how meane soever the speakers gifts seeme unto thee Set not lightly by the declarations and applications of the Scriptures either by such as have the extraordinary gifts of prophesying see 1 Cor. 14. 15. or by the ordinary gifts 3. For the fitting and tryall of men for the Ministery 4. For the preserving pure the doctrine of the Church which is more indangered if some one or two alone may onely be heard and speak Act. 2. 42. 5. For the debating and satisfying of doubts if any doe arise Act. 13. 15. 6. For the edifying of the Church and conversion of others alwayes provided that he have the gift of the Spirit to speak unto edification exhortation and comfort 1 Cor. 14. 3. Now to say no more in order to the removing of this last stumbling block let me exhort thee in the name and fear of the Lord to inquire and make diligent search amongst all sorts of Assemblyes prophesying and pretending to Christ for such a Congregation that of lively stones have built up a spirituall house and set down therewith many at the feet of Christ hear his words and endeavour to be serviceable to his Lambs thy fellow Members so shalt thou dwell in his house and behold his glory and inquire in his Temple Psal 27. 4. and thou being thus planted in his house shall flourish in his Courts Psal 29. And this is all I shall lay before thee or commend unto thee as touching the removing those stumbling-blocks that lye in a Christians way to Heaven and the maine end next to the glory of God that put me upon removing these stumbling blocks is that we might keep up faith in our soules which will be of singular use unto us viz. 1. It will purifie the heart Acts 15. 9. 2. It will enable us to heare the word with profit Heb. 4. 2. 3. It will inable us to overcome the world 1 John 5. 4. 4. It will inable us to overcome the Devill Ephes 6. 16. 5. It will make mercies present that are absent Heb. 11. 1. 13. 6. It will fill the Soule with joy unspeakable 1 Pet. 1. 8. 7. It will multiply peace in the Soule Rom. 5. 1 2. 8. It will assure a Soule that God will answer his prayers James 1. 5 6. 9. It will inable us to be fruitfull in well-doing even to shew forth our faith by our workes James 2. 18. it will inable us not only to do the thing commanded but as it is commanded Rom. 14. 23. 10. It will not only give us the title of honour of being called the children of Abraham but it will furnish us with a heart and principle to walke in the steps of our Father Abraham to come forth of our own Countrey as he did if God call us and to trust upon God although he had but a bare word for it and to give God as he did his own time to make God his owne promise and to part with the nearest and dearest thing for God at first word and to look through all difficulties and impossibilities unto the fulnesse of God and so to believe in hope against hope and so to wait upon God as not to neglect the meanes Faith Prayer Hope c. for the accomplishment of the mercy promised yea this faith will help the soule to act in Spirituall duties from Spirituall ends as from the sence of Divine love that doth as it were constraine the soule to waite upon God and to waite upon God and to act for God in love to God the choice and pretious discoveries that the soul hath formerly had of the beauty and glory of God whilst it hath been in the service of God the blessed love-letters the glorious kisses and the sweet imbraces that a believing soul hath had from Christ in his service this doth provoke and move the soule to wait upon him in the way of his Ordinances but an unbeliever doth put himselfe upon religious duties only from externall motives as the Eare of the creature the Eye of the creature the reward of the creature and the keeping up of a name amongst the creatures and a thousand such lâ—ke considerations and as we may see in Jehu Saul Judas Demas and the Scribes and Pharisees c. It would much heighten our Faith if we did seriously consider the sweet condescentions of our tender Lord God to all staggering misgiving weak Christians viz. Luke 9. 56. but The Son of Man is not come to destroy mens lives but to save them 1 Tim. 2. 5. I am saith Christ willing that all should be saved and come to knowledge of the truth Mat. 9. 13. I came not to call the Righteous but Sinners to repentance Heb. 2. 15. I am saith Christ to deliver those that were all their life time subject to bondage Jer. 3. 12. Heb. 8. 12. I am very mercifull and will be mercifull and will pardon thy Sins Isa 43. 25. Though thou deservest nothing of me yet I will pardon thy Sins for my owne name sake and though it doth seeme impossible to thee that I should be so mercifull Mark 9. 23. Consider all things are possible to him that believeth Obj. O but I am the child of wicked Parents and the Lord hath said he will visit the sinnes of the Fathers upon the children to the third and fourth generation Answ If a wicked Father and Mother beget a Son that seeth all his Parents sinnes and considereth and doth not such like that Sonne shall not bear the iniquity of his Father Ezek. 18. 14. 20. Ezek. 16. 3. to the 13. besides we finde in Scripture that wicked Parents had good Children 2 Kings 16. 20. wicked Ahab had good Hezekiah Idolatrous Ammon zealous Josiah 2 Kings 22. 2. see 2 Kings 21. 21 22. and ungodly Saul had a godly Jonathan nay if thou be a Bastard the child of a Whore that doth not hinder thee neither to be saved for Gods servant Jeptha was a Bastard so was his servant Phares who is reckoned in Christs owne Genealogie compare Judges 11. 1. with Heb. 11. 32. compare Gen. 38. 18. and 29. and Ruth 4. 12. with Mat. 1. 3. in a word he that is borne a Bastard if he be borne againe of the Spirit he is reckoned among the Sonns of God Obj. But I am an old Sinner and have one foot already in the grave saith another trembling Soule Answ Christ doth call some at the ninth houre yea some at the eleventh houre and saith Jer. 3. 5. returne unto me and I will not cause mine anger to fall upon thee I will multiply pardons for thee Isa 55. 7. Nay if thou hast been an Idolater an Adulterer a Thief a Drunkard yet we finde in Scripture such were many of the Lords deare ones that are now in Heaven 1 Cor. 9. 6. 9 10 11. Tit. 3. 3 4 5 6 7. What shall we say Christ left his own glory and came into the world to save Sinners Joh. 17. 5. 1. Tim. 1. 15. though he
