8. 25. For if we hope for that we see not then do we with patience wait for it Of the encouragements to encourage us to hope in God 1. FIrst this is the way for a Christian to enjoy himfelf and to have God take pleasure in him also Psal 147. 11. The Lord takes pleasure in them that fear him in those that hope in his mercy Psal 33. 18. Behold the eye of the Lordis upon them that fear him upon them that hope in his mercy to deliver their souls from death c. 2. A believers comfort hope joy and confidence should be the same at all times and that for these five unanswerable reasons 1. Because God is unchangeable John 13. 1. 2. Because God ever looks upon his as they are in Christ Gal. 5. 17. Psal 103. 14. 3. Because the hope and comfort of a believer depends not upon his own doings but upon Christs holiness and righteousness 1 Cor. 1. 30 2 Tim. 1. 9. Heb. 13. 8. 4. Because Christ and all true believers in a sense are one 1 Cor. 12. 12 13. Ephes 5. 30. Heb. 2. 11. 5. Because we are not beloved for our own sakes but for Christs sake Mat. 3. 17. compared with Isa 43. 25. Mich. 7. 18 19 20. 6 I might speak of many more encouragements viz. As God doth command us to hope in him and commends us for so doing and blames and threatens us for not hoping in his mercy But if I should speak of every thing distinctly I perceive my book would swell to a greater volumn then I intended Of the distinguishing Characters between a well grounded and a presumptuous hope 1. FIrst the hopes of a regenerate man it is gotten by and grounded upon the word of God and therefore it is called the hope of the Gospel Col. 1. 23. Rom. 15. 4. But now the hopes of wicked men as they are gotten they know not how so neither do they know upon what they are grounded c. 2. True hope is bottomed upon the mercies of God and the merits of Christ and hence it is that Christ is called our hope 1 Tim. 1. 1. Because he is the foundation upon which believers do build all their hopes But now the false and presumptuous hopes of the wicked are built upon their own duties what they have done for themselves Mich. 3. 11. 3. True hope doth as well act for heaven as hope for heaven Psal 37. 3. Trust in the Lord and do good here is trusting and doing put together true hope doth act for heaven as well as hope for heaven But a presumptuous hope that hopes for heaven as its end but never acts holiness as its way to heaven in a word false hope doth hope much and act little Wicked men will hope for salvation but not work out their salvation c. 4. He that hath true hope doth make conscience to keep his heart pure and free both from the love of sin and the dominion of sin 1 John 3. 3. He that hath this hope in him purifieth himself as he is pure that is he doth endeavour so to do at least But now a false hope will hope for heaven though he walk on after the imaginations of his own heart as in Isaiah 51. 10. Thou hast walked in the greatness of thy wicked waies yet sayest thou not there is no hope though they had great sins yet they had great hopes for heaven but this hope is only a presumptuous hope 5. True hope flows from a long and well grounded experience in the waies of God and from an experience of the grace and beauty and love of God to him and from experience of the goodness and mercy and promises of God and also from an experience from his own heart which in some measure is enabled by Christ to withstand temptations subdue corruptions Such experiences as these are inlets to a well grounded hope But now the hopes of wicked men and women are only the results of ignorance deluding and presumptuous hopes without any former experience of the ways of God surely such hopes are vain and empty hopes that will end in miserv Prov. 11. 7. The hope of the wicked shall be cut off and when he dies his expectation shall perish See Job 8. 14. Whose hope shall be cut off and whose trust shall be a spiders Web. See Job 11. 20. Their hope shall be as the giving up of the ghost therefore let us take heed that we do not fancie to our selves false hopes of heaven on the one hand and have as much care on the other hand that you do not cast off grounded hopes and say there is no hope and have as much care that you do not harbour in your hearts common and ordinary conceits of this grace of hope for there is the same certainty the same excellency and the same efficacy in this grace of hope as there is in Faith and love First there is the same certainty in it Heb. 6. 11. It is called the full assurance of hope Secondly there is the same excellency in it Tit. 2. 13. It is called a blessed hope and there is also the same efficacy in it for as faith is said to purifie the heart Act. 15. 9. So likewise doth hope 1 John 3. 3. Every man that hath this hope in him doth purifie himself as he is pure Again there is the same difficulty in getting hope as there is in getting Faith for as it is gotten by the word preached so is hope too Col. 1. 23. And if Faith be wrought in us by the power of God as Heb. 12. 2. So is hope likewise wrought in us by the power of the Holy Ghost Rom. 15. 13. That ye may abound in hope through the power of the Holy Ghost let our faith and hope then â—e in God 1 Pet. 1. 21. and let us not be moved away from the hope of
