THE SAINTS DESIRE; OR A Cordial for a fainting soul. Declaring that in Christ's righteousness only, (and in nothing else) there is life, happiness, peace, strength, comfort, joy, and all fullness of perfection. Also, the happy estate of a man in Christ, the life he lives, wherein he is exercised, his experiences, and his desires to enjoy God, etc. Surely shall one say, In the Lord have I righteousness and strength, even to him shall men come, Isa. 45. 24. I will make mention of thy righteousness, even of thine only, Psal. 71. 16. And these things write we unto you, that your joy may be full, 1 Joh. 1. 4. By SAMUEL RICHARDSON. I heard sweet Jesus Christ unto me say, Rise my love, my fair one, and come away. London, Printed by M. Simmons, and are to be sold by Hannah Allen, at the Crown in Popes-head-Alley. 1647. To the Right Honourable, Sir THOMAS FAIRFAX, Captain general of all the Parliaments Forces in ENGLAND; and Oliver Cromwell, Esquire, Lieutenant general to the said Forces, such honour as is promised to all that honour the Lord Christ. Right Honourable; YOu two are so joined, as it were in one, that it may be said of you, which was said of Jonathan and David, 1 Sam. 18. 1. 3. & 20. 42. (two mighty warriors) that their hearts were so knit, that they loved each other as their own souls; they had such sweet experience of each others faithfulness, that it was not in the power of Saul (though a King) to break it, Prov. 12. 26. or cut it asunder; and although many have attempted to do the like to you, yet their labour hath been fruitless; it hath been a joy to many to see the effects of love so freely flow forth from each to other interchangeably, which is amiable, sweet, and lovely. Moreover, God hath raised you up, and set you in high places, where opportunities flow of doing good; and which is more, God hath given you hearts to improve these opportunities to his glory, and the good of his people. You have also had many and great experiences of his protection, presence, & blessing, even to admiration; it is the Lord alone, who hath wrought all your works for you: surely you may well stand astonished at his dealings with you; all you can do, is too little for him who hath done so much for you; you know the sorrows, sufferings, and sigh of the people of God in this Kingdom, have been many and great, by reason of the Prelate's Lording it over them in matters of Religion; and their sorrows and sufferings are like to be greater, if the plots and snares laid against them take place, therefore now is the time for the righteous in authority to show themselves for the people of God; and such as sleep and slumber had need quickly to be awaked, that they might rouse up themselves, & shake off that fear and faintness which possesseth their hearts, & arm themselves with resolution & courage, to hazard all, even life itself, upon a possibility of doing the least good, Prov. 29. 2. (for to do good we live) we rejoice that God hath chosen you, (with many others) whom God hath kept waking for such a time as this. Next under God our eyes are upon the house of Commons of England, to deliver us from temporal slavery, to free us from the oppression of men in matters of Religion; we trust they will effect this work fully, 2 Epis. Joh. 8. Job 29 (and God shall give them a full reward) as good Job, who was a father to the poor, and the cause he knew not he searched out, and broke the jaws of the wicked, and plucked the spoil out of his teeth. It is a great honour unto you, 1 Sam. 16. 18. that you have done valiantly, & so have been special instruments to save this Kingdom from destruction, & that God hath made you and your Armies so victorious; but it is a greater honour unto you, that you are of the number of those that love the truth and people of God, and endeavour to rescue them from the hands of cruel and unreasonable men: the people of God are in the love of God, Joh 2 and (which is more) they are one with God, therefore God takes the good done to them as done to himself, Prov. 10. 30. abide by them, and you shall be in safety; hold together, for they that seek their lives, seek yo●●● also: And as you have pleaded their cause, (with many other Worthies with you) so still go on & prosper, Judg. 6. 12. the Lord is with you, you valiant men, the Saints love you, they pray & praise God for you; England fareth the better for you, children unborn shall praise you, & bless God for you, & the memorial of your names shall be for ever precious. Most noble Worthies, Luk. 1. 3. I may seem to pass the bounds of modesty, so to press into your presence, but such is your humility and love, that you can pass by any defect in that kind, and accept of that which is presented in love. And seeing God doth not despise the day of small things, Zach. 4. 10. I trust you will not; the great respect you have showed to the truth, and people of God, hath emboldened me to present you with the best I have, in love, out of a deep respect unto you; the perusal and acceptance of which, I submit to your wisdoms, and humbly take my leave, and remain Your Honours much obliged, SAMUEL RICHARDSON. To all fainting and discouraged souls, who are lost and fatherless. BEhold, I bring you tidings of great joy, that Jesus Christ came from Heaven to seek and save you, Luk. 19 10. You shall enjoy mercy, life, and glory by him; for in him the fatherless find mercy, Hos. 14. 3. You are they who hunger and thirst after Christ, and his righteousness; this desire is from the in-being of the light and life of Christ in you, therefore thou art for the present blessed, and shalt be satisfied, Mat. 5. 6. Therefore you may be sure, God is at peace with you, he hath loving kindness for you, which is better than life: yea all is yours, for God is yours, and that for ever: Is not this, as good news from a far Country, welcome and savoury? Oh what can be more suitable, pleasant, profitable, or delightful, better or more desirable? Christ will give you that peace which cannot be taken from you: Oh the fullness, sweetness, gloriousness, and infiniteness of this peace! it passeth our understandings, we cannot fully impart it, because we do not fully know it; for we know but in part, yet a part we know through grace, though many see not this peace, nor know not the way of it, to whom I have endeavoured to declare that mystery of love and grace revealed to me, desiring to obey Christ's command, When thou art converted, to strengthen thy brethren. And didst thou know the freeness, fullness, suitableness, sweetness, and durableness of God's rich grace to a creature who is nothing in his own eyes, who hath interest in it, and therefore may apply it, thou couldst not but be ravished with it. Consider what God hath given thee, and sent unto thee, and put into thy hand, even some of his rarest and choicest dainties, from his banqueting house, some flagons of his most excellent and richest wine, which is full of spirit and life, one taste is able to cheer and revive thy heart, yea raise and ravish thy fainting soul with love into love, yet drink freely, the more the better, be filled with them, there is enough, Christ's dainties are durable, his fountain is bottomless and infinite, it can never be exhausted or drawn dry, therefore eat, O friends, and drink abundantly, and be drunk with them. Here are means proposed, with some Scriptures, which tends to settle a troubled soul in the sweet enjoyment of the love of God: if God please to bless them, they will be sweet and profitable to thee, in stead of darkness, light shall shine clearly, sweetly, pleasantly, it's the Lord only that can cause the soul to see this light, and love, so as to live in it, being overpowered with it, and to walk suitable unto it; if the Lord shall please to bless this to thy soul, acknowledge his goodness with thankfulness and joy, as some have done; the Lord give thee wisdom to know the truth, and to receive thy own portion, without which nothing can do thee good, 1 Cor. 3. 6, 7. Men may speak comfort, but they cannot comfort, it's God that creates the fruit of the lips, peace: if he speak the word, it's done, Gen. 1. 3. The Lord speak so to thee, that thou mayst profit by it, and that thy joy may be full. Also to you belong all the promises of this life, and that to come, Heb. 6. 17. Which rich treasure, God hath imparted in several parts, that all the sons and daughters of truth might be comforted in, and satisfied with the enjoyment of God in them. To this end here are comprised many principal promises, that you may with more ease and speed find them, and suck sweetness from them, our lives cannot be sweet without them, in respect of the many miseries that attend us within and without: but those that live by faith are not troubled in a world of troubles, faith supplies all wants, this life of faith is the highest, therefore the best; such as live it, know it to be a sweet, precious, and powerful life, as appears, Heb. 11. Faith honours God most, and God honours them most that live by faith, by it the Saints wrought righteousness, stopped the mouths of Lions, of weak were made strong: By faith Jacob had power with God, Hos. 12. 3, 4. By it Job could trust God, though God should kill him, Job 13. 15. By faith we live to God a life of joy in God our righteousness, as if we had never sinned: by faith we live above sin, infirmities, temptations, desertions, sense, reason, fears, doubts, etc. It sweetens the sweetest mercies, yea the bitterest miseries, faith makes great afflictions to be as none, it maintains the soul's strength and comfort. Christ lives in our hearts by faith, by it we obey God: faith makes Christ's yoke easy and sweet; the fruition of God is all the soul can desire; faith helps the soul to this, it puts the soul into possession of heaven while the body is on earth; by it we view the glory of heaven, to know its worth, to enjoy the purchaser and purchase itself, by faith we know ourselves to be happy, even then when to a carnal eye we seem most miserable; by faith we can part with the sweetest outward comforts, and welcome death, because we know we leave the worst place and things, and go to better; they that live by faith, live upon God himself, and are feasted in our Lord Jesus banqueting house, where there is all the desirable dainties, and enough. Eat then O friends, drink, yea, drink abundantly O beloved, because it is the pleasure of our sweet Lord Jesus that his do so, it's their portion, duty, and privilege, to digest, refresh, and make their souls merry with his dainties, to enjoy himself in them, that so their joy may be full. And because it is the will of Christ that those who have found rest and peace in him should take his yoke upon them, as appears, Mat. 11. 38, 39 Here is added the Saint's duty and service to Christ, and the rather, for now is the time the love of many waxeth cold to God and man, Religion is esteemed of many to be but a bare notion, or a little speculation, nothing of practice, iniquity abounds, many depart from the faith to needless disputes and principles, that destroy the foundation of Religion, no law, no transgression, no sin, all alike, as appears, Rom. 4. 15. So that many run the round, began at nothing, and end in nothing, so that many in stead of submitting to the yoke of Christ, cavil against it, so that few will submit unto it, notwithstanding it's holy, just, light, easy, sweet, and a law of love. Call persons to obey Christ, and men are apt to think it legal and slavish, but if men were to work for life, it were so indeed, we cannot do any thing to procure the pardon of sin, we only desire such as have received mercy and life from Christ, to act from the same life and power, according to the word of Christ, to Christ again out of love and thankfulness; surely such as have received mercy from him, vehemently desire to obey him, esteeming it a great privilege to be employed in his service; also in keeping his commands, there is great reward, Psal. 19 By nature we are prone to desire liberty, and abuse it; we need to be exhorted that we use not our liberty as an occasion to the flesh, Gal. 5. to sloth and ease, etc. Liberty to sin is no liberty, but the greatest bondage that can be to have a free heart to serve God, and the lets outwardly removed is sweet liberty to enjoy God, is liberty to be set free by Christ from sin, Satan, hell, is to be freed indeed; and though we have nothing to do to be saved, we have something to do for his glory, which is to be our meat and drink, therefore let no difficulty hinder thee in serving thy Lord, say not it is impossible, consider Luk. 1. 6. 1 Pet. 4. 13. 19 Press after perfection, the nearer the better, watch and pray to prevent sin, to do good, make it thy business to keep Christ's commands. Indeed all have not the like time to spend herein, the necessity of outward things, hinders many that they cannot do what otherwise they might and would, one wants time, another a heart, another both, we should consider whether we spare that time for these things we might, we can and will spare time for what we list and love, though they be things of less moment; consider Song 8. 6, 7. Were we so full of love, we could not but spare some time, not only from our recreation and idle visits, but from our sleep and callings, we would redeem time, and cut off needless expenses too by time; that time is sweet and precious, in which the soul beholds God, and glory, and hath communion with him: when we consider how far short we come of our duty, we may say with grief and sorrow, Lord, what is man, a very vanity; And notwithstanding we come far short of what we ought to do, we are not to sit down discouraged, but to live by faith in all infirmities above infirmities, beholding and enjoying thy joy and peace with God: when thou art at the worst, as knowing no infirmity can lessen the love of God to those who are his, yet are we to take notice wherein we come short with grief, looking up to him by faith for more strength, to serve him better, esteeming it a great privilege to be circumspect in all our actions to God and man. There be some other sever all things contained in this Treatise, which I trust will be of use to some: and as for the directions concerning the Scriptures, they have been observed by many to be necessary to cut off many errors. I have added some other things: my whole aim and scope in all I have written, is, first, to sustain, comfort, and encourage the discouraged soul from sinking in despair, by reason of their many and great sins: secondly, to withdraw the soul from the life of its own hand, to the life of the Lord Jesus Christ for salvation. Thirdly, that the soul might know and live in the assurance of the love of God, which will fill the soul full of life, sweetness, and joy. Fourthly, that the soul should obey Christ, and live to his glory, and suffer for him. Fiftly, to prevent errors, and to recall such of the Lords, who have through mistake fallen into them by the wiles of Satan. You are not to expect vain Philosophy, nor enticing words of the wisdom of man; for here it is not: I have desired and endeavoured to make the truth appear by the evidence and demonstration of the holy Scriptures, 2 Pet. 1. 19 as that which is most safe and profitable for our souls to venture themselves upon; and seeing they are to be our only rule, search the Scriptures to see whether what I have declared be so or no, and I trust you shall find it true and sweet, (though others, through mistake, may call it error.) Now the Lord of heaven and earth, enable thee and all his to look up to him to be taught by him, to enjoy him, and to walk so before him, that they may honour him, and that their joy may be full. Extol him that rideth upon the heavens by his name Jah, and rejoice before him, Psal. 68 4. The most mighty whose name is Jah, his servant SAMUEL RICHARDSON. Faults escaped in the Printing. Page. Line. Word. Read. 33. 23. filled. fitted. 55. 3. Eph. Colos. 56. 10. live, leave. 111. 23. Paul's, parts. 185. 26. shau, shall. 219. 3. sure, fa●re. 265. 17. difference, discern. 256. 26. save, serve. 276. 6. means, men's consequences. 315. title. free grace, free will. 318. 12. of ours, dash out. 325. 12. men. if men. 365. 14. noise, voice, The other mistakes correct, or pass by in love. THE MISERABLE ESTATE of a Man by nature. ISAI. 44. 20. He feedeth upon ashes: a deceived heart hath turned him aside, that be cannot deliver his soul, nor say; Is there not a lie in my right hand? THese words declare the dead and miserable estate of a man by nature. 1. In this he is described to be one that is without knowledge and understanding; for he hath shut their eyes that they cannot see, and their hearts that they cannot understand, vers. 18, 19 They are in the state of nature, in the state of death, as appears, vers. 16, 17. 2. The food he eateth is described to be ashes. 3. He hath an appetite unto them, he lives upon them; he feedeth upon ashes. 4. The end of his feeding is, that he might live, and deliver his soul. 5. But he is mistaken, he is deluded, he is turned aside. 6. The cause of this delusion, is from his own heart, which deceives him, and turns him aside. 7. Here is the strength of his delusion, in that he cannot say, Is there not a lie in my right hand? 8. The sum of all is, his soul is taken prisoner by Satan, he is a captive to him, and so kept by him that he cannot deliver his soul. Ashes.] That is to say; 1. groundless hopes; 2. false conclusions; 3. Idolatry; 4. duties; 5. ordinances; 6. comforts; 7. joys; 8. ravishment; 9 or what else soever ye can name, except Jesus Christ, is ashes. Jesus Christ is the true bread; other things may be taken for bread, and in appearance, have the same colour, and form, like this bread, but let them seem what they can, they are no bread indeed, but ashes. But Christ is the true bread, his flesh is meat indeed, and his blood drink indeed; He is the living bread which came down from Heaven; if any man eat of this bread, he shall live for ever, Joh. 6. 32. 35. 48. 51. 55. etc. Feedeth upon ashes.] This implies he hath an expectation to enjoy satisfaction from them, his going to them, application of them, contentedness with them, declares he hath satisfaction in them, and lives upon them. The words opened. By heart is meant the understanding and will. Deceived heart, misinformed by Satan, darkened. Aside, from Christ, in whom is deliverance, rest, and satisfaction. Turned him, viz. the understanding and will, hath a power to turn the soul. Soul, is meant the whole man, a principal part being put for the whole. Deliver, escape the danger he is in. A lie, viz. that is that which will deceive me, in not being unto me that I take it for, that which will not be that to me I need, that which will not perform that it promiseth to be to me. Hand, that which holds, mystically the understanding, etc. Right hand, that is most eminent for use, viz. in those things which are most eminent, that are of greatest concernment, the soul is deceived. 1. A natural man is sensible of the want of something he needs for his soul, Obser. therefore he saith; Wherewith shall I come before the Lord? shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? Micah 6. 6, 7. All this is ashes. 2. There is not any life or strength to be expected from ashes, they are no food fit to eat; as ashes naturally corrupts the body, and destroys it, so here they fill the soul with corruption, and will kill and destroy the soul at last, as they that have no bread must die for hunger, Luk. 15. 17. 3. The food natural men live upon is ashes, they have no better food to live upon, bread they have none, they know not where any better is, nor do they desire and bread, Isa. 55. 2. Ashes is suitable to their natures, judgements, desires, affections, they know no danger in eating of ashes, they think it is a happiness to have them, and that they shall have satisfaction from them. Eaters of ashes are in a dangerous condition, they must die spiritually and eternally: there be many that eat ashes, they think and dream they eat bread, but they are deceived, as Isai. 29. 8. They follow vanity, Hab. 2. 3. The East wind, Hos. 12. 1. And lay out their money for that which is no bread, Isai. 55. 2. What dost thou eat and live upon bread or ashes, when thou art empty? 1. What dost thou eye, whether dost thou go? goest thou to nothing but to Christ; only we have hope in Christ, 1 Cor. 15. 19 Is thy hope only in Christ? 2. In what dost thou find peace, comfort, contentment, satisfaction in? is it in nothing else but Christ? Phil. 3. 8. 3. Where lieth thy life and strength? is it in nothing but in Christ? without me ye can do nothing, Joh. 15. 5. Col. 3. 11. Will no peace, comfort, praise of men, duties, ordinances, joys, ravishments, satisfy thee? will nothing but Jesus Christ, but Christ is all in all, Col. 3. 11. If it be so, it is well. Comfort to all that eat this bread, ye shall be satisfied, ye do live, and shall live for ever, Joh. 6. Oh you may well be thankful for this so great mercy, that ye have bread to eat, which others have not, nor know not of, they famish and die for want of bread; yet thou hast enough, and shalt ever have enough; in my Father's house there is bread enough, and to spare. Luk. 15. 17. 4. There is nothing in him that can help him; if he follow his own heart, he is misled, his heart is deceived, it turns him aside, and leads him to death; if he follow his light, his understanding, he follows darkness, his light is darkness, Mat. 6. 33. (man in himself is irrecoverably lost) he that walketh in darkness, knoweth not whither he goeth, Joh. 12. 35. We were sometimes darkness, Ephes. 5. 8. 5. Consider man's heart is not to be harkened unto, because it turns the soul aside from Christ; what, dost thou hearken unto, and live upon, thy own heart, etc. or on Christ? 1. Many in stead of living upon God, live upon a deceived heart, as Pro. 3. 5, 6. 7. 2. Others live upon sense. 3. Others live upon corrupt reason. 4. Some build their hope of salvation upon other men's judgements, who if they be godly, may easily be mistaken in a close hypocrite. 5. Many live upon the report of others, which appears by this, that if men speak not well of them, they are greatly troubled, & are not able to bear it, by which it appears their life is in it; it was no wonder Laban made such ado in searching for his images, because they were his gods. 6. Many live upon their reformations, they thank God they are not so bad as they have been, therefore they have hope; it's well when men grow better, yet abstinence from evil, is no evidence of grace; for men may forbear the acts of sin for fear of hell or men, etc. 7. Others live upon duties, and as they are increased, their hope and confidence in God is increased, but if their duties fail them, their hope and comfort is gone; by which it appears, they live upon what they do, and not upon God; these count their duties, which is their righteousness gain: but if they belong to God, they must count again, as Paul did, this their gain to be loss for Christ, Phil. 3. 8. 8. Some live upon their peace, they thank God, they are quiet, there is no terrors, nor fear of hell in them, therefore think they are in a good estate: a most subtle delusion. 9 Others live upon groundless hope, because their sins are few or small (as they think) they have hope. 10. Many live upon their inward comforts and joy, which appears by this, that whilst they last, they have much assurance of the love of God, and are sure of salvation; but as soon as their comfort, joy, which was sensibly felt, leaves them, their confidence went with their comfort, and leaves them in a sad condition. 11. Others upon ravishments and excasies of glory, etc. 12. Many live upon the ordinances of men, and stand ready resolved to be of any Religion the Authority will impose upon them; and the more easy it is for their persons and purses, the more it shall have of their hearts. 13. Yea and many there be that live upon the ordinances of God, without God, these so they may frequent the ordinances; they are satisfied, though they see not God in them, and be never the better for them. 14. Others live upon their confidence of salvation. 15. And some live upon creature-comforts, and conclude, because they possess them, God loves them. 16. And many live upon the Devil, and his word, that is, when Satan's suggestions are harkened unto, liked, believed, embraced, obeyed, as if he should say, their sin shall never be pardoned, nor subdued, they believe him, and are ruled by him; this is to live upon the Devil, as to hearken unto God, as Isa. 53. 3. To believe in him, 1 Joh. 3. 23. and to submit themselves to God, Jam. 4. 7. is to live upon God. A false foundation and a false life go together, therefore whosoever they be that live upon any thing besides God in Christ, as their foundation is unsound, so certainly it will deceive them, whatsoever their sparks be, they must and shall lie down in sorrow, as Isa. 50. 10. they are all lying vanities, and they that harken unto them forsake their own mercies, as Jonah 2. 8. A man is prone to follow the advice of his heart. The reason is: 1. Because he thinks his heart knows. 2. That his own heart will not deceive himself; but who so trusteth in his own heart is a fool, Prov. 28. 26. Isai. 10. 7. Jer. 23. 26. 3. He is ignorant of the desperate wickedness of his heart; The heart is deceitful above all things, and desperately wicked, who can know it? Jer. 17. 9 4. He knows no better Counsellor; happy is he who is so acquainted with his heart's deceitfulness, that he will not trust to it, nor hearken unto it. 5. The heart is the ●a●se of all the errors and miscarriages of men; for out of the abundance of the heart the mouth speaketh, Luk. 6. 45. Mat. 15. 19 What men think, speak, or do, is from the heart. 6. A man by nature desires that his soul may be delivered, because he apprehends his soul is in danger, and that it is of great concernment unto him for his soul to be delivered. 7. A natural man doth endeavour to save and deliver himself: men seek deliverance for themselves from themselves. Reasons. 1. He judgeth it a reasonable thing that his soul be delivered. 2. He knows no other way of deliverance, save that of his own, either wholly or in part. 3. He thinks it concerns him most, therefore it is his duty to do it, who else should? 4. He is persuaded he may deliver his soul, or that without him it cannot be delivered. Man can do no better, till God manifest to him the perfection of Christ's righteousness, then shall he see the insufficiency of his own, Rom. 10. 3. 8. He cannot deliver his soul, all that man can do, it is impossible for man to save himself in whole or in part, it is beyond his power, he cannot do it; until a soul be convinced he cannot deliver himself, he rests in himself: God hath not left it to the will and power of man to deliver himself. Reasons. 1. That no man may boast, Ephes. 2. 9 That the pride in man might be dashed in pieces. 2. That no man might live in and upon himself, nor joy in himself, but rejoice in the Lord Jesus Christ, and have no confidence in the flesh, Phil. 3. 1. 3. 3. That God's power and free love might be manifested; That we might know the exceeding greatness of his power to us-ward, who believe his mighty power, Eph. 1. 19 4. That God might have all the glory, Ephes. 1. 6. That no flesh should glory, 1 Cor. 1. 29. Gal. 6. 14. In the Lord shall all the seed of Israel be justified, and shall glory, Isa. 55. 25. 9 All ways besides Christ are by-paths, aside out of the way: I am the way, Joh. 14. 6. 10. Christ's way and man's way are contrary each to other: Christ's way leads the soul to Christ; man's way leads to himself, to deliver himself. 11. We should not be led aside from Christ by any thing; harken then only to Chr●●● 12. Nor say, is there not a lie? and that is, he cannot ask a question, etc. 13. The means of deliverance is so hid from man, that he hath no power to use them. 14. A lie, all that man doth rest upon while he is in the state of nature, is nothing but a lie; oh, he is miserably deluded. 15. The strength and confidence of a deluded man, may be so great, that it may seem to him unreasonable once to question it. 16. men's confidence of salvation, may be greater and stronger than the faith of some of the Lords; and yet it is false and nothing but the delusion of a deceived heart, and Satan. 17. The greatness or strength of any man's confidence, cannot assure him that hath it, that it is not a delusion; but it is proved to be true or false by the ground of it, the cause and foundation of it. If it be built or caused by any of man's qualifications, either abstinence from sin, doing good, or from his inward peace, comfort, joy, etc. it's false. But if it be founded upon Christ, only in his free grace, from the word and promise of God, Rom. 15. 4. In his word do I hope, Psal. 130. 5. But I hope in thy word, Psal. 119. 81. it is true; did God so convince thee, that thou becamest lost and fatherless, Hos. 14. 3. and persuaded thee he had mercy for thee, and caused thee to hope in him for it, Psal. 33. 18. 21. 22. it is no delusion. FINIS. NEWS FROM HEAVEN, OR A CORDIAL for a fainting Heart. 2 COR. 5. 20, 21. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, that knew no sin, that we might be made the righteousness of God in him. BEhold, and hearken, for here are tidings of great joy, that Christ alone doth free the soul from sin, and makes the soul to enjoy the righteousness of God in him; in which is sure, sweet, clear, full, durable, divine consolation, sufficient to cheer, revive, raise and ravish the sinking soul, by reason of sin, in the want of a righteousness of God in him. These words contain many divine truths, I shall endeavour to declare some observations from them for our instruction and consolation. In that he saith, Be ye reconciled to God, you may observe, Obs. 1. That the best estate of men by nature is an estate of enmity against God, who is the chiefest good; for if these need any reconciliation, how much more enemies? Rom. 5. 10. For he hath made him to be sin for us. Obs. 2. God hath in his wisdom and love found out a way to save lost man, and hath sent the Lord Jesus to effect it, Zach. 9 10, 11. and manifest it, and hath sent Ambassadors, and given us his word to declare his great grace, Joh. 1. 17. infinite love, Joh. 3. 16. and the unsearchable riches of Christ. Be ye reconciled to God, for he hath made him to be sin for us. Obs. 3. That there needs strong reasons and earnest entreaties, yea the arm of the Lord must be revealed in them, to reconcile a sinful soul to God, Isa. 53. 1. As though God did beseech you. Obs. 4. God is more willing to pardon a sinner, yea the chief of sinners, than any soul is or can be willing to be pardoned. This appears in that God seeks to us to be reconciled; man seeks it not: I was found of them that sought me not, Isa. 65. 1, 2, 3. And in that God beseecheth a lost sinner to be reconciled to God; and when we prodigals turn to God, being turned by God, we do but go, and that softly; but God who is that Father, runneth to receive us, as Luk. 15. 18. 20. And as running expresseth much more willingness, than an easy going, so it is here. God beseecheth you by us, we pray you in Christ's stead. Obs. 5. It appears that all the doubts and fears the soul or Satan can frame, as if God were unwilling to pardon a lost sinner, (Luk. 19 10.) are all groundless and false; for he prayeth and beseeches to be reconciled, as if he should say, go tell such a soul from me, I will have him to be reconciled to me, I am not angry with him, he need not doubt of my love, which is infinite, without time or measure, I am all-sufficient, I can and I will pass by all his wickedness against me. Be ye reconciled; we pray you. Obs. 6. That even such sinners as God sends after, and will save, they have many hard thoughts of God, they are so foolish and so deceived by sin, that they are contented to be as they are, and stand in need to be prayed and entreated to be reconciled to God. As though God did beseech you by us. Obs. 7. That all those into whom God hath put this word of reconciliation, when it is declared unto us by them, or in his Word, we ought to receive it, and believe it, as if God did immediately speak unto us, for they speak in his stead: So also it is the duty of the Ambassadors of Christ to declare nothing but the message they receive from Christ, according to the word of Christ. We pray you, be ye reconciled to God; for he hath made him to be sin for us. Obs. 8. The way God takes to reconcile a sinner unto himself, is the discovery of his free grace and love of God done to man through Christ. The discovery of this to the soul, expels ignorance, and slayeth the soul's enmity against God; and by his love he draweth the soul to God in love again; Gods way of saving man is only in 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 love them freely, Hos. 14. 4. I drew them with cords of a man, with bands of love, Hos. 11. 4. Be reconciled; for he hath made him to be sin for us. Obs. 9 It appears that the sense and guilt of sin, doth hinder the soul from being reconciled; sin causeth the soul to desire to be at a further distance from God, as Luk. 5. 8. Ob. 10 That before a sinner can be reconciled unto God, he must understand and know the cause, way, and means of his salvation, (I say not before God loves him) therefore as it is declared; that all have sinned, and come short of the glory of God, etc. Rom. 3. So he declares that Jesus Christ is made sin for us, and that we are justified freely by his grace, through the redemption that is in Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, that he might be just, and the justifier of him that believes in Jesus, Rom. 3. 23, 24, 25, 26. see Rom. 5. 10, 11. 13. 19 Rom. 6. 23. Titus 3. 5. He hath made him. Obser. 11. God the Father hath set apart the Lord Jesus to save man, Heb. 9 14. 22. Rev. 13. 8. There is no other name whereby we may be saved, but by the name of Jesus, Act. 4. 12. Which knew no sin. Obser. 12. Christ knew no sin in himself personally, Luk. 1. 35. nor inherently, Heb. 14. 5. nor experimentally, Joh. 8. 40. Obser. 13. And seeing Christ is so holy a person and so qualified as he is, Col. 2. 3. none ought to doubt of the sufficiency, meritoriousness, and effectualness of whatsoever he hath undertaken to do: for by once offering the sacrifice of himself, he hath for ever perfected them that are sanctified; that is, set apart, Heb. 10. 10. 14. Obser. 14. So that the sinful soul ought to cast away all discouragements, and to rest satisfied in this full, perfect, and infinite satisfaction, and not suffer their foolish hearts to seek after, or desire any other, for as there is none to be found elsewhere, so there needs none; for be thy sins never so great, or many, this one satisfaction of the Lord Jesus is sufficient. Made him to be sin. Obser. 15. God hath imputed our sins unto Christ, and so laid them upon him, Esa. 53. 5. that they are not ours no more but Christ's, who hath freed us from them, who will disannul them, and so free himself of them, so that he shall appear without sin, Heb. 9 28. Obser. 16. The way and means God hath chosen to free a sinner from sin, is only by Jesus Christ, that he might undergo the penalty of sin, or else no man could be saved, as these Scriptures declare, Joh. 1. 1. 7. Joh. 1. 29. Rom. 8. 2. Ephes. 2. 14, 15. Rev. 1. 5. Heb. 9 22. Col. 1. 20. Zach. 9 11. For sin must be charged upon Christ, or the sinner, and our happiness lieth in this, that our sins are not imputed unto us, Psal. 32. 1, 2. Rom. 4. 8. Our sins cost Christ dear, that they might cast us nothing, Rom. 5. 9 1 Pet. 1. 18, 19 For us. Ob. 17 The word, us, and we, in this verse, must be understood for them in the 19 verse, to whom God doth not impute their trespasses: So that they are blessed, Psal. 32. 1, 2. Rom. 4. 7. for they shall not miss of glory, because they have redemption by his blood, and remission of sins, as Col. 1. 14. Rom. 5. 10. Therefore by the words, us, and we, cannot truly be understood every son and daughter of Adam. For so large as the purpose of God is of saving men, so large is the means of this salvation, so large is the declaration to be, so large is the particular application of salvation to be, & so large is the effect of salvation itself; none of these are any larger than the other. If any reply that Christ in the declaration is offered to all, therefore the particular application of salvation is to be to all. I answer, That Christ is not offered to all, nor to none at all: true, it is the Gospel is to be preached to every creature, and that all persons whosoever will are called to come to Christ to drink, etc. But what Scripture saith, Christ is offered to any person, much less to all the world? God so loved the world, that whosoever believes in him, should not perish, but have everlasting life. This is a declaration of what persons God will save: the word of God is a declaration of the will of God; now for to declare a thing, and to offer it, is not one thing; for one may declare to another, the riches that he or another hath, and yet not offer any of them, nor it may be cannot; and so a man may give that to another, which he never offered him. It's safest to keep to the language of the Scriptures (which form of words are sound) especially in this age, in which men catch up expressions, and by them abuse God, and his truth, and themselves; for if one affirm, that God offereth Christ to all; men reply, doth not God mean as he saith? and if God offers Christ, and man hath not a sufficient power to receive him; they are mocked, and God is unjust, etc. and that men have freewill, and such like stuff, so that ye may see how one error draweth many after it, and it's oft grounded upon an unsound expression. Made sin: made the righteousness of God. Obser. 18. After what manner Christ became a sinner, after the same manner we are made just; but he became a sinner not by any infusion of our corrupt qualities, but by imputation only: Therefore we are just before God, not by infusion of any habitual grace into our corrupt natures, but by imputation of his righteousness; God imputeth righteousness without works, Rom. 4. 6. If this were well minded, it might answer and remove some temptations, which are occasioned by apprehending the contrary. The righteousness of God. Obser. 19 Christ's righteousness is the righteousness of God. That righteousness which freeth a sinner from the curse of the Law is a perfect righteousness, Heb. 1. 8. Rom. 9 5. Mat. 6. 33. Rom. 4. 6. Therefore prise it highly. Obser. 20. Man's righteousness is imperfect, and could not justify him before God; Enter not into judgement with thy servant, for in thy sight shall no man living be justified, Psal. 143. 2. Dan. 9 18. Tit. 3. 5. 7. All our righteousnesses are as filthy rags, etc. Isai. 64. 4. 6. God reveals to a soul Christ's righteousness, and the soul's interest unto it, Joh. 16. 14. To comfort the soul, and cause the soul to love God again, he doth not comfort us in the sight of our own righteousness, before he declares and comforts the soul in the righteousness of Christ. Righteousness in him. Obser. 21. That righteousness which justifieth us before God, as it is not ours, so it is not in us, but as it is Christ's righteousness, so it is in him: In the Lord have I righteousness and strength: in me you shall have righteousness and strength, Isa. 45. 23, 24, 25. Obser. 22. The cause or form of our justification, is by a reciprocal translation of our sin unto Christ, and his righteousness unto us: both which is done by God for us. That we might be made. Obser. 23. Whatsoever Jesus Christ hath done and suffered, was for those whose sins were laid upon him, who are stated in him, Ephes. 1. 4. and are fully pardoned by him, Rev. 1. 5. By the obedience of one man (viz. Christ) many are made righteous, Rom. 5. 19 By his stripes we are healed, Isa. 53. 5. The blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1. 7. In him. Obser. 24. God considers his to be in Christ, before they had a being in themselves, Ephes. 1. 4. and he never looks upon his children out of him, for they are never out of him: They dwell in Christ, Joh. 6. 56. and shall ever live, Joh. 9 25. and be found in him, Phil. 3. 8. Obser. 25. Christ and all true believers are so united together, that they are but one; one body, one spirit, bone of his bone: oh what union is like to this, that is so real, full, and entire, wonderful, glorious, spiritual, eternal, and infinite! 1 Cor. 6. 17. Gal. 5. 30. etc. Joh. 15. 5. Joh. 17. 22, 23. If our faith in Christ were as strong as our union with Christ, we should engross and possess all that is in heaven, and nothing in the earth could trouble us. Obser. 26. The state of a believer in Christ, as considered in him, is an estate of perfection; We are complete in him, Col. 2. 9, 10. 13. As Christ is, so am I; as I am, so is Christ, Joh. 1. 17. What is Christ's is mine; what is mine is his; Christ's righteousness is mine: I am all righteous, I need no more, nor no other righteousness; as I am in Christ, I am as righteous and as acceptable as Christ; God seeth no sin in me, because there is none; for, I am all fair, there is no spot in me, Song 4. 7. Song 2. 10. Ephes. 5. 25, 26, 27. For as he is, even so are we in this world, 1 Joh. 4. 17. Thou hast cast all my sins behind thy back, Isa. 38. 17. As far as the East in from the West, so far hath he removed our transgressions from us, Psal. 103. 12. Seventy weeks are determined upon the people, and upon the holy City, to finish the transgressions, and to make an end of sins, and to make reconviliation for iniquity, and to bring in an everlasting righteousness, to seal up the vision, and prophecy, and to anoint the most Holy, Dan. 9 24. I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, Isa. 61. 10. All Saints are alike clothed with Christ's righteousness: the meanest, the weakest, as the best, and is as acceptable by it as the best: oh they are all alike perfect, righteous, and glorious, as they are in Christ! oh, here is strong consolation for thy fainting heart, to refresh itself withal! Drink, O friends, and make ye merry, O well-beloved; yea drink, drink abundantly in this fountain that is bottomless, and therefore can never be drawn dry, Song 5. 1. In the most perfect Saints, as they are in themselves, there is much sin, 1 Joh. 1. 10. and God doth see it; yet God cannot condemn them to wrath for it, no more than God can condemn Christ for it, who shall appear without sin, Heb. 9 28. They being in him who hath suffered for it; and Justice neither will nor can exact the payment of a debt twice: now it's justice in God to justify, Rom. 3. 25. yea, God is as just in pardoning a sinner by the blood of Christ, as he is just in condemning any; and now thou hast a full pardon by justice as well as mercy, therefore drink freely, Song 5. 1. For us. Obser. 27. That which is spoken in general to believers, every believer is to apply it to himself in particular; so Paul, he loved me, and gave himself for me, Gal. 2. 20. For us, for me. Obser. 28. The word and promise of God, that it is for me, is that which my soul should fix its eye upon, and by faith for ever rely upon, and be a full satisfaction to my soul; knowing that the word and promise of God is the only ground of my faith, and is security sufficient for my salvation. Obser. 29. As soon as the soul is convinced, that Jesus Christ is made sin for me, and that I am made the righteousness of God in him, all the soul's doubts, fears, objections vanish, and Christ is believed in, and lived upon, with thankfulness and joy. Obser. 30. Jesus Christ being made sin for me, is as good for me, yea better for me, then if I had never sinned; as much better as a spiritual body is better than a natural, as much better as the image of the heavenly is better than the image of the earthly; yea, as much better as strength is better than weakness, and as heaven is better than earth, 1 Cor. 15. 43, 44. to 55. But, Obj. 1. saith a discouraged soul, I cannot believe the Lord Jesus was made sin for me. Why not for thee? Ans. Because my sins are greater than others be; Obj. 2. for my sins have all the aggravations upon them that can be. For mine are many. Ag. 1. So were theirs in the second and third Chapter of Jeremiah, Ans. yet notwithstanding God pardoned them all, as appears, Jer. 3. 21. to 25. But my sins are great and heinous. Ag. 2. So were theirs, Ans. and so were Manassehs, as appears, 2 King. 21. 4. 9 11. 16. and so was the woman's, Luk. 7. 47. and so was Paul's, 1 Tim. 1. 15. yet God pardoned them all, as he hath done others. But my sins are against the Gospel. Ag. 3. So was Paul's, Ans. he persecuted them that professed the Gospel, and made havoc of the Church, entering into every house, haling men and women, and committed them to prison, Act. 8. 3. And Christ died for them that slew him, Act. 2. 23. 38. But mine are af●er many mercies. Ag. 4. So was solomon's, Answ. who sinned against God after the Lord appeared unto him twice, 1 King. 11. 9 But I have sinned against God's entreaties to return. Aggr. 5. So did they; Answ. I said after she had done all these things; Turn thou unto me, but she returned not, Jer. 3. 7. But I have sinned against God's Reproofs. Aggr. 6. So did they; Answ. Thou hast a whore's forehead, that refusest to be ashamed, Jer. 3. 