in us working the same in the opening and Declaration of his name unto uâ— Psalme 9. 10. this is a Faith that springeth from and worketh by love But such a Faith none can have till the love of God is discovered to them and so they see and believe his goodnesse towards them The serious consideration of this would put a check upon that preposterous mistake about mens teaching the Doctrine of Election and Reprobation unto the world and limitting the Gospell and death of Christ unto a few only which is not in the Commission of Christ given to the Apostles but rather to preach the Gospell to every creature and to invite them to that feast prepared by Christ and all things ready for their entertainment and that God is willing to receive them and so invite all and call upon all to goe to the wedding to believe and submit unto him and when this Gospell hath taken its effect upon some that they are perswaded to let goe all for him to receive him to believe in him and cleave to him then to minde them of the Doctrine of Election as the Apostles did apply it to believers minding them it was Gods goodnesse and free grace to elect them in Christ before the foundation of the world so that now they are begotten to the Faith they are to give all diligence to make their Calling and Election sure but many men endeavour to hold forth to the world those decrees of Election and Reprobation which they rightly understand not making them dangerous and unprofitable Doctrines which otherwise in due place and manner propounded are very safe and wholsome for herein they goe besides the rule preaching an uncertaine sound which the world can make no good use of for when they heare it what use can they have of it but to perplex or harden them for what other consequence can they naturally draw from thence then this Either I am Elected or not If I be then I am well enough no sinne can or shall hurt me no matter whether I heare pray read or not If otherwise I shall but here torment my self with a melancholy and religious life in vaine what profits it for me to pray unto him no duties will profit me therefore I will take my pleasure no actions of mine can either help or hinder c. whereas he should be wrastling with God as Jacob and give him no rest till he had obtained the blessing What I have endeavoured to present before you in this ensuing Treatise as in a Map doe you consider more particularly viewing and weighing well the stumbling-blocks cast in youo way and the corruption of your owne understanding memory conscience will and affections with thoughts words actions omissions commissions we cannot likely goe too far in these things nor wrong your nature yea take a man that thinketh worst of himselfe he is far worse then he thinketh himselfe to be In a word our well-being doth much depend upon our removing these stumbling-blocks and removed they cannot be without Faith and Faith is the work of the Spirit of God in us out of the free love of God to us not for any good done by us or foreseen in us but being by nature all in misery we were objects of mercy Ezek. 16. 6. and so after in mercy he had clensed us we were beautifull through the comlinesse that he had put upon us ver 14. Election is the Election of grace Vocation is according to grace Regeneration was of Gods owne will Faith is the gift of God Justification is freely by grace Forgivenesse of our sinnes is according to the riches of his grace Eternall life is the gift of God all the Portion that God expecteth of us is Poverty Oh! the consideration of this free love of God held forth in the Gospel will engage the soule to a constant spirituall combat by faith and hope and other graces of the spirit against the flesh and so by the spirit mortifie the deeds of the flesh daily crucifying the flesh with the affections and lusts this love as an inward principle worketh out pollution and corruption as being repugnant thereunto it putteth the soule upon true endeavours to purifie both soul and body person and conversation from all corruption universally both in kinde and degrees This word of grace hath a purifying faculty in it Ye are clean through the word I have spoken to you saith Christ John 15. 3. Againe the Word is as an Antidote against sinne Psal 119. 11. and as a lamp discovering the spot Rom. 7. 7. and as a Starre conducting to Christ the Fountain of purifying 1 John 2. 1 2. Zach 13. 1. and as a rule according to which we are heedfully to order our conversation Psal 119. 9. and the chiefest motive unto selfe-purifying 2 Cor. 7. 1. The appearing of this stirreth up fervent desires and prayers for thorough purity Psal 19. 9. Clense thou me from secret faults purge me with Hysop and I shall be cleane Psal 51. 7. Wash me and I shall be whiter then snow c. Avoid Satan How can I do this evill and sin against God I must love him because he loved me first his free grace hath appeared unto me I must runne after him he hath set my feet at liberty I must run the wayes of his Commandements he doth let my soule live therefore I must prayse him he hath made the Tree good therefore the Fruit must be good Robert Purnell The way to Heaven discovered and the stumbling blocks cast therein by the World Flesh and Devill removed ALL Men Women and Children under the Sun are either in the state of Nature or in the state of Grace in Christ or out of Christ only here is their misery many that are in the state of nature doe think they be in the state of grace and many that are in the state of grace doe think they be in the state of nature Now although there be but these two states yet there be severall degrees in each of these states viz. Those that are in the state of Grace are in one of these four fourmes either babes children young men or old men 1. Babes 1 Pet. 2. 2. 2. Children little children 1 Joh. 2. 12. 3. Young men 1 Joh. 2. 13. 4. There is Old men or Fathers 1 Joh. 2. 14. So also for those in the state of Nature there be some nearer some further from the kingdome of God Isai 46. 12. Hearken unto me ye stout hearted that are farre from righteousnesse all stout hearted obstinate self-conceited Ranters and Ordinance-forsakers and vice-advancers Scripture-rejectors and hypocriticall dissemblers c. These are farre from the kingdome of God But then there is another sort of those in the naturall state spoken of by our Lord Jesus Christ Mar. 12. 34. And when Jesus saw that he answered discreetly he said Thou art not farre from the kingdome of God c. Thou art more moderate more teachable more tractable thou
but a form of godlinesse or if ye be Christians in truth yet you are unexperienced Christians and without proof of the truth of it in your selves so the word here rendred Reprobate cannot be meant of such as be reprobates indeed but of such only as can give no proof for the present that they are in the faith or that Christ is in them and this is one great cause of a Christians dejectednesse and uncomfortablenesse that although they be in a state of grace yet they cannot discern themselves to be in such a gracious state as Hagar when her bottle of water was spent and her childe ready to die she sate down full of perplexity and yet there was a Well in the place the Well did not comfort her though close by her till the Lord opened her eyes to see it How pensive and sad were the two Disciples going towards Emmaus about Christs death though Christ risen from the dead was in their company and talked with them Luk. 24. 14 15. how did Mary Magdalen Joh. 20. 14. 15. stand weeking before Christs Sepulchre supposing that his dead body was thence stolen away though Christ revived and risen stood close by her Christ was present but she did not know him so there is many a poor soul that stands close by the Well of grace and is in the presence of Christ and yet complains for want of both 1 Sam. 12. 13. David was told by the Prophet The Lord hath put away thy sinne but because he had not the manitestation thereof Psal 51. 