no pleasure in him Again Luke 9. 62. And Jesus said unto him no man having put his hand to the plough and looking back is fit for the kingdom of God Surely those that fall off from a true Church of Christ and persevere therein to the end shall hear Christ say to them as in Luke 19. 27. But those mine enemies which would not that I should reign over them bring them hither and slay them before me How dreadful is this sin of falling off First it is sharply threatned of God Proverbs 14. 14. Heb. 10. 38 39. Secondly this sin is severely plagued Matthew 12. 43 44 45. compared with 2 Pet. 2. 20 21 22. Again See 1 John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us These were once in the Church but never truly of the Church for then they would have persevered their apostacy therefore doth evidence their hypocrisie false rotten professors will and in all ages hath thus apostatized The wind blows not away the wheat but the chaff c. And so much of the first Ordinance of assembling our selves together Of the Ordinance of preaching who they are that ought to preach the manner how the time when the place where the persons to whom how this gift of preaching may be obtained and whether the Minister may receive mony for preaching how to remember and a rule to try all doctrines by 1. Of the Ordinance of preaching THat preaching and prophesying is a standing Ordinance of God will at large appear if we consider these and the like Scriptures 2 Tim. 4. 2. Preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and Doctrine Mat. 28. 19 20. compared with Mark 16. 15. And he said unto them go into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved The business of preaching is to make new creatures and to turn Lions into Lambs the Preacher is but an instrument in the hand of God to make an unbeliever to believe he is Gods workmanship Ephes 2. 10. An ax makes no Artificial thing but by influence from the Artificer neither doth a pen write but by his help that handles it So Preachers and preaching is but instrumental in the hand of the Spirit to make you Christs 2 Cor. 3. 2. They may be only called Ministers by whom the people believe God was mighty by Peter and Paul Gal. 2. 8. Ministers are but the Rams horns but God throws down the wals of Jericho Mens hearts are as the everlasting doors but God opens them as he did Lydia's or else all the preaching will be in vain Who they are that ought to preach the Gospel THose to whom the Lord hath given the Word Psalm 68. 11. The Lord gave the Word and great was the company of those that published it But principally those are to preach open and apply the Scriptures that are set apart by the Church or Churches to that work of the Pastor and Teacher who by the Word of life are to feed the Flock over which they are the over-seers Acts 20. 28. Titus 1. 5. But in the exercise of prophesie such as are not in office in the Church may exercise their gifts to speak unto edification exhortation and comfort after the publick ministry by the Teachers and under their direction and moderation whose duty it is if any thing be obscure to open it if doubtful to clear it if unfound to refute it if imperfect â—o supply what is wanting See 1 Cor. 14. 3 29 30 31. If any say farther how is that exercise proved in the Scripture I answer 1. By the example in the Jewish Church where men though in no office either in Temple or Synagogue had liberty publickly to exercise their gifts as doth clearly appear by the Scriptures Luke 2. 42 46 47. Luke 4. 16 17 18. Acts 8. 4. 11. 19 20 21. chap. 13. 14 15 16. chap. 18. 24 25 26. 2. It will yet farther appear by this commandment of Christ and his Apoâ—â—les Luke 9. 10. Luke 10. 1. 1 Pet. 4. 10 11. 1 Cor. 14. 1 5 30 31. 3. It will further appear by the prohibiting of women to teach in the Church hereby liberty being given unto men their husbands or others 1 Cor. 14. 34 35. 4. This will yet more fully appear by those most excellent ends which by these means are to be obtained as 1. The glory of God in the manifestation of his manifold graces See 1 Pet 4. 10 11. 2. That the gifts of the Spirit in men be not quenched 1 Thes 5. 19 20. Quench not the spirit despise not prophesying that is stop not the motions of the spirit in your selves nor restrain the gifts thereof in others 3. For the fitting and tryal of men for the Ministry 4. For the preserving pure the Doctrine of the Gospel which is more indangered if some one or two alone may only be heard and speak Act. 2. 42. 5. For the debating and satisfying of doubts if any do arise Act. 13. 15. 6. For the edifying of the Church and conversion of others always provided 1. That he speak not as one that hath any authority over them but as a fellow member 2. That he have the gift of prophesie to speak as an Oracle of God to edification exhortation and comfort 1 Cor. 14. 3. 3. That he speak not in opposition to nor in any way undervaluing of those that are set apart by the Church as Officers over them for they are called to the greatest and weightiest employment in the world Yea such an employment that would certainly break the backs not only of the best and strongest men but even of the very Angels should not God put under his everlasting arms No labour to that of the mind no travel to that of the soul those that are faithful in the Lords vineyard no doubt find it so and so with Paul often say who is sufficient for these things I have read of Luther that he would often say that if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister Of the manner how the Preacher is to preach 2 Cor. FOR we are not as many which corrupt 2. 17. the word of God but as of sincerity but as of God in the sight of God speak we in Christ 1 Cor. 2. 4. And my speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and of power Their work is to make dark things plain not plain things dark and obscure It is most observable concerning God the Father who is the great Master-piece of speech when he spake from heaven he makes use of three
several texts of Scripture in one breath Mat. 17. 5. This is my beloved Son in whom I am well pleased hear him First this is my beloved Son that Scripture we have in Psalm 2. 7. In whom I am well pleased this we have in Isa 42. 1. hear him this we have in Deut. 18. 15. All which may be a pattern to Preachers to keep close to the Scriptures Oh how unlike to God are such Preachers that spend much time in wisdom of words and vanity and novelty and sophistry and so darken counsel by words without knowledge A Minister of the Gospel is duly to divide and distribute the word according to every ones spirituall estate and condition they must speak comfort to whom comfort belongs and counsel to whom counsel belongs and reproof to whom reproof belongs and terror to whom terror belongs 2 Timothy 2. 