3. 8. But I have sinned against God's corrections in not being reform by them. Aggr. 7. So did they; Answ. In vain have I smitten your children, they have received no correction, Jer. 2. 30. But I have committed one sin often. Ag. 8. So did they; Answ. Thou hast played the harlot with many lovers, Jer. 3. 1. 6. But I have continued sinning for a long continuance of time. Ag. 9 So did they; Answ. We have not obeyed the voice of the Lord from our youth unto this day, Jer. 3. 25. & 2. 22. But my sins are against knowledge and Conscience. Aggr. 10. So was David's sin concerning Bathshebah, Answ. and putting to death Vriah. And so did Peter sin when he said and swore he knew not Christ, and that he was not with him, Mat. 26. 69. to 75. But I am fallen back from what I have been. Aggr. 11. So did they; Answ. Return thou backsliding Israel, Jer. 3. 6. 12. But I have willingly and resolvedly forsaken God. Aggr. 12. So did they; Answ. saying, We are Lords, we will come no more at him, Jer. 3. 31, 32. But I have willingly chosen sin. Ag. 13. So did they; saying, Answ. I have loved strangers, and after them will I go, Jer. 2. 25. But I have seduced others, Aggr. 14. and caused them to sin. So did they; Answ. Thou hast also taught the wicked ones thy ways, Jer. 2. 33. And Manasseh seduced them to do more evil than did the Nations whom the Lord destroyed; and made Judah also to sin, 2 King. 21. 9 11. 16. And Paul compelled men to blaspheme, Act. 26. 11. 16. Manasseh a great sinner obtained mercy, 2 Chron. 33. 18, 19 And a lesser sinner perisheth in his sin; that men may know, the Lord will have mercy on whom he will, Rom. 9 15. But I have committed as much sin as I could. Aggr. 15. So did they; Answ. Behold thou hast spoken and done as evil things as thou couldst, Jer. 3. 5. But my sins are after vows and Covenants. Aggr. 16. So were theirs; Answ. Thou saidst, I will not transgress, when upon every high hill, and under every green tree thou wanderest, playing the harlot, Jer. 2. 25. But I have justified myself in all my sins. Aggr. 17. So did they; Answ. Because thou saidst, I have not sinned, I will plead with thee, Jer. 2. 35. But I despair, Aggr. 18. and have no hope of mercy. This is worst of all; Answ. yet so did they; Thou saidst there is no hope, Jer. 2. 25. And when I cry, he shutteth out my prayer, and I said, My strength, and my hope is perished with the Lord, said Jeremiah, Lam. 3. 8. 18. And Job said, My hope hath he removed like a tree, Job 19 10. My days are spent without hope, Job 7. 6. 13, 14, 15, 16. David in his haste, said, I am out off before thine eyes, Psal. 31. 22. Abraham believed against hope, Rom. 4. 18. Ye were sometimes afar off, without God, and without hope, Ephes. 2. 12. yet at last they were made nigh by the blood of Christ, Eph. 2. 13. Behold, all these were once like unto thee, and the Lord hath had mercy upon them, and so he may have mercy upon thee also, therefore poor soul, be not out of hope, mind what David said, I was brought low, and he helped me, Psal. 116. 6. God is able to save to the uttermost, Heb. 7. 25. Consider what the name of the Lord is, Exod. 34. 5, 6, 7. Oh the unsearchable riches of his grace! all that know his Name will trust in him, Psal. 9 10. And because the greatness of sin is one of the greatest discouragements to a soul under the sense of sin; Consider these things which are encouragements of hope unto thee. 1. Encouragement to hope. 1. Incoura. The multitude or greatness of sin, ought not to be a discouragement unto thee, because the fewness or smallness of thy sins are not to be any ground, or cause of thy confidence in God for pardon; but in the promise of God of pardon, in which promise the truth and faithfulness is. 2. Encouragement to hope. 2. Incoura. Because the word of God doth no where say, that great sinners shall not be saved, therefore to conceive so is folly, and no less than a delusion of Satan. 3. Encouragement to hope. 3. In coura. Because the word of God saith the contrary, that Jesus Christ came to save sinners, yea and the chief sinners, and this is a saying worthy of all acceptation, 1 Tim. 1. 15, 16. Come now let us reason together, saith the Lord, though your sins were as crimson, they shall be made white as snow, though they were red like scarlet, they shall be made as wool, Isaiah 1. 18. The word of God declares many great and sweet promises to great sinners, as Jer. 3. Isa. 55. 7, 8, 9 & 43. 24, 25. There be many examples of great sinners received to mercy, as Manasseh, 2 Chron. 33. 18, 19 Paul, and one who was a sinner with a witness, Luk. 7. 37. 47. And many others, yea the rebellious also, Psal. 68 18. 4. Encouragement to hope. 4. Incoura. Because there is a fountain set open for sin and for uncleanness, Zach. 13. 1. And Christ is mighty to save, Isa. 62. 1. He will abundantly pardon, Isa. 55. 7. And his compassions fail not, Lam. 3. 22. 5. Encouragement to hope. 5. Incoura. Because great sinners that are heavy laden with sin, are called to come to Christ, Mat. 11. 28. If any man thirst, let him came to me and drink, Joh. 7. 37. Every one that thirsteth, come ye to the waters, Isa. 55. 1. Rev. 22. 17. 6. Encouragement to hope. 6. In coura. The Saints have made their greatness of sin an encouragement to believe; Lord, pardon my sins, for they are great, Psal. 25. 11. How great is his goodness? much greater than thy sins, Zach. 9 17. Isa. 43. The greater our sins are, the greater our faith should be. Lo here is great consolation. 7. Encouragement to hope. 7. Incoura. Because God doth not sell Christ or grace, but he gives Christ, and all that is his freely; Ye that have no silver, come buy and eat, come buy without money, Isa. 55. 1. And the Spirit, and the Bride say, Come, and let him that heareth say, come, and let him that is athirst, come, and let whosoever will take of the water of life freely, Rev. 22. 17. Jesus stood, crying, saying, If any man thirst, let him come to me and drink, Joh. 7. 37. 8. Encouragement. 8. Incoura. Because such as Jesus Christ saves, are unworthy, ungodly, and without works, Rom. 4. 5, 6. The most perfect Saint that ever hath been, did stand in need of mercy, and was unworthy. Behold, he found no steadfastness in his servants, and chargeth his Angels of folly, how much more in them that dwell in houses of clay? Job 4. 18, 19 And all those whom God hath revealed his Son unto, they see an exceeding transcendent beauty in him; and he is precious unto them, 1 Pet. 2. 7. They loath and abhor themselves, Job 42. 6. Because they see in themselves nothing else but vileness, filthiness, and unworthiness, Ezek. 16. 63. and it sets out the mercy of God the more, that it is freely given unto the unworthy, Ezek. 16. 9 Incoura. 9 Encouragement. It makes most for the glory of God to give great things, and is it not a disparagement for a King to do otherwise? The Lord is a great King, a mighty God, Isa. 9 6. He doth great things past finding out, and wonders without number, Job 9 10. Fear not, the Lord will do great things, Joel 2. 21. For with God nothing shall be impossible, Luk. 1. 37. Measure not the Lord by thyself: For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord; for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts then your thoughts, Isa. 55. 8, 9 And those who are made wise by God, look not so much to their baseness as unto his greatness, Zach. 9 17. 10. Incoura. 10. Encouragement. That which moves God to show mercy, is only in himself, nothing in the creature, Ezek. 16. 3. to 9 Nor any thing the creature can do, cannot move God to show mercy; I will do away thy sins for my Names sake, Isa. 43. 25. God shows mercy, because he will, Micah 7. 18, 19 11. Encouragement. 11. Incoura. The greater our sins are, and our sensibleness of unworthiness, the more we shall love God when we know that our sins are pardoned, Luk. 7. 41, 42, 43, 47. 12. Encouragement. 12. Incoura. The mercy of God is infinite, it hath no part or form, therefore it is not capable of any addition or defect: therefore infinite, shouldst thou need thousands of Seas of mercy to pardon thy sins. God hath not the less, notwithstanding he hath given so much. If I had all the sins upon me, that can be committed, or but one sinful thought, this consideration makes it all one. Oh, ay, worlds of sin in this Ocean vanish and come to nothing, Rom. 11. 33. Oh the depth of the unsearchable riches of Christ! Ephes. 3. 8. 13. Encouragement. 13. Incoura. The Name of God it's infinite also: The Father of mercies, 2 Cor. 1. 3. Yea it's the nature of God. The Lord is very pitiful, and of tender mercies, Jam. 5. 11. All mercy and pity is from him, and all that is, or hath been, is but a drop to that Ocean of that pity and mercy that is in him. We are ready to sin, but God is much more ready to forgive; mercy pleaseth him, it's his delight, Micah 7. 18. He is plenteous in mercy, Psal. 86. 5. Thou art a God ready to forgive. 14. Encouragement. 14. Incoura. The price that is for the sins of such as believe, is infinite also; count all thy sins, and still they are the acts of a finite creature; and is not Christ satisfaction above them? he is God, 1 Joh. 5. 20. His righteousness is far greater than thy sins: therefore be they great or small, he is able to disannul them all. 15. Encouragement. 15. Incoura. The Covenant of grace, is not made with us, nor can it be broken by us, but with Christ: If they break my statutes, and keep not my Commandments; nevertheless, my loving kindness will I not take from him, nor suffer my faithfulness to fail; my Covenant will I not break, nor alter the thing that is gone out of my lips, Psal. 89. 31. 33, 34. My Covenant shall stand fast with him, vers. 28. So then the Covenant is made with Christ, and that it was not made for our good works, nor can we disannul it by our sins; for it's sure, perpetual, and everlasting, Heb. 13. 20. It's not founded upon a rotten and sandy foundation, as thyself and duties are. Oh wonder at God's wisdom and love, that it is not made with us, nor is it in our keeping, lo it's founded upon the word & promise of an eternal God, and what ever is in God is God, God is unchangeable, Micah 3. 6. therefore the Covenant stands sure for ever, Heb. 13. 20. But the discouraged soul still replieth; I am persuaded I have committed the sin against the holy Spirit, 3. Ob. and that is unpardonable, Heb. 6. 4. Those who have committed this sin, Answ. tread under foot the Son of God, and count the blood of the Covenant an unholy thing, and do hate God and Christ, Joh. 15. 24. In that thou art afraid thou hast committed this sin, it is certain thou hast not committed it, because such as have so sinned are past fear or feeling, being given up to a reprobate sense, Ephes. 4. 19 I am afraid the day of grace is passed to me, 4. Ob. and so nothing can do me good. You must not give way to such a thought; Ans. 1. who knows but the Lord may return? Jonah 3. 19 Is this the way thinkest thou to enjoy the assurance of his love, 2. to nourish jealousies against his love? Surely this is not the way. Shouldst thou not rather say as David did, How precious are thy thoughts to me, O God? great is the sum of them, if I should count them, they are more than the sands, Psal. 139. 17, 18. The number of the sands are many, yet God's thoughts of love exceeds them; Be not afraid, only believe, Mark. 5. 36. Christ received sinners, Luk. 15. 1, 2. If thou thinkest the day of grace is past, 3. because thy sins are great, etc. this will not prove it: mind what God saith; I have spread out my hand all the day to a rebellious people, that provoke me to anger continually to my face, Isa. 65. 2, 3. If thou desirest to return to God, 4. thy day of grace is not past, Rev. 2. 20. If we confess our sins, 5. he is faithful and just to forgive us our sins, etc. 1 Joh. 4. 9 I do not believe I am elected, 5. Ob. etc. so nothing can do me good. This is a secret, Ans. 1 and you must not meddle with God's secrets; Secret things belong to God, and revealed things to us, Deut. 29. 29. It's one of Satan's deceits to tell a soul that God hath no mercy for him, 2. when the soul hath obtained mercy, or when it is not far from him. It is certain, 3. these thoughts come from Satan, because they are contrary to God in his word, as Gen. 3. 2, 3, 4. It's the nature of unbelief, 4. to be inquisitive and curious to find out any pretence, that it may seem to do well in not harkening to what God saith in his word, Heb. 10. We must not hearken unto Satan, 5. nor yield to him, but resist him; meddle not with election, fix thy eye upon Christ, as a suitable good for thee, who is able to save thee, and wait upon him in the use of his means, till he shall give thee faith, that by it thou mayst know thyself to be elected, Act. 13. 48. But I have used the means, 6. Ob. and yet I am no better, but worse, therefore God will never do me good. Are you sure you have used all God's means, Ans. 1. dost thou know the number of them? and have your ends been all good & right placed, and have you used them in a right manner, measure, time, in sincerity, humility, which I question; and have you not rested in the use of means? have you set God above his means, and expected his blessing upon them, without which they could do no good? If thou hast not used them all in faith, say not, thou hast used the means; what are all means without faith? they are as a shadow without the substance, Heb. 11. 1. The word they heard profited them not, for want of faith, Heb. 4. 2. It is no good reason to say, 2. because God hath not answered me, and supplied me, therefore he never will consider, Isa. 64. 4. Isa. 8. 17. They which had not obtained mercy did, 1 Pet. 2. 10. They shall not be ashamed that wait for me, Isa. 49. 23. There be many that do satisfy themselves with the means, 3. and their frequenting them, and in what they do: that it is just with God, yea a mercy to blast all, to show their emptiness, that we might look and long for Christ, to bless the means, and be all in all unto us. Men believe not that faith is the gift of God, 4. and the Spirits work, Phil. 1. 29. so that they go not to God in his promise for faith, but endeavour to make a faith of their own to carry to God. If thou hast a will that only Christ should save thee, 5. God hath begun his work in thee, and he will finish it, Heb. 12. 2. and one day thou shalt know thyself to be pardoned, and all thy sins shall be subdued. Consider God may have mercy for thee, 6. though thou knowest it not; for men's sins are first forgiven, before they are to believe it, or can be assured of it; for if men should believe, that their sins are forgiven before they be forgiven, they should believe that which is false; neither can any man's believing make that to be, which had not a being before: faith declares to us our pardon; but our believing neither pardons nor procures the pardon of any sin; if it could, what need was there of the death of Christ? I have waited a long time, Obj. 7. and many have received mercy since, but not I Even the Lords servants have waited a long time for God, Ans. 1. or at least they thought the time long; David said, I am weary of my crying, my throat is dried, mine eyes fail, while I wait for my God, Psal. 69. 3. If God have given thee a heart to wait upon him, 2. thou art blessed; Blessed are all they that wait for him, Isa. 30. 18. Waiting implies perseverance, patience, long-suffering, in holding out, notwithstanding the tediousness of the time deferred, courage in breaking through all difficulties that stand between waiting, and to continue waiting, though all things seem contrary, till we enjoy what we waited for; I wait for my God, Psal. 69. 3. I am now old in years, Obj. 8. and if God had intended to have done my soul good, surely he would have done it before this time, and now death is ready to take me away. Yea, Ans. 1. though it be thus with thee, yet mercy may be thy portion at last, if mercy come at last, it will be sweet, and it may come at last. The thief was saved upon the Cross, Mat. 20. Luk. 23. Oh how near was he unto his end before mercy came unto him! You may not set a time to God, 2. in which he shall show mercy, for he giveth what he will, and when he will, and will not be tied to thy time; it's an exceeding great grace for God to show mercy, though it be at the last, as he did to the thief upon the Cross. God hath all hours in the day to work, 3. the last hour God useth to call some, as well as the third; see Mat. 20. 1. to 10. for there is nothing too hard for God. If I were filled with qualifications, Obj. 9 as humbleness, and brokenness of heart, and took delight to hear and pray, as others, I could have hope, but now I cannot. Alas, poor soul, thou art greatly deluded, Ans. 1. for these things can no way fit the soul for mercy. Why dost thou seek the living among the dead? Luk. 24. 5. Why dost thou look at, and rest in, such things as these? for hadst thou these in the greatest measure, they could not procure thy happiness, nor stand thee in any stead; oh nothing but Christ can do thy soul any good, and truly comfort thee. Consider, 2. what qualifications had they in Ezekiel 16. 3. to 9 of whom God was found? Surely they had none, except sinful ones. What, saith God; I was found of them that sought me not, Isa. 65. 1, 2, 3. Tell me, what qualifications had they who were enemies? yet Christ died for them, Rom. 5. 9, 10. All that are saved are saved by grace, without any cause or condition in man, 2 Tim. 1. 9 Under colour of devotion, 3. ye overthrow Christ; can your duties, etc. procure Christ, or what use is there of Christ, if ye can have what ye need without him? ye would have power, ability, and inlargements before ye dare believe in Christ; Oh the greatness of thy pride and folly! doth not Christ say true, that without me ye can do nothing? Joh. 15. 5. As in nature none can work before they have life; 4. so none can do any thing that is spiritual, before they live spiritually. Christ must be in thee before thou canst believe: the soul must believe before it can find any sanctification, or works at all in itself, yea without any regard to works in any measure whatsoever, for there is nothing to be done by man to be a preparation to his sanctification; see Rom. 4. 5. & 5. 8. 10. Thou hungerest and thirstest after a righteousness of thine own, 5. and wouldst establish it, but it must be renounced. I confess, this self-denial is very hard; oh, how hard is it for the soul to be taken off its own bottom of works, and of self-concurrence! strip them of all that is their own, and ye take away their lives; they must and will have something, some humbleness, and brokenness of heart, some tears, some good works, or abilities, or a good heart; something they must have, for they think it cannot be, that they should be accepted, pardoned, and saved, and they to do nothing at all themselves for it: therefore as soon as they begin to espy a flaw in what they do, for who can say his heart is clean? Job 25. 4. they betake themselves to break their hearts, to make God amends for all, and think if they can but attain unto such a deep measure of humiliation and sorrow for sin, than they think they have an evidence for heaven: but alas, this is no evidence, save only of great ignorance, in that they see not death in their best duties: the Lord may say to you who work so hard for life, Thou hast found the life of thy hand, therefore thou wast not grieved, Isa. 57 10. Thou comfortest thyself in thine own sparks, but (sorrow is all the comfort such comfort can produce) ye shall lie down in sorrow, Isa. 50. 11. When we say our good works are not the way to life, men esteem it a grievous error, yet Christ saith, I am the way, Joh. 14. 6. Are thy works Christ or no? if no, than they are not the way, for Christ saith true, and if Jesus Christ is to be unto us all in all, Col. 3. 11. Our best works are to be unto us nothing at all, our works make us not the better before God, nor to be more beloved of God, but declare us to be what we are made by God: the Papists do good works to be saved, but we abhor it, because it is condemned by God, therefore all those who expect and hope for mercy, because they leave their sins, as they say, and do many good works; consider what I say unto thee, Alas, poor soul, thou art still in the state of nature, in the gall of bitterness, thou art not quite plucked up off of thine own stock of self-workes, and self-concurrence with Christ, and therefore art not planted into Christ, thou art ignorant of the righteousness of God, which is the cause why thou goest about to establish thine own righteousness, and so long as thou dost so, thou canst not submit to the righteousness of God, Rom. 10. 13. But didst thou know what a righteousness Christ is, thou couldst not but have preferred it before thine own righteousness, yea it would be esteemed by thee but dross and dung to his, as Phil. 3. 8, 9 And unless the Lord Jesus open thine eyes, and reveal his righteousness unto thee, thy righteousness (which thou joinest with Christ's for salvation) will of a certain work thy destruction unto all eternity. Publicans and harlots are nearer salvation than thee, when you who work for life are Pharisees, and if you die in this estate, you must perish, Mat. 21. 31, 32. Luk. 7. 29, 30. I know many will cavil, and say, if Christ must do all, and man nothing, than men need not care what they do, but live as they list. Answ. As it is our duty, so it is our desire to do whatsoever the word of God requires, but we are not commanded to do any thing to procure the pardon of our sins, but in reference to service and duty, I count myself to be never the nearer Heaven for my best works, then if I had done nothing else but blaspheme God. But what saith the Scriptures, Now to him that worketh, is the reward not reckoned of grace, but of debt, but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4. 2, 3, 4, 5. We are saved, not according to our works, but according to his own purpose and grace, 2. Tim. 1. 9 When we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 10. I will do away thy offences for my Names sake, Isa. 43. 25. A new heart also will I give thee, Ezek. 36. 26, 27. 31. I have seen his ways, and will heal him, Isa. 57 17. I have blotted out thy sins, return unto me, etc. Isa. 44. 22. When thou wert polluted in thy own blood, I said unto thee, Live. When thou wert in thy blood, thy time was the time of love, and I covered thy nakedness, etc. Ezek. 16. 6. 8. All unto whom the mystery of God's love and free grace is revealed, they cry grace, grace, Christ, Christ; Christ is all in all, nothing but Christ, their prayers, tears, duties, devotions, and all of theirs, is nothing to them in respect of acceptation, or justification, or salvation, they are now dead to working, they do no works in the world to attain any of these, all theirs is vanished, and is quite drowned in the infinite Ocean of God's free grace. It is so that God might have all the glory, Eph. 1. 6. Jer. 9 24. and that man might not boast, Rom. 3. 9 but obey God freely, Luk. 1. 74. But I have no work of grace wrought in me. Obje. 10. The Spirit shall convince the world of sin, Answ. and of righteousness, Joh. 16. 7, 8, 9, 10. God hath begun his work in thee, if he hath convinced thee of sin, and of righteousness. To be convinced of sin implies; Such a discovery of sin which causeth the soul to see herself guilty and utterly lost and undone, 1. by reason of sin, they confess themselves are vile, and they abhor themselves, Job 42. 6. They loathe themselves for their deeds, Ezek. 20. 43. Esteeming themselves as beasts, Psal. 73. 22. The soul is convinced, 2. so as to have no hope, Jer. 2. in any thing it can do to help itself out of that miserable state of sin, he is undone in nature, he cannot do any thing from whence he may expect salvation, or have any hope of it; for a man cannot expect life and salvation from Christ alone, until the soul be taken off of all other things in respect of life. This vision of God causeth the soul to see themselves, and say, There remaineth no strength in me, my comeliness is turned in me into corruption, Dan. 10. 8. That is, my best works, my righteousness is defiled, and is sin; now sinful self, and righteous self are alike (if there be any difference, the last is the worst, now the creature hath nothing to procure Christ, nor no strength to believe in him) the holy Spirit discovers to the soul, that there is nothing but darkness and death in our best duties. He is so convinced of sin, 3. that he justifieth the justice of God, if he perish in his sin, as Psal. 51. 4. Gen. 44. 16. See Leviticus 26. 41, 42. Micah 7. 9 2. Sam. 15. 26. Lam. 3. 28, 29. It is from grace to be taken so off of nature, and he that is so taken off of nature, hath grace, is begotten and borne of God. For when the soul is taken off his own bottom, it must have another to rest upon, or else it sinks, therefore when God takes away the souls false soundation, which was her false hope, God gives the soul a better in himself. The teaching and drawing of the Father, Joh. 6. is this, that all men have sinned, and are in an estate of death, and that in Christ there is a ransom, in which is life and all happiness, and that this Jesus and all that he hath done is for him. When the soul hath heard and learned this, there is a power goeth with this teaching, which carrieth the soul by faith to Christ believing in him; for the teaching of the Father and faith goeth together; every one that hath heard and learned of the Father cometh unto me, Joh. 6. So that to convince the soul of righteousness, is to be convinced of Christ, to reveal Jesus Christ to the soul, that in him only is help, and in his righteousness is deliverance; I have laid help upon one that is mighty, Psal. 89. 19 Isa. 63. 1. So fix and settle the eye of the soul upon Christ's righteousness only, at least putting the soul under the hope of it; for as soon as God hath stripped the soul of all hope in and from itself, he turns the soul to Christ, and puts it under hope, Ezek. 16. 5, 6. when the soul seeth nothing but death, God saith, Live, Ezek. 16. 6. and when the soul is a going down into the pit, God saith, stay, harken, I have found a ransom for thee, Job 34. 23, 24. Christ calls, Come to me, and be saved, and the power of God goeth along with this call, works faith, carrieth the soul to Christ as his own, having possession of him. When this is manifested to the soul, faith acts in the love of God in pardoning his sin, greatly wondering at the greatness of his goodness, or astonished with the glory of his present condition, the heart being taken up, as Luk. 1. 41. 43. though for the measure of it, it is not in all alike. For the first, to be convinced of sin than is more than a bare notion that it hath sinned, for this may be in one that rests in themselves, and in something else besides Christ, and perish in this condition; for by the letter of the Law, and the light of reason, men may see and say they have sinned; as Saul and Judas did: but those the Spirit convinces of sin, they are convinced to purpose, because it is thoroughly; The Spirit shall convince the world of sin, Joh. 16. 8. The Spirit discovers to the soul that she hath chosen something else besides Christ, upon which the soul resteth, and satisfieth herself withal, and expects mercy and comfort from by reason of them, and that they are her best services, and other lying vanities, as groundless hopes, peace, joy, comfort etc. telling the soul that there is nothing but death and darkness in them, and that if the soul rest in any of them, there is nothing but death and destruction for them; and there is a secret power of God which goeth along with this teaching, which turneth the soul from darkness, viz. self, Satan, and all lying vanities, to light, to Christ, where life is, the Spirit reveals to the soul a sufficiency of life in Christ, and it needs seek life in nothing else; also the Spirit of God persuades a soul that this life is for him, therefore he is to look to Christ for it, and wait upon him for pardon and life, and that the soul shall not lose her waiting, and so be deceived, but shall certainly have it at last, Isa. 57 13. These things must be wrought in truth, and in a measure in every soul that hath grace, though for the measure of this, it is not in all alike; for in some it is in a small measure, as it was in those who are named to be carnal, and not spiritual, yet than they were babes in Christ, therefore their state was happy, & safe, 1 Cor. 3. 1. 3. But when this is wrought in any measure, in the same time faith is wrought, and as the measure of this work is wrought in the soul, more or less, in the same measure faith is wrought in the soul, and as it appears to the soul, so accordingly faith appears to the soul: and when the soul seeth itself to be lost by reason of sin, and seeth all to be in Christ for life, and is taken off from resting upon any thing else besides Christ, and to expect all from Christ, resting upon Christ, though this be but in the smallest measure wrought in the soul, now this instant time faith is wrought, Jesus Christ is form in the soul, and the soul is converted; for this teaching of the Father and faith are inseparable, Joh. 6. 45. 47. I cannot believe. 11 Ob. It is not in the power of the creature Answ. to believe in Christ, Phil. 1. 29. therefore look not upon faith as a work of thine own, nor is faith any condition of the Covenant required on thy part; for as the Covenant of grace is not made with man, but with Christ, as appears, Psal. 89. 27, 28, 29, 30. nor is there any condition in the Covenant of grace required on man's part, neither is there any thing to be done by man to cause him to have an interest in the Covenant of grace, or to partake of it, for the Covenant of grace and life by Christ is every way free and unconditional on man's part, else how doth it differ from a Covenant of works, if there were any thing to be done by us to have interest in it? and if faith were a condition required on our part to partake of the Covenant, or else not, I see not but we are now in as bad a condition as to be under the Covenant of works, it being as hard and impossible for man of himself to believe in Christ, as it is to keep the whole Law, as the Scripture declares. How hard it is to believe, the experience of many can testify, to believe is a fruit of the Spirit, Gal. 5. 22. We must be in Christ, before we can bear fruit, Joh. 15. 4. therefore we must be in Christ, before we can believe; he that hath the Spirit of Christ hath Christ, we have the Spirit of Christ before we believe, therefore we have Christ before we believe, Rom. 8. 9, 10, 11. Men are ordained unto eternal life before they believe, Acts 13. 48. Faith is a grace of the Covenant on God's part to be given to those who are given to Christ; faith is given to some, that by it they may know their interest in Christ, and by it live upon him: faith is no condition of the Covenant, therefore they mistake who conceive faith to be a condition of the Covenant, either required on man's part to partake of the Covenant of grace, or given to men, and then required of them as a condition; although the Scripture expresseth, that he that believes shall be saved, yet is not faith any condition of salvation; but such expressions are to be considered as a declaration to us what persons shall be saved, viz. such as believe: it is an information to such as know not who shall be saved, and if any desire to know who shall be saved; the answer is, he that believes shall be saved, Joh. 3. 16. If faith did give us interest in Christ, when faith did not appear to act, it would appear to us, that we had no interest in Christ, and that we were not justified by him. I know not whether I am bidden to believe or no, 12. Ob. for some shall not be saved, and if I be one of them, if I should believe I should be saved by Christ, I should believe a lie▪ The Gospel declares that whosoever believes in Christ shall be saved, Answ. Joh. 3. 16. therefore those who believe, cannot be any of them that shall perish; and the Word saith, be that believeth not, is condemned already, Joh. 3. 18. and shall not see life. What God saith is truth, and truth ought to be believed, and whatsoever is contrary to truth, no man is bound to believe, therefore no unregenerate man is commanded to believe the forgiveness of his sins in any other way than God's word holds forth forgiveness of sins, which is, he that believes shall be saved, and have everlasting life. Men are commanded to believe they shall have benefit by Christ, life and salvation by Christ, if they believe, Joh. 3. 16. And no man is commanded to believe he shall be saved by Christ, whether he believes or no; for this is contrary to the Word which saith, He that believes not, is condemned already, Joh. 3. 18. No man is to believe that which is not true, yet this hinders not, but all that see an absolute necessity of Christ, shall enjoy him, & they ought not to distrust in him, but to cast away all their doubts and fears, and believe in him, and rest upon him for ever, as Simon Peter said to Christ, Master to whom shall we go? thou hast the words of eternal life, Joh. 6. 67, 68 But I have no love to Christ, 13. Ob. I am an enemy to Christ, I am not fit for Christ. The reason thou dost not love Christ, Ans. 1. is because thou seest not thy sins to be pardoned by Christ, didst thou know he loves thee, thou wouldst love him, the love of Christ would constrain thee to love him, 2 Cor. 5. 14. We love him, because he first loved us, 1 Joh. 4. 19 Dost thou apprehend thyself to be an enemy to God? 2. so were all those once that ever did believe, Ephes. 2. 12, 13. While we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 8. 10. Enemy's cannot discern Christ, yet God gives Christ to such. Thou canst not fit thyself for Christ, 3. & if thou seest such a necessity of Christ, as without him thou art undone; thou desirest Christ, and goest to Christ; He that cometh to me, I will in no wise cast out, Joh. 6. 37. hearken what Christ saith, you shall speed, you have the promise of Christ, which is security sufficient to satisfy thy soul; for Christ is in you, and no man can hunger and thirst after righteousness, viz. Christ, but such as are blessed, Mat. 5. 6. and the Spirit of God dwells in you, and Christ is in you, and they that are led by the Spirit of God out of themselves to Christ, for light, and life, and strength, are the children of God, Rom. 8. 9, 10, 11, 14. Indeed, 14. Ob. there are many sweet promises in the Word, but they are all for believers, but I am none. I grant none may apply a promise of life, Answ. but only such as believe, yet the promises are for all the elect, thou knowest not but thou art one of them, & when God shall please to give thee faith, thou shalt know thy interest in them, Act. 13. 48. In the mean time, stay thyself with this, that the Lord Jesus gave himself for enemies, and justifieth the ungodly, Rom. 4. 5. Whilst we were yet sinners, Christ died for us: While we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 8. 10. Therefore be not discouraged, God may save thee also. The Lord saith, I will have mercy upon her that hath not obtained mercy, and I will say to them which were not my people, Thou art my people, and they shall say, Thou art my God, Hos. 2. 23. Oh sweet place! therefore by no means yield not to thy fears, nourish no jealousies against God, but resolve in Christ's strength to cleave to his Word, as Psal. 119. 49. And here hold, saying, My beloved is mine, and I am his, Song 2. 16. I would gladly believe, 15. Ob. but I dare not. Thou shouldst not admit nor give way to any discouragement to hinder thy going to Christ, Ans. 1. seeing Christ cried, saying, If any man thirst, let him come to me and drink, Joh. 7. 37. The Spirit and the Bride say, Come, and whosoever will, let him come, Rev. 22. 17. The Lord takes pleasure in them that fear him, and in them that hope in his mercy, Psal. 147. 11. He will not quench the smoking flax, Mat. 12. 20. From whence is thy fear, 2. sure it is occasioned or much increased by them who bid persons believe, & forbid them again by their saying, Take heed what you do, you may be deceived? it is not so easy a matter to believe, you must first be so sensible of sin, and so humbled for it, etc. before you may believe. Now they conceit, they are not so and so qualified, therefore they dare not believe: also they are scared with the many things hypocrites may do, how far they may go, and so set them short of hypocrites; which must needs discourage them, yet the word of God requires no such teaching, for men to learn before they may believe; for when the soul seeth itself lost by reason of sin, and is at a stand, not knowing what to do, the first thing they are to do, is to believe in Jesus Christ, as appears, Acts 16. 31. The word requires nothing of them before they may believe, therefore we may not, for none may presume above what is written. If thou desirest to believe, 3. thy will is in part regenerated, and thou dost in some measure believe, though weakly, as he did that said, Lord, I believe, help my unbelief, Mark. 9 24. God's servants are described by a desire to fear his Name, Nehe. 1. 11. Psal. 145. 19 Psal. 147. 11. There can be no desires without faith, 1 Pet. 2. 2, 3. a man cannot desire that which he believes not to be; so Heb. 11. 6. Many give God their hearts, and do not know it, and so are troubled, because they do not know what is meant by the heart, nor where it is seated. I speak not of the heart of flesh, Rom. 8. 5, 6, 7. there is a carnal mind and a spiritual mind in men, I speak of the heart mystically and spiritually, which is principally seated in the will, so that what it wills or desires, there is the heart, and to that which the will most wills or desires, to that is the bend of the heart unto. Now if the soul were to have its choice of every thing, that one thing that the soul should choose, would any question whether they loved it, and that their hearts were not unto it? for as no soul can be sensible of the want of Christ, until the soul be possessed of him, Rom. 8. 10, 11. so no soul can desire Christ above all things in the world, if they might have their choice, unless Christ have their hearts, and they dearly love him, and believe in him; for Christ is precious to them that believe, 1 Pet. 2. 7. and to none else. So the seat of faith is in the heart, which is in the understanding, and will, but more principally in the will, so that if our wills be renewed, our hearts are renewed, Rom. 8. 5, 6. Paul saith, To will is present with me; good I would do; so then with my mind I serve the Law of God, Rom. 7. 18, 19 with 21. 25. it appears that the will is one with the mind, and the heart is one with them, these three are one, and always go together, and are alike spiritual. Christ saith, Where your treasure is, there will your heart be also, Mat. 6. 21. that is, the mind and affections: and by affections in Eph. 3. 2. is meant the heart, for the heart and affections are one thing. There be them that believe, and yet they know not whether they believe or no: so that it is possible for them to call their faith unbelief, as the blind man did, Mark. 9 24. Lord help my unbelief; which must not be understood of unbelief, for it is not a lawful request to pray that sin may be increased, for unbelief is a sin, and the ground or cause of the souls departing from God, as Heb. 3. 12. Many mistake faith, some have thought, comfort, joy, or ravishments of soul with God, to be faith, and so have concluded, because they had not them, they had no faith. It is not men's believing, but the object of faith, that gives faith its denomination, or name, for there be divers kinds of faith; there is a natural faith, as Luk. 8. 13. and a divine faith, or the faith of God's Elect, Titus 1. 1. Faith and its object is not to be separated, because faith and its object is one and the same, it is too strict therefore to give a distinction or definition of faith without its object. He that believeth that Jesus Christ is the Son of God shall be saved. All is included in this, he that believes this, must 1. Know Christ to be the anointed, Luk. 23. the Saviour of his people from their sins, Mat. 1. 21. 2. To believe in Christ, to rest upon him, to live or stay upon the Lord, Pro. 3. 5. To believe in him, Rom. 10. 9 11. Psal. 17. 6. To cleave to God, Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal. 119. 30, 31. to hope in him, Psal. 147. 11. 3. To own and confess Christ; Simon said, Thou art the Christ, the Son of the living God, Mat. 16. 16. Rom. 10. 9 Any man may say, Obje. that Jesus Christ is the Son of God, yea the Devils confess this; I know thee who thou art, Jesus Christ the Son of God, therefore this cannot be the faith of God's Elect, and so not the faith of the Gospel. 1. There are three things to be considered in the nature of faith; first, illumination; secondly, for the soul to trust in Christ for pardon and life; and the third is the application of him. The first, is when a man consents to the Word, that it is true, and this is called faith, and this the Devil doth; Thou believest there is one God, thou dost well, the Devil doth so, James 2. Mark. 5. 8. Acts 16. 17. The second, is to believe that Jesus is the Christ; which implies a seeing and knowing all to be in Christ for life and salvation, and so to rest upon him for it; he that thus believes in Christ, is brought by Christ over to Christ, and so centred upon him, that he will never go from him, Joh. 6. 58. My soul wait thou on God, for my expectation is from him, Psal. 62. 5. and this no Devil never did. The third, is to believe with an application of Christ as their own in particular, therefore to believe in Christ, is more than an illumination, or a saying so, or reformation; for where faith comes, old things are done away, and they are new creatures, there is a light set up in that soul, now they know all is by Christ, and that there is no way or means of life, but by Christ, and close with Christ, and rest upon him. Secondly, the Scriptures clearly prove that to believe that Jesus Christ is the Son of God, is the faith of the Gospel, for the Word of God is the ground of faith, and the soul's salvation depends upon the truth of what God saith, and faith looks only to what God saith, and rests upon it▪ and sets to its seal that God is true. And that so to believe that Jesus Christ is the Son of God, is the faith of the Gospel, I prove by these Reasons. 1. Because this is the faith which the Apostles preached and witnessed unto, and the faith which is recorded unto us in the Scriptures, Acts 18. 28. 1 Joh. 2. 22. 2. Because none can say (knowingly) that Jesus is the Lord, but by the Spirit, 1 Cor. 12. 3. 3. Because upon the profession of this faith, Christ builds his Church, Mat. 16. 16. 18. 4. Upon the profession of this faith the Baptism of Christ is dispensed, as Act. 8. 37. 5. They who have this faith dwell in God, and God in them, 1 Joh. 4. 15. 6. This faith flesh and blood cannot reveal, but God reveals it to the soul, Mat. 16. 16, 17. 7. Such are borne of God; whosoever believes that Jesus is the Christ, is borne of God, 1 Joh. 5. 1. 8. This is the faith that overcommeth the world, 1 Joh. 5. 4, 5. 9 Because such as have this faith are pronounced blessed, Mat. 16. 17. and shall never die, Joh. 11. 25, 26. 10. Because he that hath this faith shall be saved; If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God hath raised him from the dead, thou shalt be saved, Rom. 10. 9 Jesus said, I am the resurrection, and the life, & whosoever believeth in me, shall never die; believest thou this? she said unto him, yea Lord, I believe that thou art the Christ the Son of God, etc. Joh. 11. 25, 26, 27. To believe this Record, implies an assent that it is truth, with a resting or hoping to have interest in it, to be made one with it, is faith, though it be a lesser degree, (than a full and certain assurance of life by him for himself in particular) see Isa. 45. 21, 22. Those in Mat. 5. 3, 4, 5. who mourn, and hunger, and thirst after Christ are blessed, and shall be satisfied, though they want the application of Christ; therefore besides the illumination which wicked men and Devils may have as well as a believer, there is a twofold act of faith, the first is a direct act to believe Christ is, in whom is life, etc. this is to believe the Record God hath given concerning his Son, and that he came into the world to save sinners, 1 Tim. 1. 15. 2. Chron. 20. 12. Look unto me and be saved, Isai. 45. 22. and so trust in Christ for life from a hope of mercy, but this hope is without a certainty; these are blessed, as appears Mat. 16. 17. Turn ye to the strong hold ye prisoners of hope, Zach. 9 12. Secondly, the reflect act of faith, which is (to believe Christ came to save them from their sins, as Mat. 1. 23.) to know I believe; he that hath this measure or degree of faith, trusts in Christ from a knowledge of an interest in him, we believe and are sure, Joh. 6. 69. He that hath this act of faith, hath the former, but there be some which have the first act of faith, but have not attained the second, yet their hearts are turned unto Christ, and fixed upon him, and they long for him, hope in him, and rest upon him alone for life and salvation, these have faith, which causeth them to depend on Christ, which none can do but such as are possessed with Christ, though at present they may not know it, yet are they blessed, Mat. 5. 