8 12. He groaned still under his broken bones It is true there be many men and women that do think they have faith and yet they have none and it is as true that many poor weak Christians doe think they have no faith and yet they have faith they have the assenting act but not the applying act they have faith of adherence but not the faith of evidence now the faith of adherence is wrought in the soul by discovering the necessity of Christ to salvation Acts 4. 12. and by displaying the sufficiency and alluring excellency of Christ for salvation Heb. 7. 25. XIII Well saith the weak timorous trembling Christian I did not think that all the Devils in hell had been cunning enough nor able enough to have cast so many stumbling blocks in my way but through mercy they be all removed and my heart cleared now I see that God is no hard taskmaster he takes not up where he layes not down no no none but a fleshly understanding can condemne God for a hard taskemaster Oh what love is that in the Father to choose me and to send Christ to die for me Oh what love was this that Christ should come from the bosome of his Father and that God should be manifested in the flesh the Creator made a Creature that he that was clothed with glory should be wrapped with rags that the God of circumcision should be cercumcised that he that binds the Devils in chaines should be tempted that the Judge of all flesh condemned and that for me that the God of life should be put to death that he before whom the Angels doe cast downe their crownes should be crowned with thornes and those eyes more pure then the sun put out by the darknesse of death and that for me his enemy Oh that those ears which heard nothing but Hallelujahs of Saints and Angels should now hear the blasphemies of the multitude that face that was fairer then the sons of men to be spit upon by those filthy Jewes that that mouth and tongue that spake as never man spake should be accused for blasphemy those hands that freely swayed the scepter of heaven nayled to the Crosse and that he should suffer all this for me and such vile sinners as I am when I was a slave to the Devill and a firebrand of hell even then did Christ rescue me from the power of the one and redeem from the plague and punishment of the other 2 Tim. 2. 26. Well I had not enjoyed this Heaven upon earth but a few months but I fell into some grosse sinne and God doth hide his face again and my soul is sore troubled and if I mistake not I see a greater stumbling block before me now then ever I saw before and I finde by Scripture the sentence of death and damnation put upon me Oh! I was enlightned and have tasted of the heavenly gift and yet I am fallen away Oh! here is my state set forth in these three Scriptures Heb. 6. 4 5. For it is impossible that they which were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost if they fall away should be renewed again by repentance Heb. 10. 26. For if we sin willingly after we have received the truth there remaineth no more a sacrifice for sinne but a fearfull looking for of Judgement and violent fire 2 Pet. 2. 20. 21. They that have escaped from the filthynesse of the world if they be intangled again therein and overcome the latter end is worse with them then the beginning for it had been better for them not to have acknowledged the way of righteousnesse then after they have acknowledged it to turne from the holy commandements given unto them This is my state saith the soul I have fallen shamefully and sinned willingly and certainly I must never looke to repent nor to finde mercy with God but expect hell-fire hereafte and some fearfull end here c. Answ That place Heb. 6. 4 5. is not to be understood of one or more particular faillings but of an invincible apostasie and falling from Christ for the Apostle saith not if they fall but if they fall away utterly renouncing Christ not sparing what lyeth in them to crucifie him afresh That place Heb. 10. 26. is in like manner not to be understood of any one or more sinnes voluntarily committed for see even the best of Gods children after regeneration have sinned but to sinne wilfully that is spitefully and malitiously treading underfoot the Sonne of God and counting his bloud an unholy thing and even despiting the spirit of grace this I suppose every backslider doth not doe Again it is one thing to have the whole consent of the will unto some sinne stolen away by some particular temptation and another thing to be wholly addicted and devoted to the wayes of sinne to have a whole heart universally married to Iust and filled with Satan the dearest Saints have fallen in the former but not in the latter And as for that place 2 Pet. 2. 20. it is not meant of every re-insnarement and re-intanglement into sinne after conversion for which of all Gods children can so carefully looke unto himselfe but that some of Satans nets snares baites traps which he sets in a Christians way if God leave him never so little to himself Satan will re-insnare him but it is to be understood of such a
re-insnarement and re-intanglement in sinne and sinnefull courses as that he is thereby overcome and made the servant and slave of sinne again for of whom a man is overcome of the same is he brought into bondage to doe the will of sinne to obey it in the lusts thereof and to give up his members as servants to commit iniquity and that with greedinesse But I trust this is not thy state and if not consider that we have proved before that sinnes against light and checks of conscience have been pardoned and sins against experimentall tasts of Spirituall things have been pardoned and blasphemous thoughts have been pardoned and some fallen from their first love have been restored so thou hast no just cause to doubt of but rather to betake thy selfe unto Gods pardoning mercy freely tendred to thee in Jesus Christ XIV The fourteenth stumbling block Well say many misgiving hearts I could almost beleeve but that it is so difficult a thing to beleeve in health and prosperity is easie but to beleeve when tryals come O then O then the difficulty appeareth wherefore I would not have my wounded soul healed slightly as in Jer. 6. 14. Most men by their glossings and flatteries lull people asleep in security bearing them in hand that there is no such dangerous matter against them and so draw a skin over places full of corrupt matter which will cause the wound to fester the more inwardly to the patients greater and further evill I fear my graces are not true but counterfeit for all is not gold that glisters and that which men call faith is but fancie and that which they call zeale is but unnaturall heate and passion and that light men have is but common it is short of that many have attained to that are now in hell Answ If thou hast but the least grain of faith in thee it will lead thee to the Sunne of righteousnesse that ariseth with healings in his wings Mal. 4. 2. 1. This Physician will cure thee speedily Psal 46. 1. 2. He will heale thee perfectly Matth. 14. 36. 3. He will cure all thy diseases whatsoever universally Mat. 9. 35. 4. He cures every one he takes in hand freely Isa 55. 1. Revel 22. 17. 5. He doth heal those that come to him eternally Jer. 17. 