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth or rightly cutting into parts the word of truth and that they may so do they ought to study the condition of the people as well as the parts of the text and so before they preach to consider who they are to preach to whether to the ignorant or knowing whether enemies to Religion or professors of it Whether they are meerly formal or truly spiritual Whether they are more cheerful and zealous or more cold and sluggish that so he may give to every one his portion and rightly divide the word of truth like a wise Physitian to apply cordials where the condition of the party doth require it as well as corrosives and purges this is to have the tongue of the Learned to know how to speak a word in due season we may see Isa 50. 4. The phrase must be plain and full wholsom and effectual the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words or in excellency of speech not with enticing words of mans wisdom not as pleasing men but God who tryeth the heart 1 Cor. 1. 17. and the second chap. 1 Thes 2. 4. Those that are the true Prophets of Christ must with Micaiah speak the truth to Ahab although with him they be beheaded for it 1 King 22. 8. they must with Nathan tell David thou art the man 2 Sam 12. 7. and with Nehemiah tell the Princes and Rulers to their faces that they oppress the people with sore taxes Nehem. 5. 6. also the Lord commandeth Jeremiah that he should speak the mind of the Lord to the faces of the people Jer. 1. 17. the true and faithful Prophets of the Lord must with Amos preach the death of Jeroboam and captivity of Israel at Bethel in the Kings Chappel Amos 7. 12 13. Yea they must with the Prophet Zachariah tell the Rulers and people of Israel to their faces that because they had forsaken the Lord the Lord had forsaken them 2 Chron. 24. 20 21. In a word to add no more they ought with John Baptist to tell Herod to his face that it is not lawful for him to have his brothers wife although with him they be beheaded for it Mark 6. 18. to 28. Of the time when the place where the persons to whom the Gospel is to be preached 1. FIrst of the first the time when the Gospel is to be preached 2 Tim. 4. 2. Preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine Acts 20. 7. Paul continued his speech until midnight Surely the Lord in his word doth give us to understand that there is no time unseasonable either to receive or do good only some times may be more seasonable then other 2. The place where the Gospel is to be preached the Lord in his word doth give us to understand that as the Gospel is to be preached to all Nations so it is to be preached in all places in the Synagogue in the house in the field by the seaside in the ship the most convenients place is where the people may most conveniently meet together in the name of Christ See Acts 5. 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ 3. The persons to whom the Gospel is to be preached and that is to every creature go saith Christ in his commission into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved Mark 16. 15. God doth â—ender the Covenant of grace or the Gospel to all Nations and to every creature in all Nations and it is the mind of God that every messenger and Minister of his should declare and publish this Covenant to all without respect of persons as by these Scriptures doth fully appear Act. 20 24 25. Mat. 28. 19. T it 2. 11. Mat. 24. 14. The Lord doth make this general tender of grace and mercy that so none might object and say they were not called nor invited and to leave them without excuse withall we are to consider that man hath neither will nor power of himself unless it be given him from above to receive believe or imbrace such tenders John 3. 27. John 6. 65. Jer. 10. 23. Jer. 17. 9. Job 21. 14. John 5. 40. Acts 13. 48. For all men by nature are desperately wilfull absolutely weak and altogether wicked having neither spiritual desire nor strength neither spirituall feet to carry them to this grace nor spirituall hands to receive this grace when it is brought and tendred unto them yet it must be tendred to all for a witness against all that embrace it not and for the bringing in of those that are ordained to eternal life for there be some of the Lords flock amongst all Nations kindreds and tongues upon the face of the earth therefore no man is to shut out himself but to endeavour to get strength from the Father to draw him to Christ John 6. 44. Acts 13. 28. What a Minister is to preach IT is undoubtedly the duty of all Ministers to preach Jesus Christ unto the people 2 Cor. 4. 5. We preach not our selves but Christ Jesus the Lord and our selves your servants for his sake We no sooner read that Paul was converted but the next news of him is Acts 9. 20. And straight way he reached Christ in the Synagogues Christ is to be preached because the preaching up of Christ is the only way to preach down Antichrist or whatsoever makes against Christ 2 Thes 2. 3 4 7 8 9 10. Again Christ is to be preached because this is the only way to save and win souls to Jesus Christ Acts 4. 10 11 12. compared with John 17. 3. Acts 2. 14 to 42. If any ask further what a Minister is to preach Then I answer he is to preach the Gospel and he is to preach the Law for so did Christ and his
information or 2. Practical for examination by marks or signs which are either Effects or Properties Doctrinal application is for our information being a use of information and here those Logical directions may be useful concerning the collecting 1. Of a general from a special Rom. 4. 3 4. 2. Of the less from the greater as John 10. 25. Rom. 8. 32. 3. The greater from the less as 1 Cor. 9. 9 10. 4. The effect from the cause as Heb 2. 8. 5. The cause from the effect John 6. 45. 