6. and in his Name they do trust, Mat. 12. 21. The Apostle saith, These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Name of the Son of God, 1 Joh. 5. 13. So that these words declare they did but weakly believe, and that they did not know that they were possessed with eternal life, (yet they were) therefore they had not that particular knowledge, or assurance of the love of God, yet did believe in Christ. Some conceive they have no grace, 1. Discoura. because they never had so deep a measure of sorrow for sin as some others have, etc. The word of God declares that those that believed had not one and the same measure of sorrow; Ans. 1. the Scripture declares no sorrow in Lydia receiving the Word, Act. 16. 14. but it is said that the Jailor trembled, being in fear, Act. 16. 29. The word of God is to be our Rule, Isa. 8. 20. and not men's conceits. The greatest measure of sorrow, grief, 2. fear, terror for sin, that ever any had, made them not to be loved of God, nor to obtain mercy from God; nor did sensibleness of sin ever drive the soul to Christ, but ever from Christ: as Peter's sensibleness of his sin, caused him to bid Christ to depart from him, Lord depart from me, for I am a sinful man, Luk. 5. 8. therefore a deep sensibleness of sin hinders the soul in believing of Christ, and drives it further from Christ. Thou hast no cause to complain, 3. if God deals more gently with thee, than he doth with some others; its a great mistake to think that God delights in slavish fears or tears. What is the greatest sensibleness of sin worth that proceeds not from faith, 4. and floweth not from the apprehension of pardon & love, in so evil requiting God, look not to sensibleness of sin, but to Christ, thy very sensibleness of sin is not free from sin, and it deserves nothing but death, but in Christ is life. If thou wert ever fatherless, 5. which is for the soul to be stripped of all, that none of thy works, nor means, nor men, nor Angels, nor nothing besides Jesus Christ can stand thee in any stead, nor satisfy thee, being resolved to wait upon Christ, until he please to manifest his free love in pardoning thy sins; this is the work of God in thee, yea this is a great and sweet work of the Gospel, and such a work as never was in any, but such as shall be saved. If thou renouncest all thy own sufficiency, so as thy best duties cannot satisfy thee, certain it is there is a better sufficiency come in place. I fear my faith is not the faith of God's Elect, 2. Discoura. because it is attended with so many doubtings. Fears and doubtings are no fruits of faith, Answ. but of unbelief, and as fears and doubts increase, the stronger is unbelief in the soul; so the soul is ready to judge that where so great unbelief is, there is no faith: yet the Scriptures declare that in those who had true faith, the faith of God's Elect, yet at the same time have had much unbelief also in them, so as they have been filled with doubts and fears, Joh. 13. 1. And from hence it was that he in Mark. 9 24. called his faith unbelief, because he was sensible of his great unbelief: and was not unbelief strong in Thomas, when he said, he would not believe? Joh. 20. 24, 25. And seeing that a child of God may have true faith, notwithstanding they may also have many fears and doubtings, thou knowest not but the cause may be so with thee, therefore take heed that ye deny not yourselves to have faith, lest ye call weak faith, no faith, and light, darkness, and grace, sin; for to do so is very evil; Woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter, Isa. 5. 20. those that put faith for unbelief do so; pray to God to strengthen thy faith, as he did, Mark. 9 24. and use means to remove such things as strengthen unbelief, and hinder the sight of thy faith; as ignorance is one cause of doubting, also an over-sensiblenesse of infirmities, slighting Gods means, neglect of duty, or a formal performance, or nourishing sin more or less, proneness to sin, harkening to Satan, to sense, to carnal reasonings, nourishing fear and unbelief, etc. Also endeavour to do that which is a means to strengthen thy faith, know the perfection of the state of a believer in Christ, in which the weakest and most imperfect believer, is as perfect, as much justified, accepted, and as happy as the best, live upon Christ alone, make choice of and mind the sutablest promises for thee to feed and strengthen thy faith, walk with God, pray in faith, ask his Spirit, and thou shalt have it, Luk. 11. 23. this Spirit will revive, and fill thy soul with joy and peace in believing, and make thee so wise and strong (in his time) that thou shalt not cast away thy confidence any more, Heb. 10. 34. And as God's love (which is perfect, full, free,) is discovered to thy soul in the same measure thy doubts and fears are cast out; for perfect love casts out fear. And although you are to use means, yet means are but means, not causes of increase of grace, it's the operation of the Spirit of God in the soul, which is as God pleaseth, therefore look up to God for faith. I fear my faith is but presumption. 3. Discoura. I fear the ground of this is thy not knowing, Answ. or not minding what faith is, and what presumption is. What faith is, see objection 15. and concerning presumption, this word may be understood in a twofold consideration; first, for such a confidence as is without a ground; or secondly, against a ground. For the first, he that presumes he hath a confidence of pardon, but it is without any ground, he hath no word of God for his confidence, and it may be he can give no reason at all for his confidence, much less a good reason: that this discouragement may be answered, and removed, consider wherein faith and presumption differs. He that presumes, he hath no ground, no word of God for his confidence, here confidence is fetched from their own conceits, they seek no life in Christ, his word, and promise. 1. But he that truly believes in Christ, his confidence is from the Word; We through the Scriptures have hope, Rom. 15. 4. In his word do I hope, Psal. 130. 5. But I hope in thy word, Psal. 119. 81. 2. He that truly believes in Christ, doth not receive any promise of life, but in and through Christ in the riches of his grace. But he that presumes if he receives a promise he receives it upon his qualifications, without respect to Christ, and he gathers conclusions of life from what they are and can do, their own righteousness was never to them as dross and dung, as Phil. 3. 8. So they depend upon their faith, and not upon Christ by faith: the ground of their confidence is, because they are so good, or not so bad as others, as the proud Pharisee, but he was never fatherless, Hos. 14. 3. nor did they ever receive the sentence of death in themselves, 2 Cor. 1. 9 So they were ever confident, and it was ever very easy for them to believe. 3. He that believes, his hope and trust is only in God, and they hope in his mercy; The eyes of the Lord are upon them that hope in his mercy, Psal. 33. 18. 21. 22. And this is the work of God to persuade the heart to rest upon the free mercy of God in Christ, Psal. 13. 5. Psal. 33. 18. I trust in the mercy of God for ever and ever, Psal. 52. 8. With the Lord there is mercy, Psal. 130. 7. God is rich in mercy, Eph. 2. 4. Presumption cannot do so, Joh. 12. 37. 1 Pet. 19 20. Joh. 6. 28, 29. For the second, so the confidence of the presumer is contrary to the word of God, the word approves of no such confidence, but protests against them and their confidence, as appears, Jer. 7. 9 15. So their presumption hardens them, and makes them bold to venture upon sinful practices, as lying, stealing, drunkenness, uncleanness, cheating, and the like, as theirs was, Jer. 7. 9 etc. 4. He that truly believes, abhors that which is evil, and cleaves to that which is good, Rom. 12. 9 Every man that hath this hope in him, purifieth himself as he is pure, 1 ●oh. 3. 3. Purifying their hearts by faith, Acts 15. 9 The grace of God teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. 2. 11, 12. Christ is precious to them that believe, 1 Pet. 2. 7. They count all things but loss for Christ, and for him they will suffer the loss of all things, as Phil. 3. 8. Yet many there be who say they are confident, etc. and yet they dare not speak for Jesus Christ, his truth, his servants, etc. these are far from suffering the loss of all things for him: So others can hold Arminianism, and freewill, setting themselves and their endeavours above God, and his grace, in affirming that notwithstanding all the grace God affords to any man, yet unless man shall please to will and improve it well, (for as they say he may choose whether he will or no) it shall never be effectual to him; if it be so, they may thank God for his grace, without which they can do nothing, but much more themselves, for saving themselves; for others had as much grace as they (as they say Judas had) shall be damned, and they had been damned also, if they had not willed well, etc. and it was in their power and choice, whether they would will well or no: which is so contrary to the Scriptures; so than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9 16. Not that we are sufficient of ourselves to think any thing of ourselves, but our sufficiency is of God, 2 Cor. 3. 5. Surely all those who have tasted of God's free grace, cannot but admire it, and be thankful for it, and loath with the greatest indignation whatsoever shall entrench upon it, although it were but in the least degree. I have no grace, 4. Discoura. because I grow not in grace, my life is not holy, nor am I like unto others who are the Lords. Dost thou know thy age or degree in grace? Answ. what, art thou a child, or a young man, or a father? 1 Joh. 2. 12, 13. there is a great difference between a child and a man in nature, so great is the difference between a babe in Christ, 1 Cor. 3. 1. and a man in Christ, 1 Joh. 2. 13. Also consider if thou canst, whether if thou be'st a babe in the womb, or borne, Heb. 5. 13. He is a babe, as a child is begotten and alive while it is in the womb, before it be borne; so thou mayst be begotten from above, and alive, before thou canst be borne. Christ must first be form in us, before we can be new borne babes, Gal. 4. 18. 1 Pet. 2. 2. And when thou art delivered out of the state of bondage, which is a place of darkness, of fears concerning thy soul, thou art not borne and brought forth; and as the womb is a place of bondage, so here; and therefore canst not do that service others do: if thou be'st but new borne, there cannot that be expected from thee, as there is from a man in Christ; as there is a difference between a child and a man in nature, so there is here; learn to distinguish between the grace itself, and the exercise of it; it's not the having of grace, but the exercise of it, which attains to a holy conversation, by the operation of the Spirit; and when a soul is delivered from its enemies, as Satan, terrors, wrath, curse, it's borne, being delivered we serve, Luk. 1. 47. Deliverance is before working: the time of doubting is a barren time, men cannot fight and work at the same time. Regeneration consists in being begotten to the Lord, to have union with him, Joh. 17. 22. 23. 19 And for God to convey his power into the soul, by which it is made conformable to the will of Christ, and lives by faith in the Son of God, Gal. 2. 20. is another thing in some of the Lords: the first is, where the latter is not, at least in the degrees of it; believers are of several growths and states; as, first, babes, children; secondly, young men; thirdly, fathers, 1 Joh. 2. 12, 13. Can babes work? and yet if they die in that estate, they shall not miss of glory. 1 Job. 2. 12. It is one thing to be justified, and another to be sanctified, so it is one thing to live, another to be borne, and to work is distinct from both: there is as much difference between some of the Lords, as there is betwixt willing and doing; some are termed carnal, 1 Cor. 3. 1. others spiritual. Thou mayst be begotten, but not borne, (if in bondage) and then it is not the season of growing, as another season is. If thou be'st ignorant, or in temptation, thy understanding is clouded, and thy heart being distempered with fear, so as Job 23. 8, 9 and thou art not fit to judge of thy growth; is a new borne babe, 1 Pet. 2. 2. fit to judge of its growth? Also consider, it may be, thou art in God's way, and so thou dost not use his means, or not rightly; consider Psal. 1. 3. with Song 4. 12. there thou shalt grow. I am much tempted by Satan, 5. Discoura. that I have no grace. Satan tempts Christ's babes to cast away their confidence, Ans. 1. which is forbidden, Heb. 10. 35. therefore if Satan tell ye, that ye have no faith, thou mayst reply, if I have it not in the act to my knowledge, I may have it in the grace itself; if he say that he knows, and you know you have no grace at all. Reply, the Devil knows not, and if I should think so I may be deceived; as fire raked up in ashes appears not, and gives neither light nor heat, so corruption doth hide and obscure grace, 1 Cor. 3. 1. And if I have no grace, why let ye me not alone, 2. as ye do others, and as ye did me when I took my fill of sin? then ye told me I had faith, when I had none, I have found ye a liar, therefore I will not hearken unto you, and I am the more confident I have grace, because ye tell me I have none, He is a liar, and the father of it, Joh. 8. 44. But suppose I have no grace, 3. there is no reason why I should despair, because every one of the Lords were once without grace in the estate of nature; At that time ye were without Christ, being aliens from the commonwealth of Israel, strangers, etc. having no hope, and without God in the world, but now in Christ Jesus ye who sometimes were afar off, are made nigh by the blood of Christ, Eph. 2. 12, 13. which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy, 1 Pet. 2. 10. Many are ordained unto eternal life, which did not actually believe, nor had any grace at all; I nor any do not know, but I may be one of them also, therefore I know no reason to despair, nor will despair do me any good, it is better to use the means, wait upon God, trust him with my soul, if mercy come I shall be happy, and shall have cause to praise him. There is nothing too hard for God, 4. Lord, if thou wilt thou canst make me clean, Jer. 32. 17. Mat. 8. 2. I cannot pray, 6. Discoura. nor do any thing to purpose, therefore I have no grace. Unbelief deads' the heart, Ans. 1. and hinders thy living upon Christ's strength. It is so with thee, 2. that thou mightst see a need of Christ, Joh. 15. 5. and live upon him, who hath promised to be a full supply to his. If God hath given thee a desire to obey him, 3. say not it is nothing, because God saith its something, 2 Cor. 8. to 11. he gives this, and if this be all thou hast, it is accepted, vers. 12. and he will grant thy desire; He will fulfil the desire of them that fear him, he also will hear their cry, and will save them, Psal. 119. 19 Christ will not quench the smoking fl●x, Isai. 42. When we see no fire, we know there is fire by the smoke; holy desires cannot be in a soul that hath no grace, Psal. 145. 19 Desire after grace is an act of spiritual life; an act is from a faculty, a faculty is from life and being, a dead man cannot desire, none can desire that which they believe not to be, nor that they do not love; desires if spiritual they flow from faith & love, and are a part of what it desires. A will to obey, may be all that a believer can find in himself at some time; To will is present with me, but how to perform that which is good I find not; for the good I would I do not, but the evil I would not, that I do, Rom. 7. 18, 19, 20, 21. Press after obedience to God, yet know our greatest holiness cannot justify us before God; For by grace are ye saved through faith, and that not of yourselves, etc. Not of works, lest any man should boast, Ephes. 2. 8, 9 Even the strongest of the Lords, are but weak creatures, and the highest perfection they can attain unto in this life, is a fight of our imperfections, and a desire and endeavour to obey, and to live upon Christ by faith; see Phil. 2. 12, 13. And was not Paul one of the most strongest believers? see Rom. 8. 37, 38, 39 yet what saith he of himself, and his words are the word of God; That which I do I allow not, for what I would, that I do not, but what I ha●e, that do I: To will is present with me, etc. Rom. 7. 14. to 25. He had no power to do what he would, yet he lived by faith in the Son of God, Gal. 2. 20. I find no willingness to duties, 7. Discoura. I find no relish in them, so that I often omit them. Unwillingness to duties, Ans. 1. argueth much corruption, from whence omissions often flow. God may have begun his work in thee, 2. although it be thus with thee, it may arise from divers causes, as from unbelief, doubting of acceptance of person and duty; and it's no wonder, if such have little list to obey; also eyeing infirmities, and not Christ also with them, and not exercising grace, especially faith; little love to Christ, loving temporal things, deads' the heart, and makes it carnal, weakness of grace, or from Gods not affording present strength, sloth and ease that slayeth the soul, undiscreet doing duties out of their season, ignorance of the nature of duties, and what God requires in some causes, ignorance of the sweetness of spiritual duties. So the soul's sickness, which hinders the soul's relish of spiritual things: also weakness of body is a great enemy to action; My flesh and my heart fails, but God is the strength of my heart, and my portion for ever, Psal. 73. 26. he never fails. Surely, 8. Discoura. I am deceived, I have no grace, because I am not able to subdue my passions. This declares rather weakness of grace, Answ. than otherwise, and it's certain, it is not from a want of truth of grace, if thou dost that which thou wouldst not, as Rom. 7. 14. to 25. in ourselves we are imperfect at the best, Gal. 6. 1. The strongest is not able to stand alone; also some of the Lords partake more of natural choler, which increaseth naturally, and as that choler is, we are more or less hasty and passionate. A wicked man may be naturally patient, and a child of God may be sinfully passionate, Jam. 5. 17. Thou shouldst not measure God's love to thee, nor the truth of his grace in thee by thy mortification of sin, consider Rom. 7. God may for ends best known unto himself, suffer corruption to be too strong for thee, it may be, to abase thee more, as Paul, Rom. 7. that thou mayst see what need thou hast of a Lord Jesus to pardon and heal thee; who knoweth but God may leave thy personal sanctification the more imperfect, that we may mind and behold Jesus Christ, and our righteousness in him, and so live the more in him, and our joy the more in our justification by him? Rom. 4. 6, 7. It's one thing to have thy sins forgiven, or not imputed, Psal. 32. 1, 2. and another thing to be cleansed from it; live in the apprehension of the love of God, and down goeth sin, and all discouragements, so live in discouragements, and sin prevails, as Psal. 77. 2. 7, 8, 9, 10. We ought not to fetch our comfort from our subduing of sin, but in Christ, in whom we want no righteousness, 1 Cor. 1. 30. Christ is ours, and we are Christ's, and Christ is Gods. When we are at the best, we may not live in ourselves, nor by sight, but by faith, and when we are at the worst, we are to live upon Christ by saith, and comfort ourselves in him, and in him only: many when they want strength or comfort, they seek what they want from their duties, and comfort themselves in their abstaining from sin, but for Christ he is not in all their thoughts, Psal. 10. 4. What I once felt is now decayed. 9 Discoura. The ground of our faith is God in his Word, Ans. 1. and not our sight and feeling, that is sensual, 2 Cor. 5. 7. We live not by sight (and feeling) but by faith. Whilst thou maintainest fears and jealousies of God's love to thee, 2. it is no wonder it is so with thee: call to mind the days of old; as Psal. 77. It's certain, 3. if ever God manifested his love unto thee, he is still and ever will be the same unto thee, having loved his own, he loved them unto the end, Joh. 13. 1. With him there is no variableness or shadow of turning, Jam. 1. 17. A child of God may decay in parts, 4. sight, feelings, and exercise of grace for a time, as Phil. 4. 10. these are sometimes more and sometimes less, but always as God seeth best, that we might rest and rely upon nothing but Christ. I see and feel nothing in myself, or all is as nothing to me, save only Jesus Christ, who is all in all to me. We ought to believe that we neither see nor feel; faith is the evidence of things not seen, Heb. 11. 1. To live by faith, is to walk after the Spirit, and to live by sight and feeling, is to live after the flesh, Rom. 8. 1. I am discouraged, 10. Disco. because nothing is made good to me, I do not possess it. If thou be'st included, Ans. 1 and art under the promise of it, and under the hope of it, thou shalt possess it. It may be made good unto thee, 2. without thy possession of it, for we must not ground faith in the possession of what it believes, possession is suitable to sense, and there is neither faith nor hope in what we possess. To have right in it, and to possess it, are two things, they died in faith, and yet they did not possess what they believed, Heb. 11. 17, 18. The possession of things gives no being unto faith, nor is essential unto it, no otherwise then as faith gives being unto it. Abraham believed he should have a son; here was his faith, Rom. 4. 3. 17. 18. yet he did not possess his son, his son had no being but in the promise of God, therefore to place enjoyment to be essential to faith, is a very great mistake. As a man must first believe God is, 3. before he can go to God, Heb. 11. 6. so a man must first believe in Christ, to have remission of sins by him, and after receive remission of sins, as appears, Acts 10. 43. It thou hast power to close with God in the truth of his Word, 4. as Sarah did, that she should have a son, not only before she had him, but against reason she believed she should have him, thou hast faith. But I am not assured that I shall be saved, 11. Disco. therefore I have no faith. Faith and assurance, Ans. 1 is not one thing, but are differing and distinct; assurance cannot be without faith, but faith may be without assurance; for assurance is not the proper act of faith; assurance is an effect of faith, and a higher measure than that is, and the greater our feeling of assurance is, the lesser our faith is. Faith in the act is an assenting or cleaving to the truth and faithfulness of God in his promise, 2. not from any thing she feels in herself▪ but from something it apprehends in God, in his word, Rom. 4. 20, 21, 22. The act of faith is sometimes attended with much strife and struggling, for Satan saith to the soul, it's in vain for thee to look to Christ, to believe in Christ, Christ saith, Come unto me, believe I will ease thee. Now for the soul to rest upon the fidelity and ability of Christ in his promise, is no small measure of faith: assurance is not from the habit of grace, nor from the direct act of faith, but from the reflect act of faith, which is for a man to see and know that he believes; which assurance is from the immediate testimony of the Spirit of God in the conscience of one who is already a believer, causing the soul to know it believes. The Spirit itself beareth witness with our Spirits, that we are the children of God, Rom. 8. 16. Now abideth faith, 3. 1 Cor. 13. 13. therefore faith doth at all times one way or other, sufficiently evidence the truth of our estates, if we did at all times truly discern the testimony or true act of faith; and the reason why we discern it not, is for want of a full measure of faith, to withstand all that is opposite to faith; for some there be, who have faith, yet by reason of their ignorance, and unskilfulness, as Heb. 5. 14, 15. & 10. 15. forgetfulness: babes are unskilful, and have not experience of God's dealings with his, both for order and manner; so that when faith doth not so lively act, and when Christ doth not clearly appear in the soul, he begins to doubt whether he be not deceived; and when the Lord appears again, the doubt is dissolved, and the soul is satisfied, and he is armed with experience against such a time appears again, if he be able to judge, and neglect not to mark well, but where use and exercise is wanting, there is not so clear a discerning, Heb. 5. 11, 12. I fear the opposition that is in me, 12. Disco. is not between Christ and Satan, or the Spirit against the flesh, but from my corrupt will, & my enlightened conscience. I grant all the combats in men are not right, Answ. and many are deceived herein; yet the difference may easily be discerned; understand it thus; 1. The natural conscience (although it be enlightened) acts only in a natural way, at the most it is but moral, as not to lie, swear, steal, and such gross acts. 2. It stirs not, unless it be forced, and only unto that it is forced unto. 3. It sets one faculty against another, as the will and affections against the understanding, but the Spirit of Christ causeth an opposition in the same faculty, as in the will, etc. 4. Conscience enlightened without grace, it strikes only at the branches of sin, but not in the root. 1. Whereas the Spirit of God makes a free, full, constant, impartial resistance against all sin. 2. And discovers unto the soul her secret corruptions in their colours, and the Spirit over-powers the soul, so as it causeth the soul to hate sin, and leave it. 3. The Spirit causeth the soul to be more glad when sin is more discovered. 4. The Spirit of God teacheth the soul effectually to oppose all sin (even the appearance of evil) equally, proportionably and orderly. I am so troubled with hideous temptations, 13. Disco. as I believe no child of God is. Christ was tempted, Answ. Mat. 4. and I know no kind of temptation that God in his Word hath promised that his child shall not be tempted unto; There hath no temptation taken you, but such as is common to man, therefore believe and take comfort in the wisdom and faithfulness of God, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way of escape, that ye may be able to bear it, 1 Cor. 10. 3. If they be burdensome and hateful unto you, and you cry out to God for help against them, they shall not be laid unto thy charge; for as it was with the damsel in Deut. 22. 25, 26. even so is this matter. I fear that when persecution comes, 14. Disco. I shall not suffer, nor hold out unto the end, but dishonour God, betray his truth, shame and grieve his people. Cast all these cares and fears upon the Lord, Answ. as Phil. 4. 10. In nothing be careful, he will care for thee; I will never leave thee, nor forsake thee, Heb. 15. 5. God will take care for his glory, truth, and servants, his wisdom and power and faithfulness shall order all. Others are discouraged, 15. Disco. because they are not filled with joy and comfort, etc. Faith may be strong, Answ. when joy is absent; David had faith when he had no joy; Restore to me the joy of thy salvation, Psal. 51. 12. He refused comfort, and he wanted it, Psal. 77. 2. Such as judge their condition to be good, because they are filled with joy, they are mistaken, and build upon a wrong foundation, in that they are not founded upon Jesus Christ alone, so as to look to him, and live upon him only. If some persons had joy, they would make it a Christ to them, and live upon it, and so abuse Christ, and themselves, and their joy: and it's a mercy for such to want joy, till they can better use it. Others are discouraged, 16. Disco. because their souls are filled with terrors, saith one, Oh, I feel the wrath of God in my soul, I have a hell in me, and so have been for a long time. This is a sad condition, Ans. 1 yet thus it may be with one who is the Lords; for thus it was with Heman, who said, Lord, why castest thou off my soul, why hidest thou thy face from me? I am ready to die whilst I suffer thy terrors, I am distracted, thy fierce wrath goeth over me, thy terrors have cut me off, Psal. 88 15, 16. And Job cried, He hath kindled his wrath against me, and counts me unto him as one of his enemies, see Job 19 10, 11. & 7. 6. 13, 14, 15, 16. And David in temptation judging himself according unto the Law, to sense, and feeling, said, I am cast out of his sight, Psal. 31. 22. Horror hath overwhelmed me, Psal. 55. 5. & 77. 8, 9 And Jeremiah said, He hath led me into darkness, but not into light, he hath broken my bones, and compassed me with gall, he hath made my chains heavy, he hath filled me with bitterness, thou hast removed my soul far off from peace, and I said my strength and my hope is perished from the Lord, Lam. 3. 2. to 19 The Lord hath his way in the whirlwind, 2. and in the storm, Nahum 1. 3. Some conceive that if God loved them, there should be no such tempests in their souls, but should enjoy a sweet calm, in stead of wrath and terrors, sweet peace and joy: indeed it is so with many, but it's not so with all that are the Lords, as appears; Job saith to God, Why dost thou not pardon my transgressions, etc. Thou hast set me as a mark against thee, so that I am a burden unto myself, see Job 7. 18, 19, 20, 21. 13, 14. Because it was so with Gideon as it was, 3. he could not be persuaded that God was with him; the Angel said, God was with him, Judg. 6. 12, 13. therefore he was mistaken, and so mayst thou be, if thou judgest thyself not to be the Lords, because thou art filled with terrors, etc. Comfort depends not upon any freedom from terrors, but upon the Spirits revelation of truth, and application of it unto the soul. The greatest peace any Saint doth possess, 4. is not to be either a ground or an encouragement for their believing, so also there is no terrors any can possess, aught to be any discouragement in believing, for our happiness is not from any thing we feel or apprehend in ourselves, but in that we are known of God, who loves us and comprehends us in himself, and his not imputing our trespasses unto us, Psal. 32. 1, 2. A soul being in such a sad condition, 5. should consider what the Lord saith in Isa. 8. 20. and to cast all their fears of hell upon God in a promise, to trust in the Lord; for in Jehovah is strength for evermore, Isa. 26. 3, 4: When thou art in the flames of this fire, thou shalt not be burnt; With God nothing is impossible, Luk. 1. 73. O troubled soul, the tender mercies of our God hath visited us, and so it may visit thee also, and give light to thee that sittest in darkness, and in the shadow of death, to guide thy feet in the way of peace, Luk. 1. 78, 79. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee, Isa. 26. 3, 4. What was that which brought thee so low, 6. but poring so much upon thy sins, until thou wert filled with despair, and thy omissions and commissions against conscience increased thy horror? do the contrary, and first believe, then repent, and see that ye daub not yourselves over with your duties; and know that which is a great cause of mourning, is no cause of despair, therefore cast not away your confidence, Heb. 10. 35. for yet a little while, and he that shall come will come, and will not tarry, Heb. 10. 37, 38. Therefore say as the Prophet said, When I sit in darkness, the Lord shall be a light unto me, he will bring me forth into the light, and I shall behold his righteousness, Micah 7. 8, 9 I am in great misery and want outwardly, 17. Disco. by reason of poverty, if God did love me, I should not be so much neglected as I am. Thou shouldst not reason so; Ans. 1. what thinkest thou of the condition of those who wandered about in sheepskins, goatskins, in deserts, mountains, dens and caves of the earth? I fear they were more destitute of outward comfort then thee, and suffered more hunger, cold, and nakedness then thee; hast thou not a house, not a bed to lie on, the places where they wandered afforded not these things unto them; art thou destitute, afflicted, and forsaken? so were they whom God loved, and esteemed the world not worthy of, Heb. 11. 37, 38. Poverty and want hath attended and 2. kept company with many a dear child of God; Job was poor— yea the Churches of Jesus Christ have been poor; the Church of Corinth was poor, 2 Cor. 8. 14. The Church of Smyrna was poor, Rev. 2. 9 The Church of Macedonia was in deep poverty, 2 Cor. 8. 1, 2. And our Lord Jesus Christ was poor, 2 Cor. 8. 9 And thou mayst be very poor, and yet God may love thee, as he loves Jesus Christ, Joh. 17. 26. The poor receive the Gospel, and the profession of the Gospel of Christ, have made the rich poor, in that for Christ they have suffered the loss of all things, Phil. 7. 8. In thy greatest want be content to be like Christ in poverty, as well as in glory, Joh. 17. 24. for the time will quickly come, in which you shall feel no want, nor suffer no hunger, cold, or nakedness. There is no state and condition under the Sun that is free from Satanst emptations, 3. those who have more abundance of outward things, he suggests & insinuates unto them, that these things are all they are like to have, & that seeing they have a heaven here of outward contents, they must not expect another hereafter. And to those who have greater gifts and parts, he saith, they are not given to them in love, but only for the benefit of others, and is ready to discourage them; Satan is ready to get an advantage of us, we are not ignorant of his devises, 2 Cor. 2. 11. The Lord teach his to know the depths of Satan, Rev. 2. 24. to know his stratagems and to resist him. And as there is no state under the Sun free from trouble, so it is a sweet comfort unto all that are the Lords, that there is no state and condition, but as God can, so he will support his in, and under it, and make it sweet and comfortable unto them, yea the best for them; for all things shall work for good to them that love God, 1 Cor. 10. 13. Rom. 8. 28. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord, Rom. 8. 35. 38, 39 I cannot see God, 18. Disco. surely God hath forsaken me. Sometimes God hides himself from his, Ans. 1 as the Scripture declares; Verily thou art a God that hidest thyself, Isa. 45. 15. I opened to my beloved, and he had withdrawn himself, Song 5. 6. Behold, I go forward, but he is not there, and backward, but I cannot perceive him; on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him, Job 23. 8, 9 Our carnal reason, 2. and corrupt heart, and Satan with his suggestions, are so near us, before our eyes, that we cannot see God, and we hearken so much to what they say, that we mind not the voice of the Spirit, Rom. 8. 16. It is one thing to know, 3. and another thing to know that we know: Christ said, they knew; they said, they knew not; Christ said, Whither I go ye know, and the way ye know; Thomas said unto him, Lord, we know not whither thou goest, how then can we know the way? Christ spoke true, and they knew not that they knew, Joh. 14. 3, 4, 5. So she saw Jesus standing, and knew not that it was Jesus. When their eyes were opened, they knew him, Luk. 24. 31. Paul prayed that they might know the hope of their calling, Ephes. 1. 18, 19 When God hideth his face, 4. we are to wait upon him, and look for him, Isa. 8. 17. for he will return again; but Zion said, The Lord hath forsaken me, & my Lord hath forgotten me. Can a woman forget her sucking child, & c? Yea she may, yet will not I forget thee, Isa. 49. 14. For a small moment have I forsaken thee, but with great mercy will I gather thee, Isa. 45. 7, 8. When God absents himself from his, his love and care is the same unto them, as it is when he most manifests himself to them. Another is discouraged, 19 Disco. saying, I thought I had true faith, but since I fell into a great sin, I am persuaded if I had been the Lords, I should not have been so left of God, as I was to sin so as I did. Say not so, Ans. 1 but consider that even some of the children of God, he hath suffered to fall, if not into the same sins, yet as great; David sinned in adultery and murder; how greatly did Solomon sin after he obtained mercy, 1 King. 11. 9 And Peter denied Christ with an oath, yet his faith was not void or nought, Christ's prayer was heard; I have prayed for thee, that thy faith fail not, Luk. 22. 32. therefore his faith never failed him. These examples are recorded in Scripture, to set forth the glory of the riches of Gods free grace, Eph. 2. 4. That men may know what God can do, and that great sinners might not despair or faint under their sin, therefore Christ saith, All sins shall be forgiven unto the sons of men, and blasphemies, Mark. 3. 28. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, 1 Joh. 2. 1. The blood of Jesus Christ makes us clean from all sin, 1 Joh. 1. 7. To despair of the mercy of God, 2. because our sins are great, were to limit God in his mercy, which is a greater sin, and an adding sin to sin, therefore for the greatest sin a believer can commit, he ought not to moan without hope; for no sin he can commit, can never put him into a state of condemnation, or under the curse, Rom. 8. 1, 2, 3. And whilst we live in this world, God healeth not our sinful natures wholly, nor takes it away quite; the flesh lusteth, Rom. 7. yet God ever esteems his as they are in Christ, (and not simply as they are in themselves) Eph. 1. 4. 1 Cor. 1. 30. Paul saith, I myself keep the law of God, but with my flesh the law of sin. Sin doth the evil that believers do see, Rom. 7. 15. 17. 20. 1 Joh. 3. 9 Consider Nehe. 9 16, 17, etc. He knoweth our frame, and remembreth that we are but dust, Psal. 103. 14. God is never an enemy to his, 3. though they greatly sin against him, Psal. 51. We are not beloved for our own sakes, nor any thing in ourselves, but for Christ in whom God is well pleased, Mat. 3. 17. Therefore nothing in us, or that we do, can make us to be loved more or less. God may well say of himself; I am the Lord, I change not, Mal. 3. 6. His love is as himself, ever the same; and Christ in whom we are beloved ever the same, Heb. 13. 8. therefore a believers hope, joy, and confidence, is to be ever the same in Christ, Ps. 23. 1. So we are commanded to Rejoice always, Psal. 5. 11. & 32. 11. Let them exceedingly rejoice, Psal. 40. 16. Psal. 68 3. and to rejoice evermore; Again I say rejoice, 1 Thes. 1. 5. 16. Phil. 4. 4. The joy of the Lord is our strength, Neh. 8. 16. Oh there is enough in the Lord Jesus to satisfy thee at all times, 4. he is an unchangeable object of true joy, in him only is all our hope and happiness, whose blood hath paid all the debt of all thy sins; It's Christ that died, who now shall condemn? surely none, Rom. 8. 33. Therefore let not thy fall cause thee to question the love of God, seeing thy salvation depends not upon thy repentance or holiness, but from God's free grace, Rom. 9 15, 16. Isa. 43. 24, 25. & 57 17. Ezek. 16. 1. to 9 My little children, these things I write unto you, that ye sin not, 1 Joh. 2. 1. And for any to turn the grace of God into wantonness, that is, the sweet mercy and consolations of God, to encourage them in their sinning, they are led by the Spirit of the Devil, he is their father, and his works they do, Joh. 8. I speak to you that regard iniquity, Psal. 66. 18. that love sin, and delight in it, and are bold and venturous upon it, and can drink down iniquity like water, Job 15. 16. You at present are in the gall of bitterness, and whiles it is so with them, here is no consolation for them, th●●e may not be numbered with them who through weakness and temptation, or want of watchfulness, are overtaken, and fall into sin, which they hate, by not shunning the occasions of sin, etc. Surely all the Lords have need to pray, as David did to God, Hold up my goings in thy paths, that my footsteps slip not, Psal. 17. 5. Howsoever it be, be not out of hope, although thou didst persecute the truth, as Paul did, and them that professed it, Act. 9 1, 2. yet afterwards he preached the faith, Gal. 1. 23. thou knowest not but God may convert thee also. The servant of God having fallen into sin, is to rise by faith; for, shall a man fall, and not rise? Jer. 8. 4. When I fall, I shall arise, Micah 7. 7. Who is a God like unto thee, that pardoneth the iniquity, and passeth by the transgressions of the Remnant of his people? Micah 7. 18, 19, 20. God subdues the corruption that is in his, not all at once, but by degrees; therefore he saith, I will be merciful to their unrighteousness, and their sins will I remember no more, Heb. 8. 12. God hath nothing against those who are in Christ, 1 Cor. 1. 30. Ye are in Christ. 20. Disco. But alas, I feel my heart is hardened. Ans. 1 There is much hardness of heart in a child of God, and they feel it, and complain of it, and mourn under it, which is from the new heart in them. To feel hardness is from softness, 2. and the condition of an experienced child of God: O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? doubtless, thou art our father: thou, O Lord, art our father, Isa. 63. 16, 17. Their hearts were hardened, yet they were the children of God. Motives or encouragements to believe. NOtwithstanding faith is the gift of God, Eph. 2. 8. Phil. 1. 29. it floweth from the Spirits operation in the heart, therefore our believing is said to be the work of God, Joh. 6. 28. the operation of God, Col. 2. 12. the Spirit of faith, 2 Cor. 4. 13. The Spirit enlighteneth our understandings, and boweth our hearts to believe. So that without the Spirit of Christ, we can do nothing, Joh. 15. 5. Ephes. 1. 19 It is through grace that men believe, Act. 18. 27. yet men are to use the means; for when in the preaching of the Word, we bid persons to do so and so, we expect the holy Spirit of God to put power to the words spoken, to make them effectual to enable the creature to obey; as, He said unto me, Son of man, stand up upon thy feet: and the Spirit entered into me when he had spoken unto me, and set me upon my feet, Ezek. 2. 1, 2. And the dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. Else it were in vain to speak to dead men, 1 Pet. 4. 6. To believe, etc. is a spiritual work, and all men by nature are spiritually dead, Eph. 2. 1. & 5. 14. only they believe whose hearts God opens, as Acts 16. 14. None can believe but they to whom it is given, Phil. 1. 29. Therefore such words as these, Believe in the Lord Jesus, and thou shalt be saved, Act. 16. 30, 31. in this sense are to be understood; for it is not in him that willeth, and him that runneth, etc. Rom. 9 16. it is God that worketh both to will and to do. Encouragements to believe. 1. Because the Gospel is to be preached to every creature; he that believes shall be saved, Act. 16. 16. There is no precept or command for any to doubt, none are exempted or forbidden to believe, see Act. 16. 30, 31. 1 Joh. 3. 23. but men are commanded the contrary, and to follow after faith, and to lay hold on eternal life, 1 Tim. 6. 11. 2. By believing we come to know our interest in Christ, and of our salvation by him; Whosoever believes in him shall not perish but have everlasting life, Joh. 3. 15, 16. He that believes in the Son, hath everlasting life, vers. 36. see Joh. 6. 40. 3. By believing, we honour God, He that receives his testimony, hath set to his seal, that God is true, Joh. 3. 33. & Joh. 5. 10. therefore none can believe too soon, or too confidently, or too constantly. 4. If ye believe not, surely ye shall not be established, Isa. 7. 9 There is no true quietness and settlement of soul, without believing; also thou stand'st by faith; thou fallest into sin by unbelief, Rom. 11. 20. Heb. 9 12. The word preached (is precious and powerful, yet it) profited them not, because it was not mixed with faith, Heb. 4. 2. 5. It's faith that rids the soul of all its distempers, doubts, fears, discouragements, Rom. 5. 1. (we may not separate the Spirit from faith, nor faith from the Spirit.) 6. By faith in Christ, thou shalt be kept in perfect peace, it will sweetly, transcendently refresh thy soul, Thou wilt keep him in perfect peace, because he trusts in thee, Isa. 26. 3, 4. Being justified by faith, we have peace with God, Rom. 5. 1. By faith we apprehend Christ our justification, the fruit of which is joy and peace. 7. By unbelief, we add sin to sin in the highest nature, if we believe not what God saith, our act of unbelief accuseth God to speak falsely, He that believeth not hath made God a liar, 1 Joh. 5. 10. It is impossible for God to lie. The strength of Israel cannot lie, 1 Sam. 15. 29. Nor can it be any dishonour to God, nor hurt to thyself, to hope in his mercy, and to believe in him; therefore when thou art tempted to unbelief, set before thee the evil of unbelief. 8. As bad as thou canst be, have been received to mercy; Jesus Christ came to save sinners; This is a faithful saying, and worthy of all acceptation, 1 Tim. 1. 15, 16. When thou layst in thy blood, behold it was a time of love, Ezek. 16. 8. He justifieth the ungodly, Rom. 4. 5. While we were yet sinners, Christ died for us, Rom. 5. 8. 10. therefore have hope. Fear not, but believe, Luk. 8. 50. The Lord will command his loving kindness in the day time, and in the night, Psal. 42. 8. Hope thou in God, vers. 5. Be not afraid, only believe, Mark. 5. 