14. And if any say their sins are great he saith his mercy is greater If thy sins be of diverse sorts he tels thee in his Word that in him there is multitudes of mencies If thou say thy sins have been repeated he tels thee his mercies are revealed and renewed every morning If thou say thou art unfit for mercy he saith in his Word if thou thoughtest thy selfe fit for mercy thou shouldest not have mercy We read in the booke of Martyrs of some that were so full of misgivings of heart and fears did doubt they should never hold out to suffer for Christ but when they came to the tryall they prayed earnestly and were strengthened immediately and suffered valiantly when some others that boasted of their strength had no strength to suffer We also read of some others that could not dispute for Christ and yet they would die for him one â—icely Ormes Martyr when she was brought to the stake layes her hand on it and sayes Welcome the Crosse of Christ and then kissed it and said Welcome the sweet Crosse of Christ Again we read of one Mr. John Bradford being brought to the stake took up a faggot and kissed it and turning his head to the young man that suffered with him said Be of good comfort brother for we shall have a merry supper with the Lord this night and imbracing the reeds said Straight is the way and narrow is the gate that leadeth to eternall salvation and few there be that finde it By all which we may see that many pretious soules have had true grace and yet have feared that they have had none true grace we see will inable a man to step over the worlds Crown to take up Christs Crosse to preferre the Crosse of Christ above the glory and bravery of this World One Godfry of Bullein first King of Jerusalem refused to be crowned with a Crown of gold saying that it became not a Christian to weare a Crown of gold where Christ had wore a Crown of thornes and we may see by dayly experience that there is many a poor questioning weake Christian will follow Christ through thick and thin whilest many of the great professors that did seem to be pillars in the Church doe fall away with Doctor Demas from Christ to imbrace this present World or else with the young man in the Gospell come and bid fair for heaven but when Christ sets his Crosse before him he steps over that to enjoy the Worlds Crowne when Christ bid him goe and sell all that he had and give to the poore he went away sorrowfull for he had great possessions if heaven be to be had upon no other termes Christ may keepe his heaven to himselfe hee 'l have none of it but true grace doth worke the heart to the hatred of all sinne and to the love of all truth it workes a man to the hatred of those sinnes that for his life he cannot conquer and to loathe those sinnes that he would give all the World to overcome so that he can say though there be no one sinne subdued in him yet every sinne is hated and loathed by him so that though sinne dwell in him yet it doth not live in him Now if thou hast any wisdome from Christ it will lead thee to center in the wisdome of Christ and that love the soul hath from Christ it leads the soul by degrees to center in the love of Christ and that righteousnesse the soul hath from Christ it lead the soul to rest and center in the righteousnesse of Christ the streame doth not more naturally lead to the fountaine nor the effect to the cause then true grace leads the soul to Christ But pretended grace leads the soul to rest and center in the promises of men or in the rewards of creâ—tures whereas true faith if it injoy Christ without honour it will satisfie the soul the injoyment of Christ without riches will satisfie the soul the injoyment of Christ without relations the injoyment of Christ without pleasure and without smiles of the creatures will content and satisfie the soul though honour is not and riches are not and health is not and friends are not it is enough that Christ is mine and I am his my being and well being consists not in honour for then Pharaoh had been blessed neither in wit naturall for then Achitothel had been blessed not in wealth for then Ahab had been blessed all these are but leaves that may grow on such a figge-tree as Christ hath cursed wherefore I would be such a tree that hath a root which is hope a heart which is faith a barke which is charity and branches which
wages but in the Gospell the yoke of personall obedience is translated from beleevers to their surety there is nothing for them to pay all that they are to doe is to hunger and feed their happinesse is free to themselves though costly to Christ who purchased for them whatsoever they would obtaine and by his Spirit freely worketh in them whatsoever he requires of them and this the Lord doth freely First that none might boast but only glory in the Lord. Secondly that none might challenge it as due but receive it as free grace Next that it might be sure to all the seed whereas by the Law and the fulfilling thereof none can be saved because we fail in our obedience either in the principle from which we act or else in the matter acted or in the manner of our acting or in the ends we have in so doing but the Lord Jesus Christ is our righteousnesse 1 Cor. 1. 30. our husband Isai 45. 5. our King Priest and Prophet Mat. 21. 11. our new and living way the true only way the safe and sure way the peaceable and pleasant way Act. 4. 12. Prov. 3. 17. Now whosoever hath faith in Christ doth look upon himself according to the measure of that faith as he is and stands before God the Father in and upon the account of an others not his owne obedience or righteousnesse and so judges of himself according to the measure of righteousnesse that is made over to him in his head Christ and so although he finde nothing but sinne in himself from the crown of the head to the sole of the foot Isai 1. 6. Yet as he is in Christ by faith he seeth himself cloathed with the robe of Christs righteousnesse so he looks upon himself to be compleat in him Col. 2. 10. that is wanting nothing because all things is made over by covenant by God his Father through his Sonne and the great mystery of the Gospell lyeth much in this point as appears by the testimony of Paul Col. 1. 22. to present you holy and unblamable and unreprovable in his sight now no man can be thus presented holy unblamable and unreprovable before God the Father but he only that is cloathed with the righteousnesse of Christ for so the 28. verse doth expound this that we may present every man perfect in Christ Peter beareth witnesse to the truth hereof 2 Pet. 3. 14. Be diligent that ye may be found in him without spot and blamelesse Ephes 5. 27. that he might present it holy a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish so Jude 24. Again 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chast Virgin unto Christ not having spot or wrinkle Ephes 5. 27. By spots we may understand greater sinnes which defile the conscience and stain the reputation by wrinkle lesser sinnes those of infirmity which are some blemishes to our spirituall beauty and this is that righteousnesse that doth exceed the Scribes and Pharisees spoken unto by Christ Mat. 5. 20. from which this question was raised Now we are further to consider that all our own righteousnesse as the Prophet Isay saith Isai 64. 