2. Practical application doth consist in correcting of manners commonly stiled a use of reproof terror or dehortation to disswade men from any sinful course but herein you must endeavour to distinguish between sins of infirmity and sins of wilfulness and accordingly proportion the severity of your reproofs in all which you must express rather your love then your anger and strive rather to convince then to exasperate so that it be the zeal of a displeased friend rather then the bitterness of a provoked enemy that it might appear that it proceeds from your love and care of their welfare and that there is a necessity of insisting upon it both from your duty and their danger the proper heads for amplification of this use are two-fold 1. Disswasive 2. Directive 1. Disswasive may have these three heads 1. The aggravation of the sin 2. The threats denounced against it 3. The judgements executed upon it All which are further capable of many other subordinate branches of Amplification 2. The directive part doth either consist in the removing the impediments that do hinder or in the use or means and helps whereby we may be directed to the remedy Then also there is a use of confutation and that is for the refuting of erroneous positions and Solution of such doubts and queries as are most obvious and material and here you must be careful that you manage this with 1. Solid pressing arguments making your answers as clear as the objection lest you confirm the error by darkning counsel with words without knowledge 2. This must be done with much meekness and Lenity in differences not fundamental 2 Tim. 2. 25. Soft words and hard Arguments are the most effectual way to convince Then there is a use of consolation and that is to apply the comforts that do arise from any Doctrine to the receivers and embracers and retainners and practicers thereof now consolation doth arise from either promises experiences or from the removing of scruples by which the thoughts of the hearers are raised from sense to Faith from present things to future Then there is also a use of exhortation this also may be amplified by motives to intcie the affections from either The profit or danger in obeying or not obeying If any desire further direction herein let them seriously consider these particulars 1. The Preface 2. The Method 3. The Matter 4. The Expression 1. The Preface in which it is the duty of all Gospel Ministers to perswade the hearers it is the word of God that you speak to them which concerns their everlasting happiness and is able to save their souls and that you the speakers do but stand in Christs stead as his Ambassadors and mouth to you and that the peoples despising them is no less then the despising Christ Jam. 1. 21. 2 Cor. 5. 20. Luke 10. 16. 1 Tim. 4. 8. which being believed it will make the hearers 1. Favourable 2. Teachable 3. Attentive 2. The next thing to be considered is the Method now Method is an art or gift in contriving the discourse in such a regular frame wherein every part may have its due place and dependance which will be a great advantage both to the preacher and hearers viz. A man may more easily retain them when they are linked together and not scattered Method being as a chain in which if a man should let slip any one part he may easily recover it again by that relation and dependance which it hath with the whole the Method which many do think is most useful is that of Doctrine and Use and Explication and Application Allegorical interpretations may lawfully be used observing these three qualifications 1. Use them sparingly and soberly 2. They must be short and pertinent not forced and far fetcht 3. Use them rather for illustration then proof But here you must be careful that you do not let Hagar the hand maid out-brave her Mistress Sarah and that you do not prefer blear-eyed Leah before beautiful Rachel and so stuff a Sermon with cytations of Authors and the witty sayings of others but this is to make a feast of Vinegar and Pepper which is useful as sawces but must needs be improper and offensive to be fed upon as dyet 3. The next thing to be considered and that is the matter in which there is two things to be considered 1. The seasonableness of it to the time and people 2. The pertinency of it to the text 1. The seasonableness of it to the time and people and for your help herein consider 1. Who you are to speak to whether to the ignorant or knowing 2. Whether enemies to Religion or professors of it 3. Whether they be meerly formal or truly spiritual 4. Whether more cheerful and zealous or more cold and sluggish That so you may rightly divide the word of truth and give to every one his portion and prophesie according to the analogy of Faith Rom. 12. 6. And keep to the form of sound words 2 Tim. 1. 13. And that you do this according to the mind of the Holy Ghost Peter tels you 2 Pet. 1. 20. That you must not make the Scripture speak in a private sense that is you must not analize and interpret them so as if the prophesies thereof did relate only to the particular occasion and circumstances of times of places and of persons in by and to whom they were at first spoken so much to the Preface Method and Matter the last help unto preaching is the Expression in which there be two things considerable 1. The Phrase 2. The Elocution 1. The Phrase should be plain full wholsom and effectual and natural to the text the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words and excellency of speech not with inticing words of mans wisdom not as pleasing men but God who tryeth the heart what shall I say more 1. He must speak according to the mind of God in Scriptures Isa 8. 20. 2. He must speak to exhortation edification and comfort 1 Cor. 14. 3. 3. He must speak nothing but that which he hath been taught of God Rom. 15. 18. 4. He must speak as an Oracle of God 1 Pet. 4. 11. 2. In the Elocution there are two extremities to be avoided 1. Too much boldness 2. Too much fear 1. Too much boldness as a remedy against this consider the special presence of