36. 9 Unbelief straitens thy heart, and stoppeth thy mouth, hinders thy thankfulness▪ and praising of God; thou shalt be dumb, because thou believest not, Luk. 1. 20. 10. Unless we believe, we can never glorify God; He staggered not at the promise of God through unbelief, but was strong in faith, giving God the glory, Rom. 4. 20. Quest. From whence is it that many of the Lords children have so many doubts and fears. Answ. It ariseth from many several causes; as, 1. From ignorance of the fullness and freeness of the promise, Isa. 55. 2. or mindlessness and heedlessness of the promise, Heb. 2. 1. 3. And from corruption in the heart, opposing grace, Rom. 7. 4. And from the body's distemper with melancholy, 5. or from the conscience (being enlightened) which sides with the Law against itself, Rom. 7. 24. 6. or from unskilfulness in the Word of righteousness, Heb. 5. 13. 7. And from unbelief, which takes the Law and applies it to itself, which occasioneth fears, and fears doubts. 8. And from loose walking with God. 9 Or from the Spirits not operating in the soul; the Spirit when it acts, speaks peace, and causeth faith to act more strongly, Rom. 8. 16. Means to quiet and settle a troubled soul in assurance of the love of God; God gives peace to his by means, as appears 2 Thes. 3. 16. Commune with thy heart, and make diligent search to find out what it is that troubleth thee, Psal. 77. 6. Ask a reason of thy soul, why it is disquieted, why it is cast down, Psal. 42. 11. Why art thou cast down, O my soul? why art thou disquieted? Psal. 42. 5, 6. Examine from whence all thy discouragements come, they come not from God, for his voice is only comfort unto his people, he hath declared himself to be merciful, and gracious, and slow to anger, and plenteous in mercy; He hath not dealt with us after our sins, nor rewarded us according unto our iniquities, Psa. 103. 3, 4. 8. 10. etc. His voice is comfort, Comfort ye my people, speak ye comfortably to Jerusalem, cry unto her, that her warfare is accomplished, that her iniquity is pardoned, Isa. 4. 1, 2. I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, Jer. 29. 11. Nor come they from Christ, he doth not trouble nor discourage any; He binds up the brokenhearted; he proclaims peace, liberty, he comforts all that mourn, he gives beauty for ashes, the oil of joy for mourning, and garments of praise, for the Spirit of heaviness, etc. Isa. 61. 1, 2, 3. Luk. 4. 18. He is gracious and pitiful, He will not quench the smoking flax, nor break the bruised reed, Isai. 42. 3. His voice is full of love & tenderness, all his words are sweet words; as, Let not your hearts be troubled, Joh. 13. 1. Fear not, it is your Father's pleasure, to give you a kingdom, Luk. 12. 32. Cast you● care upon me, I will care for you, Phil. 4. 6. Christ's voice is open to me; My sister, my love, my dove, my undefiled, Song 5. 2. On sweet words of Christ to his! Nor come they from the holy Spirit of God, he is the greatest and most sweetest comforter, he causeth no discouragements, but removes them all, by revealing and applying to the soul the love of God, and carrieth the soul by faith from all discouragements to God, who is love & peace, where the soul is to rest, Psal. 116. 7. and to be filled with his sweet peace. Therefore all our discouragements do proceed, 1. From the Devil, who is an enemy to faith; He taketh the word out of men's hearts, lest they should believe, Luk. 8. 12. 1 Thes. 3. 5. 2. Our own hearts; Take heed, brethren, lest there be in any of you an evil heart, in departing from the living God, Heb. 3. 12. 3. Or the lying vanities we have chosen: but they that hearken unto lying vanities, forsake their own mercy, Jonah 2. 8. Give no way to any discouragement at all, though it do seem never so just and reasonable, etc. This was David's sin to admit of a parley with that which might tend to discourage him; saying, Will the Lord cast off for ever? doth his promise fail for evermore? I said this is my infirmity, Psal. 77. 7, 8, 9, 10. As soon as he saw his infirmity, he had other thoughts of God, saying, Who is so great a God as our God? thou art a God that dost wonders; and his footsteps are not known, vers. 14. 19 If God in his greatness were known, and the wonders he doth known, and his footsteps, the way he goeth known, men would admire him, and rejoice at that for which they now mourn. When thou art tempted to unbelief, set before thee the evil of this sin in itself, and the effects of it. Learn to know and distinguish between the voice of Christ, and all other voices, that thou mayst say, It is the voice of my beloved that knocketh, and hearken unto it, Song 5. 2. Christ's voice is peace to his, Luk. 24. 26. Thy sins are forgiven, Luk. 7. 48. I will remember them no more, Heb. 10. 17. Therefore that voice that tends to hinder the peace of the Saints, suits with Satan, and is not the voice of Christ: I will hear what the Lord will speak; for he will speak peace to his people, Psal. 85. 8. Satan also speaks in the soul, saying, Is not this a delusion? is it likely to be from God? hast thou a heart fit for Christ? and because this last voice is more suitable to reason, the soul is ready to close with it, and to conclude against God, and his own soul, that the voice was not from God, but a delusion of Satan, mistaking Christ's voice to be the voice of Satan, and Satan's voice to be the voice of Christ, which is a miserable mistake. Therefore learn to know the several colours, sounds, and voices, which are for God, and which are for Satan, 1 Cor. 14. 7, 8, 9, 10, 11. Or else you will mistake and come unprepared to the battle, 2 Cor. 7. 5. Learn to know and distinguish between the voice of the Gospel, and the voice of the Law; the Law saith, Cursed is every one that continueth not in all things that are written in the Law to do them, Gal. 3. 10, 11. When there is any work required to be done upon pain of punishment, or upon promise of eternal life, it is the voice of the Law; the Law requires a doing of something for life. M●ses describes the righteousness of the Law, that the man that doth these things, shall live by them, Rom. 10. 5. But the voice of the Gospel is otherwise, that Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. And to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 10. 5. see 9 verse to 13. and that his mercy is above what we can ask or think, Eph. 3. 20. So the promises of li●e, they are free without condition, and the Gospel declares what God works in us, and freely gives unto us, I will love them freely, Hos. 14. 4. If some persons did listen more to the promise, which is the voice of the Gospel, and not unto the voice of the Law, or the voice of corruption, they should enjoy more peace, and less trouble. Meddle not with the threatenings in the Word, so as to apply them to thyself, because they belong not unto thee, they are no part of thy portion, they have nothing to do with a believer, nor he hath nothing to do with them; the threatenings are for them that are under the Law, but we are not under the Law, but under grace, Rom. 6. 14. A believer having sinned, through weakness, applieth the threatenings against that sin to himself, not considering that Christ hath satisfied for the sins they commit; Christ being made a curse for us, Gal. 3. 13. Be sure ye judge not your state by false principles; as, to be bad for the want of that, which if thou hadst it, would not prove thy state good, as knowledge, memory, P●●ls sensibleness of sin, etc. Nor judge thy state bad for the having of that which if thou wert freed from, would not prove thy estate good, as passion, temptations, discontentedness, etc. If this Rule were observed, some should not be so troubled as now they are. Take heed you be not overwhelmed with sin, therefore eye not so much thy infirmities: Beware of such a minding of sin, and such a complaining of it, either to Gods, or man, as may discourage, oppress, and trouble thy soul, for this is sinful. David's experience might teach him this; I complained, and my spirit was overwhelmed; I am so troubled that I cannot speak, Psal. 77. 3, 4. 8. Therefore harken not to thy failings, corruptions, doubts, fears, for as they are all against God, so they are all against thy soul. There is no grace, no mercy from them, therefore what thou seest and feelest, see not, consider not, forget, and what thy sense sees not, see. Faith is the evidence of things not seen, Heb. 11. 1. Walk by faith, not by sight, 2 Cor. 5. 7. Eye Christ only, mind him, meditate upon him, and his rich and free grace, fetch all thy comforts from him, who is made to thee, Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1. 30. If thou attendest only to God in his promise, thou shalt find Rest, Psal. 116. 7. O believer, eye not so much thyself, or thy sins, as Christ's full and perfect satisfaction, which was offered and accepted for all thy sins, Heb. 10. 14, 15, 16, 17, 18. Oh therefore live, and rest thy soul upon thy sweet Lord Jesus Christ alone, & place all thy confidence in him. Dost thou not hear God say to thee, Cast away all thy fears, and come to me, I will settle thee, comfort, quicken, uphold thee, and be better to thee then thyself can be; I will be all in all unto thee? Know the happiness and perfection of the state of a believer in Christ, he is clean from all sin by the blood of Christ, 1 Joh. 1. 7. They are removed from us, Psal. 103. 12. A believer in Christ is accepted of God in him, as perfect, righteous, and comely, as Christ is; for Christ saith to his; Thou art all fair my love, there is no spot in thee. There is not any sin a believer can commit, can be a ground sufficient to question the love of God, nor ought they to cast away their confidence in God, for any thing they do, or can befall them, nor ought they to cause any unquietness of spirit in them, Heb. 10. 19, 20. 22. 25. For now there is none that can lay any thing to the charge of God's Elect, as Rom. 8. 1. Oh meditate on this truth, until thy heart be over powered with it, and thou enjoy the sweetness of it, and ever mind it seriously, thy full freedom and sweet liberty thou hast in Christ, Gal. 5. 13. Learn to distinguish between thy Justification and thy personal Sanctification; the first is perfect and complete in Christ; the latter is in ourselves, and is weak, and imperfect, and uncertain, as appears, Rom. 7. Let us look off our sins, and look upon God's sweet promise, who saith, Their sins and iniquities will I remember no more, Heb. 10. 17. So that now we may draw near with a true heart, in full assurance of faith, for he is faithful that promised, vers. 22, 23. Let not thy comfort depend upon thy personal Sanctification, because from it there can no sure selected constant comfort flow. To seek comfort from Sanctification, and not from their Justification in Christ, is a cause of much trouble in many a weak believer; for Sanctification hath nothing to do with Justification, nor salvation, as any cause of it. Also Sanctification admits of degrees, but Justification admits of neither rules nor degrees, and is more glorious than Sanctification: our Justification depends not upon our apprehending of it, nor in our receiving of it, but upon the effectualness and merit of what our sweet Lord Jesus hath done for us, Heb. 10. 14. 18, 19 So that now we may well have boldness to enter into the Holiest by the blood of Jesus, vers. 20. Justification is apprehended by faith, Heb. 11. 1. Joh. 8. 56. Faith doth evidence to us our justification; for the Scripture saith, all that believe are justified, Act. 13. 39 It is possible to have a full assurance of faith, Heb. 10. 22. therefore faith is an unquestionable evidence: and when faith is hidden and doubtful, Justification is not apprehended; and when faith is hidden and doubtful, Sanctification is not evident but doubtful, and so cannot evidence to us our Justification: the effects of Sanctification cause men to question their Justification, therefore no effect of Sanctification can evidence to the soul its Justification; and that soul that by Faith apprehends his Justification by Christ, not only knoweth it, but may live upon it, enjoying the sweet fruit of it, peace, joy, strength, without any considering the effects of Sanctification in himself. And seeing Christ is made Sanctification to a believer, 1 Cor. 1. 30. why may not a believer live upon his own, and say, I have Sanctification in Christ, which is perfect, my actual righteousness doth often fail me, but Christ's righteousness endures for ever, Psal. 111. 3. therefore I will fetch all my comfort from Christ, and my Justification by him; and as we are not to conclude our Justification from any effect of Sanctification, so we are not to conclude that apprehension of Justification to be from God, as shall take men off the means and rules of Sanctification, because it is to the dishonour of God for men not to walk holily, according to the word of God, Tit. 2. 14. Prize and preserve the peace of thy conscience. Be sure ye allow yourselves in no sin, but in the power and strength of Christ, to hate and abhor with the greatest indignation all sin, and the appearance of evil; it is better to die then to sin: there is that which accompanieth sin, which strikes at a believers peace and comfort, and will damp, straiten and oppress their comfort, joy, and peace in God, unless God doth wonderfully strengthen their faith in him. And such as live by faith, and enjoy sweet peace in him, have found sin to be an enemy, and a let to their faith and comfort, it having often unsettled, and disquieted, and clouded their soul's peace, though indeed it ought not so to do, for we are to remember that sweet place, Heb. 10. 17. Their sins and iniquities will I remember no more. This alone is able to settle a soul, it being full of sweetness and life. Do not trouble thyself with any thing that may befall thee; in case thou wert certain great troubles shall befall thee, be not troubled at any trouble, much less for future trouble, nor think not to encounter with & supply a future trouble, with a present strength; if many and great troubles come, God is alsufficient, and will remove them, or give strength to bear them when they come, 1 Cor. 10. 13. Mind seriously those promises of God that are suitable to thy condition, separate thyself to meditate upon them, as Prov. 18. 2. hide them in thy heart, as Mat. 13. 44. There is strength and sweetness in the promise, thou mayst venture thy soul upon God in his promise, and live upon it, thou knowest not but God may reveal his promise to thee, and settle it sweetly and fully upon thy soul by his almighty power, as Ephes. 1. 19, 20. Therefore let not Gods promises be strange to thee, but feed upon them, eat them; Eat O friends, drink abundantly O beloved, Song 5. 1. Leave not the promise, until thou be'st refreshed, revived, raised, ravished with God's rich grace and infinite free love, and thy heart enlarged with thankfulness and obedience unto God again for the exceeding riches of his mercy, Eph. 2. 9 His plenteous Redemption, Psal. 130. 7. Treasure up experiences of God's goodness unto thy soul, but who among you will give ear to this? who will hearken and hear for the time to come? Isa. 42. 23. Remember the days of old, I have considered the days of old, and the years of ancient time, Psal. 77. 5. Thou hast been my help, Psal. 63. 7. I was brought low, and he helped me, see 2 Tim. 4. 17, 18. Psal. 89. 49. Keep thy heart calm and quiet from all passions, as fear, grief, etc. The still soul can best hear and know Christ's voice, his still voice; but where fear, vexation, and distempers dwell, they are not aware of Christ, nor themselves, and commonly they that fear most have least cause, as they had the Angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid; and the Angel said unto them, Fear not, for behold, I bring you tidings of great joy, Luk. 2. 9, 10. When the soul is troubled with any passion, it is not at the command of faith, Luk. 24. 41. the violence of their joy hindered their faith, Let not your hearts be troubled, Joh. 13. 1. Quietness is the stay of the soul to do or receive. Be contented with thy present estate, and fill not thy head, heart, or hand, with any more business than thou must needs. Consider Heb. 13. 5. Take heed of the cares of this life, Luk. 21. 34. 15. Trouble not thyself with needless supposed fears, if thou dost, thou drawest upon thyself real sorrow, and unnecessary discontent; there be many that are possessed with bitter sorrows from supposed sufferings. Order thy conversation aright, To him that ordereth his conversation aright, will I show the salvation of God, Psal. 50. 23. Want of wisdom to dispose of, of diligence to dispatch, what necessity requires to be done in the right time and place, hath produced such inconveniences, as hath avoidable caused trouble, a disquieted and an unsettled spirit. Walk with God in his ways, ordinances, they are for thy comfort, strength, joy and peace in him; there is no quiet to those that worship the beast, Rev. 14. 10, 11. Use God's means, but live not upon ordinances, but upon God in them, for means alone are not sufficient to do us any good, 1 Cor. 1. 21. Do not sleight nor refuse God's consolations, let them not seem small unto thee; are the consolations of God small with thee, Job 15. 11. O soul own that comfort God gives thee, if it seem small to thee, it's thy own, own it, lest ye live to complain, saying, as David did; My soul refused to be comforted, Psal. 77. 2. and to wish ye had that ye despised; be thankful to God for what thou hast received, and hold that fast, and let nothing go that may tend to thy peace; rest satisfied in Christ's righteousness, and add nothing unto it; I will make mention of thy righteousness, even of thine only, Psal. 71. 15, 16. 19 24. Thy righteousness is an everlasting righteousness, Psal. 119. 142. see Psal. 22. 31. & 35. 28. & 50. 6. & 51. 14. Jer. 33. 16. The perfection of Christ's righteousness is held forth unto us, and doth always lie before us for us, that we might ever be comforted with it, and rejoice in it, with thankfulness for it, seeing it so perfect, and full of divine consolation. Oh here is enough to refresh and satisfy all the Lords to all eternity, so that we have enough, we need no other, nor no more righteousness. Meditate on God's goodness unto thee, let his loving kindness be ever before thy eyes; We have thought of thy loving kindness, O God, Psal. 48. 9 Believe in God, I, in Christ, want of faith, or want in faith, is the cause of trouble in the soul; Ye believe in God, believe also in me; and let not your hearts be troubled, Joh. 13. 1. Faith in Christ quiets and settles a troubled soul. Thou canst not be too confident in resting upon Christ in his free grace, Psal. 30. 5. therefore come boldly to the throne of grace, Heb. 4. 16. Those who know God, will trust him with their bodies and souls, and that upon his word; All that know thy Name, will trust in thee, Psal. 9 9, 10. but a fool neither will, nor can do so; O fool, and slow of heart to believe, Luk. 24. 25. But those who are made wise by God, will trust in the word of the Lord, Isa. 26. 3, 4. and say, in his word do I hope, Psal. 130. 5. When the Lord pleases to settle a soul in the assurance of his love, he causeth the soul to trust in his word; Remember thy word unto thy servant, upon which thou hast caused me to hope, Psal. 119. 49. God by his word conveys that to the soul, which is suitable to its wants, and by his power and authority settles it upon the soul. Above all, take the shield of faith, Eph. 6. 16. Fear not, believe, Luk. 8. 50. Yea, cleave to God in his promise, even then when thou art in thy greatest fears, and most sensible of thy unworthiness; trust in him at all times, God is a refuge for us, Selah, Psal. 62. 8. If at all times, then at the worst times also; yea even then believe, and hear nothing against thy believing God in his promise. Abraham believed against hope, Rom. 4. 18. So should we do; oh believe God intends thy good; Christ came to seek and to save the lost, Luk. 19 10. Lost, viz. in the sight and sense of thy own sin and misery, and in thy own sufficiency. Improve thy doubts, fears, temptations against believing, to encourage thee in believing; for hast thou not by experience found, that it is but in vain to hearken unto any of them? Consider often and well these places, Rom. 16. 20. Heb. 10. 35, 36, 37. Rev. 3. 11. 1 Pet. 4. 19 & 5. 7. And search the Scriptures. Reading helpeth men's judgements, memories, affections, confirms our faith, and fits us to answer the temptations of Satan. Renounce all lying vanities, harken unto none of them. First, harken not to the voice of thy heart, it is a lying vanity, it will deceive thee, Pro. 3. 5, 6, 7. Isa. 44. 20. Secondly, harken not to Satan. Thirdly, harken not to sense; Thomas said, he would not believe, unless he might see and thrust his hand into his side, Joh. 20. 24, 25. But this sensual practice is to be abhorred by us; for this is to consult with flesh and blood, which cannot discern spiritual things, 1 Cor. 2. 14. and is condemned by God, Gal. 1. 16. So some persons will see such a holy frame of spirit in themselves, and feel such a sin subdued, etc. before they will believe, yet faith looks not to such things as these, but only to God in his word; therefore we must not live by sight, but by faith, 2 Cor. 5. 7. and blessed are they that have not seen, yet have believed, Joh. 20. 29. Fourthly, harken not to carnal reason, if it be harkened unto, thou canst not believe, nor submit to God, nor be settled; for doth not reason say, that a Virgin cannot bring forth a child, and a woman of ninety years is past conceiving a child, therefore reason saith it cannot be, and so contradicteth God himself? Gen. 17. 16, 17. Mat. 1. Also can reason believe, that by faith the walls of Jericho fell down, and that the Saints stopped the mouths of Lions, and quenched the violence of fire by faith, yet faith did it, Heb. 11. 30. 33, 34. Or is it likely or possible to reason for a man to walk upon the Sea as Pe●er did? Mat. 14. 29. And did not Christ's command seem vain to Peter's reason, that he should cast in his net into the Sea, seeing he had cast it in so often, and fished all night, and catched nothing? Luk. 5. 8. Can reason conceive how the dead, who are eaten with beasts, or fishes, or turned into dust, can be raised to life? or that the Sea can be divided, the Sun go backward, or the Rocks yield water in abundance; surely there cannot be any reason given for them. And seeing sense and corrupt reason is so contrary to God in his word, why should we hearken unto them, when they say the soul hath no grace, because sense seeth none, and that God will not pardon their sins, because there is no reason to reason why he should, nor no way to reason which way it can be, yet it may be, for with God all things are possible, Mat. 19 26. They that harken unto lying vanities, forsake their own mercies, Jonah 2. 8. 5. Live not upon duties; 6. nor upon good report; 7. nor upon groundless hopes; 8. nor upon peace; 9 comfort; 10. joy; 11. raptures; 12. ravishments: though they all be true or false, live upon God alone, and upon nothing else besides God in Christ; if thou dost live upon any thing else, as thy foundation is unsound, so it will deceive thee; and whatsoever their sparks may be, they must and shall lie down in sorrow, Isa. 50. 10. Let not thy comfort depend upon God's actings or dispensation to the inward or outward man, if thou dost, thou canst not be settled, for they are oft changeable and contrary one to another; one day thou mayst have peace, joy, strength, another none of these; to day God may show himself to thee, and in a moment of time he may hide himself; to day rich and enjoy many friends with health, to morrow sick, and poor, and friends all gone, etc. God's acting in us, and upon us, is not always as he is unto his: as God is in himself unchangeable, ever the same, so he is to his ever the same, however he may seem to be, Heb. 13. 8. Isa. 45. 7, 8. 15. with Song 5. 6. Isa. 8. 17. Therefore make a good construction of all that God doth do to thee, his actings in us, or upon us, is the accomplishing of his will, for his glory, and the good of his; that which I think worst for me, may be best for me, however it be, God is good, and good to me, Psal. 73. 1. This I see and say, and enjoy in both. Pray to God, that he may give unto thee the Spirit of wisdom and revelation in the knowledge of him, that ye may know what is the hope of your calling, Eph. 1. 17, 18, 19 Say unto my soul, I am thy salvation, Psal. 35. 3. I beseech thee show me thy glory, Exod. 33. 18. 'Cause thy face to shine upon me, Psal. 80. 3. Establish, O God, that which thou hast wrought in us, Psal. 68 22. Avoid sadness of spirit, and rejoice evermore, 1 Thes. 5. 16. Sadness of spirit hinders us in thankfulness to God, also it breeds uncomfortableness and unsettledness in us, an uncheerful spirit is unfit for duty, for what we go about unchearfully, we are soon weary in it, if not of it. When our spirits are calm, united, and cheerful, than we act more comfortably; and such a frame of spirit is fittest to praise God, sadness of spirit fitteth us to yield to discouragements, if we be sad, we enjoy not the comfort of any thing; cheerfulness is as it were the life of our spirits, cheerfulness enlargeth our spirits, and fits us to receive happiness, and to express it. Frequent and wisely improve those whom God hath settled, who are able to direct thee, and inform thee in the knowledge of the grace that is revealed, in which is fullness of joy, 1 Job. 1. 4. Mind and remember that which makes for your peace and joy; if ye forget your resting place, as Jer. 50. 6. it is no wonder if ye be troubled; Ye have forgotten the exhortation that speaketh unto you as unto children, Heb. 12. 5. We have no present actual comfort further than we have remembrance. Know, no means of themselves are sufficient to quiet and settle thy soul, it's the work of the Spirit to answer all discouragements, it is God alone that creates the fruit of the lips peace; peace to him that is afar off, and to him that is near, saith the Lord, and I will heal him, Isa. 57 19 It's God which stablisheth us, 1 Cor. 1. 21. These things I write unto you, that your faith and hope may be in God, 1 Pet. 1. 21. Now the God of peace, give you peace always by all means, 2 Thes. 3. 16. Use of Exhortation to all that believe. 1. To admire the greatness and sweetness of God's love in his free grace to thee, it is a mercy to hear of it, how much more to have interest in it, and to enjoy it, being possessed of it, Isa. 61. 2. Take thy own portion and treasures provided for thee, Col. 2. 3. and ever live in the eternal love of God in Christ to thee, this object is sweet, s●ll, durable, sufficient to satisfy thee at all times, rest satisfied in Christ. 3. Dedicate thyself, and all thou hast freely to him, who gave himself fully and freely for thee, who suffered, yea died so freely for thee. Oh how should this love engage our hearts to walk with God, to be holy as he is holy, etc. yea do all, and suffer for him! for the ways of the Lord are right, and the just shall walk in them, Hosea 14. 9 4. Declare to others Gods goodness unto thy soul, use means that others may enjoy the same mercy with thee; Be ye merciful, as he is merciful, forgive and give unto others souls or bodies freely: for so thou hast received. 5. Be content with thy estate, inward or outward, though many crosses and miseries attend thee; for if God be enough (as he is) thou hast enough; oh let not many nor great troubles, inward or outward, dismay thee, 1 Cor. 10. 13. for though they may seem long, yet they cannot last long: The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. Lo I come quickly, Rev. 22. 20. 6. As Christ is all thy happiness, so let him be all thy comfort, and the supply of all thy wants, expect all you need and can desire, yea that God can give, that is for thy good, it is certain thou shalt have all thou needest, Psal. 34. 10. Seeing he hath freely given us his Son, how shall he not with him give us all things freely? Rom. 8. 32. 7. Watch and pray, lest ye (fall into temptation, and) abuse this favour, and turn this grace into wantonness. 8. Stand fast in this liberty of Christ, in which he hath made you free, as Gal. 5. 1. 9 Rejoice always, evermore, and let thy joy be full in God thy portion; They shall rejoice in their portion, Isa. 61. 7. 10. Be wonderfully thankful to God for all his exceeding grace and mercy unto thee, in that he hath given thee beauty for ashes, and everlasting joy shall be to thee, Isa. 61. 3. 7. 2. Use of Comfort and Consolation to all that believe. 2. Use. Oh dear, yea most dear and precious souls, who can express your happiness & glory? for the Lord hath done great things for us, whereof we are glad, Psal. 126. 3. Oh now the great work of your Redemption is finished to your hands by him whose works are all perfect, Heb. 10. 14. So that there is nothing of this work left for thee to do. Now thou mayst come unto the throne of grace boldly, now all is paid, it's God that justifieth, who shall condemn? surely none, Rom. 8. 38, 39 It's not sin, nor Satan, nor any thing else shall hinder thy interest in Christ, or enjoyment of him, for thy union with the Lord Jesus shall never be dissolved, Christ lives for ever, Heb. 7. 25. and seeing Christ lives ye shall live also, Joh. 14. 19 Therefore thou art not only happy now, but thou shalt be so for ever, thou shalt receive the end of thy faith, the salvation of thy soul, 1 Pet. 1. 9 Joh. 5. 24. Christ is enough to comfort us in the sight of all our sins, and to make us happy in all our miseries. There is a day a coming, which will make amends for all; in the mean time, make mention of the loving kindness of the Lord, and the praises of the Lord, according to all the Lord hath bestowed on us, etc. according to the multitude of his loving kindnesses, Psa. 63. 7. Who is wise, and be shall understand these things, prudent, and be shall know them, Hosea 14. 9 THE Perfection and happiness of a Believer in Christ. Some brief Observations or Meditations on some part of the 16. Psal. which Psalm is a Prophecy of Christ, as appears Acts 2. 25. to 35. verse. Psalm 16. IN this Psalm appeareth the wonderful goodness of God in Christ, to all the sons and daughters of Christ, and the exceeding great and happy estate of all that are in him. Preserve me, ver. 1. O God] There is no preservation in any thing, but God. Preserve me] Christ in the days of his flesh put up strong cries and supplications to his Father. For in thee do I put my trust] there is no trust to be put in any thing but in God. I put my trust] Christ as he was man had faith, and it was in God. Thou art my Lord] Christ honours the Father in acknowledging him only; yet Christ and he are one. My goodness extendeth not to thee, ver. 2. but to the Saints that are in the earth. My goodness] Christ's goodness was from himself, therefore his own. Goodness] Jesus Christ is full of goodness, Col. 2. 3. Therefore all that Christ hath done is wonderful, excellent, and meritorious, in this is our happiness and comfort. Extendeth not to thee] Viz. God. God is perfect and infinite, therefore he is not capable of any addition of goodness. Oh admire his perfection. But to the Saints, Ver. 3. etc. Those who are Saints, had no goodness of their own, Their righteousness is of me, saith the Lord, Isa. 54. 17. Christ's goodness was for the Saints, they stood in need of it. Extendeth] It reacheth the Saints, they shall enjoy the fruit of it; there is no place of the earth that is out of the reach of Christ. This goodness of Christ was not for every person in the world, but to the Saints that are in the earth. Saint's] Christ's goodness made them Saints; Christ found them no Saints, but wicked sinners; Oh Saint admire the riches of Christ, and his love to thee; the Saints goodness is in Christ. O soul rest satisfied in Christ's goodness, which is thine, rejoice in it, and admire at it, be thankful for it, walk suitably unto it, and improve this goodness against all thy doubts and fears, etc. To the excellent] The Saints are excellent to Christ, yea, all of them are alike excellent, beautiful, glorious, unspeakable, infinite, excellent, with the excellent beauty of Christ, Ezek. 16. 14. They are more excellent than the whole creation of heaven and earth. Christ calls them excellent, and he esteems them so, Eph. 5. 27. Oh Saint esteem thyself as Christ doth to be excellent in his excellency; for thy beauty it is perfect through my comeliness I have put upon thee, saith the Lord God, Ezek. 16. 14. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, Isa. 61. 10. O glorious Saint, the world knows not thy worth, therefore it esteems thee not, yet slight not thyself, because Christ hath made thee excellent. In whom is all my delight] Jesus Christ is fully pleased and contented with his. All my delight] an infinite delight Christ takes in his. All] One Saint is esteemed by Christ to be of more worth, than the whole creation of heaven & earth, those things have none of his delight, the Saints have it all, the quintessence of all fullness. All] Infinite is the love and contentment that Christ takes and gives to them. O precious Saint, delight thyself in God, rest satisfied with him, in his love, and the delight he takes in thee. Their sorrows shall be multiplied that hasten after another God: ver. 4. their drink-offerings of blood will I not offer, nor take up their names into my lips] As for the wicked, it is not so with them, they are not in so happy a condition, they shall find the contrary from Christ, he will not once name their names to God, nor offer their offerings to his Father. Their offerings of blood] Their costly services shall be rejected, they shall find no entertainment, no acceptance from Christ, they shall have no peace, nor comfort, no cessation of sorrow, their sorrows shall never have an end; their sorrows shall increase and be multiplied, therefore they are in a miserable condition. Mine inheritance and lot] Christ's lot and inheritance is his people; Ver. 5. The Lord's portion is his people, Deut. 32. 9 Mine] Christ layeth claim to his people, to have an interest in them, Christ is not ashamed to own them to be his, Heb. 2. 11. The Saints are not their own but Christ's, 1 Cor. 6. 19, 20. 1 Cor. 3. 23. Seeing the Saints are Christ's, they are to do all for him, to serve him, to be at his disposing only, and not at their own. Inheritance of my cup] Christ's people are his by purchase; let this cup pass from me; they cost a great price, even the precious blood of Christ, 1 Pet. 1. 19 He that paid so much for his, will not lose them, nor leave them, Heb. 13. 5, 6. The Lord is the portion of mine inheritance] The Saints have God for their portion; The Lord is my portion, saith my soul, Lam. 3. 24. Thou art my portion, O Lord, Ps. 119. 57 The portion of a child of God is infinite, because God is infinite: God esteems nothing too much for his, in that he declares himself, and all that is his to be theirs. The Saints are infinitely happy in having such a portion, Jer. 10. 16. Happy is that people that is in such a ease, yea happy is that people whose God is the Lord, Psal. 144. 15. A Saints portion can never be spent, nor lost▪ God is my portion for ever, Psal. 73. 26. None are so rich as a Saint; the poorest Saint shall never want; The Lord is my Shepherd, I shall not want, Psal. 23. 1. There is no want to them that fear him, they shall not want any good thing, Psal. 34. 9, 10. Oh rich and happy Saint, admire free grace, which doth abound to thee; be content with thy portion, and well thou mayest, for more thou canst not have; rejoice in thy portion, for it will be a full supply to thee; They shall rejoice in their portion, Isa. 61. 7. Be thankful for thy portion, for it was freely given thee, Hos. 14. 4. Esteem not any thing too much for him, who esteems nothing too much for thee. Be content if outwardly poor, because richer thou canst not be, in that thou art an heir of glory: improve thy portion, and live upon it richly. Thou maintainest my lot] God hath undertaken to preserve the Saints, and he doth it; Christ's inheritance can never be lost, because it is maintained by God: The Saint's safety and perseverance depends not upon themselves, nor anything below God, but upon God, who maintains and upholds them. The Saints are sure to persevere, it is impossible they should fall finally, or miss of glory, because they are maintained by God. 1. They shall never perish, neither shall any man pluck them out of my hand; and none are able to pluck them out of my Father's hand, Joh. 10. 28, 29. 2. For they are in the love of God, Eph. 2. 5. Joh. 17. 26. 1 Joh. 3. 1. 16. & 4. 16. They shall (avoidable) come unto me, Joh. 6. 36, 37. 3. God hath promised to preserve them, Heb. 13. 5. For he hath said, I will never leave thee, nor forsake thee. 4. God is faithful, 1 Cor. 1. 9 1 Thes. 5. 23, 24. Jer. 31. 40. And immutable, I am the Lord, I change not, Mal. 3. 6. 5. And only wise, he knows how to preserve them, Rom. 16. 27. 6. He hath power enough to preserve them, 1 Pet. 1. 5. 7. Because they are in Christ, Ephe. 1. 4. who shall ever live; Because I live, ye shall live also, Joh. 14. 19 8. Because they are so united to God, that God & they are but one, Jo. 17. 23. I in them, and thou in me, that they may be made perfect in one, Joh. 17. 23. Oh sweet and happy union that is so entire, real, full, and eternal! 9 Because God dwells in them, and they in him, 1 Joh. 4. 13. Joh. 17. 23. Therefore they are secure and safe enough, being out of the reach of all the Devils in earth or hell. The lines are fallen unto me in pleasant ver. 6. places, yea I have a goodly heritage] Christ's lot and inheritance is his Saints, who are delightful and precious unto him, Deut. 32. 9 I have a goodly heritage] Christ is wonderfully taken with the Saints comeliness, it is a main part of the excellency of Christ's inheritance, that it cannot be taken from him, nor spent, nor lost. Goodly heritage] Christ hath a high esteem of his; Thou art all fair, my love, there is no spot in thee, Song 4. 7. They are without spot or wrinkle, Eph. 5. 25. to 28. 1 Joh. 1. 7. Psal. 51. 5. Rev. 19 8. My beloved spoke and said unto me, Rise up my love and fair one, and come away, Song 2. 10. Oh happy Saint, have thee a high esteem of Christ, he is satisfied in thee, and be thou satisfied in him, rejoice in nothing else but him, Psal. 33. 21. and sing praises to him. THE SAINT'S COMMUNION with God by Faith. The life of Faith in effectual calling, Justification, Sanctification, infirmities, in graces, in means, in time past, in prosperity and adversity, in glorification, and to die by Faith. Wherein the life of Faith consists. IT is in the communion the soul hath with God in Christ, and the souls enjoying of Christ in his promises, both spiritual and temporal. 1. Faith in effectual calling. It is the souls cleaving and depending upon Christ in his promise for pardon and life, 1 Joh. 12. 1. Joh. 3. 23. Upon such places as these, 2 Cor. 5. 20. Mat. 11. 28. Mat. 5. 2. The life of faith in Justification. The Lord having spoken peace to the soul, that Jesus Christ hath fully satisfied for all his sins, so as they are all done away, and shall be remembered no more, Isa. 53. 5, 6. Jer. 31. 34. etc. And that as the soul is happy, so it enjoys the comfort of it, and is filled with joy and peace in believing, and now the soul lives a life of comfort, cheerfulness and holiness, 1 Pet. 2. 24. Rom. 5. 1. So that no sin nor Satan (and if corruption increase, and God hides himself, or seems an enemy) not any thing can cause this soul to let go the Lord, and cast away its confidence; Though he slay me, saith Job, yet will I trust in him, Job 13. 15. Rom. 8. 38, 39 Isa. 54. 7, 8. & 63. 16, 17. Some hold the act of faith is that which God accepts to Justification, but this is a mistake, because it makes Christ inferior to faith, and in ascribing such an honour to faith, they dishonour Christ, for although they do not exclude Christ wholly, yet in the act of Justification, it gives all to faith. They say, as the act of Adam's sin condemned him, so our act of faith justifieth us. Answer; Adam's sin was enough to condemn him and us, but our faith cannot save others, nor ourselves. They reply, We are justified by faith. Answ. Christ is called faith, Gal. 3. 23. Before faith came: which must be understood of Christ. We are justified before God in his sight only by Christ, Rom. 3. 20. 24. My righteous servant (Christ) shall justify many, Isai. 53. 11. We are not justified before God by faith which is in us, but by Christ, by his blood; justified by his blood, Rom. 5. 9 That which saves us is the blood of Christ; Jesus Christ hath loved us, and washed us from our sins in his blood, Rev. 1. 5. Also we are said to be justified by faith, because it is the instrument whereby we apprehend and apply Christ our Righteousness: by faith we know ourselves to be justified, Rom. 5. 1. Though faith be a grace of God, yet as it is an act, it is a work, and to be justified by it, is to be justified by a work of our own; for with the heart (man) believeth, Rom. 10. 9, 10. That which justifieth us, must be perfect, and so it is no act of ours; for all our Righteousnesses are as filthy rags, etc. Isai. 64. 6. Not of works, lest any man should boast, Ephes. 2. 9 Before we had faith, it seems, we were not in Christ, or in him and not justified; for we were in him before the world was, Ephes. 1. 4. And that at one time God should be angry with us (as he is with all unjustified persons who are out of Christ, Heb. 12. 29. He hateth all the workers of iniquity, Psal. 5.) and that our believing should make him to be at peace with us: this is to make God changeable like man, which is contrary to the Word; for with him is no variableness, Jam. 1. 17. I am the Lord, I change not, Mal. 3. 6. Nothing can be charged upon Gods elect, Rom. 8. 1. therefore they are justified, 2 Cor. 5. 19 Those who have no sin upon them are justified, but Christ hath taken away all the sins of the Elect, Job. 1. 29. with Isai. 35. 8. 1 Pet. 2. 24. Rom. 6. 6. And to say, we are not justified before God until we believe, is to say Jesus Christ hath not justified us, which is contrary to the Scriptures, which saith, We are accepted in the beloved, in whom we have redemption by his blood, Ep. 1. 6, 7. We are justified by his blood, Rom. 5. 9 Jesus Christ hath loved us, and washed us from our sins in his own blood, Rev. 1. 5. We were reconciled by the death of his Son, Rom. 5. 9, 10. A full satisfaction, Heb. 10, 11, 12, 13, 14. And in this God is well pleased before we believe, Mat. 3. 17. Isai. 53. 11. Also to say, we are not justified before God, or in his sight, until we believe, is to say, we must add our work to Christ, to make up our justification before God, and if it be so, than we in part save ourselves; and if we do join with Christ in this work, why may we not join with him in the glory of it? for that may be esteemed one of the greatest parts of our justification, without which we cannot be justified. But this derogates from Christ, and all such tenets we are to hate with execration. For, saith Christ, I have trodden the winepress alone, and of the people there was none with me, Isai. 63. 3. We rather say, if we believe not, yet he abideth faithful, he cannot deny himself, 2 Tim. 2. 13. What the Lord Jesus Christ hath done for us, is perfect, and is by God imputed to us, so as it is really ours, though it be inherent in another, and by believing it, we know it to be ours, Rom. 4. 24. First, Not any shall be saved by Christ, but those who were predestinated in him, according to his eternal purpose, Eph. 1. 4, 5. & 3. 11. And that there was not any foreseen faith or works in any kind why he chose these rather than others, the will of God was the cause one was chosen and not another; all was according to the good pleasure of his will, to the praise and glory of his grace, Ephes. 1. 5, 6. Are we better than they? no, in no wise, etc. Rom. 3. 9 It was from his great love, wherewith he loved us, Ephes. 2. 4. This love of God was the cause of Gods sending Christ, Joh. 3. 16. and the chief cause of man's election and salvation, 1 Joh. 4. 10. Eph. 1. 4. Joh. 17. 23. And that it is impossible for this great love to decrease or increase, because it is infinite, as appears by Psal. 139. 17, 18. Jam. 1. 17. God is perfect and infinite, he knows and understands all things that ever were, are, or shall be at once: So he is one pure act, therefore when we were chosen in Christ, we were justified and complete in him, God looked upon the Elect to be in Christ before the world was, Ephes. 1. 4. and so he ever looks upon the Elect: So that they ever appear to him perfect and righteous as Christ; for they are one, and are in him, 1 Cor. 1. 30. Ye are in Christ Jesus, and ever shall be in him, being justified freely by his grace in his sight, Rom. 3. 20. 24. God properly was never wroth with Christ, nor the Elect, and therefore Christ could not suffer God's wrath; see Heb. 2. 9 So that in respect of their justification, God seeth no sin in any of the Elect, even before their calling and after. And as it is Gods will, so it should be ours, to set his glory above our salvation, that in the ages to come, he might show the exceeding riches of his grace in his kindness towards us, to the praise of the glory of his grace, Ephes. 