6. Is as filthy rags and we all doe fade as a leaf and our iniquity like the winde have taken us away Jer. 2. 22. For though thou wash thee with nitre and take thee much soap yet thine iniquity is marked Job 9. 30 31. If I wash my self with snow water yet mine owne cloathes shall abhorre me Isai 28. 20. The bed of mans owne righteousnesse is shorter then that a man can stretch himself on it and the covering is narrower then that a man can wrap himself in it Isai 50. 11. Behold all ye that kindle a fire walk in the light of your fire and in the sparks that ye have kindled this shall ye have of mine hand ye shall lye down in sorrow Phil. 3. 8 9. Paul saith Yea doubtlesse and I count all things but losse and dung that I may winne Christ Vers 9. And be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of god by faith and yet this Paul had as many fleshly priviledges as any man for he saith Phil. 3. 4. If any man thinketh that he hath whereof he might trust in the flesh I more circumcised the eight day of the stock of Israel of the tribe of Benjamin brought up at the feet of Gamaliel and taught according to the perfect manner of the Law and profited in the Jewish Religion above many my equals and for my conversaâ—ion as touching the righteousnesse of the Law I was blamelesse Phil. 3. 6. But all this is but dung Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord and doe account them but dung that I may winne Christ and be found in him not having mine owne righteousnesse but that which is through the faith of Christ the righteousnesse of God by faith Phil. 3. 10. That so I may live out of my self in the Spirit upon Christ unto God above the world under ordinances looking to election behind and perfection before 2. The righteousnesse of a Christian doth exceed the righteousnesse of a Heathen yea and the Scribes and Pharisees also in this he endeavours to walke more by rule then by example whereas the Scribes walke more by example then by rule again a true Christian is willing to be searched in all things the other is not again he is not only willing to do but to suffer for the name of Christ so is not the other again he mournes in secret when God is dishonoured the other mournes when selfe is dishonoured lastly an upright heart doth all things to the glory of God when he hath done any good thing if he doth not apprehend God glorifyed by it he is not satisfyed 1 Cor. 10. 31. So then a Christians righteousnesse doth exceede that of the Scribes and Pharisees in these foure ensuing things 1. In the matter 2. In the ground 3. In the forme 4 In the erd he propoundeth to himselfe in the performance of every duty 1. For matter that may be sometimes good when the manner and circumstances are naught but nothing can be good if the matter be naught such as are mens principles within such are their practises without Matth. 12. 33 34. Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for a tree is known by his fruit Jehu did for matter that which God required but not from a right principle 2 Kings 10. 30 31. 2. Now the right ground and principle from which all holy and righteous acts should flow is threefold 1. A pure heart purifyed by the bloud of Christ by the way of justification Zech.
13. 1. 2. A good Conscience purged from dead workes to serve the living God 3. Faith unfained 1 Tim. 1. 5. Now faith may be said to be unfained when it hath the true nature of faith of assenting to the truth revealed and applying particularly those truthes assented to 3. For forme and manner do things required in such sort as God requires them not only doing good things but doing them well 1. Spiritually and heartily with heart and spirit not with body only this God requires Proverb 23. 26. My sonne give me thy heart and let thine eyes observe my wayes Joh. 4. 24. 1 Cor. 6. 20. Rom. 1. 9. God abhorres all other services Matth. 12. 7 8. Ezek. 33. 31 32. 2. Sincerely and uprightly as in the sight of God Gen. 17. 1. God said to Abraham Walke before me and be perfit 2 Cor. 2. 17. As of God in the sight of God speak we in Christ 3. Constantly perseverance in well doing crownes well doing Psal 1. 2. In his law doth he meditate day and night Psal 92. 14. They shall still bring forth fruite Rom. 2. 7. To them who by patience continuing in well-doing 4. Obediently because God commands it therefore in conscience and love to the command obedience is performed as in Noah Heb. 11. 7. By faith Noah being warned of God prepared an Arke Heb. 11. 8. By faith Abraham obeyed and went out not knowing whither he went So we might instance in David Psal 40. 8. and Paul Rom. 7. 22. 5. Vniversally without reservations and exceptions Hypocrites may doe many things as Jehu 2 Kings 10. 30 31. Herod Marke 6. 20. But an upright heart hath respect to all things required as we may see and read in David Psal 119. 6. Caleb Num. 14. 24. Zachariah and Elizabeth Luke 1. 6. Now O Christian dost thou practise or performe the things required spiritually sincerely obediently universally and constantly If so then thy righteousnesse in the practicall part doth exceed the righteousnesse of the Scribes and Pharisees 4. And Lastly dost thou do the thing commanded for right ends viz. Gods glory primarily 2 Cor. 10. 41. Thine owne and others spirituall or eternall good Matth. 5. 16. 1 Pet. 4. 2 3 4. Low and base ends spoyle the highest undertakings as we may see in Jehu 2 Kings 10. and the Scribes and Pharisees Mat. 6. 15 16. and Saul 1 Sam. 15. 30. Now then lay these foure things together upon thy heart and state the question to thy owne soule Soule I charge thee in the presence of the Allmighty God as thou shalt answer at the last dreadfull day of Judgement dost thou looke to the principle from which thou dost act and to the matter and to the manner and to the ends and art thou pure in all this in some measure then let me tell thee thy righteousnesse doth exceed the righteousnesse of the Scribes and Pharisees both in the doctrinall part and in the practicall part for they act from a corrupt principle and for base ends to be seen of men and so the righteousnesse of the Scribes cannot justifie a poore soule because it doth crosse the ends of the Lord in giving the Law the Lord gave the law to shew people their sinne and the judgements thereunto due Again it cannot justifie a sinner because then it would frustrate the death of Christ then Christ dyed in vaine XIX The nineteenth stumbling block Oh! but for all this I feare I have but a forme of Godlinesse and so shall not be saved for I find my selfe apt to look more upon gifts then upon grace upon law then upon Gospell upon a forme more then upon the power of Godlinesse Oh! I shall bâ—tray Christ with Judas or embrace the present world with Demas I have but only tasted of the Heavenly gift Heb. 6. 4. Note it is not said to have eaten or drunken but only tasted that is I have had some kinde of relish or small sense by a temporary faith of the excellency of Christ I have but onely tasted of the good word of God as those cast-awayes did Heb. 6. 