Faith and have duly examined and prepared themselves Isa 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgements are debarred of this ordinance and may not be admitted by the Church to the Supper of the Lord but such only as have these things in them which God requireth at their hands the other is to be kept back by the Discipline of the Church and those also of the Church that are under admonition or suspension till the Church receive full satisfaction The ends and uses of the Lords Supper HAving spoken to the matter and form of the Lords Supper it now fals in order to speak of the ends and uses thereof 1. To receive Christ more firmly and to be knit faster unto him 2. To renew our Covenant with God 3. To shew forth his death 1 Cor. 11. 26. or to call to mind and renew the mercy and vertue of Christs death 1 Cor. 11. 24. 4. To encrease our Faith begotten by the word preached and to confirm unto us our nourishment therein by the means of Christs death 5. To encrease our love to Christ and his body the Church 6. To quicken our hearts to all holy duties 7. To encrease our joy in the Holy Ghost our peace of conscience our hope of eternal life and all other graces of God in us 8. To stir us up with greater boldness to profess Christ and his Ordinances then heretofore we have done 9. To make a difference between our selves and the enemies of Christ who casting the converting Ordinances behind their backs they are debarred of the confirming Ordinances of Baptism and the Lords Supper Of our duty after receiving VVE should endeavour to obtain and retain a greater measure of Faith in Christ love to God and all his servants power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. and 11. 21. Col. 2. 6 7. 2 Pet. 3. 18. For a true receiver shall feel in himself an increase of Faith and sanctification and a greater measure of dying unto sin a further strengthning of the new man and so a greater care to live in newness of life and to walk the more comfortably and steddily in the wayes of God for strength to perform any duty to exercise any grace to subdue any lust to resist any temptation to bare any affliction is derived only from Christ and many times conveyed to the soul in this pipe of conveyance to wit the Lords Supper Of Collection for the poor another standing Ordinance of the Gospel WE read 1 Cor. 16. 2. Vpon the first day of the week let every one of you lay by in store as God hath prospered him 2 Cor. 8. 7. Therefore as you abound in every thing in Faith and utterance and knowledge and in all diligence and in your love to us see that ye abound in this duty also 1 Tim. 6. 17 18. Charge them that are rich that they do good that they be rich in good works ready to distribute willing to communicate Rom. 12. 13. Distributing to the necessity of the Saints given to Hospitality 1 John 3. 17. But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Heb. 13. 19. Therefore to do good and to communicate forget not for with such sacrifice God is well pleased Prov. 19. 17. He that hath pitty upon the poor lendeth to the Lord and that which he hath given will he pay him again but more particularly consider 1. What it is to give alms 2. Who they are that should give to the poor 3. How much must they give 4. To whom are we to give 5. What order is to be observed in giving 6. With what affection must we give 7. How many wayes are we to give 8. What fruits may we expect of this duty 1. Of the first what it is to give alms Answ It is a duty of Christian love whereby such as have this worlds goods do freely impart to such as are in want in obedience to the command of God 1 Joh. 3. 17. 1 Tim. 6. 8. Mat. 25. 35 42. 2 Cor. 9. 7. Who they are that should give alms WHosoever hath this worlds good 1 John 3. 17. that is such a portion out of which something may be spared though it be but two mites not only rich men are to give 1 Tim. 6. 17. but all such as labour with their hands Ephes 4. 28. out of their earnings servants out of their wages children out of their parents allowance wives out of any portion they have of their own or by allowance of their husbands lastly those that live upon liberal alms must spare something to those that have little or no supply 2 Cor. 8. 2 14. Nay in some cases those may give that are accountable to others as appeareth in the wise and commendable example of Abigal 1 Sam. 25. 3. And in some other cases of necessity for extream necessity dispenseth with the ordinary course of duto both to God and man See Mat. 12. 7. But of goods evil gotten or wrongfully detained not alms but restitution must be made Luk. 19. 8. How much must we give VVE must sow liberally that we may reap liberally 2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25. Notwithstanding in the quantity respect must be had 1. To the ability of the giver 2. To the condition of the receiver 1. To the ability of the giver Luke 3. 11. 1 Cor. 16. 2. Who is not so bound to give as to impoverish himself 2 Cor. 8. 13. And at last to make himself of a giver a receiver yea it is unlawful so to give unto some one good use as to disable our selves for the service of the Common-wealth or for the relief of our families or kindred in special 1 Tim. 5. 8. 2. Respect must be had to the condition of the receiver that his necessity may be supplyed 2 Cor. 9. 12. Jam. 2. 15 16 not so as to make him of a receiver a giver for this is to give a patrimony not an alms To whom must we give TO such only as are in want yea to all such but especially to them who are of the houshold of Faith Gal. 6. 10. We are to give to Orphans aged sick blind lame and the trembling hand Levit. 25. 35. But such as turn begging into an occupation they are to be compelled to work if able which if they will not they are not to eat 2 Thes 3. 10 11 12. What orders is to be observed in giving VVE must begin with such as are nearest to us in point of relation 1 Tim. 5. 8. for our own families Deut. 15. 7. Thou shalt not harden thine heart nor shut thine hand from thy poor brother and so according as the Laws of Nature Nations and Religion shall direct us and so proceed to such as are afar off according as our ability can