1. 5, 6. Ephes. 2. 7. Secondly, In time the Elect did break a holy and just Law, and so lay under the curse and wrath of it, which was death, Rom. 3. 21. 23. Christ in our nature for our persons suffered death, Heb. 2. 9 (the penalty) to free all the Elect, so that they are now actually justified by Justice; That he might be just (Rom. 6. 15.) & 3. 25, 26. If God should have justified us, without this propitiation, after he had made this Law, and we breaking it, he could not have been just, but having received this propitiation, he could not be just, if he did not justify the Elect, That he might be just, and the justifier, etc. Rom. 3. 26. Thirdly, The soul by faith doth apprehend and apply Christ, and what he hath done, to be for him, by which it knoweth itself to be justified in the sight of God, and in the Word, and in his own conscience. Whence flows joy and peace in believing, Rom. 5. 1. because all that believe are justified; And as many as were ordained to eternal life believed, Act. 13. 39 48. So that by believing, I know I am ordained to eternal life, because God's word saith so, and that we are justified in his sight without the deeds of the Law, Rom. 3. 20. 28. viz. by faith we apprehend ourselves to be freely and fully justified by Christ, without any works of our own, Gal. 2. 16. without any addition of inherent goodness in us, etc. Fourthly, by our works in our outward subjection to Christ, to his word, we declare to men (as far as they can judge) that we have the faith of God's Elect, 2 Pet. 1. 1. Thou, O Lord, knowest the hearts of all men; but faith without works is dead to men, and buried also, James 2. 18. 20. If there be no works, they can see nothing of it; show me thy faith by thy works; Ye see then how by works a man is justified, 21. 24. In the 1. we are justified in respect of the knowledge and purpose of God in his sight, Rom. 3. 20. In the 2. we are actually and virtually justified in Justice by the blood of Christ, which paid the debt: now the full price, the full debt being paid, is it justice in law by God or man, to require it again? surely no. In the 3. we are justified in our Consciences, by the holy Spirits manifestation and application of Christ's righteousness unto us. In the 4. and last, we are justified before men, or unto men. Object. If it be so, that men are loved of God, etc. before they repent and believe, than men may live as they list, etc. Answ. We are to own and confess the truth, and not what men of corrupt minds, and base spirits, will say, and will do: the Apostle saith, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, 1 Joh. 2. 1. But what if one say, it seems the Apostle incourages men to sin, to tell them there is an Advocate, who is always heard. And the Apostle saith, Where sin hath abounded, grace did abound much more, Rom. 5. 20. By the Apostles answer (it appears some did say, they might continue in sin that grace might abound) what shall we say then, shall we continue in sin, that grace may abound? God forbid: how shall we that are dead in sin live any longer therein, etc. Rom. 6. 1, 2. But this is an old cavil and slander cast upon those that teach the truth, as the Apostle saith it was then in his days; We be slanderously reported, and as some affirm, that we say, let us do evil that good may come, whose damnation is just, Rom. 3. 8. Their exception is against the truth of God, and therefore we leave them to God to answer and satisfy them. And though all the Elect are freed from the curse of the Law, yet we establish the Law, Rom. 3. 31. We receive the Law from the hand of Jesus Christ to be a rule for us to walk by; and herein is my Father glorified, that ye bring forth much fruit, Joh. 15. 8. And the Saints enjoy sweet privileges by walking close with God; see 1 Pet. 4. 14. To him that order his conversation aright, will I show the salvation of God, Psal. 50. 23. God sheddeth his love into the hearts of his (in his time and measure) which love so constrains them, that they cannot choose but love God again for his great love, Rom. 5. 5. Ephes. 4. 6. 2 Cor. 5. 14. Which love as it is apprehended by them, so it constrains them to obey him; and there is no faith true, but that which works by love, Gal. 5. 6. and to all that love God, his commandments are not grievous, Joh. 14. 15. 1 Joh. 5. 1. 3. And God hath chosen us that we should be holy and without blame before him in love, Ephes. 1. 4. & 2. 10. & 4. 1. But this doctrine hath ever been slandered and opposed by Papists, Arminians, and such as they are; but let those that can see, judge whose lives are most according to the Word, they that hold with it or against it. 3. The life of faith in Sanctification. This consists in two branches. The first, is the souls cleaving to God in Christ our Sanctification, which is for my pardon, and peace, and assurance of glory, 1 Cor. 1. 30. Who is made unto us sanctification. The second, is the souls cleaving to Christ in his promises, to change my nature, cleanse and renew my heart and life, and to work all our works for us, and be a quickening Spirit in us, 1 Cor. 15. 45. I will heal their backslidings, Hos. 14. 5. He will subdue our iniquities, Micah 7. 19 Sin shall not have dominion over you, etc. Isa. 57 18, 19 I have seen his ways and will heal him; and heal all thy diseases, Psal. 103. 8. This was Christ's prayer, Sanctify them with thy truth, thy Word is truth; for their sakes sanctify I myself, that they also might be sanctified through the truth, Joh. 17. 17. 19 There is much unevenness in us, it should be a great grief unto us, that we cannot honour God no more in our conversation, & that our spirits are so much estranged from him as they are, and unto holy and divine things, which should be familiar, and more delightful unto us. All that are the Lords have received great love from him, which should greatly engage their hearts, to walk as becometh Saints, in a holy course and conversation, according to the Word of God, every day, and all the day long to enjoy God, and obey him according to his word. Of infirmities. An infirmity is such a weakness, as when the heart is upright, yet by reason of some impediment it cannot do the good it would, and doth the evil it would not. Infirmities are the imperfections of good actions. There is an infirmity which ariseth from some impediment which a man would fain remove but cannot. There is an infirmity that ariseth for want of growth in grace. A sin of infirmity is always with grief and sorrow, and where there is no grief for it, it is no infirmity. It is a sin of infirmity in him who desires to be informed of it, and to be reproved for it, and to know how to leave it, when he is ashamed of it, and will not plead for it, but complain to God against it, and is grieved & humbled for it, and useth means against it. There is no child of God that is wholly free from infirmities, therefore every believer is to live by faith in all their infirmities. 4. The life of faith in infirmities. Which consists in two things. First, It is the soul cleaving to God in Christ, that he will be to us according unto his promise, a God of love and mercy unto us for ever, notwithstanding all our omissions and commissions, excesses and defects. Secondly, and that he will supply all our wants for soul or body, as if we had never sinned, according to his Covenant with Jesus Christ, and us in him, that it shall stand fast for ever with him, Psal. 89. 27, 28, 29. For the first, If any man sin, we have an advocate with the Father, 1 Joh. 2. 1. Who forgiveth all thy iniquities, Psal. 103. 3. Whom he loves once, he loves to the end, Joh. 13. 1. I am the Lord, I change not, Mal. 3. 6. Jesus Christ the same, yesterday, and to day, and for ever, Heb. 13. 8. I will make an everlasting Covenant with you, even the sure mercies of David, Isai. 53. 3. Which is confirmed by two immutable things, Oath and Covenant, etc. That we might have strong Consolation, Heb. 6. 17, 18. Through the blood of the everlasting Covenant, Heb. 13. 20. If his children forsake my Law, and walk not in my Judgements, if they break my Statutes, and keep not my Commandments; then will I visit their transgressions with a rod, and their iniquity with stripes: Nevertheless, my loving kindness I will not take from him, nor suffer my faithfulness to fail; my Covenant will I not break, my mercy will I keep for him, and my Covenant shall stand fast with him, Psal. 89. 30, 31, 32, 33, 34. They and our fathers dealt proudly, and hardened their necks, and harkened not to thy Commandments, and refused to obey, etc. But thou art a God ready to pardon, gracious and merciful, and slow to anger, and of great kindness, and forsakest them not, Nehe. 9 16, 17, 18, 19, 20. In our greatest falls, when the soul is subject to doubt of pardon, consider our God will abundantly pardon, etc. Isa. 55. 7, 8, 9 I am he that blotteth out thy transgressions for my Names sake, Isa. 43. 25. And am mighty to save, Isa. 63. 1. With the Lord is plenteous redemption, Psal. 130. 7, 8, 9 I have blotted out thy sins, return unto me; for I have redeemed thee, Isa. 44. 22. He knoweth our frame, and remembreth that we are but dust, Psal. 103. 14. If thou shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared, Psal. 130. 3, 4. But the mercy of the Lord is from everlasting to everlasting, upon them that fear him. As a father pitieth his children, so the Lord pitieth them that fear him, Psal. 103. 13. 17, 18. Thou art a God ready to forgive, and plenteous in mercy unto all them that call upon thee, Psal. 86. 5. But thou art a God ready to pardon, gracious, and merciful, and slow to anger, and of great kindness, and forsakest them not, though they dealt proudly, and hardened their necks, and harkened not to thy Commandments, and refused to obey, Neh. 9 16, 17. He hath not dealt with us after our sins, nor rewarded us according to our iniquities, Ps. 103. 10. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, & with his stripes we are healed, Isa. 53. 6. God hath in wisdom and love left sin in his, to keep them humble in the sense of sin, and that we may know what we are, and our strength, that we might exercise the graces of the Spirit, faith for pardon, wisdom, watchfulness, self-denial, etc. which we could not do, if we had no sin, and that we might long to be in heaven, where we shall enjoy a full freedom from all sin: and that we might love and prize Christ more, seeing we stand in such need of him to pardon and heal us, and that we might daily depend upon Christ against it, and live upon the fullness of Christ, which we should have no need in this kind, if we could not sin, and that we might not scorn nor insult over any, and that God's power may appear in preserving a little grace in a soul so full of sin: and also the power of his grace in subduing so many and so strong sins, and that we might admire that rich grace, that can love such as we are, and pardon our so many and great sins. The use of this is, if it be so, first, expect not full freedom of sin here, as some dream. Secondly, do not sin that grace may abound, God forbid, Rom. 6. 1, 2, 3, 8. but in obedience to God, and love to him, use all means against it, all thy days strive against it in the strength of Christ, the love of Christ will teach thee, and cause thee to do so. Thirdly, Be not over-pressed and sunk under it, but live by faith in all infirmities; say as Paul, I glory in my infirmities, not as they are sins, but because by them God's power and goodness is the more seen, both in pardoning, and healing, see Rom. 5. 20. & 6. 1, 2. 2 Cor. 12. 9 Rom. 3. 7, 8. etc. What if I should say, all the Lords are the more happy they were sinners, else how could they have been capable of mercy, and heaven, and union with God, etc. If there were not evil, it would not be known what is good; justice and mercy had not been known, therefore how could▪ God be known? his wisdom in drawing good out of evil, nor his infinite love in sending Christ to die, could not have been known, and man could not come to that full happiness in Christ, if there had not been sin. Sin should not hinder our faith, it is hard to believe the pardon of seventy seven sins in a day, yet faith is able to believe it, and also to keep a sinner from being perplexed in his spirits with any sin or trouble, so as to hinder the soul from rejoicing in God all the day long: faith looks to Jesus Christ, his blood, intercession, and obedience, who hath paid all our debts, 1 Joh. 2. 1. and now we are not under the Law, but under grace, Rom. 6. 15. So that the weakest believer may say in the midst of all, my imperfections have as much of the love or God, and union with him, acceptation, reconciliation, full and perfect righteousness in Christ, to cover all my defects, as the best Saint ever had, and my state shall be as happy as any of theirs, and were it not for Christ, all their holiness could not help them, and they might cry they are unprofitable in all, and had also perished in their sins. Can a man be profitable to God, Job 35. 7? Surely no; and what shall hinder me of having as much happiness and glory in heaven, as the best Saint? Oh who can express the sweetness that is in this doctrine of free grace to an humble soul! and it is wonderful sweet, and it is a strong tie to God in all holiness. I know men of base spirits, unbelievers will catch at what I say, but if they do, who can help it? the children must have bread, and if such dogs will snatch it, to their peril be it; as for you who love sin, so as you are not willing to part with your sins, that you desire to make Leagues and Covenants with sinners, hell, and death, and the devil, you take encouragement to sin, because God is rich in grace, etc. Oh consider, if ye have hearts, ye are those who turn the grace of God into wantonness, ye are still in your sins, ye are the dogs, touch it not, it is not for you; Christ saith, It is not meet to cast the children's bread to dogs, Ma●. 7. 6. A child of God is described by a desire to fear the Name of God, Nehe. 1. 11. 1. Those that live the life of faith in infirmity, they eye Christ's sanctification, and enjoy comfort in it. 2. There is a harmony between that soul, and Gods command, Speak Lord, for thy servant heareth, 1 Sam. 3. 10. 3. He is not offended at Christ, at any thing he requires; Blessed is he that is not offended in me, Mat. 11. 6. For this is the love of God, that we keep his Commandments, and his commandments are not grievous, 1 Joh. 5. 3. 4. He looks at the word of God for his rule, and his desire is wholly to be ruled by it, he will trust God, and rely upon his word. 5. He eyeth Christ's strength in his promise for help, and by faith makes it his own, Psal. 46. 6. Surely in the Lord have I righteousness and strength, Isa. 45. 24. 6. He will with courage encounter against what ever opposeth God, and contend earnestly for the faith once given to the Saints, Judas vers. 3. 7. He is sensible of good and evil, and layeth to heart his own and others sins, Acts 20. 31. 8. No sin he commits doth so discourage him, and sink him, but he can joy and rejoice in Christ, his joy and sorrow is not legal, but evangelical, or spiritual, and therefore may be in one Saint both at one and the same time, 1 Thes. 5. The second branch of this life of faith in infirmities, it is to live upon Christ in his promise, to help us against all our infirmities, upon such places as these. If thou be'st in deadness of heart, consider, Behold my servant shall sing for joy of heart, Isai. 65. 14. In thy Name shall they rejoice all the day, Psal. 89. 16. In dumbness, consider, The tongue of the dumb shall sing, etc. Isa. 35. 36. The mouth of the righteous shall speak wisdom, and his tongue talks of judgement, Psal. 37. 30. In forgetfulness; The Spirit shall bring all things into your remembrance, Joh. 14. 26. When thou art in fear of want, consider, There is no want to them that fear him, Psal. 34. 9 Trust in the Lord, and do good, and verily thou shalt be fed, Psal. 37. 3. Seek ye first the kingdom of God, and his righteousness, and all things else shall be added unto you, Mat. 6. 34. Take no thought, for to morrow shall take thought for itself, sufficient to the day is the evil thereof. Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on: is not the life more than meat, and the body than raiment? Behold the fowls of the air, they neither sow nor reap, nor gather into barns, yet God feedeth them, are ye not much better than they, O ye of little faith? Which of you by taking thought can add one oubit unto his stature? Take no thought (for after these things seek the Gentiles) you heavenly Father knoweth that ye have need of these things, Mat. 6. 25. to the end; see Rom. 8. 32. Luk. 12. 15. Cast all your care upon him, for he careth for you, be careful for nothing; but in every thing, let your requests he made known to God with thanksgiving, Phil. 4. 6. 1 Pet. 5. 7. Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee, Heb. 13. 5. In thy ignorance, consider, We have such an high Priest as can have compassion on the ignorant, Heb. 5. 2. If any want wisdom, let him ask it of God, who gives liberally, and it shall be given him, but let him ask in faith, without wavering, Jam. 1. 5. Having fallen into passion, to keep thee from sinking under it, consider what the Apostles said, We are also men of like passions with you, Acts 14. 15. Elias was a man subject to the like passions as we are, etc. Jam. 5. 17. And so of all other infirmities; He will heal all thy diseases, etc. Psal. 103. 8. If we did live in Christ by faith more, our infirmities would be less. For a supply of all wants; My God shall supply all you need, according to his riches by Christ Jesus, Phil. 4. 6. 19 Christ is able, and will supply all our wants. 5. The life of faith for graces, and in the exercise of them. To believe; They shall trust in the Name of the Lord, Zeph. 3. 12. This is his Commandment, that ye should believe on the Name of his Son Jesus Christ, 1 Joh. 3. 23. To increase in faith; They shall grow from faith to faith, Rom. 1. 17. To live by faith; The just shall live by faith, Rom. 1. 17. To continue in the faith; He that believes in me, though he were dead, yet shall be live, etc. Luk. 22. 32. 1 Pet. 1. 5. In exercise of faith; Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee, Isa. 26. 3. Joh. 11. 25. & 7. 38, 39 He is a buckler to all them that trust in him, Psal. 18. 30. He that puts his trust in the Lord, mercy shall compass him about, Psal. 32. 10. To know God; Thou shalt know the Lord, Pro. 1. 23. They shall all know me, Jer. 31. 33, 34. To love God; Thou shalt love the Lord thy God with all thy heart, Mat. 22. 17. The Lord thy God will circumcise thy heart, that thou mayst love him with all thy heart and soul, Deut. 30. 6. I have declared thy Name, that thy love wherewith thou hast loved me, may be in them, Joh. 17. 26. In loving God; He that loves me, shall be loved of my Father, and I will love him, and manifest myself unto him, and dwell with him, Joh. 14. 21. 23. To seek God; That they should seek the Lord, Act. 17. 27. Seek ye the Lord. In seeking God; Blessed are all they that seek him with their whole heart, Psal. 119. 2. The Lord hath not forsaken them that seek him, Psal. 9 10. Your hearts shall live that seek him, Psal. 69. 32. They shall praise the Lord that seek him, Psal. 22. 26. They that seek the Lord, shall not want any good thing. To fear God; I will put my fear in their hearts, and they shall not depart from me, Jer. 32. 39, 40. They shall fear the Lord and his goodness in the latter days, Hosea 3. 5. In fearing God; The Lord takes pleasure in them that fear him, Psal. 147. 11. He that fears the Lord, him shall he teach the way that he shall choose, Psal. 25. 12. There is no want to them that fear him, (viz. fear lest they sin against him) Psal. 34. 9 He will bless them that fear the Lord, both small and great, Psal. 115. 13. To hope in God. In hoping in God; The Lord takes pleasure in those that hope in his mercy, Ps. 147. 11. We are saved by hope, Rom. 8. 24. Happy is he whose hope is in the Lord, Ps. 146. 5. Be of good courage, he shall strengthen your hearts, all ye that hope in the Lord, Ps. 31. 24. To wait on God; Wait, I say, on the Lord, and he shall strengthen thy heart, Psal. 27. 14. In waiting on God; They shall not be ashamed that wait for me: Blessed are they that wait for him. Since the beginning of the world, men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for them that wait for him, Isa. 49. 23. Isa. 30. 18. 1 Cor. 2. 9 To delight and rejoice in God; Thou shalt have thy delight in the Almighty: thou shalt rejoice in God; in thy Name shall they rejoice all the day: our hearts shall rejoice in him, Isa. 41. 16. Psal. 89. 16. Psal. 33. 21. To praise God; The living, he shall praise thee; daily shall he be praised; they shall praise the Lord: who so offereth me praise, glorifieth me, Isa. 38. 19 Psal. 72. 15. Psal. 63. 3. Psal. 22. 26. Psal. 50. 23. To enjoy peace with God; Let him take hold on my strength, that he may make peace with me, and he shall make peace with me, Isa. 27. 5. To love the Saints; This is his Commandment, that we should love one another, 1 Joh. 3. 23. Little children, love one another; see that ye love one another with a pure heart fervently, 1 Joh. 4. 7. 1 Pet. 2. 22. By this shall all men know, that ye be my Disciples, if ye love one another, Joh. 13. 35. 1 Joh. 3. 14. To love enemies; Love your enemies, do good, lend, hoping for nothing again, and your reward shall be great, etc. Mat. 5. 43, 44. Luk. 6. 35. To judge ourselves; They shall judge themselves worthy to be destroyed: Judge yourselves, and ye shall not be judged, Ezek. 36. 31. 2 Cor. 11. 31. To mourn for sinning against God; I will pour upon them the Spirit of grace, and they shall mourn: Your sorrow shall be turned into joy; Blessed are they that mourn, (in faith) for they shall be comforted, Zech. 12. 10. Joh. 16. 20. Mat. 5. 4. In poverty of spirit; To him will I look, saith God, that is poor, and of a contrite spirit, etc. Blessed are the poor in spirit, for theirs is the kingdom of heaven, Isa. 66. 2. Mat. 5. 3. In desires after Christ, etc. Ho every one that thirsteth, come ye to the waters and drink, if any man thirst, let him come to me and drink, I will give to him that is athirst of the fountain of water of life freely. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. A bruised Reed shall be not break, and the smoking flax shall be not quench. And if there be a willing mind, it is accepted according to that a man hath. By faith Abraham offered Isaac. Of a truth, this poor widow hath cast in more than they all. The desires of the righteous shall be granted, Isa. 55. 1. Joh. 7. 37. Rev. 21. 6. Joh. 7. 33. Mat. 5. 6. Isa. 42. 3. 2 Cor. 8. 10, 11, 12. Gen. 16, 17. with Heb. 11. 27. Luk. 21. 3. Prov. 10. 24. Psal. 37. 4. To be meek; Seek meekness: The meek will he teach his way; and will save all the meek of the earth; he will beautify the meek with salvation, Psal. 25. 9 Psal. 76. 9 Psal. 149. 4. To be sincere; Thou Lord, requirest truth in the inward parts: Blessed are the pure in heart, for they shall see God, Psal. 51. 6. Mat. 5. 8. To confess our sins; Confess thy sin. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity: If any man say, I have sinned and perverted that which is right, and it profiteth me not, he will deliver his soul from going down into the pit, and his life shall see the light, 1 Joh. 1. 9 Job 23. 27, 28. To forgive others; Forgive, unto seventy seven times in a day thou shalt forgive: Forgive, and ye shall be forgiven: If ye forgive men their trespasses, your heavenly Father will forgive your trespasses against him, Luk. 17. 4. Mark. 11. 25, 26. & 6. 37. Mat. 6. 14. Ephes. 4. 23. To be a peacemaker; Blessed are the peacemakers; for they shall be called the children of God, Mat. 5. 9 To devise good; Mercy and truth shall be to them that devise good▪ the liberal deviseth liberal things, Pro. 14. 22. Isa. 32. 8. To selfe-deniall; If any man will come after me, let him deny himself, Ma●. 16. 15. To watch; But let us watch and be sober: blessed are those servants, whom the Lord when he cometh, shall find watching: blessed is he that watcheth, Ma●. 13. 37. 1 Thes. 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 24▪ 47. To be patient: Be ye also patient: in your patience possess your souls, James 5. 8. Luk. 21. 9 After he had patiently endured, he obtained the promises, Heb. 6. 15. To be contented; Be content with those things ye have, Heb. 13. 5. To resist the Devil; Resist the devil, and he will fly from you, Jam. 5. 4. To resist sin; Sin shall not have dominion over you, Rom. 6. 14. Not to be afraid of the world; Ye are of God, little children, and have overcome them; and greater is he that is in you, than he that is in the world, Joh. 16. 33. see 1 Joh. 4. 4. To subdue the flesh; If ye mortify the deeds of the flesh by the Spirit, ye shall live, Rom. 8. 13. Live to the glory of God, and your own, and the Saints comfort. To be merciful; Be ye merciful as your heavenly Father is merciful: Blessed are the merciful, for they shall obtain mercy, Mat. 5. 7. Jam. 2. 13. To give to the poor; See that ye abound in this grace also. Cast thy bread upon the waters, and after many days thou shalt find it. He that gives to the poor shall not lack: Blessed is he that considereth the poor, the Lord will deliver him in the time of trouble; the Lord will preserve and keep him alive, and he shall be blessed upon the earth; thou wilt not deliver him unto the will of his enemies; the Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness, Eccl. 11. 1. Pro. 28. 17. Psal. 41. 1, 2, 3. To give cheerfully; God loves a ohearfull giver, 2 Cor. 9 7. To give bountifully; He that soweth bountifully, shall reap bountifully; The liberal soul shall be made fat, and he that watereth, shall be watered himself: If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise, etc. 2 Cor. 9 6. Prov. 11. 25. Isa. 48. 10, 11. Who so shall give a cup of cold water in the Name of a Disciple (because he belongs to Christ) verily, I say unto you, he shall not lose his reward (in heaven) Mat. 10. 42. Mark. 9 41. 6. The life of faith in the use of means. It is the souls cleaving to God in Christ for a blessing upon his Ordinances, or the means he hath appointed, that we may receive strength from them, and profit by them. The way of the Lord is strength to the upright, Pro. 9 29. I am the Lord that teacheth thee to profit, Isa. 48. 17. Faith believes God will bless his own means, seeing he hath appointed them all to this end, therefore all must needs be effectual. So it is the duty of a believer to use all constantly, closely, wisely; despise not them, because they seem weak and silly to flesh and blood; know by their use (under God) a holy life is preserved, and observe how thou thrivest by them: use all, if by any means thy wants may be supplied, Phil. 3. 11. And honour not any of them, as to exclude or slight another. Some there be that are guilty herein, men only prize that themselves like. But oh ye sons and daughters of God, love ye and use ye all God's means, they are all for his glory, and thy good; let not any of them be a stranger to thee, the neglect of one may hinder the fruit of another: the command is to all the Lords to use all, and if we be weak in the use of means, what should we be if we used them not? let not the difficulty of any dismay thee, consider seriously the sovereignty of God in all his commands, and what obedience to God means, and what God requires, for matter, manner, measure, time, and end. To pray; consider such places as these. Pray continually. I will pour upon them the Spirit of grace and supplication: Ask and ye shall have: If ye which are evil, know how to give good gifts unto your children, how much more shall your heavenly Father, give the holy Spirit to those that ask him? And all things whatsoever ye shall ask in prayer believing ye shall receive. What things soever ye desire when ye pray, believe that ye receive them, and ye shall receive them. Verily I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you: And it shall come to pass before they call I will answer, and while they yet speak, I will hear, 1 Thes. 5. Zech. 12. 10. Mat. 7. 7, 8, 9, 11. Luk. 11. 13. Mat. 21. 22. Mark. 11. 24. Mat. 16. 23. Isa. 65. 24. To read the word; Give attendance to reading: Behold, I will pour out my Spirit upon you, and make known my words unto you, 1 Tim. 4. 13. Rev. 1. 3. Pro. 1. 23. To meditate; Thou shalt meditate therein day and night. Blessed is the man that meditateth on thy Law day and night: My meditation of him shall be sweet: the meditation of my heart shall be of understanding, Josh. 1. 8. 1 Tim. 4. 15. Psal. 1. 1, 2. Psal. 104. 34. Psal. 49. 3. To holy conference; The mouth of the righteous speaks wisdom: the lips of the wise disperse knowledge: my words shall not depart out of thy mouth: they that feared the Lord, spoke oft one to another, etc. They that love it shall eat the fruit thereof, Prov. 15. 17. Pro. 18. 21. Ma●a. 3. 16. Psal. 37. 30. Psal. 71. 24. Isa. 59 21. To hear Christ and his Ministers; Blessed is the man that hears me, watching daily at my gates: Hear and your souls shall live, Pro. 8. 34. Isai. 55. 3. To be baptised; See here is water, what doth hinder me to be baptised? and Philip said, If thou believest with all thy heart, thou mayest; and they went both down into the water▪ and he baptised him, Acts 8. 36, 37, 38. He that believes and is baptised, shall be saved, Mark. 16. 16. For Saints to receive the Lords Supper; Do this in remembrance of me; it was given for you; Take, eat, this is my body▪ Luk. 22. 19 Joh. 6. 58. To be prepared for duties; Thou wilt prepare their hearts: If thou prepare thy heart, etc. Psal. 10. 17. Job 11. 13, 14, 15. To obey God; As soon as they hear of me, they shall obey me, Ezek. 36. 27. To be fruitful in season; His leaf shall be green, and he shall not cease from yielding fruit; he shall bring forth his fruit in season, his leaf shall not wither, Jer. 17. 8. Psal. 1. 2, 3. For ability to obey God; The righteous also shall hold on his way, and he shall be stronger and stronger: they go from strength to strength every one of them; Surely shall one say, In the Lord have I righteousness and strength, my God shall be my strength: I will go in the strength of the Lord: he gives power to the faint, and to them that have no might be increaseth strength: They that wait upon the Lord, shall renew their strength, they shall mount up with wings, as Eagles, they shall run, and not be weary, and shall walk, and not be faint. I can do all things through Christ that strengthens me. God gives strength and power to his people, blessed be God, Job 17. 9 Psal. 84. 7. Isa. 45. 24. Isa. 49. 5. Isa. 40. 29, 30, 31. Phil. 4. 13. Psal. 68 35. In all temptations; That it shall not be above that we are able to bear, and for a good issue out of all temptations. There hath no temptation taken you, but such as is common to man, but God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it, 1 Cor. 10. 13. Jam. 1. 12. Rom. 6. 20. To know the truth; He that will do his will, he shall know whether the doctrine be of God, or no: The Spirit of truth will guide you into all truth: The meek will he teach his way: He that feareth the Lord, will he teach in the way he shall choose, Joh. 7. 17. Joh. 16. 13. Psal. 25. 9 12. For direction in all our ways; I will direct all his ways; I will instruct thee, and teach thee in the way that thou shalt go. I will guide thee with my eye: For this God is our God for ever and ever, and he will be our guide, even until death, Isa. 45. 13. Ps. 32. 8. Psal 48. 14. To reprove others; Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke him, and not suffer sin upon him He that rebuketh a man, afterwards shall find more favour than he that flattereth with his tongue: The fear of man bringeth a snare, but to them that rebuke him shall be delight, and a good blessing shall come upon them, Levit. 19 17. Pro. 28. 23. Pro. 29. 25. Pro. 24. 25. To correct children, etc. The rod and reproof give wisdom, but a child left to himself bringeth his mother to shame; but if thou beatest him with the rod, he shall not die; thou shalt beat him with the rod, Pro. 25. 15. Pro. 29. 15. Pro. 23. 13, 14. For husbands to love their wives; Husbands love your wives, Ephes. 5. 25. 28. 33. For wives to obey their husbands; Wives obey your husbands in every thing (lawful) Ephes. 5. 24. For children to obey their parents; Children obey your parents in the Lord, Ephes. 6. 1, 2. For servants to obey their Masters; Servants be obedient to those that are your Masters, Ephes. 6. 5, 6, 7. To obey God's commands; In keeping them there is great reward, Psal. 19 11. Blessed are they that do his commandments, Psal. 19 11. Prov. 37. 27. Rev. 20. 6. Rev. 22. 14. To leave false worship; See 2 Cor. 6. 16, 17, 18. To dwell in Zion, and to enjoy the privileges thereof; The ransomed of the Lord shall come to Zion with joy: I will take one of a City, and two of a family, and bring them to Zion; They that love his Name shall dwell therein, Isa. 35. 10. Jer. 3. 14. Psal. 69. 36. To be fruitful there; Those that are planted in the house of God, shall flourish in the Courts of our God, and bring forth fruit in old age, and be fat and flourishing: All that see them shall acknowledge them, that they are the seed of them which the Lord hath blessed: They go from strength to strength every one of them in Zion, etc. Ps. 92. 13, 14. Isa. 61. 9 & 62. 12. Psal. 84. 7. That God is present there; He dwells in his Church; He walks in the midst of the seven golden Candlesticks: Thou that dwellest in the gardens, Rev. 2. 1. with Rev. 1. 10. Song 5. 1. & 6. 2. & 8. 13. For the acceptation of their services there; see Song 5. 1. with Deut. 12. 5, 6, 7. For his blessing there; The Lord shall bless thee out of Zion; I will abundantly bless her provision; they shall be abundantly satisfied with the fatness of thy house: blessed are they that dwell in thy house, for they shall he still praising thee, Psal. 132. 15. Psal. 36. 8. Psal. 84. 4. For protection there; Thou shalt hide me in the time of trouble, in the secrets of thy Tabernacle, Psal. 27. 4, 5. For Saints to agree in the truth; I will give them one heart, and one way, Jer. 32. 39 To have joy and gladness there; The Lord shall comfort Zion, and joy and gladness shall be found therein, thanksgiving and the noise of melody, Isai. 51. 3. In reproaches for Christ; Blessed are ye when men revile you for my sake falsely, rejoice and be glad, and leap for joy; for behold, great is your reward in heaven: in like manner did they revile the Prophets, etc. Luk. 6. 22, 23. 1 Pet. 1. 14. In persecution for Christ; All that will live godly in Christ Jesus, shall suffer persecution: Blessed are they which are persecuted for righteousness sake, for theirs is the kingdom of Heaven: If we suffer with him, we shall also reign with him, 2 Tim. 3. 12. Mat. 5. 10. 2 Tim. 2. 12. Rom. 8. 18. In losses for Christ; He that forsakes house, or brethren, or father, or mother, or house or lands, he shall receive a hundredfold here, and in the world to come eternal life, Mark. 10. 29. 30. Mat. 19 28, 29. In imprisonment for Christ; The Devil shall cast some of you into prison, that ye may be tried, etc. Rev. 2. 10. In death for Christ; He that loseth his life for my sake, shall find it: Be thou faithful unto death, and I will give thee a crown of life, Mat. 10. 39 Rev. 21. 7. Rev. 2. 10. For the calling of the Jews; See Isa. 60. 2, 3, 4, 5, etc. For the destruction of Antichrist, and all the enemies of the sons of Zion; See Rev. 17. 16. & 18. 8. 21. etc. 7. The life of faith concerning protection from dangers, and for a supply of all wants. For protection; He shall give his Angels charge over thee: The Lord is thy keeper: I will preserve thee, and keep thee: He withdraweth not his eyes from the righteous: There shall not a hair of your heads perish, Psal 91. 11. Psal. 121. 8. Isa. 49▪ 8. Job 36. 7. Luk. 21. 18. Christ prayed, holy Father, I pray thee keep them from ●●ill, Joh. 17. 15. To be delivered from the wicked; The Lord shall help them, and deliver them from the wicked, and save them, because they trust in him, 2 Thes. 3. 2, 3. Psal. 34. 40. To be delivered from the harlot; Who so pleaseth God, shall escape from her, Eccle. 7. 26. To be delivered from unreasonable creatures; The beast of the field shall be at peace with thee: Thou shalt be at league with the stones of the field, Pro. 5. 23. If in war; He shall redeem thee from the power of the sword, Job 5. 20. If in famine; In famine he shall redeem thee from dearth, Job 5. 20. To find pity in captivity; He made them also to be pitied of those that carried them captives, Psal. 106. 46. If in water; When thou passest through the waters, I will be with thee, and through the rivers, they shall not overflow thee, etc. Isa. 43. 2. If in fire; When thou walkest through the fire, thou shalt not be burnt, nor shall the flame kindle upon thee, Isa. 43. 2. If in sickness; The Lord will strengthen thee upon the bed of languishing; Thou wilt make all his bed in his sickness; and heal all thy diseases, Psal. 41. 3. Psal. 103. 3. Exod. 23. 25. To be preserved from all evil; He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee: He shall preserve thee from all evil, Job 5. 19 2 Thes. 3. 3. Psal. 121. 7. For clothing; Take no thought for your body, what ye shall put on, Is not the body more than raiment? For your heavenly Father knoweth ye have need of these things: Why take ye thought for raiment? Consider the Lilies, etc. Shall be not much more cloth you, O ye of little faith, Mat. 6. 25. See Psal. 37. 16. Mat. 6. 28. 30. 3●. For food in famine; Trust in the Lord, and verily thou shalt be fed: Bread shall be given him, his waters shall be sure, Psa. 37. 3. Isa. 33. 16. In the days of famine they shall be satisfied, Isa. 37. 19 For dwelling; He shall dwell on high, Isa. 33. 17. To be hid in a time of danger; Set a mark upon their foreheads, etc. In that day it shall be said to Jerusalem, Fear thou not, and to Zion, etc. The Lord thy God in the midst of thee is mighty, he will save, etc. Zeph. 3. 16, 17. God will remember his; Thou shalt not be forgotten by me, Isa. 44. 21. For success of our labour; Whatsoever he doth shall prosper: Thou shalt eat of the labour of thy hands: They shall not build, and another inhabit, they shall not plant, and not eat; They shall not labour in vain, etc. For they are the seed of the blessed of the Lord, etc. Psal. 1. 3. Psal. 128. 2. Pro. 12. 11. 14. Isa. 65. 22. If thou be falsely accused; consider, He shall bring forth thy righteousness as the light, etc. Psal. 37. 6. For a good name; consider, Pro. 10. 7. Zeph. 3. 20. Isa. 56. 5. Psal. 111. 6. For children; Thy wife shall be a fruitful vine; Thou shalt see thy children's children, Psal. 121. 3. 6. For sleep; So he giveth his beloved sleep: Thy sleep shall be sweet, Psal. 127. 2. Pro. 3. 24. Job 11. 19 Zeph. 3. 13. For a supply of all we need; My God shall supply all your needs, Phil. 4. 9 6. If in prospericie; consider Jer. 29. 5, 6. These things ye may have, and use them while they last, and while God sees good we shall not meet with any change, but change or no change, God will never change, but be to us ever the same, Heb. 13. 5, 6. 8. The life of faith in adversity. Which is for the soul to submit to God, and to be contented to be in a hard or low condition, if God so order it, and to be fitted to say, as Jesus Christ did; The cup which my Father hath given me, shall I not drink it? Joh. 18. 11. see Phil. 4. 11, 12. And as Jesus Christ had not any trouble, nor not an hour sooner than God predestinated, Job. 8. 20. so ought we to believe, that all trouble of what kind soever, shall not, nor cannot come unto us, until the Lord see fit to send it, and that as Christ did pass through all, so certainly we shall, and that quickly, Joh. 7. 30. Joh. 16. 33. In every affliction and cross that comes upon thee, believe and say, it may be the Lord will do me good by this cross, Rom. 8. 28. it is appointed of my Father for my good, I stand in need of it; if need be ye are in heaviness for a season, 1 Pet. 1. 6. And while it continues with me, the Lord will be both light, peace, and strength unto me, until the time come (which cannot be long) that afflictions, crosses, and troubles, shall be no more, when I shall rest from all ●abour, pain and sorrow. That God will be with his in trouble; I will be with him in trouble: The Lord will be a refuge to his in time of trouble, Psal. 91. 15. Psal. 9 9 Psal. 37. 39 That the trouble shall not be above our strength; I will correct thee in measure, Jer. 30. 11. see 1 Cor. 10. 13. To gain by afflictions; God afflicts us for our profit, that we might be partakers of his holiness, Heb. 12. 11. etc. see Job 13. 23. For deliverance out of trouble, etc. Many are the troubles of the righteous, but the Lord delivers them out of them all, Joh. 5. 19 Psal. 19 17 Psal. 50. 15. For speedy deliverance; My salvation shall not tarry, Isa. 46. 13. 9 Every day to live the life of faith concerning the time past. Which is to consider and call to remembrance, and to see God in his dealings to us, ours, and others, both for soul and body; I have considered the days of old, and the years of ancient time, Psal. 77. 5. This is to enjoy time past, as present. David made this a part of his meditation; oh how sweet is it to muse of God's mercies unto us from our birth; that I should be borne of such as feared God, and so enjoy better education than others, or else that I should be borne of haters of God, and instead of good education had bad, and was brought up in ignorance and profaneness, and how I have been tempted to desperate sins, or healed those breaches, & how strangely God brought us to better places unexpected or undeserved, and how near (and often) we have been to be cut off by death, by sickness, casualties, desperate practices by others, and by ourselves, and how great bondage we have been in by sin, being filled with despair, terror, and wrath, without hope of ever being pardoned, Ephes. 2. 12, 13. and yet for God to fill my soul with joy & peace in believing, Rom. 5. 1. and in how great bondage I was unto sin, not able to restrain myself, and out of hope of ever having strength against such strong lusts, and yet God hath subdued them. Oh great change! and also how we were convinced of our state of death we are in by nature, and by what means. But▪ if we had been borne in India, or Turkey, or Rome, we should either have never heard of a Jesus, or seen no light, or to no purpose. Also how God hath preserved us in Babylon, and brought us out of it (if thou be'st so) and preserved us from the errors of the wicked rotten tenets, as Pelagianisme his free will and power by nature, Arminianism with his free will so by grace, as he may choose whether he will be saved or no, and so under pretence of enlarging Gods grace, robs him of all, to grace himself in his endeavours, and sets the crown upon his own head. So some deny the Moral Law and word of God to be a Rule to them to walk by, and so are lawless; (and where there is no Law, there can be no transgression) and now are the last times, in which iniquity and abominable errors do abound (and shall more abound; that which God hath said shall be, must be, no man nor men can hinder it) some denies Election and original sin, etc. the Lord in mercy open their eyes, I was once wrapped up and sunk in Arminianism, and had so continued, but the Lord in mercy pulled me out. Oh how sweet should that love be to us, which keeps us from these errors, or brings us out of them! and the Lord will in his time be full Redemption to all his. Also consider how we have been freed from many sorrows and sicknesses, which others endure, having little or no rest day or night: and what means we enjoy for our souls, which others want, (and it may be never heard of) and blesseth them unto us. Also in what straits we have been in, & how the Lord hath helped us in them, and delivered us from them: and how God hath provided, and doth provide for us, means of living, friends and comforts, strangely and unexpected, and how strangely God hath given us good wives or husbands, or so order it that bad ones sends us to God, or weanes us from the world; etc. These mercies with a thousand more to us and ours, requires our meditation, to strengthen our faith, and to endear our hearts to God exceedingly, and to be more enlarged in thankfulness, and to suck sweetness in the remembrance of such experiences. Mercies forgot, are as nothing to us, and we cannot be thankful to God for them, though they were never so many or great; Who so is wise, and will observe these things, shall understand the loving kindness of the Lord, Psal. 107. 43. 10. Every day to live the life of faith in Glorification. Which is to behold the rest, peace, glory and happiness, etc. in heaven which is provided for us, and also to believe that God will give us after this life all these things with himself, which he hath promised us in his word; see Acts 20. 23. Acts 26. 18. 1 Pet. 1. 4. For the resurrection of my body; He that believes in me, I will raise him up at the last day, Joh. 6. 