5. And so again I have tasted of the powers of the World to come but alas I see I have only a name to live though in truth I am dead I live in a forme but I want the power of Godlinesse I have deceived my selfe and others have been deceived by me and the Lord alone knowes what will become of me Answ The Devill hath many wayes to keep poor soules in a sad doubting and questioning condition sometimes by suggesting that their graces are not true but counterfeit sometimes by tempting men to cast off all formes as things too low for strong Saints at least to make use of and sometimes by making men to rest or satisfie themselves in a forme without the power and by this Dragons taile a third part of men and women are deceived see Revel 12. 4. All men that would walke with God and worship him in spirit take heed of formality in all holy duties take pains with your hearts in them labour for the power of Godlinesse strive to get up to God in them it were well if when we did performe holy duties we did but keep close to the duty it selfe few goe so farre but it is one thing to keepe close to the duty and another thing to keep close to God in the duty to finde God in all duties that we wait upon him in and in the use of all ordinances to take paines to finde God there and not to satisfie and quiet our hearts except we finde God in the duties that we performe We have a full Scripture for this Exod. 20. 24. In all places where I record my name I will come unto thee that is where ever there is any Ordinance or any holy duty to be performed there is a recording of Gods name and saith he I will come unto thee and there I will blesse thee if you would finde God you must goe where God is promised to be manifested and that is in the way of his ordinances when men come to rest in a forme as most do they never honour their profession they have little comfort to their own souls they goe on in a dead heartlesse condition they know not what it is to have communion with God It may be thou hast prayed preached conferred meditated but have you been in heaven that while what converse with God have you had there Oh take heed of formality it will drown men in perdition even when they expect salvation but now a Christian that can but chatter to God and speake a few broken words and halfe sentences yet if he doth not rest in formality he may have much converse with God whereas others that have excellent parts yet resting in the worke done never knowe what the meaning is of having communion and fellowship with the Father and the Sonne and Saints in the spirit they are just such a people spoken to in
ye would set some time and persons apart to heare and receive the private petitions and grievances of the poor Widows and Fatherless so much neglected by the former power for they have poured out their complaints in the midst of their wants and their cry came up before the Lord before the dissolving of the late Parliament Consider I request you That the earth and all thereen is the Lords not our Store-house and ye are at present his Stewards wherefore as in Prov. 3. 7. Withhold not good from them to whom it is due when it is in the power of thine hand to doe it So in the end ye shall be able to say with Job That ye have not withheld the poore from their desire nor caused the eyes of the Widow and Fatherless to faile nor seen any perish for want of cloathing nor seen any poore in the streets without covering I could almost say to you as once Abraham did to the Lord Gen. 18. 27. Behold now I have taken upon me to speak which am but dust and ashes I would begg leave to present a few things more to your serious consideration The next thing is That when ye make inquisition for ravening wolves prophesied of by Christ and his Apostles Mat. 7. 15. compared with Acts 20. 29. that come to us in Sheeps cloathing that ye would not do as the late Parliament did stop the Wolf's mouth in one Town and let him go and devour or at least deceive the Sheep in another if he be adjudged unfit to bite or devour in one place let him be held as unfit in another lest ye should do as if in effect they did put out the fire in Canne and send it to Marlborough or endeavour to stop the plague in Bristoll by sending the infected persons to London The next thing that I would begg of you for this poor nation is That whereas the last Power did promise much and perform little be ye more like God I both humbly and earnestly request you by promising less then ye intend to perform that ye may appeare to us in very deed to be like him He promised the Children of Israel only the Land of Canaan but besides that he gave them two other Kingdomes which he never did promise to give them And to Zacharias Luke 1. 20. He promised to give him his Speech again at the Birth of the Child but beside that he gave him the gift of prophesie so that as Paul saith He can give and do abundantly above all that we are able to ask or think And yet that say ye abide in him ought so to walk as ye have him for an example See Eph. 3. 20. 1 Joh. 2. 6. The next thing I would beseech of you most noble and honoured Senators is this That ye would endeavour to unite all the Saints sound in the Faith to an union in the spirit of Love Though England be but as a garden to the whole world all the people in it but a handfull and scarce one of twenty of this handfull godly men yet were these few Saints united by the blessed Spirit so as their hearts might agree together as touching any thing they ought to ask and were so well affected to lift up one voice and one heart according to the will of God they would have the things they ask so as nothing should be too hard for them to do all the world could not stand before them nor undermine them for they would be wise in the Lords wisdome and strong in him and in the power of his might Shall Herod and Pilate agree Turks and Pagans agree Beares and Lyons agree Tygers and Wolves agree and shall not Saints agree If the Saints were but once united Antichrist would soone be destroyed Oh let not our Supream Power under God be angry and I will speak but this once Oh let me then say to you as once Mordecai did to Hester Hest 4. 14. If thou altogether holdest thy peace at this time then shall their enlargement come and deliverance arise from another place or power but thou and thy Fathers house shall be destroyed and who knoweth whether thou art come to the Kingdome for such a time as this And under correction let me tell you the work is the Lords and if ye will not carry it on he will lay you aside with shame and raise up those that he will own and bless And whereas most of the Godly people in England are crying mightily to God for you to purge out self-seeking and to plant a spirit of Government in you and to furnish you with naturall and spirituall abilities suitable to the work that lyeth before you but if ye begin to flag as the former power did and so let the work stick in the Birth and every one minding his owne things not the things of Jesus Christ then let me tell you that all the Lords people in England and the other Nations will be praying to him and wrestling with him and give him no rest night nor day till the Lord turne you also out of doores and bring in those that he will own and bless FINIS A Table shewing the principall things