extend it must he given seasonably whilst the poor have need and thou hast it to give thou hast something to day it may be none tomorrow With what affection must we give 1. WIth tender pitty and compassion as we would have others do to us if we were in their case Psalm 112. 4. compared with Mat. 7. 12. 2. With humility and secresie not seeking praise from men but approving our hearts to God Mat. 6. 1. 3. With cheerfulness because God loveth loveth a cheerful giver Rom. 12. 8. 2 Cor. 9. 7. 4. With simplicity not respecting our selves but the glory of God and the good of our fellow-members 2 Cor. 8. 4 5. How many waies may one be said to give 1. BY giving freely and cheerfully as we have proved before 2. By lending to such as are not able to lend to us again Luke 6. 34. Psalm 37. 26. provided we take nothing for the loan Exod. 22. 25. 3. By selling and abating something of the price in pitty and love to them 4. By forbearing whatsoevor is our right in case of their great necessity Nehem. 5. 8. 5. By considering the poor in begging something of others for them Psalm 41. 1. Blessed is the man that considereth the poor the Lord will deliver him in the time of trouble What fruits may we expect of this duty 1. BY this we make God our debtor Prov. 19. 17. He that hath pitty upon the poor lendeth to the Lord and that which he hath given he will pay again See Mat. 10. 42. and 25. 35. 2 Tim. 1. 18. 2. By this we seal the truth of our Religion Jam. 1. 27. This is pure Religion and undefiled before God 3. By this we sanctifie our store and bring a blessing on our labours yea and upon our posterity after us Luke 11. 41. Deut. 15. 10. Psalm 112. 2. 37. 26. 4. God forgetteth not but will surely reward the least even accept of cold water given in Faith and for his sake Mat. 10. 42. Of reading the Scriptures another standing Ordinance of the Gospel 1. COnsider that the Scriptures are the word of God 2. That no History is comparable to the Scripture 3. Who they are that ought to read the Scriptures 4. Why must we read the Scriptures 5. How we ought to read the Scriptures 1. Let us consider that the Scriptures contained in the Old and New Testaments are the word of God as will appear by these ensuing particulars 1. By the consent and testimony of godly men in all ages from them that first knew the pen-men until our time See Psal 119. 125. 2. The simplicity integrity and sincerity of these Writers doing nothing by partiality 1 Tim. 5. 21. 3. The sweet concord and harmony between these writings and all things contained in them notwithstanding the diversity of persons by whom places where times when and matters whereof they have written See Luke 24. 44. 4. The prophesies thereof prove them to be the word of God fore-telling things to come so long before-hand with their circumstances thus was the Messiah promised to Adam four hundred years before he was born Gen. 3. 15. and to Abraham one thousand nine hundred and seventeen years before the accomplishment Gen. 12. 3. 5. The admirable power and force that is in them to convert and alter mens minds and to incline their hearts from vice to vertue Psal 19. 7 8. Psal 119. 111. Heb. 4. 12 Act. 13. 12. What shall I say more the Scriptures of truth are perfectly holy in themselves and by themselves whereas all other writings are imperfect Christ is the eternal word John 1. 1. Rev. 19. 13. Iohn 1. 14. 1 John 5. 7. The Scriptures are the written word Mar. 7. 13. Jer. 30. 1 2 4. Ier 34. 1. Exod. 20. 1. and 34. 27. Job 42. 7. John 10. 35. Luke 8. 21. and 11. 28. Jer. 37. 2. Jer. 36. 1 4 6 8 11 16 18. That no History is comparable to the History of the Scriptures THe books of the Old and New Testament are so sufficient for the knowledge of Christian Religion that they do most plentifully contain all Doctrine necessary to salvation they being perfectly profitable to instruct to salvation in themselves whence it followeth that we need no traditions or inventions of men no Cannon of Councils no sententes of Fathers no orders of Parliaments or decrees of Popes for to supply and supposed deâ—â—cts of the written word or for to give us perfect directions in the worship of God and the way of life then is already expressed in the Scriptures Mat 23. 8. John 5. 39. Mat. 15. 9. Lastly the holy Scriptures are the rule of life and ground of Faith the rule the line the square and light whereby to examine and try all Doctrines by Joh. 12. 4â— Gal. 1. 9. all traditions revelations decrees of councils opinions of Doctors c. are to be proved out of the Divine Scriptures no word like this word for antiquity rarity brevity harmony Who they are that ought to read the Scriptures THe Scriptures of truth are carefully and profitably to be read and heard of all sorts and degrees of men and women both privately and openly so as they may receive profit by them Deut. 31. 11 12. Moses commanded the book of the Law to be read to all the children of Israel men women and children that they might thereby learn to fear the Lord their God Josh 8. 34. There was not a word of all which Moses commanded that Joshua read not before all the congregation John 5. 39. Christ commandeth all men to search the Scriptures for in them ye think to have eternal life and they testifie of me Rev. 1. 3. Blessed is he that readeth and they that hear the words of this prophesie Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Act. 17. 11. The hearers are commended for searching the Scriptures Why must we read the Scriptures DAvid testifieth that the Law of the Lord Psalm 19. 8. is perfect converting the soul the Testimonies of the Lord are true giving wisdom to the simple Psal 119 105. Thy word is a lamp unto my feet and a light unto my paths Prov. 1 4. It giveth subtilty to the simple and to the young man knowledge and discretion Paul saith If our Gospel be hid it is hid to them that are lost 2 Cor. 4. 3. The Scriptures are our fathers letters to us and his last will to shew us what inheritance he hath left us women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his Infancy c. Again by reading the Scriptures we gain knowledge therefore we should read them Prov. 2. 16. When wisdom entreth into thy heart and knowledge is pleasant to thy soul discretion shall preserve thee and understanding shall keep thee Hos 6. 6. I desire knowledge of God more then burnt offerings Hos 4. 1. The Lord hath