40. To have a spiritual body; It is sown a natural body, it is raised a spiritual body, 1 Cor. 15. 44. Our bodies shall be more glorious than the Sun in the firmament, because that is but a natural body. To have a powerful body; It is raised in power, 1 Cor. 15. 43. To have a glorified body, and like Christ's; It is raised in glory, 1 Cor. 15▪ 43, 44. Who shall change our vile body, that it may be fashioned like unto his glorious body, Phil. 3. 21. To have fullness of knowledge; And to know the love of Christ, which passeth knowledge, and be filled with the fullness of God, Ephes. 3. 19 And know even as I am known, 1 Cor. 13. 12. To have fullness of joy and pleasures; In thy presence is fullness of joy, and at thy right hand are pleasures for evermore, Ps. 16. 11. Joy inward, pure, spiritual, full in heaven, we shall have no misery, no hunger, cold, nakedness, pain, grief, weariness, but rest, 2 Thes. 1. 7. To have Rest; I shall have rest (2 Thes. 1. 7.) without labour: In this Rest, tranquillity; in this tranquillity, contentment; in this contentment, joy; in this joy, variety; in this variety, security; in this security, eternity. To have life; We shall also live with him, 2 Tim. 2. 11. Your life is hid with Christ in God, Col. 3. 3. When Christ who is our life shall appear, Col. 3. 4. To have everlasting life; Who shall receive life everlasting in the world to come, Luk. 18. 30. Mat. 19 29. Joh. 4. 40. Then shall I never die, nor end, being for continuance eternal. To enjoy the presence of God with Saints and Angels; When Christ our life shall appear, then shall we appear with him in glory, Col. 3. 4. Father, I will that they which thou hast given me, be with me where I am, Joh. 17. 24. To see the Lord as he is; Beloved, now are we the sons of God, and it doth not appear what we shall be, but we know when we shall appear, we shall be like him, for we shall see him as he is, 1 Joh. 3. 2. Then shall we see him face to face, 1 Cor. 13. 12. To behold his glory; That they may behold my glory, Joh. 17. 24. Sight is higher than presence. To be transformed into glory; We are changed into the same image from glory to glory, 2 Cor. 3. 18. This shall be more full in glory; Then shall we appear with him in glory, Col. 3. 4. To have full communion with God; We shall be filled with the fullness of God, Ephes. 3. 19 Union is higher than sight, communion is higher than union, as it flows from it, full communion is more; we shall have as much as we shall desire, we shall be filled with it, we shall enjoy the quintessence of all sweetness, fullness, goodness in God, and shall be raised, inflamed, and ravished with him, and be wholly taken up with admiring and praising him, without any intermission or weariness; this is our greatest good and blessedness, and the end of our being. To be for ever with the Lord; So shall we be ever with the Lord, 1 Thes. 4. 17. Eternal communion with God. As it is written; Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9 It transcends the utmost expectation of the most enlarged heart; Wherefore comfort one another with these words, vers. 18. Faith believes the promises of glory, and so lives comfortably in expectation of fruition, when faith shall end in vision, our eternal joys draws on apace; in the mean time, lay hold on eternal life, let faith believe it, and hope expect it, and patience wait for it, to make this life tolerable, bepatient, endure all, it will not be long ere glory come and continue for ever; for this cause we faint not, 2 Cor. 4. He that lives by faith in glorification, lives a sweet comfortable life in Christ his righteousness, and is fruitful, sincere, and content. Lastly, To die by faith. Which is to resign up our souls to God, believing death shall be a passage to glory; When Christ who is my life shall appear, then shall I appear with him in glory, Col. 3. 4. These all died in faith, Heb. 11. 13. The righteous hath hope in his death, Pro. 14. 32. Blessed are the dead that dye in the Lord; for they rest from their labours, and their works follow them, Rev. 14. 13. When I awake I shall be satisfied in thy likeness, Psal. 17. 15. Why should I fear that I would not escape? what hurt will it be to me to enter into glory? I cannot have my happiness, unless I go unto it. THE SAINTS DAILY DUTY AND DESIRE. The several Branches of the Saints daily duty and desire to walk with God every day. 1. WHen I awake, to think on GOD, and to be thankful to him for rest, and sleep, and preservation, from sin, Satan, and dangers, satisfying my soul with the Lord, craving his strength to walk with him all the day long, reverently and seriously to mind him and obey him. When I awake I am still with thee, Ps. 139. 18. I shall be satisfied when I awake with thy likeness, Psal. 17. 15. see Act. 11. 23. Commune with your heart upon your bed, and be still, Psal. 4. 4. It is good to season, strengthen, and perfume our spirits (if time will permit) with some sweet thoughts of God, as that Jesus Christ is the same yesterday, and to day, and for ever, Heb. 13. 8. He is not changed. Here is strong consolation in this sweet meditation, My meditation of him shall be sweet, Psal. 104. 34. It is good for me to draw near to God, Psal. 73. 28. To make him the object and end of all my actions. O that my understanding had a more full, clear, and glorious sight of him, and a more perfect, inward, eternal, and full communion with him, than should my will and affections be more satisfied and more inflamed with unwearied desires, high and restless aspirations after fresh additions of intercourses and communion with him. The sight of God to a Saint is glorious, and the knowledge and often meditation of him will raise and enlarge the soul: Every child of God hath in him an earnest desire to have communion with him, to enjoy his blessed presence, and to see his glory. As the Hart panteth after the water-brookes, so panteth my soul after thee, O God. My soul thirsteth for God, when shall I come and appear before him? Psal. 42. 1, 2. Nor will a seldom communion satisfy them, it must be frequent and full: it is a contempt of God to be willing to live without him, and so much he enjoys God as he seriously minds him, and so much as we desire God, we follow after God, for desire is the souls following of God; and as God draweth we follow, Song. 1. 4. Unless the Lord fix and fasten the heart upon himself, it will be fixed on things below, and wander after vanities, and fill both head and heart with them: he that knoweth what it is to enjoy God, is sensible of the want of him, and thinks he can never have enough of him, his soul will faint for him, because nothing less than God can content him, Psal. 119. 81, 82. Jer. 14. 8. Psal. 13. 1. Exod. 33. 13, 14, 15. 18. So the soul lives where it loves, and where it loves it lives, and there is nothing more active and stronger than love; for love is as strong as death, the coals thereof are coals of fire, which hath a most vehement flame, Song 8. 6, 7. 2. Live by faith. Every day to live by faith, (in all estates and conditions) the communion the soul hath with God is by faith, in justification, in sanctification, in infirmities, in graces, in means using, in duties, and for a supply of all wants, every day to live the life of faith in glorification. 3. Watch heart. That every day I watch my heart, to keep it continually still, clean, spiritual, content, and that I observe warily the first and secret motions of my heart, lest I be unawares catched and ensnared in sin, and that I do not receive any thing without it be warranted in the word of God. Keep thy heart with all diligence, for out of it are the issues of life, Pro. 23. 17. Thy heart is deceitful, take heed of it, consider Jer. 17. 9 Heb. 3. 12. Luk. 6. 45. If we cease to watch our hearts, they quickly become vain. Consider how it was with David, 2 Sam. 12. 9 and Peter, Mat. 26. 72. our experience might teach us, that our hearts are worse than we took them to be, when we are crossed or tempted, we show what metal we are made of: the best have cause enough to look to themselves; if one sinful thought be admitted concerning the sweetness and pleasure of sin, the will is ready enough to accept the motion, consent, forecast the accomplishment, the affections add heat and strength, the heart travels with iniquity, and in time by opportunity sin is brought forth: and delight and custom wraps a man up in sin, that he cannot get out; such carelessness may cost dear, though the Elect shall miss hell; Lord, bold up my goings in thy paths, that my footsteps slip not, Psal. 17. 5. Hold thou me up, and I shall be safe; and I will have respect unto thy Statutes continually, Psal. 119. 117. 4. Watch thoughts. Every day to watch that my thoughts be holy or lawful, and seasonable, to rank, order, and confine them within an holy compass, that I may gaze and meditate on God, his unmeasurable goodness, greatness, beauty, glory, and to bring under and destroy every wicked and vain thought and desire, etc. It is no burden to fix our minds and thoughts on things above, where our life, and joy, and treasure is; Where your treasure is, there will your hearts be also. The more wisdom leads us on high, the more is our joy, and the more we avoid the snares below, and the more we enjoy God in the invisible workings, intentions, desires, elevations of heart, with thoughts of sweetest raptures, in which is peace, joy, triumph, searching into the mysteries of grace, in which is light, is truth in its clearness, pureness, fullness, in gazing upon the most glorious object, admiring God in his infinite attributes, to contemplate on God's boundless mercy in Christ; Such as are exercised herein, enjoy great sweetness and delight, they see and say, as David, How precious are thy thoughts to me, O God, etc. Psal. 139. 17. Such thoughts raise the heart, and make it spiritual, joyful, and thankful, willing and serious in all duties, and holy services. 5. Harken unto conscience. Every day to watch and hearken to the noise of conscience, that I may prize the peace of it, endeavour to inform it, and to do nothing that shall offend it: And herein do I exercise myself, to have always a conscience void of offence towards God, and towards man, Acts 24. 16. Holding the mystery of faith in a pure conscience, 1 Tim. 3. 9 6. Watch affections. Every day to watch that my affections be set right, and that they move not without or contrary to my judgement, and that they be set upon right objects, and that they soar not too high, nor descend too low, but according as the object deserves; meanly affecting mean things, and not affecting corrupt reason, as passion, etc. That my delight be not set immoderately upon any earthly things, though never so excellent, desirable, or amiable, and so to enjoy them, as expecting every day or hour to lose them. Set your affections on things above, Col. 3. 1. 5. Affections are the pulses of the soul, and show the state of it; the affections are the motions of the will, and the will is the principal seat of grace; grace hath its birth in the understanding, but her seat is more principally in the will actually and formally, therefore the will is much to be observed in its tempers, inclinations, motions, which are the affections of the soul: all affections may be comprehended in love and hatred; the first comprehends desire, delight, joy, hope, these are the acts of love, and these are chiefly to be given to God, we must make him our trust, love, joy, delight, and our all in all, esteem and affect all things else under him and for him; he is all-sufficient, therefore we may well content ourselves with him, and to love him dearly, then are the affections set right, when with God we are sick of love, Song 2. 5. Forsake not God, who is a living fountain, for broken Cisterns, Jer. 2. Love is the sweetest affection, it's pity it should be spent and lost upon vanities. And when we set our affections strongly on things below, it's a mercy for God to take them from us, to teach us and cause us to take more delight in God himself, and those true, unspeakable, and everlasting delights, prepared for the Saints with himself. Surely we have cause to lament, that we are so ready to set our affections on things below, that they are so strong and unruly, and so hardly subdued, that it is not an easy thing to master our wills and appetites, they so rage and dote so vehemently after vanities: vanity of vanities, all is vanity, Eccl. 1. 2. 7. Watch time. That every day I watch and endeavour to redeem time, because it is precious, to improve it, to know truth, to enjoy and obey God, and to serve others in love, redeeming the time because the days are evil, Eph. 5. 16. Also our time is short, it's but as a thought, a shadow, a dream, a span long, it is our duty and wisdom to preserve and redeem time for every purpose and action. Paul improves his time, by the space of three years I ceased not to warn every one night and day with tears, etc. Act. 20. 31. Yet we lose many hours needlessly, in sleeping, in trifling, in idle visits, etc. In which time good might have been done to many. 8. Watch senses. Every day to watch the windows of my soul, my senses, as ears, eyes, from unlawful objects, and lawful, when I perceive they would suck evil from them, and shutting my eyes and ears, if need be. He shall dwell on high, etc. that stoppeth his ears from hearing of blood, that shutteth his eyes from seeing of evil, Isa. 33. 15, 16. Thus we are commanded, to take heed, watch, and pray, Mark. 13. 35. so take heed what ye hear. It was David's desire to God, Turn away mine eyes from beholding vanity, Psal. 119. 37. Job saw a necessity to make a Covenant with his eyes, Job 31. 1. For Satan is ready to convey much evil insensibly through these floodgates of sin; bad discourse inflames lust; David's roving eye caused him to fall foully, and procured him much vexation and grief; who could have thought an idle glance could occasion so much mischief? Expect no better fruit in suffering your hearts to run after your eyes; fancy will take fire before we be aware; but a fool will take no warning, he will have his eyes in every corner of the earth, Prov. 17. 24. he must and will hearken unto a tale-bearer, Prov. 25. 23. And so he hath his heart filled with anger and revenge, but when he is wiser, he will cry out with shame and grief, that all is vanity and vexation of spirit, as Eccles. 1. 2. 9 In outward things. Every day to watch to make some good use, and draw instruction from the creatures and passages of God's providence, so to mind heavenly things by natural. So did Christ upon mentioning of bread, Mat. 16. These things below make themselves wings, and fly away; but fly thee, by them, from them, before them. 10. Watch in lawful things. Every day to watch narrowly with care and heedfulness in the use and enjoyment of things lawful, viz. meat, drink, sleep, apparel, marriage, visitations, and recreations, etc. Our nature is prone to excess herein, and we oft sin more, and are in greater danger, by lawful things, then by unlawful, because we fear grosser evils more than we do the secret insnarements that attend lawful things, so that many are deceived, and ensnared, and insensibly drawn into many excesses, before we be aware, to the dishonour of God, & grief of ourselves, and others; the fool's mind was all for his ease and his belly, meat and drink, Luk. 12. 19 11. Watch in things indifferent. Every day to watch that I use not indifferent things securely and carelessly, but to have regard to others weaknesses, endeavouring that my actions be such as I may defend with a good conscience. All things are pure, but it is not lawful to do things with offence, it is good neither to eat flesh, nor drink wine, nor do any thing whereby thy brother stumbleth, or is offended, or made weak, Rom. 14. 21, 22. These words do prove that we ought to forbear the doing of that which is in itself lawful (if it can be omitted without sin) in case another is not persuaded of the lawfulness of it, and so is offended at it: I grant he takes offence when none is given, for if I do that which is lawful, I give no offence; therefore in being offended it is his fault and weakness, yet if I know he is offended with it, and yet shall do it, & he therewith is grieved, etc. I in so doing sin against God and him; though otherwise I might do it, yet in this case it is condemned in the Word, and it cannot defend it with a good conscience. 12. Watch against sin. Every day to take heed and watch against every sin, and that I defend no sin in myself, nor lessen it under no pretence of corruption, temptation, or for the sweetness or smallness of it; nor inwardly favour it, but to resolve against all sin, with the occasions of it, and the appearance of it, to be jealous against it, and fearful of falling by it, and ever to show some dislike of it, Levit. 19 17. Look we to sin at the first motion of it, consider we the root of it, and the end of it, and presently look up to God for strength against it, believe and pray against it, and avoid all the occasions of it: Come not near the door of her house, Pro. 5. 8. First, we should be afraid to sin, because we are commanded to do otherwise by God; secondly, lest by it we dishonour God, his truth, and servants; thirdly, lest by it we encourage others to sin; fourthly, and fill our souls with sorrow, because we have sinned against so great, and gracious, and loving Father. A sensibleness of sin, and a heart easily touched with remorse for it, may stand with the assurance of pardon of it, and when any hath by reason of frailty sinned, though it seem to be in the least measure, abhor it with the greatest detestation, and cover it not with any excuses or pretences whatsoever; see Ezra 9 2, 3. Rev. 2. 2. 13. Every day watch the tongue. To watch that my speech be not vain, and idle, and frothy, but powdered with salt, to take heed of speaking against others, especially such as are the Lords, that I disgrace none, nor insult over any, remembering my own weaknesses, and that I wrest not men's actions and words, but take them in the best sense, so far as I can, with a good conscience, and without prejudice of the truth. Idle words are forbidden; Let your speech be always with grace, seasoned with salt, etc. Col. 4. 6. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks, Ephes. 5. 4. My tongue shall talk of thy righteousness all the day long, Psal. 71. 24. If you love to find fault, lay on there where you see most, which will be yourself, if you can see. Consider, hast thou no unbelief, Psal. 31. 22. & 116. 11. Privy pride, 2 Cor. 12. 7. Secret hypocrisy, Psal. 51. 10. Atheism and thoughts of blasphemy, self-love, selfseeking, self-confidence, Psal. 30. 6. unprofitableness, Psal. 106. 6, 7. Nehe. 9 35. Hardness of heart, Isa. 63. 17. Blindness of mind, ignorance, Pro. 30. 2, 3. Unruly passion, Psal. 73. 3. 22. Security, lukewarmness, Song. 1. 6. Abusing lawful things, Deut. 32. 15. Nehe. 9 38. Unthankfulness for mercies, Hos. 8. 12. And want of mourning for the sins of others, Ezek. 9 4. Isa. 42. 19, 20. Want of courage for the truth, Jer. 9 3. Deadness, dulness, heaviness, weariness, indevotion, distractions, and indisposedness of heart in holy duties, Mat. 26. 40, 43. Hast thou no forgetfulness, Mat. 8. 18. Inconstancy, Hos. 6. 4. Dost thou walk comfortably in thy Christian course? Art thou never cast down, Psal. 43. 5? The secret evils in us, might put us in remembrance of ourselves, and silence us from insulting and disgracing others for their weaknesses. 14. Observe the frame of my spirit. Every day to observe the passages of my spirit before God in my actions and duties, and expect strength from Christ in the use of means to act, and whether I be suitably and inwardly affected with a sensibleness of what I want of God, or from God, or thankful and humble, eyeing my defects, and with what faith and fervency I seek God, and observing how God answers my prayers, and wait upon him for an answer of them. 15. Watch to do others good. Every day to desire and endeavour to do my duty, according to my relation and station, to give a good example, religious instruction, loving admonition, seasonable reproofs, etc. using means to do all the good I can to others souls and bodies, with an earnest intention, with all care and dear affection. See Acts 10. 24. Joh. 1. 40, 41. If a husband, if thou art a father, or a master, or a wife, or a child, or a servant, be a friend to friends, and to enemies do good; Be thou an example, in word, in conversation, in charity, in spirit, in faith, in purity, 1 Tim. 4. 12. 16. Watch to prevent evil. Every day that I stand upon my watch, every moment to prevent evil, and to prepare and receive good, having an eye to observe, and a heart bend to resist all Satan's assaults, either from the world or flesh, alone or with others, knowing Satan watcheth to do me a mischief; and to consider that my father's eye is upon me, who hath commanded us to keep his precepts diligently, Psal. 119. 4. Oh that my ways were so directed to keep thy Statutes, Psal. 119. 5. I said I will look to my ways, Psal. 39 1. Watch and pray, lest ye enter into temptation, Mat. 26. 41. Watching keeps the soul awake, it is to have grace in a readiness for action. 17. Watch against occasions of sin. Every day that I decline watchfully all occasions of falling from my first love, fervency, heavenly mindedness, as dead company, formalnesse in religious duties, coldness, or neglecting, the means, praise of men, profit, outward pomp, mirth, pleasure, ease, outward contentments, that I exceed not, nor sink not under any of them, but set light by others favours and frowns. Seek not yourself out of yourself, in the conceits of other men, he that is little in his own eyes, will not be troubled if he seem so to others, he that is troubled because others words answer not his desires, he shall never live quietly, and he that prizeth others praises, he enjoyeth neither God nor himself. 18. To sympathise with others. Every day to take notice and sympathise with the sorrows and sufferings of those that are the Lords, and to be content to stand or fall into any sorrow or sufferings with the Church of Christ, to part with estate, friends, liberty, life. If I do not remember thee, let my tongue cleave to the roof of my mouth, Psal. 137. 6. Lam. 1, 2, 3, 4, 5. Chapters. 19 To meditate. Every day to meditate upon God in his goodness unto me, and mind what God hath prepared for me in heaven, and how I may be preserved from sin, self, etc. and order my conversation aright. Isaac went out to meditate in the field at eventide, Gen. 24. 63. do so, or enter into thy closet, Mat. 6. 6. Consider Psal. 1. 2. & 32. 4, 5, 6. Heb. 10. 38. Jos. 1. 8. The book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night. Meditation is wonderful sweet and profitable, by it we wind up our minds from things below, Col. 3. 4, 5. and enjoy God, and thyself, and live in heaven while thou art in the earth, refreshing thyself with the great variety of those invisible comforts in heaven, the interest, joy, rest, that thou shalt find at last: we might meditate of the miseries, frailty, and shortness of the time we have to live here, and how we may prevent sin, bear the cross, deny ourselves, live by faith, be contented in want, grow in grace, escape temptations, keep a good conscience, and what is my duty to God and man, and-wherein I come short, what mercies I enjoy, and how I live by faith in every thing, how I profit by afflictions, or am thankful to God for his sweet mercies to my soul or body, and a thousand profitable things, in which the soul may find sweetness; and if ye be risen with Christ, seek those things that are above, Col. 3. 1. By faith and meditation, keep thy heart above, to view thy everlasting glory, filling thyself with joy, enjoying the joys of heaven, which I shall certainly and quickly enjoy, unutterable, unconceivable, and infinite, bottomless, boundless, endless. Oh the ocean of the joys of heaven, the greatness of sweetness in so great confluence of all joys, pleasures, and delights, which shall be for ever, and never have an end! 20. Watch to deny self. That I daily deny myself, wit, wisdom, carnal reason, learning, favour of men, applause, passion, ease, liberty, and all things for God. Consider, Luk. 14. 20. 33. Mat. 16. 24. Mark. 8. 34. Luk. 9 23. It is good thus to cross ourselves, if we could deny ourselves, every thing would be easy for us to do; for all things are so sure under us, as we are above ourselves: in the same measure we are spiritual, or live by faith, so much we deny ourselves, such as cannot deny themselves, are not able to endure the troubles and indignities of this world, but will shrink and fall off in the day of battle, Luk. 14. 28. 31. 21. To be humble. That in all my actions, I be humble, and meek, sincere, serious, fervent, cheerful. For humility and meekness, consider Mat. 11. 29. Sincerity, Deut. 18. 13. Ephes. 6. 14. Joh. 1. 47. Without faith and sincerity all is nothing worth. Fervency, Fervent in spirit, serving the Lord, Rom. 12. 11. Jam. 5. 16. Fervent prayer. cheerfulness; Rejoice evermore, 1 Thes. 5. 16. A cheerful and a willing spirit is most suitable and acceptable, we oft look not so much what is done, as from what affection it is done, an uncheerful spirit is soon weary, if we be overwhelmed with sorrow, fear, etc. and if we be filled with lightness, vanity, we are unfit for any service of God. 22. Watch in use of means. That I use the means to enjoy and increase in holy resolutions, desires, purposes, etc. to enjoy God, and the things of God for God. With my whole heart have I sought thee, O let me not wander from thee, Psal. 119. 10. If resolution be wanting, if thou be'st forgetful, slothful, thou art like to be a poor Christian. Oh the strong and restless desires, and the unweariedness thereof after God, of a heart touched with his love, and tasted of his sweetness! 23. Watch to joy in God. That every day I rejoice in God, my union with him, and interest in him, and privileges, and happiness by him, etc. and in the exercises of his graces, and his word, and Saints, as the temptations, chiefest joy, and greatest advantage. I was in his love before the world was, love was the cause he shed his blood for me, it is his love that preserves me, and crowned with it I shall be to all eternity. 24. That I scorn none. That I slight none, nor check any with their deformity of body, dulness, or weakness of wit, or memory, meanness of outward estate, birth, or smallness of gifts, parts, etc. and to pity those who are still in their sins. Consider, who made the difference between him and thee, see 1 Cor. 4. 7. Job 10. 10. Psal. 39 13, 14. 16. Isa. 28. 26. In spiritual things, Ezek. 16. Isa. 43. 25. Rom. 5. 11. 2 Tim. 1. 9 Phil. 1. 29. Rom. 3. 24. Ephes. 2. 10. The free grace and love of God only maketh the difference, and if God should convert him, he may soon become better than thee or me. 25. To know the vanity of the creature. Every day to consider the vanity of these outward things, and the hurt we receive by them, how we exceed in our affections unto them, notwithstanding they are not ours, and may in a less time than an hour be taken all from us, or us from them, and that we are often distracted and unsettled by them, to the end I may with more content want them, and be weaned from them in my enjoyment of them, and so to use the liberties of this life soberly, so as to be bettered by them. All things below are full of transitoriness, mortality, and change, vanity of vanities, etc. all is vanity, Eccl. 1. 2. These things are under the Sun, Eccle. 2. 7. (but above is constancy, and eternity of all excellencies, perfections, and pleasures) we have no certainty of any thing below, Eccl. 1. 2. 1 Cor. 5. 25. Pro. 23. 4. Luk. 12. 15. Experience makes it appear, the more men possess of outward things, the less many use and enjoy, the more we love them, the more we are crossed with them, and the more they have, the more they are in want, because of their insufficiency, uncertainty, and perishing nature. Religion oft payeth for men's getting riches, and oft suffers most by them. 26. Watch in solitariness. That every day I be well employed, especially in my retiredness, and solitary seasons, to prevent needless fears, thoughts of the pleasures of sin, past, present, or to come, lest such thoughts cause sin upon supposition. Experience may teach some, that Satan's temptations have come more frequenter and stronger, when alone, and that they have then sinned more freely in their imaginations; oh cursed contemplation, that pollutes soul & body with sensual filth, Gen. 38. 9, 10. and renewed guilt; nor is it good for a weak believer to affect solitariness, Satan is more bold when thou art most solitary, and his temptations then take a deeper impression. 27. Watch to speak for truth, etc. Every day, as occasion is offered, that I earnestly contend for the truth, Judas ver. 3. own it, maintain it, and those that are unjustly accused, and count it a glory to be reproached and disgraced for Christ and his truth, 1 Pet. 4. 14. 28. Watch to do duties. Every day to catch at all opportunities of receiving and doing good, shunning evil, and with constancy nourish all good and holy desires, and consider what times we live in, and what they afford, and how I may be most useful and fruitful, that I may finish my course with joy. My beloved spoke, and said unto me, Rise up my love, my fair one, and come away, Song 2. 10, 11. Our sloth, and our corrupt self, love, ease, carelessness, inconstancy & unsettledness hindereth us more than we are aware of, of going to our beloved. 29. Watch against covetousness. Every day to take heed, and beware of covetousness and earthly mindedness. Consider, Mat. 25. 14. Luk. 6. 2. Mat. 6. 25. to the end, Phil. 4. 6. 1 Tim. 4. 8, 9, 10. Jam. 5. 1, 2, 3. Pro. 23. 5. 1 Pet. 5. 7. Luk. 2. 7. Mat. 8. 20. To avoid covetousness, meditate on such places as these. Covetousness deceives and hurts all, Jam. 5. 3. If we had riches, we cannot keep them, they shall soon be taken from us, or us from them. Let such as think they cannot be happy without outward riches, consider if earth be better than heaven, where there is none of this thick clay to load themselves withal, Hab. 2. 6. 30. To look for trouble. Every day to expect trouble and crosses, and look upon all that befalls me, as appointed and ordered by God for my good in his wisdom, love, and mercy, that so I may be thankful for them, and not fret, knowing nothing can befall me without the will of God, and that it is sent in love, and is best for me, and that God will supply with his all-sufficiency whatsoever I shall need, and that I desire not freedom from trouble, but a free spirit, and an enlarged heart to God in it, and to express in every trouble, wisdom, patience, humility, comfort, willingness, contentedness, thankfulness, and faith in God, and that I endeavour to comfort others in their trouble. We should not look to be exempted from troubles, the whole course of a Saint in this life is a life of trouble, and suffering, yea, more than other men, Psal. 73. 5. All our crosses, etc. are Christ's servants, they are under Christ, they come and go at his command, and they are sent to do them good, and are called back when they have done what they come for; therefore be not impatient at them, fret not, Psal. 39 9 A Saint should be so fixed upon God, that nothing below should move him, so as to disquiet him; for to say they cannot endure and bear such a cross o● trouble, is an expression as is unfit and unsuitable for a Saint, Phil. 4. 11. 13. Our spirit should be above, and rule and overrule things below, and not be ruled by them; a Saint should be under nothing beneath itself: if we should rejoice in trials, etc. inward, outward temptations, desertions, conflicts, outward troubles, and death itself, (is to make us capable of a fuller enjoyment and communion with God, Jam. 1. 2. etc.) how much more should we be content and patient? 1 Thes. 4. 18. Lord, I will bear any thing, because my sins are forgiven me: a conscience so set at liberty, can with ease undergo a great burden. Bees gather honey of bitter flowers as well as sweet, and cannot we do so from bitter conditions? outward bondage is not much to an enlarged and free spirit; what can do much hurt, when all is well within? all is light and easy to him that can deny himself. What God takes away one way, he can give it in another, which will be better; How ever it be, yet God is good▪ and good to me, who will ever remain so to be, and be the same to me. We have his promise, that we shall not want any thing that is good for us, Psal. 349, 10. Therefore when I think I want, I will not believe I want, and that I have what I want, when I do not see it, when I see not outward things, I see God can give, and I may have the comfort of them without them, esteem God above all, and set him against all; what God conveyed before by means, he instilles immediately from himself; the immediate comforts are the strongest; see Joh. 16. 32. and when all forsook Paul, yet God stood by him; and so it was with Christ, Psal. 69. 20. Saints that are poor, and under abasement, may be richer in faith, Jam. 2. 5. and have more experience of God's faithfulness, care, and love, and see more of their own hearts, be more humble, more spiritual, and live more upon God, and more weaned from the world, than those Saints who are richer; the meanest are as happy, and as free from cares as the richest, and their sleep is as sweet; therefore take we heed of sin, and then let come what can; Sin not, to avoid trouble, for that is the way to bring greater trouble upon thee, for sin defiles, distracts, ensnares, and straitens a soul; where the spirit is enlarged, it is not much troubled at outward bondage, if it be lightsome, outward darkness will not be burdensome, if the Spirit be sound, it can bear troubles, sickness; nothing can be very ill, when all is well within, what can be grievous to him, whose eye is fixed in heaven, and knows it to be his own? Heb. 12. 2. We should not look so much at trouble, or freedom from it, as to God for profit by it, comfort in it, strength to bear it; oh let no trouble trouble thee, for when God seems to leave thee, he is near to help thee, when he hides himself, he seeth and will provide help for thee; as Gen. 22. 14. He is all sufficient, Gen. 17. 1. and he is faithful that hath said, all is ours, 1 Cor. 3. 23. And that we shall not want that which is for our good, Psal. 34. 9, 10. The same faithfulness will make it good; therefore I shall not want what ever can come, should each Saint say. 31. Watch to show mercy. Every day as occasion is offered, to show mercy and pity to others in their misery, to supply their necessities, freely and willingly, according to my ability, and that I be more industrious, and more moderate in expenses, to supply others wants, especially the Saints, if it be above my ability, with an open heart, hand, house, joyfully and compassionately to supply the Saints necessities: Consider Mat. 5. 42. Mat. 7. 12. They that have no money must sell something to give; Sell that ye have, and give alms, etc. Luk. 12. 33. As we have opportunity, let us do good to all men, especially to the household of faith, Gal. 6. 10. Surely we should desire and endeavour to ease as many men's burdens as we can, it is our duty to be helpful, and helpfulness includes mercy and tender compassion, love, goodness, and such like virtues. In lending, and suretyship, men must not be rash, nor hardhearted, it is a duty to lend to such who make conscience, and are careful and industrious to pay at the time. I am sorry when I hear how many have suffered in this kind, it is a sin to lend to such as have no care and conscience to pay: men had need to have good experience of men's faithfulness and carefulness, before they t●ust them with much: the experience of many have taught them this: notional knowledge in this is best. 32. That I grieve not the holy Spirit. Every day to watch that I quench not, nor grieve the holy Spirit. Grieve not the holy Spirit, Ephes. 4. 30. Weequench and grieve the Spirit, when we neglect the motions thereof, & slight the comforts of the Spirit, and seek comfort from the flesh, and feed upon lusts, when we spend our thoughts to content the outward man, & use spiritual things for carnal ends, or father the work o● the flesh upon the Spirit, or sleight God's way, allow of any sin in myself, or others, to plot or contrive sin, or cavil against any truth, or do duties in my own strength, omit duty, or slightly perform it, to neglect or sleight the graces of the Spirit in any, or despise a Saint for his infirmities, and the like. 33. To take notice of God's mercies. Every day to take notice of God's mercies to us, and others, and to acknowledge God's goodness for them; In all things give thanks, 1 Thes. 5. 14. 34. To be thankful. Every day will I bless thee, and praise thy Name, Ps. 145. 2. 35. To grow in grace. Every day to grow in grace and knowledge, 2 Pet. 3. 18. 36. Present condition is best. Every day to believe my present state and condition of soul and body to be best for me; We know that all things work together for good to them that love God, Rom. 8. 28. 37. To cast my care upon God. Every day to cast all my care upon God, in the use of means, Phil. 4▪ 6. 38. To look for death. Every day to desire to die, and to look for death; All the days of my appointed time will I wait till my change come, Job 14. 14. 39 To know myself. Every day to observe my profiting in Religion, 2 Pet. 3. 18. 40. To take notice of our failings. Every day to take notice of my sins, omissions, and commissions, to be humbled by them, and more watchful for the future against them, and to live the life of faith in all infirmities, as if I had never sinned, living all the day long in the sweet enjoyment of the love of God, and so to lie down in the apprehension and sweet enjoyment of it. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things, those things which ye have both learned, received, and heard, (from the Lord Jesus Christ, that) do, and the God of peace shall be with you. SOME CONSIDERATIONS against sin, which are necessary to prevent sin. 1. COnsider, it's God's command that we avoid sin, and subdue it, Rom. 6. The command of God ought to be wonderful powerful in us, and over us, and did we know the majesty and authority of the command of an infinite and eternal God, we neither could nor would do that he forbids to be done. 2. Know, it's the work of God to subdue the least sin, we cannot do it of ourselves, therefore Christ saith, Without me ye can do nothing, Joh. 15. 5. Yet we are to use the means he appoints against sin, and to strive against it in his strength, and always resist sin and Satan. 3. Consider sin in the nature of it, and in the root and fruit of it; the want of a true sight of sin, is a cause why men love sin, and sleep so securely in it. 4. Consider, sin is the price of blood, Mat. 27. 6. 5. Consider, there is nothing in sin why we should desire it, there is no true sweetness in sin, no true contentment and satisfaction there: the fruit sin bears is miserable destruction at the best, is wounds, sorrow, bitterness, shame, etc. I appeal to your experience, what fruit have ye ever found come of ●inning? did it not fill you with horror, or rob you of peace, or disable you for the service of God, etc. What fruit had you of those things whereof you are now ashamed? Rom. 6. 21. Pro. 23. 8. Sin fights against your souls, 1 Pet. 2. 11. it disgraces the truth, grieves the Saints, by it we do what we can to destroy others, harden their hearts, and hinder them of receiving the truth, encourage men in sin, and open their mouths against God, and his truth and servants. 6. Be sure you avoid the occasions of sin, as evil company, Psal. 119. 63. Pro. 13. 20. & 6. 9 places and provocations of sin, idleness, carnal joy, excess in apparel, shut your eyes, stop your ears, take heed to thy tongue, take heed of excess in eating and drinking, and pampering the body: Some have so pampered their bodies, that they could not rule them, their want herein hath caused them to want no sorrow, and such as avoid not the occasions of sin, let them not look to be preserved from sin; Walk circumspectly, not as fools, but as wise, Ephes. 5. 15. 7. Ask advice of fit persons, and crave the prayers of such as are the Lords, that thou mayst withstand sin, and Satan, and get others to watch over you, that you order your steps by his Word, Psal. 119. 133. Receive reproof willingly, and profitably, and thankfully. 8. Endeavour to know Satan's stratagems, be not ignorant of his enterprises, he useth to double his assaults when he is resisted, that so he might persuade men, the more he is resisted, the more they shall fall into sin, as if it were in vain to resist him, but resist and give no place to the Devil, Eph. 4. 27. Jam. 4. 7. If ye yield to Satan now, it will be the harder to deny him the next time. 9 Consider your relation and station, art thou partaker of the promises of Christ, Ephes. 3. 10. an heir of Christ, a fellow-Citizens of the Saints, and of the household of God, Eph. 2. 19? Oh then do not so dishonour Christ, to take a member of Christ and make it a member of Satan, to Serve sin, this were a great wrong to Christ; We were sometimes darkness, but now we are light in the Lord, walk as children of the light, Ephes. 5. 8. And seeing we are the sons and daughters of God, Gal. 4. 6. Kings and Priests to God, Rev. 5. 10. It is wonderful unsuitable for such to sin, for that were to serve Satan, and do his drudgery, Eph. 4. 20. Ye have not so learned Christ, Eph. 4. 17. This I say and testify in the Lord, that ye henceforth walk not as the Gentiles walk, in the vanity of their minds. Christ gave himself for his, that they should be holy, Tit. 2. 14. Rom. 6. 10. see 1 Joh. 3. 2. 2 Cor. 6. 18. We were chosen to be holy, therefore I may not sin, Ephes. 1. 4. Rom. 8. 29. 10. Consider the eye of God is ever upon you, Heb. 4. 14. Pro. 15. 3. & 16. 6. 11. Let the love of Christ constrain you to hate and oppose every evil way. 12. Nourish the motions of the Spirit, Quench not the Spirit, walk in the Spirit, and ye shall not fulfil the lusts of the flesh, Gal. 5. 16. Nourish zeal and hatred against every sin. 13. Examine yourselves and ways daily, Keep your heart as your life, Pro. 4. 23. Reform the inside, Job 14. 4. and Satan shall not prevail. 14. Consider the shortness of time we have here to live, our time is short, also the pleasures of sin are but for a season, Heb. 11. 25. 15. Know your interest in Christ, and profit by affliction, both which destroys sin. 16. Harken unto the noise of conscience, if conscience saith, do it not, harken unto it, do it not, lest conscience be silent, and ye hardened. 17. When the pleasure of sin is presented unto thee, present to thy thoughts the sting sin will leave behind it, with the many evils that attend it, also present to thyself, a greater and better pleasure and sweetness, which is thine, and that thou, if thou be the Lords, shall enjoy for ever with him, oh mind home, and what is there, pleasures for evermore; set your affections on things above, where your crown of glory is, 1 Cor. 9 24. Such as think on the supposed pleasure and sweetness of sin are deceived and inshared by it, but give no ear to the lying noise of sin and Satan, they have fair pretences for a fool, as Pro. 23. 2. as that you may be saved notwithstanding, or resist it the next time, but oh the deceitfulness of sin. 18. Pray to God earnestly and constantly for strength against sin, with thankfulness for any preservation from sin: watch and pray at the first approach of sin, change thy object and fall to prayer, Phil. 4. 6. 19 Believe God will give thee strength and subdue all thy iniquities, in his time thou shalt overcome them, be not discouraged, if thou be'st sometime too weak, give not over, continue resisting, in due time thou shalt prevail, believe your prayers shall be answered, and that as there is strength enough in Christ to subdue sin, and that you shall enjoy it; we are never overcome by sin, but by reason of the weakness of faith: therefore above all, take the shield of faith, Eph. 6. 16. Eph. 4. 12, 13. 20. Apply suitable promises against sin, consider Eph. 5. 5, 6, 7. Rom. 6. 11. Psal. 119. 6. God hath said, Sin shall not reign over you, Rom. 6. Do as Mat. 17. 21. The Lord will preserve you from every evil work, and preserve you till he bring you to glory. The necessity, excellency, and benefit of Prayer. THe Lord our God hath commended Prayer to be a help to us in all our necessities, and that we might love it, and improve it to his glory and our good, saying, Ask and it shall be given you, Mat. 7. 7. Call upon me in the day of trouble, and I will deliver you, Isa. 50. 15. Prayer hath great promises annexed unto it, James 4. & 5. Mat. 7. It procures wisdom, James 1. 5. The Spirit of grace is given to such as pray. Luk. 11. 13. It quickens the graces of God in us, it's a remedy against all evils, Joh. 3. 8. 10. Psal. 107. Prayer is a means to fit us for those good things our soul's desire, Jam. 1. 5. Consider Exod. 14. 15, 16. Jonah 2. 1. 10. It hath healed the sick, and raised the dead, unloosed chains, and unlocked prisons, and delivered the Saints of old, Act. 12. 5. 7. 