in this TREATISE OF the state of Nature 1 Of the state of Grace ibid. The severall degrees in each of these states ibid. How a soul yet in the state of Nature may be brought to Christ 2 Which is first in the soul Faith or Repentance fully discovered 12 A great question answered why doth the righteous God promise life to him that doth believe and threaten eternall death to them that do not believe seeing that it is not in the power of the Creature to believe And there are five reasons for it 17 Conviction goeth alwayes with Conversion 18 Repentance and Forgiveness of Sins go together ibid. Many sweet promises made to a soul convinced of sinne 19 20 One and twenty stumbling-blocks cast in a Christians way to Heaven by the World Flesh and Devil 21 What those blocks are and how to remove them 22 The first stumbling-block cast in the way is to cause a soule to question whether the Scriptures be the Word of God 23 Proved by five Arguments that they are the Word of God 24 The second stumbling-block is that the Scriptures are corrupted by a spirit of ignorance and self-ends in the Translators 25 Proved that the generality of Scriptures are truly clearely faithfully translated ibid. The third stumbling-block cast in the way is that the promises were made to the Jews and Gentiles heretofore in being What hath any man to do to apply them now 26 Proved by severall Testimonies in holy writ that the people now in being may and ought to apply the promises as well as they 27 The fourth stumbling-block cast in the way is that I know not what the Scriptures mean they are to be understood in a spiritual sence the Book is sealed 28 Proved that the same God that hath commanded us to read
worke whilst we have the light Joh. 12. 36. And whilst it is called to day to râ—turne unto him and to accept of grace offered and not to harden our hearts against it Heb. 13 13 15. And our Saviour bâ—wayleth Jerusalem because she had let slâ—p the day of her visitation therefore all those that have let slip the first tender of grace have cause to â—epent of it but no cause to despaire for if God make them now willing and desirous to accept of mercy then the day of salvation is not yet past to that man or woman nor the date of Gods acceptance of him in Christ as yet out but he or she may in the carefull and conscionable use of meanes appointed by God finde comfort And hereof we have a lively example of Manasses for though the Lord spake often unto him by his Prophets he would not regard but still refused all grace offered unto him as appears in 2 Chron. 33 10. yet at last though but in his tribulation he called unto God for mercy and humbled himselfe before him he was heard of him and received to mercy ver 12. 13. And for that place in Prov. 1. 24. Because I have called and ye refused they shall call upon me but I will not answer by calling here is not meant an hearty praying with godly sorrow for sin but a crying and howling rather like those in Hos 7. 14. under the sense of Gods judgements desiring only to be eased of it as Pharaoh was wont to do but for all this God is mighty to all that call upon him in truth Psal 145. 18. and by refusing here is meant a constant and obstinate refusing of wisdoms counsell untill such time as God hath brought upon them some fearfull judgements Again for that place in Heb. 12. 17. touching Esau his seeking of repentance with tears it is as much mistaken as the ormer for it is not to be understood of Esau his own repentance from his profanenesse but of his Father Isaacs repentance he would have his Father repent of what he had done and to change his mind by revoking the blessing which he had given to his brother and to bestow it on him but he could finde no such repentance in his Father no though he sought it with tears as appeareth Gen. 27. 34 38. And as for the other place Mat. 25. 11 12. touching the foolish Virgins being excluded out of the bride-chambâ—r for coming too late we are to consider that this is a parable and parables must not be urged beyond their generall scope now the generall scope of this parable is this that formall professors viz. such as have only a fo … of godlinesse without the power of it although they will not live the life of the righteous yet they could wish with Balaam that their end might be like theirs but forasmuch as they have not provided the oyl of truth and righteousnesse and holinesse therefore at the day of judgement they shall be disappointed of entring into heaven so that this parable is not to be understood of what shall betide poore penitent sinners but of what shall betide hypocriticall professors at the day of Judgment when the gate of mercy shall be shut And for that place Luke 13. 24. Many shall strive to enter in and shall not be able that is as much mistaken as any of the rest or rather more for Christ saith not many shall strive to enter in and shall not be able but many shall seek to enter and shall not be able betwixt which there is a great difference for seeking imports only a bare professing of Christ but to strive is to put all his indevours thereunto to withstand all lets and hinderances that may oppose him to take every advantage that may make the way more passable and to make use of the time and meanes that is offered when the way is so opened this is properly to strive to enter Now never did any thus strive as we read of in Scripture though it were but at the last day of their lives but they received mercy witnesse the penitent Theef Luke 23. 40 41. VII Well saith the poor soul I am fully satisfyed in all the forementioned particulars which were as so many mountaines or at least so many stumbling blocks in my way But behold here is another unmoveable mountain in my way that I fear I shall never get over And in briefe that is this I feare I am not elected to salvation and I finde in Scripture that none shall beleeve and be saved but those only that he hath chosen or elected predestinated and ordained Eph. 1. 4. Act. 13. 48. Rom. 8. 29. Answ Thou art not to enquire after or once to question thy election till thou doest first beleeve and so the Apostle teacheth Rom. 10. 6 7. Say not in thy heart Who shall ascend into heaven that is to bring Christ down from above or Who shall descend into the deep that is to bring up Christ again from the dead looke neither upon election nor predestination but looke upon the invitation that is laid before thee and preached unto thee Isa 55. 1. Ho! every one that thirsteth come and he that hath no money come without money and without price Revel 22. 17. The Spirit of the Bride say Come and let him that heareth Come and let him that is athirst come and whosoever will let him come and take the water of life freely there are in each of these texts three whatsoevers I say again there are three whatsoevers 1. What person soever he be viz. Jew Gentile Barbarian Scythian Bond or Free or whether an unconverted sinner or a backslider Act. 10. 35. Joel 2. 32. 2. What sinner soever he be either for number or nature Isa 1. 18. 1 Joh. 1. 7 9. Act. 13. 39. 3. What time soever he doth come he shall finde mercy Luke 23. 43. Now election and reprobation are not as many imagine the causes of salvation and damnation for Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but president and peculiar acts or decrees and the causes of salvation and damnation they come in between the decrees and the execution thereof The Woman of Canaan had as great cause to question her election as any other vile sinner for Christ tels her that he was sent but only to the lost sheep of Israel and she was an Heathen a Canaanite and so tels her It is not meet to take the childrens bread and give it to dogges Mat. 15. 24. 26 c. Now when there be temptations about election and predestination thrown in upon thee the best way for the present is to lay that dispute by as this woman did and to run to mercy and say as she did Lord helpe me Election was never laid down as the ground of faith nor as the ground of repentance but rather