7. Of the Springs of Assurance 8. Of the impediments of assurance 9. Of the evil of doubting or want of Assurance 10. Many think they have Assurance and have it not 11. Many reasons wherefore the Lord doth not give Assurance speedily 12. Very hard to recover assurance if once lost Of the nature of Assurance what it is ASSurance is a certain sweet motion of the soul steadily resting upon the mercy of God through the merits of Christ with an unshaken expectation of all that is promised this assurance in Scripture hath several denominations which I shall speak to under the next head Or assurance is a victorious conclusion against the strength of doubting whereby the mind of a believer is certained and perswaded and upon good grounds setled concerning his personal interest in Christ and all his benefits Assurance conquers our doubtings answers our arguments clears our evidences unto the soul against the many suspitions which did arise that Christ doth indeed own it that he is the Saviour thereof c. This assurance is called sometimes full assurance of understanding Col. 2. 2. Sometimes called full assurance of hope Heb. 6. 11 12 19. Sometimes full assurance of Faith Heb. 10. 22 So that faith and hope do contribute their influence to the making up of full assurance sometimes this is called boldness Heb. 4. 16. Importing an undanted yet humble and dutifull looking God in the face sometimes full assurance when faith acts strongly without staggering through unbelief Whether Assurance be attainable in this life 1 John 5. 13. THese things have I written unto you that ye way know that ye have eternal life Heb. 6. 18. God hath given us his Oath his word his seal that our consolation may be strong and that our salvation may be sure 2 Cor. 5. 1 2. We know that if our earthly house of this tabernacle were dissolved we have a building an house not made with hands eternal in the heavens Solomons Song 2. 16. My beloved is mine and I am his I am his by purchase and I am his by conquest I am his by donation and I am his by election and I am his by Covenant and I am his by marriage Isa 63. 16. doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father and our redeemer Rom. 8. 38. Paul saith that nothing could separate him from the love os Christ 2 Pet. 1. 10. Give diligence to make your calling and election sure therefore we see it is attainable and our duty to make it sure c. Of the several sorts of Assurance THere are degrees of assurance some more weak some more strong there is an assurance and a full assurance God in his word doth exhort Christians to strive after assurance yea full assurance yea the riches of full assurance and no doubt that not only Paul but many a good Christian can say sometime or other I am verily perswaded that Christ loved me and gave himself for me Assurance hath many denominations in the Scriptures according to its degrees sometimes it is called a perswasion Rom. 8. 38. Sometimes boldness Eph. 3. 12. In whom we have boldness which doth import an undanted yet humble and dutiful looking God in the face Sometimes it is called full assurance Rom. 4. 2. That is when faith doth act strongly without staggering through unbelief This is called sometimes full assurance of understanding Col. 2. 2. Sometimes full assurance of hope Heb. 6. 11 18 19. And sometimes full assurance of Faith Heb. 10. 22. For Knowledge Faith and Hope do all contribute their influence to the making up of full assurance many Christians have some degree of assurance who think they have not and many have no assurance at all who yet pretend thereto most of all Of the trials of assurance AS Surance may be brought to the test and tried by 1. The qualification of the Subject assured 2. Or by the grounds or cases of assurance 3. Or by the fruits and effects of it we are not to let the reall interest of Christ to hang hovering and in dispute but to determine them by particular and personal evidence 1. True assurance doth support and comfort the heart in deepest tribulation as we may see in Job and Paul 2. True assurance doth make a man of a Godlike disposition easie to be intreated ready to forgive abundant in goodness it makes a man study the good of others wherein he may strengthen the feeble and comfort the dejected and inrich the impoverished and recover the seduced and inlarge the streightned and build up the wasted 3. True assurance puts the soul a work upon self-purifying 1 John 3. 2 3. 4. True assurance doth make the soul incomparably to prize communion with God and Jesus Christ Can 2. 6 7 16 17. Compared with Cant. 3. 1. to the 6. 5. True assurance doth engage those that have it to serve and honour God Josh 1. 15. God assured Joshua that he would neverleave him nor forsake him Joshua upon this resolves that he and his house would serve the Lord c. To make out after and endeavour for assurance is our duty WE are bound to draw near unto God in the full assurance of Faith Heb. 10. 22. 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure but so foolish are we that whilst with much care and labour we go about to make those things certain which are most uncertain we make those things uncertain which might be made certain 2 Cor. 13. 5. Examine you selves whether ye be in the faith prove your selves c. Consider farther that although the enjoyment of assurance makes most for our consolation yet the living upon Christ purely in the want of assurance makes most for his exaltation he is happy with Thomas that believeth upon seeing and handling but thrice happy are those that believe when they do nor see John 20. 29. Faith can make a soul submit in a cross but it is assurance which makes the soul to rejoyce and triumph Of the benefits of assurance and many arguments to perswâ—de us to make out after it 1. THE want of it doth hinder thankfulness 2. Assurance will settle a soul upon Christ 3. Assurance will sweeten all other blessings to us 4. Assurance will put us upon all kind of duty 5. Assurance will ease a man of the world and mount the soul above it 1. The want of it doth hinder thankfulness We cannot give God hearty thanks whilst we are doubtfull of our particular interest in Christ this man cannot thank the Lord from his own Soul for giving his Son Jesus Christ seeing he doth doubt of his interest in him he cannot thank God for pardon of sin seeing he doth doubt whether they be pardoned or no see Psal 103. 1 2 3. 2. Assurance will settle a soul upon Christ and cause him to lie down and sleep in