11. and of late, and put in persecutors in their places. It hath set free the Lambs, and shut up the Wolves; we may truly say, the Lord hath slain Og, King of Basan, for his mercy endures for ever. And Prayer caused the Sun to go back, yea to stand still, Josh. 10. 12. By it we bear great burdens, and are made better by them: understand me of prayer in faith: By it Jacob prevailed with God, Hos. 14. 3, 4. God delights to hear his prey, Song 2. 14. By it we draw near to God, and have communion with him, and in a sort are familiar with God, and know his mind, it engageth God's power and truth. Prayer is the most universal help, it is good for all, and at all times, in all things, and is most easy and ready to the Lords, in all places, in all times. Would you do good to your brethren, friends, enemies, frequent and improve this spiritual and heavenly duty. Concerning the duty of Prayer. To prayer three things are necessary, 1. A spiritual disposition before; 2. a spiritual behaviour in, 3. and a spiritual carriage after. The first includes preparation to this duty. That preparation is a duty God requires, consider, 1. God commande it. God saith, I will be sanctified in them that draw near me, Levit. 10. 3. Prepare to meet thy God, Amos 4. 12. Prepare your hearts unto the Lord, 1 Sam. 7. 3. Prepared for every good work, 2 Tim. 2. 21. 2. The Saints have practised it. Jehosaphat prepared his heart to seek God, 2 Chron. 19 3. Ezra prepared his heart, Ezra 7. 10. O God my heart is fixed. Object. This is God's work. Answ. True; Thou wilt prepare their hearts, O God, Psal. 10. 17. in the use of means. 3. There are promises annexed to preparation. If thou prepare thy heart, etc. see Job 11. 13. see what is promised vers. 15, 16, 17, 18, 19 An evil not to do it. And Rehoboam did evil, because he prepared not his heart to seek the Lord, 2 Chron. 12. 14. What preparation is in general? Preparation, it is an holy consideration of God, with whom we have to do, and how unfit we are to have so near communion with him, that our spirits may be composed, and our whole man rightly disposed, craving his strength to enable us to a right performing of this holy duty. In particular. 1. For the person, he must be accepted, must be a Son, Rom. 8. 15. Also all that pray, aught to put away all wrath, strife, envy, etc. God esteems so highly of peace, that he will have his service stay till it be accomplished, Mark. 11. 25. Mat. 5. 24. Therefore we should take heed, that there be no such distempers found in us by him who knows our hearts, for it will choke conscience, and weaken our boldness with God; If we regard iniquity, God will not hear our prayers, Psal. 66. 18. Such as love their sins, God loatheth their prayers; The prayer of the wicked is abomination to God: God looks at the heart. Christ saith, When thou prayest, forgive: Such a forgive not others, pray without life. 2. Prize prayer, have it in that esteem which God puts upon it, God hath honoured prayer, so that every one that useth it is the better for it; for every one that asketh receiveth, Mat. 7. 8. 3. Set times apart for to pray, and separate thyself to some place where thou mayst be alone, and out of the hearing of others, if thou canst, that so thou mayst freely pour out thy soul to God without hypocrisy; for a man's desire he will separate himself, Pro. 18. 1. Christ chose a time before day, early in the morning, and one of the places he chose was a Wilderness, Mark. 1. 35. Sometimes a mountain, and a garden, and when that cannot be had, he faith, When thou prayest enter into thy Closet, etc. We should so pray and worship God, as men set free from all other things. So we need avoid all occasions of hypocrisy; Hypocrites stand in corners of the streets, because they love to be seen of men. 4. Before thou prayest, spend a little time, some thoughts concerning what God is, and what may raise thy heart, and encourage thee to draw near to God. Consider what be thy chief wants, lets, temptations, corruptions, also to consider the suitable promises of a supply fits the soul to pray: also to consider what mercies we have received above others, and what cause we have to be thankful to God. 5. Prayer requires our ends to be holy, and right placed, as to enjoy God, and for grace to obey him: and last and least of all, for such things as chiefly concern ourselves, as peace, etc. If the end be nought, or good, and not right placed, we ask amiss, Jam. 4. 6. Deny thyself and come empty headed, hearted, handed, of all that is thy own, that God and his grace may be all in all: emptiness raiseth our hearts in prayer. 7. Mind thy own inability to do any thing that is spiritual, and look up to Christ by faith for strength, eyeing his promise; we are no more able to pray or do any spiritual work of ourselves, then to remove a mountain at once. 8. Consider God in his attributes, that he is great, gracious, merciful, slow to anger, etc. and that he is so to thee, and that he is near thee, yea present with thee; all in God is ready to help his, his ocean of grace cannot be exhausted, spent, his fountain doth nothing decay, though multitudes draw from it. 9 When thou comest to God, think thou canst not have too high thoughts of God, nor too low ones of thyself: Dust and ashes, Gen. 18. 27. a worm, corruption, so Job. Thou canst not set God high enough, nor thyself low enough; if we could see our own filth, we should stink worse than the filthiest carrion in our own nostrils. 10. Come to God with a heart that is large & cheerful, by faith in assurance of person and prayer accepted, hate suspicions and jealousies of God, see Ps. 65. 2. & 7. 7. 4. 7. ask cheerfully: such as go not cheerfully to God, know not what a God they go to, say to thy soul, Come, O soul, rejoice, be cheerful, for thou art a going to thy God. 11. Be abased under thy pride, formality, coldness, dulness, deadness, and break through all impediments to go to God in prayer. 12. Empty thyself of all distractions, cares, and clogs of spirit, that thou mayst be free when thou comest to God, hold thy heart close to God, in love, zeal, meekness, etc. 13. Observe fit times and seasons to go to God in, yet prefer that season wherein God and thy own heart sends thee to prayer before a set time, embrace it gladly and quickly, so sweet a motion of the Spirit, put it not by till another time; I prevented the dawning of the morning, and cried, Psal. 119. 147. with Mark. 1. 35. 14. Be sensible of others wants, especially for such as are the Lords, that you may pray with a feeling of their necessities. 15. Pray for grace to stir thee up to pray, and fit thee with suitable matter, suitable to the occasion, either for the Church, thyself, or others, and to enliven us in all, abhor form and fashion, pray not in print, they are deadly enemies to spiritualness; pray from an inward feeling and sensibleness of thy wants: book-prayers is such a crutch, as it makes them that use it quite lame; we are not so much to look to a set order of words, as to a well ordered heart; weak expressions in uprightness of heart, the Lord likes well, but if there be nothing but well framed sentences, God abhors them. 16. Above all come to God in faith, Rom. 10. 14. How shall they call on him on whom they have not believed? see Heb. 11. 6. Jam. 1. 6. Mark. 11. 24. This is the most spiritual grace to come to God with above all other, no other save this can fasten upon a promise, thou canst not see God without faith; whatsoever thou needst, believe that promise, Every one that asketh receiveth, Mat. 7. 8. Christ's incense and odours of his sacrifice, Rev. 8. 4. is for him that believes. Faith gives force and life to prayer, it troubles not Satan to make a thousand prayers full of tears, if they be without faith; according to our faith, so is our prayer, Rom. 8. 38. Faint faith, faith prayers; prayer without faith is but beating the air; according to thy faith, be it unto thee. Consider Mat. 21. 22. All things are possible to him that believes, Mark. 9 22. Let him ask in faith, saith James, nothing wavering; that is, in a certain assurance to be heard, and that his request shall be granted, Jam. 1. 6. 17. Read and meditate before prayer, if time will permit, for the better preparing our hearts thereunto. The graces of the Spirit, uprightness, pureness, thankfulness, integrity, soundness of heart, and the like, these will enable, inliven and fit thee to pray. These well observed, and God blessing them, will fill thee with heavenly affection, and rid thee of thy own inventions, manner, and ends, etc. Oh all ye sons and daughters of the most High, in this fullness go forth to meet your God with joy and full assurance of a supply of what ye need. Concerning a right manner, and spiritual behaviour in the duty of prayer; observe, 1. Fix thy mind and faith upon God in the flesh of Christ, who is God with us, and near us, else he cannot be comprehended by us, eye the flesh of our Advocate, united to the deity, and hold the eye of thy faith upon it, (all the while thou art in prayer) which gives life and strength to prayer, else thy prayer is but a moral devotion, a mere shadow; by the flesh of Christ so united, we have union with God, and access to God, which else could not; and the more our faith layeth hold upon this flesh of Christ so united to the divinity, and we also by it, the more the Ordinance imparts God's goodness unto the soul, for whatsoever virtue there is in any thing, it's conveyed by application, and touching of it; that whereby we touch God is our faith, which never toucheth him, but it draweth virtue from him: but that in which our happiness consists, is our union with the divinity by Christ's humanity, which is full, and admits not of any degrees. 2. Pray in knowledge, and not in ignorance, Joh. 5. 14. 3. Watch and pray against Satan's discouragements, sloth, ease, vanity of mind, that if it were possible, no vain thought might come in all the while. 4. Pray as thy present state, condition, and frame of spirit requires. 5. Strive for the best affections thou canst in prayer, & those ravishing, which may carry thee furthest from thyself, and nearest to communion with God, and look to the bottom upon which thy affections stand, as faith, and inward grace, and eyeing a promise; serve God with all thy might, courage, & strength, with frequency and fervency, for time, zeal, & intention, long prayers oft dead others affection; it's good to pray briefly, and often, as Christ, Mat. 26. 39 Consider what others can bear, mind the time, occasion, and season; in long prayers, we must take heed of custom, superstition, and ambition, and in short, of profaneness and carelessness; whether long or short, you must pray with affection, as joy, desires and grief. 6. When thou prayest to one in the deity, mind all three, and sever them not, the object of our worship must be the union of the flesh with the Trinity. 7. Give God all thy heart, and see that thy heart and tongue go together all the while, and observe when, and in what the heart draws back, etc. 8. If thou canst, observe God's order, first, express God's greatness, next his goodness, and his goodness to thee, his large love, and thy ill requiting him; be thankful for former mercies, 1 Chron. 15. 13. Seek and ask spiritual blessings before earthly, etc. If time will permit, confess thy sins freely to God, with inward grief, and in faith beg, the Spirit of supplication and mourning, Zech. 12. 10. And let all mourning flow from faith of thy person accepted, and sins forgiven, or else all thy mourning and tears are worth nothing, and no better than the howllng of a dog, but that mourning which flows from faith of pardon, is a sweet grace, and an acceptable sacrifice to God. In thanksgiving, it is fit we should be as much and as large in it, as in requests, be as ready to be thankful for mercies thou hast, as to ask new ones, spiritual, temporal, etc. Be thankful for all, to thee, thine, and others, and thou shalt not be barren, for either matter or manner, we ought to be more ready to be thankful, then to crave what we want, we should prefer. God before ourselves. In supplication, ask the Spirit of prayer, to pray in the holy Spirit, and in understanding, etc. and ask all graces, and temporal things in faith, and a blessing upon all, and be content to be at God's dispose in all, and wait God's time, know if God heareth thee not in that kind thou desirest, he intends that which is better for thee in stead thereof; God hath not absolutely promised thee measure of grace, and temporal things in particular, and so sometimes denies them in love to his, because not fit for them, therefore ask with submission. Add fervency and importunity, as one loath to be sent away empty, and let thy earnestness be according to the degrees of goodness of things prayed for, or of thy necessity of them. The life of prayer consists in the heat of earnest and fervent desires, Rom. 15. 30. & 8. 16. Psal. 143. 6. Of a cold prayer, expect not more than a cold answer; if a righteous man's prayer be not fervent, it will not prevail, Jam. 5. Oh Lord, give me what I come for, cease not knocking till ye speed: what we need we have in God, and this is ours (oh sweet love) turn fears into hopes, complaints into prayers, and thy lamentations into supplications, and Christ will turn thy darkness into light, and thy deadness into life, thy bondage into liberty, and thy weakness into strength. Covet the best measure of grace, and rest in that measure God thinks best forthee; pray often, 2 Cor. 12. 10. see Isa. 26. 26, 27. Be thankful to God in prayer for what thou obtainest from God by prayer, and in prayer use that gesture that most befits the duty, and most befits thee for the duty, weigh it well, consider the weakness of thy body, yet abhor unreverence in prayer, both in soul and body, Acts 7. 60. Concerning a spiritual carriage after Prayer. 1. As soon as the duty is ended, especially if enlarged and before others, eye some one or more of thy defects (in prayer) to keep thy soul humble, and also eye what was of God in duty, to the end thou mayst be thankful, and not dejected and overcome in viewing thy weaknesses and distempers: view all the parts of thy prayer, how it was performed (if thou canst) both for matter, manner, heart and affection, and consider what feelings, desires, comforts God gave thee in prayer: take heed thou dost not over-like thy prayers, nor think that God dislikes them, because thou seest not what thou shouldst in thy prayers. 2. Renounce all that is our own in prayer, feelings, hopes, affections, zeal; as they are the ordinance of God, so I prize them, but as they are acts of mine, they stink in my nostrils, yet the Lords fire shall heat me, My power is perfected in my infirmity: very gladly will I be under infirmity, that his power may be magnified in me, 2 Cor. 12. 8, 9 3. Watch that Satan wound thee not with thy prayers; if thou be'st in any measure sensible of sin, thy defects in duty, Satan is ready to tell thee, if thou hadst the Spirit of God, then shouldst thou have the Spirit of prayer, and if thou hadst it, it should be otherwise with thee than it is, but if the soul consent to what he saith to be true, ye both agree to wound thy faith and confidence in God, not only for an answer of thy prayer, but of thy persons acceptance. Nay, rather charge all upon thy corruption and want of preparation, & exercise of grace, and be the more careful and watchful for time to come, and learn to distinguish between a nullity and a defect; and in a word, if thou art sensible of thy sin in praying, and art sorry for it, thy imperfection is passed by, and thou dost not pray in fashion. The Spirit of God discovers deadness, indisposition, and unbelief, and the like in prayer, flesh and blood cannot discover these, and the Spirit of God only makes the conscience tender and pliable. 4. Let the frame of thy Spirit be always thankful and cheerful after prayer, whether thou be'st enlarged or straitened, inwardly or outwardly, alone or with others; for when thou art at the best, thou stand'st in need of a Jesus, look upward then by faith upon thy Advocate, and when thy defects are most, and thou art at the worst, will not the same Jesus save thee? yea surely, and if thou groundest thy comfort upon a right bottom rightly, thy comfort and the cause of it is the same; because Christ is the same, Heb. 13. 8. And if Christ be thine, shall not he disannul all thy sins as well as one, seeing he is able and willing? But this is the children's bread, this pearl is not to be cast to swine. 5. If in prayer thy heart have been opened and enlarged, thy faith strengthened, and thy conscience eased, etc. count it a sweet mercy, be thankful to God for all; for want of taking notice of God's goodness, and thankfulness for it, it is just in stead of light to possess darkness, and for feeling to find deadness, etc. 6. Press after (what thou hast prayed for) in the use of means, Pro. 2. 3, 4, 5. there is the prayer, endeavour, and blessing. As he that makes prayer the end of his prayer, rests in his prayer, and prays to no purpose: So he that doth not in good earnest pursue with zeal and conscience the grace & good things he prays for, joseth his prayer. The Saints pray to put their prayers in practice, & we tempt God to ask that we use not means to attain, our endeavours must second our prayers, Pro. 20. 4. It is for hypocrites to pray and return to their lusts with more freedom, as if they intended to have liberty to sin. Such prayers are odious to God: take we heed that what we build up with prayer, we pull not down by our practice, by remissness, sleightness, frothiness of Spirit, it had been well if this knowledge had not been experimental, but a word is sufficient to the wise. 7. Expect and wait patiently for a full answer of thy prayers in God's time and way, consider Psal. 40. 1. Rev. 3. 10. Hab. 2. 2, 3. We should be loath to lose any part of the answer of our prayers, and that we may wait, we must first be sure we have a promise that we shall speed, that we may feed our minds with the meditation of it: this is necessary, for the time of fulfilling may be long, lest we faint, Psal. 147. 11. Psal. 135. 6, 7. Have patience and tarry; that comes hardly, is oft most prized, but lightly come, lightly go: God knows the fittest season to do us good, take not a delay for a denial, many things God hath promised, he hath not set down the time or year, but when it's best for us, let God alone for the time, and ye shall see what God will do. Watch we what event our prayers have, and observe Gods dealings with ourselves, and others, both with his, and his enemies: and be thankful for any answer of prayers. The Saints are often afflicted, that they may often pray, and that often praying, they might pull down many benefits from the Lord, and return many praises unto him; we sin against God, and hurt ourselves for want of thankfulness. For hearing the Word. 1. Labour to be informed of the excellency and preciousness of the mercy to hear the Word, and that no treasure of this world is like it for goodness, beauty, and truth, there is nothing like the Word, it informs, convinces, comforts, what comfort is like to this, if the heart be not lost in profits, pleasures, forth and ease? 2. Prise the Word, 1 Pet. 2. 3. Above all things we prise precious things, and for such as love their lusts, let them consider Ezek. 14. 7, 8. 3. Hear not for novelty, etc. but let your ends be good in obedience to God, to know and practise. 4. Deny thyself, thy own wisdom, see the Lord in all, be a fool that thou mayst be wise; set God above all, and say, Speak Lord, for thy servant heareth. 5. Come in faith, believe God can speak in particular to thee, whether weak or strong, and supply thy wants, Micah 2. 7. to the end, Isa. 48. 17. eye the promise; If any man will do his will, he shall know whether the doctrine be of God or no, Joh. 7. 17. Hear and your souls shall live, Isa. 55. 3. Believe the promises, meditate on them, plead them, apply them as thy own portion, and rest satisfied and contented with them, they that have the promise are sure enough. 6. Come with a resolution to learn and a heart resolved to practise what God saith; say as David, Psal. 119. 33, 34. Psal. 86. 11. And covet earnestly the best gifts, 1 Cor. 12. 31. Consider 1 Cor. 12. 4. & 1 Cor. 3. 4. 22. 7. Come empty in the sense of want, he filleth the hungry, but the full are sent empty away, Luk. 1. 51. Pro. 27. 7. Empty of distractions, and worldly thoughts and affections, Exod. 3. 5. Empty of prejudice of man, gifts, or means, be humble, the humble he will teach, Psal. 25. 9 8. Pray to God to prepare thy heart, and to open thy eyes, Psal. 119. 18. Show me thy truth, and bless it to me, pray that he that speaks may not seek himself, and so rob God, and that he may speak as he ought to speak, Col. 4. 4. In hearing, take heed to your eyes, ears, hearts, Luk. 8. 18. Ezek. 40. 4. 1. Consider thou art in the presence of God, and consider Job 21. 6. Psal. 16. 8. Acts 10. 33. 2. Attend diligently, Isa. 55. 23. Watch that nothing come between thee and it, sleep not, wander not, gaze not, Luk. 8. 18. Consider Act. 8. 6. And the people with one accord gave heed to those things that Philip spoke. 3. Hear for thyself, and mind especially that which most concerns thee. 4. Hear with understanding and judgement, Mat. 13. 13. Mat. 15. 10. Joh 21. 11. Put a difference between truth and error, The simple believeth every word, Prov. 14. 15. Take heed what ye hear, Mark. 4. 24. and whom ye hear, and how ye hear. 5. If thou canst, observe the method and scope of the speaker to help memory. 6. Hear with thy heart and affection, as one that longeth for it. 7. Mix the Word with faith, believe it, obey it, believe it's true, and thine, ● Pet. 2. 3. if tasted. 8. Hear it as the word of God, or else it can do thee no good, see 1 Thes. 2. 13. apprehend and digest well what Gods sovereignty of God is in a command, and the tie of obedience of the creature to God means; consider the insolency of the creatures that dare reject the Word of the Lord. Come buy and eat, Isai. 55. 1. buy gold, etc. Rev. 3. 18 Forsake all, Mat. 19 27. If thou seekest her as silver, Pro. 2. 4, 5. Harken and eat, Isa. 55. 2. In eating is required appetite, chewing, taste, relish, pleasure and delight, Nehe. 9 25. Let the Word sink down, Luk. 9 44. Hide it in your hearts, Psal. 119. 11. After hearing. 1. If God hath manifested himself any way in his Word, be thankful, oh that the Lord should reveal himself to me, and not unto the world, Joh. 14. 22. Consider Mat. 13. 17. Psal. 147. 20. 1 Cor. 14. 25. 2. Hold fast that thou hast, lose it not in the air of the world, let nothing rob thee of it, let memory call upon consciscience, and conscience upon thee. 3. Examine and prove what ye have heard, as 1 Thes. 5. 21. Acts 17. 11. and consider Acts 8. 34. Rom. 3. 8. 4. What good soever thou receivest, give glory to God, not to man, for he is but as an instrument in the hand of God, He that planteth and watereth is nothing, but God it is that gives the increase, 1 Cor. 3. 7. It is not in the graces of men. Also consider Acts 8. 1. with Acts 11. 19 21. nor learning, for Acts 4. 13. So then God doth all. 5. Muse and meditate on what thou hast heard, Think on these things, Phil. 4. 8. Deut. 3. 39 She pondered, Luk. 2. 19 Meditation helps memory and affection, and works an inward feeling of it, if God bless it, but if we meditate not on it, it doth us no good. 6. Apply what thou hast heard to thy occasions, which are many. 7. Practise what thou hast heard, this is the end of hearing, Deut. 5. 1. Mat. 7. 26, 27. We have no benefit by it, if we practise it not, Jam. 1. 25. God looks for fruit, if we enjoy means, Isa. 5. 2. Mat. 21. 34. Luk. 13. 7. Where much is given, much is required, Luk. 12. 48. see Joh. 8. 47. Job. 12. 40. Practise presently; I made haste and delayed not, Psal. 1. 19 60. Gen. 7. 23. with 22. 3. Abraham went presently; that which we put off till hereafter is seldom done. Consider Pro. 24. 33, 34. Many motions through delay have come to nothing: they were not to stay, but to step in presently as soon as the Angel stirred the water, Joh. 5. 4. 8. Omit not opportunities, for thou knowest not whether God will bless this or that, Eccl. 11. 6. Concerning Reading. To read with profit requires diligence, wisdom, preparation, meditation, conference, faith, practice, prayer. For the first consider Pro. 2. 12. Mat. 13. 54. 2. Wisdom is necessary for the choice of matter, order, time; for the matter, it must be suitable to our necessities and capacities; for order, first that which concerns the foundation, and after the building: also order is a help to memory and understanding, and for want of order, some read much, but profit little: also wisdom must difference the fittest time to read in respect of other business: God hath made every thing beautiful in its time, Eccle. 3. 11. 3. Preparation requires, first humility, and a sensibleness of our own insufficiency, to teach ourselves, and prayer to God to teach us, and to give us sound judgements and good affections. Secondly, Faith in Christ, for him to open the book that is sealed, and the heart also believing he will bless his means unto us. Thirdly, a heart prepared to learn, Pro. 17. 16. Such as received the Word with a good & an honest heart, brought forth fruit, Luk. 8. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? After we have read, meditate. Meditation makes that we have read to be our own; Meditate. Blessed is he that meditateth in the Law day and night, Psal. 1. 2. And unless by meditation the judgement be refined and settled, and work it upon our affections, and lay up what we read in our minds, all our reading and hearing will come to nothing. Conference with others, Conference. who are able to direct us, is necessary to inform us in what we understand not. The Word must be mixed with faith, Faith. else it profiteth us nothing, Heb. 4. 2. Luk. 18. 18. The end of reading is to practise, Practice. and the best way to know is practise; He that will do his will, he shall know it. Without prayer we cannot well use the means, Prayer nor expect a blessing by them, 1 Cor. 2. David prayed and praised God, Blessed art thou, O Lord, teach me thy statutes, Psal. 119. He that profits by hearing and reading. 1. He must have his mind turned to Christ, and fixed upon him in his Word, as Psal. 119. 15. Mark. 7. 14. He must believe, and he shall know. 2. He must not be wise in his own eyes; The humble he will teach, Psal. 34. Psal. 119. 3. Pray continually, 1 Thes. 5. 4. Search the Scriptures, Joh. 5. 39 5. His end must be good, 1 Cor. 10. 31. 6. He must love the Word, Psal. 119. 7. He must resolve to obey, John 7. 17. Of Meditation. MEditation is a serious reviving of those truths we have heard, or the administrations of God towards us or others, of that which we know, we further debate upon it, that both mind and heart being seasoned with the savour thereof (in applying it to ourselves, that we may have some use of it in our practice) and be furthered thereby to duty. In which the memory is exercised to remember some things past, also the understanding gathering some other things, as namely in finding out the causes, fruits, properties, as when a man meditateth on the Word, remembreth and museth on it, so going from point to point, applying generally some things unto himself, and wisely examining how the case stands between the Lord and himself, in those things whereby he hath his heart thereby stirred up to put some things in practice. The work wrought in the affections, is that they are framed, either to love or hatred, joy or sorrow, love, fear, according to the diversity of the thing, with the reasonable part, hath seriously considered of. Of the excellency of Meditation. MEditation is a pondering in the heart, a considering, a weighing with ourselves; by meditation we retain truths, and are enriched by them, and it makes them sweet unto us, by it we ascend up to heaven; it's the life of all means, the way to knowledge, the mother of wisdom, it refines the judgement, and cuts off errors within and without, it increaseth love, it makes the mercy of God fresh unto us, it is the life of hearing, reading, conference, praying, etc. By it all means are made profitable unto us, it reveals truth to us, and acquaints us with ourselves, it makes all to become our own, it removes lets, and settles truths upon our spirit, it breeds good affections, and quickens them, and makes us profitable to others, and makes things easy & sweet unto us, and fires the soul with love, it helpeth the memory, and stirs up affection, and fills us with experiences, and enableth us to apply it to our own use, and benefit of others. Judge then how useful this duty is, and what a treasure we forgo when we neglect it. Before Meditation. 1. Read and confer with reverence and diligence, Psal. 119. Reading the Word fits us to meditate on it. 2. Be sure thou hast fit texts or occasions of matter forelaid, suitable to thy wants, and spirits, provide matter suitable, of all sorts, precepts, promises, etc. Be not barren of fit matter to meditate on, fit for thy necessity and capacity. 3. Choose a fit time, the morning is the fittest time for religious duties, and noon, and evening, day and night, Psal. 1. 3. We ought to frequent this duty, for the morning, Psal. 119. 147. Mark. 1. 35. for the night, vers. 148. In the morning our memories are the quickest and strongest, and ourselves the readiest to conceive things, our natural powers being revived, have the greatest liberty; at night we are more dull and heavy: Idolaters will rise early in the morning to worship an Idol. Oh that we were so wise to prevent the morning light, Psal. 119. 147. Marry came early to the Sepulchre, Mat. 28. The holy Spirit came upon them in the morning, Act. 2. It was the third hour of the day: Consider Jer. 7. 13. Joh. 8. 2. Mat. 21. 28. 4. Separate thyself to this work; for a man's desire he will separate himself, Pro. 18. 2. 5. Choose a fit place, as for prayer, so for meditation, where thou mayst not be disturbed by any thing. 6. Love the Word of God, and meditation will follow, Psal. 119. What we love, we think on, love draws our affections, according to the love we have to any thing, so accordingly is our pleasure, study, and delight in it. 7. Believe God will bless it unto thee. 8. Pray to God to bless it unto thee. In Meditation. 1. Look up to God and mourn for thy estrangement of spirit from holy things, which should be familiar, and bend thyself (after separation of thy thoughts from frothy things) to consider seriously of the truths set before thee, and look up to God for strength to resist a hard wandering dead defiled heart, which makes thee weary of the work of God. 2. Let the Word of God be the object of thy meditation, Psal. 1. 2. Psal. 119. 99 and from generals proceed to particulars. 3. Meditate but of one thing at once, and at one time, and observe order, 1. travel with our memories; 2. judgement; 3. our affections, before we come to make use of it in our hearts: after our memories, let thy judgement consider what weight the thing is of, & how it concerns God's glory, ourselves, or others, and whether we have it at all, or in such a measure as we need, and may have; how we came by it, what are the lets of getting and enjoying it, and how they may be removed, what means are to be used to attain it, both for manner, measure, end, time; and having so done, rest not in overfights, but stir up and provoke our affections accordingly, and so work it upon our hearts. Take an instance, when we come to make use of that we meditate of in our hearts and affections, thus put case it be some special promise, how happy were I if I could enjoy it, what things here below are like unto it? then proceed to remove all the objections and temptations against it, lay all in the promise, and hold the promise until thou canst suck sweetness out of it, till faith and comfort issue in thy soul; if any should do all this, unless God add his blessing, & with his almighty power bless means to us, all is nothing, yet we must use the means. 4. If in meditation, thy mind rove and wander after other matters, as soon as thou perceivest it, sigh deeply to God, and fall to prayer to be established, from whence Satan & our corruptions would draw us, and having desired the Lord to deliver thee from a vain, light, and frothy spirit, etc. fall to meditation again. After Meditation. 1. We must ever be mindful to be humble and thankful. 2. The more thou meetest with the Lord in this way, let it more encourage thee to frequent it, and make it a great part of thy communion with God, and be as joyful when God hath blessed it unto thee, as any can be when they find a mine of gold, or great spoil. Directions for the understanding of the sense of the letter of the Scriptures. 1. WHen the word (one God) is expressed, the Father, and the Holy Spirit is included, as appears in Joh. 17. 3. 2. All the attributes or works of God are proper to any of the three without exception of any of them, so Christ is said to create the worlds, Heb. 1. 2. 3. Repentance in God, notes no change in God, (who is immutable) but in the thing or action. 4. The word (of God) notes authority, sometimes it notes only excellency, as, Psal. 1. 5. 17. 5. The Scriptures must not be understood against Christ, but for Christ. 6. Whatsoever is truly and sound collected from Scripture, is to be believed and rested upon, as well as that which is expressly written, yet no Ordinance of Christ, nor the administration of it, but it is plainly expressed in Scripture, and depends not upon consequences, much less means. 7. It is usual in Scripture to attribute that to the instrument, that efficacy and force which belongs to the Author, as 1 Tim. 4. 16. Rom. 3. 28. & 5. 4. Deut. 5. 22. Heb. 13. That good means may be respected, and bade slighted. 8. In a parable, the mind, scope, and intention of the Spirit of God is to be marked above all, it must be expounded and no further strained then things agree with the principal drift, as Mat. 20. 1, 2. The scope is, God is not a debtor to no man: strain no parable. 9 We may not interpret Scripture by allegories, unless we be able to prove the allegorical sense by some other place of Scripture. 10. In interpreting Scripture, we must take the sense from the word, and not bring one to it. 11. Comparison of places together, darker with plainer, is the way to understand it. Nehe. 8. 8. 12. There can be but one only proper true sense of one place of Scripture, which we are chiefly to search after, and rest in; we may not make every Scripture speak every thing. 13. The literal sense of Scripture which ariseth from the words duly understood, is the only true and proper sense. 14. Scriptures must be understood according to the largest extent of the words, except there be some restraint of them by the matter, phrase, and scope of them, (as the word grace, 1 Pet. 1. 13.) or by some other place of Scripture it appears they must be restrained. 15. They must be expounded simply, according to the letter, except necessity compel to depart from a literal sense to a figurative. 16. We must not take a figurative speech properly, nor a proper speech figuratively, Mat. 26. 26, 27. This is my body, is a figurative speech; it is a great servitude to take signs for things, of which words be but signs. 17. Where there is a sentence in Scripture, which hath a tropical or borrowed word, we may not think the whole place figurative, as Mat. 26. 28. 18. That which is said to one, must be understood to be said to all in the like case and condition, as appears by comparing Joshua 1. 5. with Heb. 13. 5. For of the like things there is the like reason and judgement to be given, let the circumstances be considered wisely. 19 A particular example will afford a general instruction, when the equity of the thing done is universal, and the cause common, otherwise not. 20. The Scripture puts upon dead things the person of such as speak, by a fiction of a person, Ps. 19 The firmament speaks, etc. So Rom. 19 20, 21. Psal. 98. 7, 8. By this manner of speech we are moved to affect the things spoken, and more easily brought to understand them. 21. By bodily things the Scripture leads and lifts us up to divine: thus a hand applied to God, signifieth his working power, so an eye, his knowledge, a heart his will, his foot his presence or government, wings, his care or protection, a mouth, his word or commandment, a finger, his might, and a soul put for the essence of God. 22. The Scripture ascribes the names of things unto the similitudes and representations, as 1 Sam. 28. 14, 15. 23. That exposition that causeth an absurdity to follow, is a false exposition, Rom. 4. 14. & 10. 14, 15. 24. The word heart, is commonly put for the soul of man. 25. There is such a necessary and mutual relation between faith, and Christ the object, that where one of these is expressed alone, the other is included; Christ only is the matter of our righteousness. 26. The Scripture divers times expresses the antecedent by the consequent, Rom. 9 33. with Isa. 28. 16. For not making haste in Isaiah, Paul saith, Shall not be ashamed, shame & confusion being an effect which followeth haste. 27. The Scripture useth one word twice in one sentence, with a different signification, Joh. 4. 35. Harvest is taken first for earthly, and in the latter place for spiritual harvest. So the word water in Joh. 4. 13, 14. First, elementary; secondly, spiritually, viz. the graces of the Spirit. 28. The word of commanding is often put for wishing, as, Let thy kingdom come, ●hy Name be hallowed, that is, Oh that thy Name were hallowed; Let him kiss me, Song 1. 1. for oh that he would kiss me. 29. Crying in Scripture doth often betoken a strong noise outwardly, but inwardly compunction and fervency of spirit and affection, Rom. 8. 15. Heb. 5. 7. 30. Things proper to the body are ascribed unto the soul, as hunger & thirst, to declare the earnest desire of the soul; because the soul is unknown unto us, the Scripture very oft speaketh of invisible things by visible, and shadoweth spiritual by corporal. 31. A hyperbole is sometimes in Scripture, this kind of speech expresseth more than can be signified, by the proper acceptation of that speech it increaseth the truth, as Gen. 13. 16. & 15. 5. The meaning is no more than that his posterity shall be very great, as Gen. 17. 4. so Joh. 21. 25. 32. It is usual in Scripture to put (all) for many, 1 Tim. 2. 3. Mat. 3. All Jerusalem, and Mat. 4. 23. All diseases; So on the other side, many is put for all, as Rom. 5. 9 And whether all or many is meant, may be known by observing the matter handled. 33. Nothing is for little, Joh. 18. 20. Also small and none for few, Act. 27. 33. and always for often. 34. The negative particle (not) is often put comparatively and respectively, not absolutely and simply, as Hosea 6. Not sacrifice, viz. rather then, or not sacrifice in respect of mercy, see Jer. 32. 33. So not is put for seldom, Luk. 2. 37. 35. The word ever or everlasting, do not properly signify eternity, in every place where it is used, but great continuance, as Psal. 32. 14. 36. In Scripture the word (until) doth not always exclude the time following, but signifies an infinite time, or until, viz. eternity, 1 Cor. 15. Mat. 28. 28. Mat. 5. 26. That is to say, never, and also a certain limit of time. 37. The copulative particle (and) is often when it is not joined to other matter, as Psal. 4. Ezek. 2. 1. & 5. 1. And so often elsewhere: Also this particle therefore or then, is not always illative or argumentative, Rom. 8. 1. O● it coupleth words outwardly to that which the Prophet heard inwardly. 38. The particle (if) is not always a note of doubting, but of reasoning, as Rom. 8. 31: Joel 1. 14. Acts 8. 22. Sometimes it notes the difficulty of the duty, and sometimes the necessity of the thing, and sometimes it is put for doubtingly, Mat. 3. 14. 39 When a Substantive is repeated or twice mentioned in one case, it signifieth emphasis or force, as Lord, Lord; secondly, a multitude, as droves, droves, Gen. 32. 16. many droves: thirdly, distribution, as 1 Chron. 16. a gate, a gate, 2 Chron. 19 5. Levit. 17. 3. a City, and a City, that is, every City: fourthly, diversity or variety, as Pro. 20. 20. A weight and a weight, that is, divers weights; An heart and a heart, divers or a double heart. 40. A Substantive, repeated in divers cases, if it be in the singular number, it argueth certainty, as Sabbath of Sabbath, Lamentation of Lamentation, Micah 3. 4. If it be in the plural number, it signifieth excellency, as Eccl. 1. 1. Vanity of vanities, Song of Songs, Cant. 1. God of Gods, Psal. 136. 2. King of Kings, Lord of Lords, for most high and excellent. 41. Repeating of an Adjective, and of a Substantive, sometimes signifies increasing, as Holy, holy, holy, Jehovah, Jehovah, Temple, Temple, etc. 42. A Verb repeated or twice gone over in a sentence, makes a speech more significant, or else it shows vehemency, certainty, speediness, as to die, by dying, Gen. 2. And is my hand shortened in shortening, Isai. 30. 2. 43. A Conjunction doubled, doth double the denial, and increase it the more; Shall not perceive, Mat. 13. 14. 44. A figurative speech affords matter to nourish our faith, as Mat. 15. 35. 1 Cor. 12. 12. Acts 9 4. 45. An Irony, which is when the contrary to that which is spoken is meant, carrieth with it a just reprehension of some sins, as Gen. 3. last. Judg. 10. 14. Mark. 7. 9 1 Kings 22. 15. Go up and prosper, 1 King. 18. 27. 46. Questions do sometimes affirm an earnest affirmation, as Gen. 4. 7. Josh. 10. 13. Joh. 4. 35. Gen. 37. 13. 1 Kings 20. 2. Sometimes they signify a forbidding, as, Why should the Gentiles say, where is their God? Psal. 79. 10. also 2 Sam. 2. 22. And sometimes they argue affection of admiring, compassion, faultfinding, and complaining, as Psal. 8. 10. Isa. 1. 21. Psal. 22. 1. 47. Confession and yielding, hath sometime in it a denial and reprehension, as 2 Cor. 12. 16, 17. 48. The word, behold, is not used always, or only to stir up attention, as the report of some weighty or admirable thing, but most commonly it signifieth a thing manifest and plain, where men may take knowledge, as Psal. 51. 6. Mat. 1. 23. and often elsewhere. 49. Doing doth sometimes import believing, as Mat. 7. 2. Joh. 6. 40. 50. Negative speeches in Scripture be more vehement and forcible then affirmative. 51. Grammar must give place to Divinity, because things are not subject to words, but chose. 52. The placing of things before which should come after, and some things after which should be before, is frequent in Scripture. 53. We are commanded to be perfect, viz. in uprightness, shining to all duties, for perfection in measure and degree, we are not capable of in this world. 54. All places of Scripture have this proper to them, that they be interpreted by the matter handled, and phrase, scope, end, which is aimed at, or by circumstances of time, persons, places, also by precedence and subsequence, by conferring Scripture and analogy of faith. 55. Scripture hath allegories, as Gal. 4. 22, 23, 24. An allegory is ever to be expounded according to the meaning and drift of the place where it is found, allegorical senses are not of private motion, but to be followed where we have the Spirit for our precedent and subsequent, by conferring Scripture and analogy of faith. 56. Numeral words, as, 5, 7, 10, etc. notes not always a certain time, as seventy weeks of captivity, etc. yet a certain finite time is put for an uncertain oftentimes, as, to fall seven times, to forgive seventy times seven, and the like. Also divers numbers be Prophetical, as the number of daniel's weeks, or mystical, as the number, Rev. 13. 8. 57 The Scripture often in one word saying, uttereth one thing plurally, and many things singularly, as, Blessed is the man, etc. Hear, O Israel, and thou shalt not have any strange God, because God would have every one to take to himself that which is meant of that society and kind whereof he is one. 58. In setting down numbers, the Scripture is not exact to reckon precisely, as Luk. 3. 23. Act. 1. 15. 59 It is usual in Scripture, by a part to signify the whole, as Rom. 13. Let every soul be subject, for every person, man and woman; and the whole sometimes notes only a part, Mat. 3. 5. All Judea, that is, a great part. 60. Some wishing speeches be not so much prayers as Prophecies, foretelling what shall be, rather than desiring they should be as imprecations against Judas, etc. 61. The Scripture repeats the same things in the beginning and end of the sentence, as, Psal. 33. 10. It is done by way of explication, sometimes for confirmation, sometimes for expressing or exciting zeal, as, Isa. 3. 9 Joh. 1. 3. Psal. 6. 9, 10. 2 King. 9 10. Rom. 11. 8. 62. In sundry places of the old Testament, cited by Christ and the Apostles, the sense is kept, but not always the same words, as, Rom. 10. 15, 18, 19, 20, 21. and elsewhere. To teach us, that the Scripture is considered by the meaning, and not by the letters and syllables. 63. Some places in the old Testament, which seem mere historical, containing bare Narrations of some things done, yet are mystical withal, and have a hid and spiritual sense; as Jonah's being in the Whale's belly, holds forth Christ's death, burial, resurrection, for it pleaseth God to make some histories already done, to be types and Prophecies of things afterwards to be done; as that of Hugar and Sarah, Gal. 4. 