as a seal or undenyable confirmation of our relation unto and interest in Christ and the promises for a Christian must be well grown in grace before he can be well assured that he was elected before the world and since called out of the world although these things be sure enough in its selfe by Gods decree and immatability 2 Tim. 2. 19. Mal. 3. 6. Joh. 6. 40. Rom. 11. 29. VIII Well saith the fainting misgiving soul you have holpe me over this stumbling block touching my election I see I have no just ground to question that no more no nor yet so much as that woman of Canaan had Mat. 15. 24 26. so that I am gotten over that stumbling block and have for a few weeks had a little peace and comfort and me thought my soule began steadily to rest upon the mercy of God through the merits of Christ and whiles I was thus solacing my selfe behold another stumbling block was cast in my way viz. That I am not one of Gods children neither doe I belong to him because I have fearfull thoughts suggested unto me as to blaspheme God his Word the Lord Jesus Christ and to make away my selfe or to kill some other body Answ This temptation is no other then what is common to man nay the best of men have had their share in these and the like things see Heb. 4. 15. the Lord Jesus Christ himselfe was not free from temptations for the text saith We have not a high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne Mat. 4. 6 9. Job had the same temptations upon him Job 7. 15. So that my soul chooseth strangling and death rather theâ—… life Now strangling was one of those punishments used amongst the Jewes for the punishment of Capitall offenders such as struck Father or Mother or that prophesied in the name of an Idoll and such as committed folly with a Priests daughter c. and when the Romans overcame the Jewes they brought in Crucifying in stead of it In a word there is no ground for any man or woman to thinke they are not Gods children nor belong to him because he permitteth the Devill thus to tempt and trouble them 2 Cor. 12. 7. Paul had the messenger of Satan to busset him Luke 22. 31. Satan doth sift the best as well as the least Christians I say he doth sift them as wheat James 1. 12. Blessed is the Man that endureth temptation for when he is tryed he shall receive the crown of life And that the Lords own beloved ones have been in all ages thus troubled with inward and outward temptations it will yet further appear if you read these insuing Scriptures 1 Cor. 10. 13. Gen. 3. 15. Rom. 16. 20. Revel 2. 10. Eph. 6. 12. Revel 12. 17. Luke 4. 13. Isa 50. 10. Psal 88. throughout Psal 6. 3. Prov. 3. 11 12. Heb. 12. 6 7 8. Revel 3. 19. The dearest Saints and servants of God may be buffeted and sifted with such sad temptations and horrid thoughts against God the Father Sonne or holy Ghost blasphemous thoughts arising in our hearts yet not consented to by us but rather abhorred these are the Devils sinnes not our sinnes they be our sorrowes afflictions and miseries but not our sinnes an upright heart is no more guilty of them then Benjamin of Josephs cup put into his sack fearfull thoughts not consented to by us are not our sins but the Devils and Satan must answer for that himself IX The ninth stumbling block is this Surely if the Lord did love me and intend mercy to me he would not continually follow me with afflictions wrath and misery for so it hath been with me for a long time as one hour passeth away and another cometh so doth one crosse after another come upon me like hail and if the Lord doe intend good to me why is it thus and thus with me was any sorrow like my sorrow Answ Thou maiest be dearly beloved although sorely afflicted for Gods house of Correction is his Schoole of instruction he had one Sonne without Corruption but no Sonne without Correction God had one Sonne without sinne but no Sonne without sorrow the Almighty can look sowrely and chide bitterly and strike heavily and even where and when he loves dearly for there may be true grace where there is not one drop of comfort nor one dram of joy It is true the mercies are thine but the time of giving them to thee is the Lords Was not Job the justest man then alive fought against by the terrours of the Lord Job 6. 4. Was not David a man after Gods own heart so washed with the grief of his heart that his moisture was turned into the drought of the summer Psal 32. 3 4. Must Hezekiah who walked before the Lord in truth and with a perfect heart have the anger of the Almighty break his bones like a Lion Isai 38. 13. Nay must the Sonne of God himself by bleeding upon the Crosse cry out in the bitternesse of his Spirit My Ged my God why hast thou forsaken me and doest thou think to bee brought out of the state of nature into a state of grace and grow up in that state without afflictions and temptations Doest think that the Devill will let goe a prisoner and send no Hue and Cry after him or doest think he will lose one of his goats and not endeavour to look after him and finde him and bring him home again No surely he will leave no stone unturned no means unattempted to betray thy soul he will throw out his golden bait and hide the hook and if that will not doe then he throwes out his golden bait and transformes himself into an Angell of light that he might draw thee and others again into a state of darknesse he doth spread his nets and cast forth his baits in all places and in all companies he hath snares for the wise and snares for the simple snares for the rich and snares for the poor snares for the aged and snares for the young in a word he tryeth all opportunities to bring us back again and to break our peace to wound our consciences to lessen our comfort to impair our graces to slurre our evidences and to damp our assurances for he knowes if he can trip up our heels by yeelding to the least sinne willingly it will cost us more grief sorrow heart-breaking and soul-bleeding be fore conscience will be quieted Divine Justice satisfied and our comforts and enjoyments restored our evidences cleared and our pardon in the Court of conscience sealed see Judg. 6. 13. and Gideon said If the Lord be with us why then is all this befallen us but the Lord was with Gideon notwithstanding as appears in that Chapter so that these and the like troubles is no signe of Gods hatred but rather of his love Isai 48. 10. I have chosen thee