wind of death yea their falling began with their building Quest Whether a godly man may buy and sell eat and drink travel and discourse with an ungodly man or men Answ We find in the Scriptures that a good man is to love his enemies and to do good unto all Gal. 6. 10. The Lord doth cause the Sun to shine and the rain to fall upon them therefore beware of judging and condemning them are they proud who can tell but God may humble them are they unclean who can tell but God may cleanse them we ought to be courteous in our behaviour towards them Gen. 23. 7 12. Abraham bowed himself to the people of the Land Christ was tender hearted towards them he wept over them that were to shed his blood and we are to own and commend what there is of God in them so it is said Christ did love the young man in the Gospel for those natural parts that there were in him God is the fountain of common gifts as well as of saving grace The Lord doth make use of them to bring out of their loyns many precious men and sometimes he doth make use of them to help the woman and sometimes to awaken his people and put them upon their guard but in all our conversings with wicked men take heed to these things 1. Walk warily and circumspectly before them Phil. 2. 15. For you are in the midst of a crooked and perverse Nation 1 Pet. 2. 12. Having therefore your conversation honest amongst the Gentiles ver 15. For so is the will of God that with well doing we put to silence the ignorance of foolish men 2 Beware of envying at their prosperity because God hath prohibited that Psalm 37. 1. Consider they have their reward here in this life Prov. 24. 19. There is no reward to a wicked man in another life 3. Beware of cracking a good conscience to procure their favour as Judas did consider their favour is fickle and it is a madness to lose the favour of God to gain the favour of his enemies 4. Beware of omitting those duties that God requires of you for fear of them this is to life up man more then God Consider omission may damn a man as well as commissions and hereby we shall gratifie carnal men by omitting of good duties for fear of them and by this we shall stagger those that were coming on in the wayes of God 5. Beware of too deep a familiarity with them and that for these reasons First because they have no communion nor fellowship with God Ephes 2. 12. They are without Christ in the world and have communion with Satan 1 John 5. 19. The whole world lyeth in wickedness Again deep communion with them is very dangerous to your souls Joseph by this began to swear by the life of Pharaoh and Peter being a little in bad company how soon could he swear and lye both one after another Quest Whether recreation be lawful and if so what recreation and when to be used and how long and how oft Answ Recreation in some pleasant and harmless exercise is lawful as might appear by the testimony and practices of many good people sometimes making use of their liberty therein observing these and the like rules 1. In and by things lawful not vain as filthy or slanderous songs 1 Cor. 15. 33. Psal 69. 12. 2. Not foolish talking and unsaintlike jesting Ephes 5. 3 4 3. Not dicing carding stage-playing and fidling 4. We are not to use recreation as we do meat and drink but as wine seldom and little at a time 1 Tim. 5. 23. Then there are times in which no recreation is either lawful or expedient 1. On the Sabbath or Lords day it is altogether forbidden Isa 58. 13. 2. In the time of mourning for it becomes no body to be jolly when God is angry Isa 22. 12 13. Mat. 9. 55. 3. It must be done in a fit time as our occasions will bare that we may redeem time and not set spurs to a running horse as it were a benefit to be rid of time that is neither for our profit here Proverbs 21. 17. nor our safety hereafter Mat. 25. 30. 4. It must be made use of in a fit manner for no more then we are willing to lose 5. It must be carried on soberly not over earnestly it is dangerous for a man to give up himself too much to pleasurable things 1 Cor. 7. 31. for wisdom must be the moderator of our mirth and content Eccles 2. 3. 6. This also must be done in good company not with men of evil manners lest we bring our selves to be in danger to be partaker of their sins Quest In as few words as may be answer me to these eight things 1. Election what it is 2. The causes of it 3. The ends of it 4. The effects of it 5. The Subjects of it 7. The properties of it 8. The signs of it Answ I have spoken to Election before in its place but seeing here are more particulars then there I have spoken unto I shall answer each briefly 1. As to election what it is consider that it is a special decree of God touching the conferring of eternal salvation by Christ the Redeemer to certain men of meer mercy and good will 2. As to the causes of election it is the love of the Trinity God Almighty Father Son and Holy Ghost The manner of working peculiarly to each of them the Scripture expresly sheweth that the Father and the Son did elect us Ephes 1. 4. John 15. 16. In which we may not exclude the Holy Ghost who hath one common God-head with them 1 Joh. 5. 7. So that the cause which moved God to elect was his meer good will and nothing else as appears by these ensuing undeniable reasons 1. By the word of God he hath predestinated us according to the good pleasure of his will Ephes 1. 5. Rom. 11. 5. So then we are not elected for foreseen faith for every cause is before the effect now faith is after election Act. 13. 48. So in the next place we are not elected for any foreseen works for the Apostle doth exculde all works from being either causes of election or reprobation Rom 9. 11 12. 3. The ends of election may be reduced to these three heads 1. The glory of God and the celebration and declaration of his mercy Romans 9. 23. Ephes 1. 6. 2. The second end is that we should be ho. ly Ephes 1. 4. He did not chuse us because we were then holy but that we might be holy 3. The third end is the salvation and glory of the elect therefore they are said to be ordained to eternal life and prepared unto glory and chosen unto salvation Acts 13. 48. Rom. 9. 23. 2 Thes 2. 13. 4. The effects of election are the mediation of Christ adoption vocation saving faith justification glorification in a word Gods election is the root of all gifts of God in