64. The Scripture hath sundry words which according to the place where they be used, do signify divers, yea even contrary things, as Leven, to signify the nature of the Gospel, Mat. 13. and also heresy and superstition, Mat. 16. 6. 12. And sometime for sinful corruption, as, 1 Cor. 5. So a Lion signifieth Christ and the Devil, 1 Pet. 1. 5. Likewise Serpent is put in good part, Mat. 10. 16. and in ill part, Gen. 3. 1. Because these things have several properties and contrary. 65. Where the text of Scripture is ambiguous, as it cannot be found out by us after diligent search, to which sense of two or three to lean unto, that text may be interpreted in both senses, if analogy of faith will suffer, & they be not against the circumstances of the text, for we must not swerve from the general scope of the whole word, faith in Christ, and love to God, and our neighbour. 66. Many things be first generally spoken, and presently declared by particulars, as, 2 Tim. 3. 1, 2. There be many such examples. 67. Some things in Scripture are incomprehensible by our reason, yet true. 68 Such Scriptures as have show of repugnancy, are easily reconciled by an intelligent reader, as, 1 Tim. 2. 3. with Rom. 9 Not all. By all is not meant every one, but of all sorts and kinds of men, rich and poor, etc. See Joh. 5. 17. Gen. 2. 2. That is, from making more works anew of nothing. So Matthew speaks of a staff which might cumber and burden, but Mark of one that might ease and relieve a traveller, Mat. 10. 10. Mark. 6. 8, 9 69. Some things are said in Scripture not according to the truth of the things, but after their profession, appearance, or visibility and opinion of the times, as others thought. Thus the Scribes & Pharisees are termed righteous, Luk. 15. And thus hypocrites are said to have faith, Jer. 2. 18, 19 70. The Scriptures do not allow always the things & actions from whence similitudes be fetched, as the manners of thiefs, and unjust Stewards, and Judges. 71. Some of Christ's works were miraculous, and proper to him as Mediator; but Christ's moral duties were given us for example and pattern, Mat. 11. 29, 30. 1 Pet. 2. 21. 1 Joh. 2. 6. That we should walk as he hath walked. 72. By the words poor and needy in the Scriptures is often to be understood all God's people, poor or rich. 73. When sinful actions are attributed to God, as to provoke others to anger, to envy, or to harden Pharaohs heart, and the like, we must know God tempts none to sin, as Jam. 1. But he doth it by delivering them over to Satan, & their lusts, to be hardened, God oft punisheth sin with sin, Rom. 1. 74. Sundry interrogations in Scripture, as, Rom. 10. 14, 15. have the force of a negative, that is to say, they cannot. Some again do so ask a question, as they require & have an express answer, Psal. 15. 1. Rom. 11. 1. & 3. 12. It is to quicken attention, or to urge more vehemently the affection, or to prepare way for some weighty discourse. 75. The title (God) is sometimes put absolutely, and in the singular number, than it notes the Creator, or the essence. Sometimes it is used with an addition, as in Exodus, I have made thee God of Pharaoh, or in the plural number, Psal. 84. I have said ye are Gods; and vers. 1. In the assembly of Gods, than it belongs to the Creator, see Rom. 1. 7. Sometimes essentially, as Joh. 4. 24. God is a Spirit. So the word Father is sometimes put essentially for the deity, Mat. 6. Our Father. Sometimes distinctly, The Father is greater than I Ignorance in these Rules causeth errors concerning God. 76. Words of knowledge and sense do signify (besides) action and affections, as. God knoweth the ways of the righteous, Psal. 1. 6. And that he knoweth who are his▪ 2 Tim. 2. 19 Apoc. 2. 3. is meant he knows them with love, favour, and approbation, to reward and crown them. Also it is said, whom he foreknew, Rom. 11. 2. with 1 Pet. 1. 2. is meant his eternal love embraceth these as his own; for he knew barely before all reprobates and devils, and their works too, but not with favour and allowance. Also the word, Remember, is a word of sense, yet it often importeth care, love, delight, 1 Cor. 11. Do this in remembrance of me. (Gen. ●8.) 77. Legal and Evangelicall promises must not be distinguished by books, but by the nature and condition of the promises; for Legal promises may be found in books of the New Testament, as, Rom. 2. 7, 8, 9, 10, 11, 12, 13. & 10▪ 5 Gal. 3. 10. 12. And Evangelicall promises of grace are in the old Testament, as, Psal. 132. 1, 2. Jer. 32. 31, 32. etc. Observe them according to these two rules following. 78. If promises of temporal or eternal things are propounded upon condition of works, they are Legal, Christ only hath kept the Law, and they which believe are to claim them by this tide conveyed to them by faith in Christ. 79. All promises for this life or a better, which are made as one condition, of believing, repenting, working, (for these are works though imperfect) are only effects and fruits of faith, and not conditions nor causes, but are only to declare what persons God will save; Godliness hath the promises, etc. 1 Tim. 6. He that believeth, etc. Joh. 3. And to understand them in any other sense is Legal, see Psal. 1. 1, 2, 3, 2 Cor. 7. 10. 80. Touching such places▪ where moral duties are commended and commanded, they must be understood according to these Rules following; as, 1. though no word be spoken o● Christ, yet it must be understood that he alone is the whole cause of every part of our salvation, Act. 4. 12. 81. All moral duties are then commended in any party, when the party which doth them, is first in Christ, and his sins pardoned through his death, as 1 Pet. 2. 5. Heb. 11. 6. Our best duties are imperfect, if in Christ accepted, if out of Christ, mens best duties cannot cause them to be accepted. 82. All good works must have a pure heart, God's glory for the beginning and the end, having a conscience to God in obedience to his Word: unless the person be accepted, the bare deed or action cannot please God. 83. Where blessedness is promised to moral duties doing, those places are not to be considered as causes thereof, (for Christ is the cause of all) out only to declare what persons they are which God doth save; and what the Saint's duty is to do. 84. These duties must not be understood in the strictness and rigour of the moral Law, but of a continual and unfeigned desire, purpose, and endeavour to do them. This rule prevents scruples and fears, which weak ones have through the sense of their wants and failings. 85. The Scriptures use to call them sons, which by nature are no sons to them whose sons they are called, but they are sons legally, and by succession: thus Salathiel, being son of Neri naturally, Luk. 3. 27. is legally and by succession made the son of Jechoniah, whom he succeeded in the kingdom, as Mat. 1. 12. 86. After this manner Zedekiah or Jehoiakim, 1 Chron. 36. 10. and his son, 1 Chron. 3. 16. His brother by generation, his son by right of succession. By this Rule the two Evangelists, Matthew and Luke are reconciled in their Genealogy; for Luke followeth the natural order, and Matthew the legal order. 87. Many things are said in Scripture by anticipation and recapitulation. 88 In Scripture some things are spoken well, when righteous things are taught rightly, as, Repent and believe, etc. Or secondly, when evil things are taught evilly, when wicked things are persuaded, as, To curse God and die. Or thirdly, when good things are uttered evilly, when some right thing is said with a perverse mind, as Joh. 9 Be thou his Disciple. Or fourthly, evil things well spoken, and dishonest things uttered in honest terms; as, David went in to Bathsheba, and Rom. 1. 26. 89. The Scripture speaks many things in the person of the ungodly men, whose crooked words it doth report unto us as well as their deeds. 90. That word which seemeth to forbid goodness, or to command wickedness, is a figurative speech, as, Unless a man eat my flesh, etc. This is wickedness, because the word is pure, it cannot allow any thing against honesty of manners, or verity of faith. 91. Tropes and figures in Scriptures are not to be accounted lies; as for Christ calling Herod a Fox, and himself a Vine, a Door, etc. Because there is no purpose to deceive in them, but by meet resemblance to express the truth. 92. Similitudes are rather to make dark things plain, then to prove any doubtful thing; similitudes are not argumentative, as Stewards in Joh. 15. 93. To make allegories and figures, where none are in exposition, is licentious, dangerous, and hurtful. 94. In things that be subordinate, the affirming the one doth not sollow the denying of the other. 95. All interpretations must be fit as well as true. 96. It is a ready way to all error, to interpret Scripture by prejudice, in favour of some opinion of our own. 97. In Scripture a betrothed woman is called a wife, Mat. 1. 20. and so of the man, Deut. 22. 23. Because betrothing is an essential part of marriage, yet the solemnisation is necessary unto comeliness and avoiding of offence. 98. That interpretation is corrupt that builds not up in faith and love. 99 A figurative speech in Scripture does more affect us with delight, then if the same thing were spoken plainly without figures. Psal. 23. 1. God's care is set out by a Metaphor of a Shepherd, and Isai. 5. 1, 2, 3. Also see Joh. 15. 1, 2. For new things engender delight. 100 When the Scripture speaks somewhat darkly, it useth for the most part to join thereto some plain thing in the same place to give light to it, as, Isa. 51. 1. The latter part of the 1. verse is somewhat hard, is opened in the beginning of the second verse. So Isaiah the 1. the third verse expounds the second; and the former part of the first verse of Isai. 53. expounds the latter, and Rom. 10. the 5. and 6. verses, expounds the 3. & 9 13. 8. Saith the word is near, that is, the Gospel. See the like, Rom. 8. 20. 31. 2 Tom. 4. 6. Rom. 11. 7, 8. 1 Cor. 5. 9 yet this Rule holds not always. Demonstrations, that the holy Scriptures, called the Bible, are of God, and from God. THe Scriptures are from God, or from men, they are not from men, because neither the folly, nor the wisdom of men cannot effect such a work. 1. Because men as men cannot understand the meaning of them, nor agree upon any meaning of them: So that it appears they are a mystery above the reach of nature. 2. They are not from men, because they condemn that which is most excellent in man, as the wisdom of man, etc. it being contrary to nature, for to condemn that which is most excellent in nature, the Scriptures declare nature's wisdom in the things of God to be foolishness, & the wisdom in man esteems the wisdom of God to be foolishness. 3. It is not from men, because the whole scope of the Scriptures tends to destroy that which the nature of men love most. 4. Because that which the Scriptures require, is not only contrary to the nature of man (so that men delight and choose to read any book rather than the Scripture) therefore before men can submit unto it, they must deny themselves. So also that which it requires, is beyond the power of men, and requires a divine power, as the Scriptures and experience teach. 5. It is not from men, because the more any is ruled by it, obeying it, the more such are hated and persecuted by men, which showeth it came not from nature. 6. The Scriptures came from God, because they tend to God, it being a rule in nature, Every thing tends to its centre, a stone to the earth, the waters to the Sea from whence they came. So the Scripture ru●s to God; shows God in his goodness, wisdom, power, love, there is in them a divine wisdom, they speak for God, they call men to God, to be for God. 7. They are not from men, because the way of bringing them forth into the world, was contrary to the wisdom and expectation of men, who in great matters employeth great▪ honourable, and wise men, but God takes a quite contrary course, he chooseth such who were mean & contemptible, silly tradesmen, as fishermen, and Tent-makers, etc. to be the publishers and penmen of the Scriptures. 8. They are from God, because God hath wonderfully continued them▪ preserved them strangely; first, in making the Jews, who were enemies unto Christ, and the Scriptures, great preservers of them; also preserving them when the greatest power hath sought their destruction, by searching for them, and burning them, etc. The like preservation cannot be declared of any writings of men, which have had so great opposition. 9 The miracles that were wrought at the first publishing of them, (shows them to be immediately from God▪) and for the proof of this we have the testimony of them who lived in Christ's time the Jews, who would not own Christ, nor his doctrine, yet in their writings they confess, there was one Jesus who did such miracles as the Scriptures declare, as Josephus; and others testify. 10. We know the Scriptures to be from God▪ because we see some of the Prophecies accomplished in our days, according to the saying of Christ, that there shall arise false Christ's, and false Prophets, that shall say, I am Christ, Mat. 24. 5. 24. There being now two or three, or more, that have said so of themselves: Also the division foretold in Luke 12. 52, 53. From henceforth there shall be five in one house divided, the father against the son, and the son against the father, and the mother against the daughter, etc. which is now accomplished in these days, for when there hath been but five persons in one family, every one of them of a several opinion concerning Religion. The Spirit speaketh expressly, that in the latter times some should depart from the faith, giving heed to seducing spirits and doctrines of Devils, 1. Tim. 4. 1. etc. How many lies are now held and received for truths, so that men dare speak against the Scriptures, deny the resurrection of the body; others teach that men and devils shall be saved; and that the soul is mortal; and that there is neither heaven nor hell; with divers other opinions, that I am ashamed to name some of them which are held for truths; This know also, that in the last days perilous times shall came, for men shall be lovers of their own selves; covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers▪ incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof, 2 Tim. 3. 1. etc. Which things our eyes have seen come to pass, more than ever hath been heard of by any that have been before us, and are like to increase more and more. And thus it must be that the Scriptures may be fulfilled; and if men must have a reason for every thing in Religion; for, saith one, how can the dead body eaten by another creature be raised again? To whom I reply, God is said to be without beginning, (and so he is, else he could not be God) but what reason can be given, that God never had a beginning, or that God is ever present in all places, and knoweth, and ordereth all things, yet he is so, yet I see not how reason can reach these things, etc. To believe the Scriptures is a work of faith, and unless the holy Spirit of God persuades the truth of them, there will be doubting; the Lord persuade his of the truth of the Scriptures, and of their interest in the same. That Christ died not for the sins of every man in the world. SOme men affirm that Christ died for all the sins of every person in the world, and yet they shall not all be saved: To whom we reply, how can it agree with the wisdom of God, to grant that which he knew would never profit? As for God to give Christ to die for the salvation of man, and yet decree to condemn him? and doth not Christ lose the end of his death, to die for their salvation who yet perish? or is it justice to require the payment of one debt twice? is there remission of sins in Christ for every man, but no righteousness, no everlasting life for them? did Christ purchase salvation, but not the application of salvation, which is necessary to salvation? how doth it appear, Christ purchased salvation, or enough for salvation, or is the death of Christ of an uncertain event? is Christ appointed to death, to purchase a possibility of salvation, but not salvation itself, with the application of it, than Christ shed his blood to save man, and yet no man saved by it; for if it depends upon man's believing of it, why may not all of them perish as well as any of them? And if it be so, if man please, Christ shall lose the end of his death: but it clearly appears, that all those for whose sins Christ died, are justified by his blood, and shall be saved from wrath through him; For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life, Rom. 5. 8, 9, 10. & B. 3. 4. (but this subject is handled at large by John Spilsbery in his book entitled, God's Ordinance) if the Son shall make you free, then are you free indeed, Joh. 8. else not. But upon second thoughts, they affirm that Christ never died for the sin of unbelief, and that final unbelief is the unpardonable sin. Answ. It cannot truly be denied, but unbelief (is a not believing Christ) which sin is most immediately and directly against Christ, which sin is pardonable, with all manner of sin and blasphemy, which Christ saith, shall be forgiven unto the sons of men, as appears Mat. 12. 31, 32. therefore not believing in Christ, is not the unpardonable sin also. Such as believe, have been guilty of unbelief, which is pardoned in them, and if the sin of unbelief, which is none of the least sins, is pardoned without the blood of Christ to the Elect who believe, why might not all other sins in like manner be so pardoned to them, and then shall not the blood of Jesus Christ be shed in vain, because by their reason their sins might have been pardoned without it, as well as their unbelief. And seeing without shedding of blood there is no remission, Heb. 9 22. let them declare how unbelief can be remitted: also if the blood of Jesus Christ his Son, cleanseth us from all sin, then from unbelief also, 1 Joh. 1. 7. Also if final unbelief were the sin against the holy Spirit that is unpardonable, than it could not be committed before death, There is a sin unto death, if thou see thy brother sin, etc. But if a man could not commit this sin before he die, he could not be seen so to sin, 1 Joh. 5. 16. which sin is described Heb. 10. 29. therefore final unbelief is not this sin here spoken of. To conclude, Christ died not for the sins of all the world; for Christ saith, He layeth down his life for his sheep, Joh. 10. 15. You believe not, for ye are not of my sheep, vers. 26. Yet as many as were ordained to eternal life believed, Acts 13. 48. see Joh. 17. 2. 19 24. 29. The end of Redemption is application, Phil. 1. 29. Joh. 6. 37. 39 The Scripture saith, He took upon him the seed of Abraham, Heb. 2. 16. and how Abraham's seed is considered, appears Gal. 3. 16. 22. 29. Such as are Christ's, such as believe are Abraham's seed. And seeing all Adam's posterity cannot be considered to be Abraham's seed in no sense, therefore there is no ground to conceive that Christ died for the sins of all the seed of Adam, as they affirm. That all men under the Gospel, have not sufficient grace given them for conversion. FOr the word sufficient grace, how can we conceive that grace to be sufficient in power, which is not sufficient in performance of the work? for seeing conversion follows not, how is it sufficient to conversion? is that sufficient to conversion that never attains it? is that medicine sufficient to cure such a disease, which being taken doth not cure it? Sufficient and effectual is all one. And seeing many were never converted, it must of necessity follow, that sufficient grace was never given unto them; for if sufficient strength be put to move the earth, motion must needs follow. The reason why they came not to Christ, was because the Father did not draw them, Joh. 6. 44. and inwardly teach them. God must give a heart to perceive, and eyes to see, for miracles cannot do it, Deut. 29. 3, 4. Joh. 12. 37, 38. The arm of the Lord must be revealed. They say it was because they would not believe. We answer, They neither would nor could, the Lord saith, they could not believe, Joh. 12. 39 Therefore man cannot finally hinder his conversion; for whom God will save, no power of man can destroy. Man in his first conversion is wholly passive, we cannot work it in ourselves, nor hinder Gods working of it, because we are dead in sins, Ephes. 2. 1. Col. 2. 13. Ephes. 5. 14. and spiritually blind, Rev. 3. 18. Eph. 4. 17. & 6. 8. Mat. 6. 23. Luk. 4. 18. Joh. 1. 5. Acts 26. 18. 1 Cor. 2. 14. Our hearts stony and destitute of goodness, Ezek. 36. 26. & 11. 19 God's work in converting us is a raising from the dead, Eph. 2. 5. Col. 2. 12. Rev. 20. 6. Joh. 5. 21. 25. A restoring the sight to the blind, Luk. 4. 18. A new birth, Joh. 1. 13. & 3. 3. Another creation of him, Eph. 2. 10. Psal. 51. 12. 2 Cor. 5. 17. Gal. 5. 15. The giving of a new heart, Ezek. 9 19 So that man cannot prepare himself to conversion. God regenerateth man that he may believe. The tree must first be good, before it can bring forth good fruit. How can they that are evil speak good things? Mat. 12. 34. It's an error therefore to think that man's conversion to God begins in some act man performs, and not in a work first wrought in us by God. They allege, Isai. 55. 11. to prove the word and the Spirit goeth together. Ans. Not to make it powerful in the conversion in all. They reply, Act. 7. 51. Ye have always resisted, etc. Ans. True; in resisting the outward means, but it cannot be proved that they resisted in the inward work of God upon their hearts. From Mat. 25. 29. they affirm, that he that useth nature well, shall have grace. This text is to be understood of the gifts of the Ministry in the improvement of them, the increase is in the same kind, nature and grace are not so. Also it's plain, grace hath not been bestowed upon such as used nature best, as appears by the rejection of the Sidonians and Capernaits, who were better fitted for nature. Therefore the well using of nature, is no preparation for the receiving the Gospel. And to what end shall God give means sufficient to work faith and repentance in such as he hath not appointed to life? But all that are given unto Christ, do in time come to him, and he brings them to everlasting life, Joh. 6. 37, 39 To you it is given to believe, Phil. 1. 29. Reason's why we descent from such as hold free will. 1. BEcause it exempts the creature from being under the power of God, for that which giveth a creature power to do as he will, when God hath done all he may unto him, that doth make him no instrument subject to God's power; for they affirm, that God doth not work in his omnipotency, but leaves it to the free will of the creature. It is one thing to be able to do a thing by persuasion, and another to do it by power which I cannot refuse, this latter they deny. 2. It denies God's decree to be infallible, for either God determines in such and such cases, with the circumstances thereof, or not, if not, than he cometh short of the creature herein, for he determineth such things in his matters. 3. If God doth not determine and apply the creature to will and work that which he worketh in the creature, than the creature is the cause why God willeth this or that, and by consequence is the cause why he willeth this or that, but the creature is not the cause, etc. God's working this or that, must either go before the will, and so cause it to will, or else it must follow, accomplishing that which man's will willeth, the latter makes God to follow and tend on man's will. Also it makes the will of man to have a casual force in God himself, as if God should say, I will work conversion, faith, etc. in such a person if he will. 4. If liberty of will stands in such a power, free for exercising good or evil, than Christ had not liberty of will, son he had liberty only to work that which was good; nor hath man of himself any liberty or power to come to Christ; For, saith Christ, none can come to me, except the Father draw him, Joh. 6. 44. 37. So that they are deceived who make God by his grace to convert us. So that he leaveth it in our power, whether we will be converted or no: but who can resist that which God worketh by his almighty power, Eph. 1. 20: when he putteth forth this his power which raised Christ from the dead? and if this could be resisted, it were not almighty. The Apostle saith, that the power did work in him mightily, Col. 1. last, Eph. 3. 20. 5. Because God in his good pleasure of his will, doth freely and effectually determine of all things whatsoever he willeth, he doth all things according to the counsel of his own will, Ephes. 1. 11. All things are in the mind of God before they are in themselves, and what he willeth, he effecteth in his time, and nothing is done, if he willeth it not to be done, Psal. 115. 3. & 135. 6. Jehovah doth whatsoever he pleaseth. The will of God is the first cause of things; By thy will they are, Rev. 4. 11. He by willing makes the object, Jer. 1. 18. He hath mercy on whom he will, Rom. 9 18. and there is no cause to be given of his will; It's God that worketh in you to will and to do, Phil. 2. 17. And such as make the will of God to depend upon the creature, as if he believes, God wills his salvation, if he believes not, he wills his damnation, makes Gods will mutable, and to depend upon the act of the creature; and than it will follow, so often as the will of the creature changeth, so often God changeth, and then God will do this or that if man will: But whatsoever God willeth in all things he willeth effectually, so that he cannot in no wise be hindered or disappointed; for if God should will any thing he could not obtain, there should be imperfection in God, and if he can obtain it and will not, how then doth he will it? Isai. 46. 10. Every decree of God is eternal, 1 Cor. 2. 7. Acts 15. 18. and remains always immutable, Numb. 23. 23. Pro. 19 21. And as many as were ordained to eternal life believed, Act. 13. 38. Whom he predestinated, them he called, Rom. 8. 30. God did from eternity know every several thing, with all the circumstances thereof, and knows how to apply the fittest occasion to every thing, and how to effect all things: He that frames the heart, observeth all their works, Psal. 33. 15. Isai. 44. 2. even those things that seem to happen most freely God determines of according to his will, of the very heart of man, Psal. 33. 15. 1 Sam. 10. 9 26. Pro. 21. 1. Of a man killing another by chance, Exodus. Of the lot cast into the lap, Pro. 16. 33. Of sparrows falling, Mat. 10. 29, 30. Of lilies, flowers, and grass of the earth, Mat. 6. 28. 30. Yea of all creatures and things, Joh 38. Psal. 104. Isai. 45. 7. Jer. 14. 22. That the bones of Christ should not be broken. By all which it appears, the will of God determined the certainty of the event. And if God should not determine of all things, the will of God should not be simply and universally the first cause; and to deny him to be the first cause, implies that there are two first beginnings, or more than two, which cannot be truth. And for any to say, that man hath power to resist all God can work for his conversion, is to put grace in man's power, (and not man's will under the power of grace) is to say, that man is able to frustrate God's counsel concerning his conversion, and power to resist all that God can work herein, is to affirm, that man hath power to frustrate God's counsel; and if it be so, will it not follow that man hath power to make God a liar? If God by his omnipotent power inclines the wills of men whither he willeth, than he hath them more in his power then man hath; then his will decreeing is the cause necessity followeth, and the will of the creature is not the cause of the necessity of things. The Scriptures declare that God works all things after the counsel of his will (not man's will) and made all things for himself, Pro. 16. 4. Isa. 43. 6, 7. Object. Then you take away the liberty of the will, if man have no power to do otherwise. Ans. 1. That which doth (not having power to do otherwise) from second causes, compelling it so to do in that it is not free: Gods will in himself is the first cause of all things, and this omnipotent will of God doth determine the creature. 2. Men ground the freedom of will falsely, for the freedom of will as it is a faculty voluntary or elective, doth not require this indifferency of the inclination in exercise, for it is bound by God's decree, so as not any thing can be done but what he hath determined, yet nothing can satisfy some, unless it be granted, that they have power of will to cross God's decree. 3. If the cause why God chooseth me (and not another) is because I will, etc. then it is not merely from his will, and then you deny the freedom of Gods will. Also if a man hath liberty of will to resist Gods will and work, so as God shall not convert him, it will follow that when we are converted, we convert ourselves, which is contrary to the Scriptures, as, Psal. 51. And do not they give the Scriptures the lie, that say the will of an unregenerate man may be free to righteousness, will it, and embrace it when it is proposed: But if a seeing eye were in darkness, it could not discern any thing, how much less shall the blind see? By nature we are blind, Rev. 3. 17, 18. We are darkness, till we be made light in the Lord, Eph. 5. 8. Darkness cannot comprehend the light, Joh. 1. 5. The natural man cannot receive the things of the Spirit, for they are foolishness to him, 1 Cor. 2. 14. Therefore the Saints pray to God to reveal to them the knowledge of Christ, and to enlighten their eyes by the Spirit of wisdom and revelation, Eph. 1. 17, 18: Man's will being wholly enthralled into sin, as appears Rom. 6. 20. & 8. 6. The carnal mind is enmity to God, it is not subject to the Law of God, nor can be; how then can it will, desire, and receive grace by nature? As God commanded Pharaob to let Israel go, yet he could not, for God hardened his heart that he could not be willing, Joh. 12. 39 with Rom. 11. 32. they confess, that unless God give faith, it's impossible for men to believe; so than the reason men do not believe, is because God doth not give them faith, Phil. 1. 29. But to what purpose is it for God to give Christ to die for men's sins, seeing as they confess, they shall have no benefit by him unless they believe, and that they cannot do without God, and God doth not give them faith (if he did, they could not but believe) what great love is this which is showed to them? The substance of those famous, or rather infamous opinions of ours, of such as hold free will, and that Christ died for the sins of all Adam's posterity, is that God wills the salvation of all men, but he is disappointed of his will. Those whom God will save by his antecedent will, he will destroy by his consequent will: that God doth seriously intend the salvation of all persons, yet nevertheless, he calls men by a means, and time, that is, not apt, nor fit, by reason whereof those who are so called, do not follow Gods calling. That faith is partly from grace, and partly from free will; that God is bound to give all men power to believe. They distinguish between the obtaining of salvation, and the application of salvation; The first, they say, is for all; The second is only for them that believe, but the application of salvation is neither willed, nor nilled to men. That man may determine and open his own heart, and receive the word of God; That the reprobate may be saved; That the number of the Elect is not certain; That the decree of Reprobation is not peremptory; And that a Reprobate may convert himself; And that faith is not of-meere grace. They bring in God speaking thus; I decree to send my Son to save all who shall believe; but who and how many they shall be, I have not determined, only I will give to all men sufficient power to believe, but he shall believe who will himself: I will send Christ to die for the sins of many, whom I know it shall not be effectual at all unto, to whom I will never give faith, and notwithstanding Christ hath satisfied for all their sins, yet they shall suffer my wrath for them for ever. That God did not elect for foreseen Faith. WE grant God knew all that ever was, is, or shall be, but we deny that God did elect to life any for any thing he did foresee in them; for if God should look out of himself to any thing in the creature, upon which his will may be determined to elect, were against his all sufficiency, as if he should get knowledge from things we do, implies an imperfection of knowledge, and of will, if he should see some thing in us before he can determine, as if God were in suspense, saying, I will choose this man if he will, I will upon foresight of my condition absolutely choose him. To say, I will elect 〈◊〉, if they believe, is a conditional election, and if they can do this without God, than God is not omnipotent; if they say, he will give them faith to believe, than it is all one with an absolute will, as I elect to life, and I will give these faith; Farneze whom he predestinateth, them he calleth, etc. Rom. 8. It seems God wills our salvation, if we believe, that is, he wils the having a thing on a condition, that he will not work, and then it is impossible, unless the creature can do something that is good, which he will not do in him, or on a condition, which he will work, and then he worketh all he willeth, or on such a condition as he seeth the creature cannot perform, nor himself will not make him perform; and this were frivolous. Also to say God decreed to send Christ to save all, if they will believe, I see they neither will nor can, therefore I will condemn them. Joh. 12. 39 God hath shut up all in unbelief, as, Rom. 11. 32. therefore they could not believe, because he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, Joh. 12. 39, 40. Concerning Infants Baptism. SOme reasons why we descent from it. 1. Because we find no command nor example in the word of God, that any infants were baptised, and we are forbidden to presume above what is written. And if we should admit of any one thing in the worship of God which we find no warrant for in the Word, we should be forced by the same reason to admit of many, yea, any invention of men. 2. Because God requires that such as are baptised, should first be made Disciples; Believe and repent, etc. Mat. 28. 19 Acts 8. 12, 13. 36, 37, 38. Acts 2. 38. 41. Mat. 3. 6. Mark. 1. 4, 5. Acts 10. 44. 47, 48. 3. Because Christ in his Testament, which is his last will, the Legacies therein contained are given to such as believe, and to none else, Gal. 3. 6, 7. 14. 23. 29. Rom. 8. 17. & 14. 11, 12. These are the heirs of the kingdom of Christ, with the privileges thereof, Jam. 1. 18. 1 Pet. 2. 23. Joh. 1. 12, 13. 1 Joh. 3. 9 10. Those that believe are the seed of the righteous, and of the promise, Isai. 43. 5. with Rev. 12. 17. Gal. 4. 26. 31. 4. Because the matter of the Church of Christ ought to be Saints, living stones, as, 1 Pet. 2. 5. 9 Eph. 2. 19 to 23. & 4. 6. 1 Cor. 12. 12, 13. 25, 26, 27. Eph. 5. 25, 26, 27. Joh. 4. 23. Act. 20. 28. Rev. 17. 14. 5. Because God in his word denies fellowship and communion with such as do not believe, Joh. 3. 5, 6. 36. Heb. 11. 6. Rom. 9 8, 9 They which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. If ye be Christ's, then are ye Abraham's seed, and heirs according to promise, Gal. 3. 29. For ye are the children of God by faith in Christ Jesus, vers. 26. Those God owns for his in his word are purchased by his blood, who are called, chosen, and faithful, 1 Pet. 2. 5. 9 Jam. 4. 23. Eph. 2. 19 to 23. & 4. 16. Rom. 8. 29, 30. Rev. 11. 7. Eph. 1. 4, 5, 6. 2 Thes. 2. 13, 14. 1 Pet. 1. 2. Act. 2. 47. & 13. 48. The natural posterity of believers are not so much as in appearance such. But because this Controversy is handled largely in several Treatises, such as desire further satisfaction, may have recourse to them. Some affirm, that the children of believers in Church-fellowship, are to be baptised, which is now practised in New-England, and elsewhere. There are three doubts to be answered. 1. What if neither of my parents, nor their parents can be proved believers? 2. Nor any members of a true visiable Church? 3. If I were baptised with godfathers & godmothers, Common-prayer-book, Cross, and Surplice, and by a Minister made by the Bishops, all which are now found out to be Antichristian, and the manner of Baptism was also by springling water upon my face; concerning which the Scripture is silent: how may I be assured God will own such a baptising for his Ordinance, seeing also themselves confess, that no man may lawfully baptise but a true Minister that hath a lawful calling? And although we conceive men able to preach the Gospel may baptise, yet we do not believe God sends such to baptise, whom he hath not informed of the manner how to do it, which is not by sprinkling water on the face, but by dipping in the River, as, Mat. 3. 16. Acts 8. 38. That the gift of miracles is not essential in him that dispenseth Baptism. THat some of those that did baptise, did miracles we grant, and that all that baptised did so, cannot be proved; John baptised, yet he did no miracle, Joh. 10. 41. nor Apollo, etc. And seeing that the Scriptures do not declare that the gifts of tongues, or miracles, or laying on of hands, is to be in those that dispense Baptism, we have no word to warrant such a restriction; men are to administer baptism by virtue of gifts. 1. Then that gift and ministry which God in his word owns, is to be acknowledged sufficient for his Ordinance; but some one or more of those gifts in 1 Cor. 12. 8, 9, 10, 11. 28, 29. etc. still continue, as they confess; Ergo. 2. All the gifts of the Spirit are of the same nature, viz. spiritual, though divers in operation, and are of equal authority, and so to be esteemed by us, 1 Cor. 12. 7, 8, 9 24. 3. As in the natural body, we honour and put comeliness upon those parts which we think least honoured, for our comely parts have no need; so ought we to do the same in spiritual gifts, as, 1 Cor. 12. 23, 24. Do they so who tie the administration to one of the gifts of the Spirit, and not to another; and do not they who seek to honour one gift, to the dishonour of another, dishonour all the gifts of the Spirit? For as it is in the body, 1 Cor. 12. 26. so it is in this case; and this was the Corinth's sin, as appears 1 Cor. 12. 4. We are all baptised by one Spirit, 1 Cor. 12. 13. He saith not by the gift of miracles, etc. and he that is baptised by any gift of the Spirit, is baptised by the same Spirit, vers. 28, 29, 30. 5. If the administration of Baptism be not annexed to the operation of one gift of the Spirit, more than to another of the same Spirit, than we may not so annex them: but to the operation of any one gift of the Spirit, Baptism is not annexed: Ergo: for proof, see 1 Cor. 12. 7. to 14. 6. If God works in all the operations of the Spirit, then to be baptised by any of the operations of the same Spirit, it must be acknowledged to be the Baptism of the same God: but the first is true, 1 Cor. 12. 6. Ergo, the latter is true also. 7. If the Apostles might baptise, because they were Apostles, than might they baptise in case they had not the gift of miracles and tongues, etc. For it is one thing to be an Apostle, and another to have the gift of tongues or miracles, as appears 1 Cor. 12. 28, 29, 30. They were several gifts, & though they might have the gift of miracles, it's not because they were Apostles; for they were given according to the good pleasure of his will; he divides to every man severally as he will, 1 Cor. 12. 11. 8. If any affirm Baptism was to be administered by those who had such gifts of miracles, etc. because those gifts were greater in operation, and so the greater gifts: I answer, the gift of faith is greater than the gift of miracles, for a man may perish with the latter. They confess, some of these gifts still continue, if the rest are not, than these are the greatest now, and so Baptism may be dispensed by him that hath any of them, and if they be ceased, might it not be, because they were Idolised above the rest of the same Spirit? 9 It is said, that Apollo conferred the gifts of the holy Spirit by laying on of hands, because he baptised not until he had learned the principles of Religion, and so understood the ministry of the Spirit. I answer, it follows not, because it is one thing to understand the ministry of the Spirit, and another to work miracles, and confer the gifts of the holy Spirit, and speak with tongues, etc. As it is one thing to learn the doctrine of Baptism, and laying on of hands, and the resurrection of the dead, as Heb. 6. 2. and another thing to have the gifts, and to confer them by laying on of hands; it is one thing to learn and believe the resurrection of the dead, and another to raise the dead. 10. They affirm, that those that believe in truth, are of the body of which Christ is the head, and that they are of the Church, and that many now believe. Whence I also infer, those who are of the Church of Christ, they have the power of Christ, because Christ is theirs, and Christ and his power are never separated, Mat. 28. 20. Ergo, they have the power of Christ, as, 1 Cor. 3. 21, 22. Therefore they have authority to administer the Ordinance of Christ. They grant, many have right to Baptism by the free gift of God, and the blood of Christ. Ans. Be it so. I cannot believe that God gives his a right to any thing that would do them no good; and if the enjoying the Ordinance be good, how can we think that God so order it, that they cannot come by it? Psal. 34. Christ purchased no privilege for his, which they may be as well without; is not God's power as great as his love? and as the Communion of Saints, Baptism, and the Supper, are the privileges of the Saints, given them in love, so God hath appointed a way for them to enjoy them, and so to affirm, holds forth as much wisdom and love in God to them; as to say, God hath given them a right to such privileges, but hath not afforded them any way, or means for them to come by them, that they might enjoy them. But this subject is handled at large in John Spilsberies' Book, entitled, God's Ordinance. It is foretold that Antichrist shall come with signs and wonders, as, Mat. 24. 23, 24. and 2 Thes. 2. 9, 10. We are not to look for Christ to come in this way, yet it may be said of some, Except ye see signs and wonders (to sense) ye will not believe, Joh. 4. 48. OBSERVATIONS AND EXPERIENCES. Of the attributes of God. THey are fountains of comfort, and rocks of strength to his, and those that eye them, live comfortably upon them. Of affections. The affections do oft persuade the judgement. Our affections oft deceive ourselves, and others, and go for spiritual, when they are natural. In our greatest earnestness, we have most cause to examine our hearts and affections. All the disquietness and distempers within us, and by us, is occasioned by the want of bounding and well ordering our affections. Our affections of joy and sorrow will exceed their bounds, unless they be forced. When the object is spiritual, and the motive is spiritual, the affection is spiritual. If our affections, anger, grief, joy, etc. do fit us to pray, they are spiritual, else not. Our affections come far short of that which we think we have in our judgements. Our affections declare to us what we love. We have many occasions of doing good, but we often want hearts and affections to improve them. The quickness of our affections depends much upon the spirits of our bodies. If our affections were answerable to our apprehensions of God, etc. they would destroy our bodies, because they could not bear it. Of actions. That which is the ground, cause, and end of a man's action, in that he lives, whether it be God or self; in those actions that concern ourselves we often exceed in, but such actions as are for God chiefly, we are hardly drawn unto, but easily drawn from. If Satan cannot corrupt the action, he will endeavour to corrupt the judgement and affection. Many conceive that some of those things God commands, are needless, but it is a great error. Of afflictions. Afflictions are little, light, short, and seasonable, though they oft seem to be many, great, and long. Affliction breeds patience, humbleth and mortifieth self, teacheth a Saint experience, and sends him the oftener to God. God is always present with his, yet in affliction they least see him, by reason they look so much to the affliction, if oppressed with it, but some see God best in afflictions. God is as sweet and may be as much enjoyed in adversity, etc. as in prosperity; not any affliction could trouble a child of God, if he knew wherefore God did send it. Of assurance of the love of God. He that hath assurance of God's love, can trust himself with God in any estate and strait. He that hath assurance of the love of God, can part with any thing for God. Of Christ. Christ is sweet in meditation, more sweet in contemplation, most sweet in fruition. Union with Christ is equal alike to all who have union with him; and union with Christ is the greatest happiness and honour a believer can enjoy. Such as have union with Christ, should spare no cost for him, although no cost of ours can procure him. Christ's servants are for the most part poor, and they appear to the world very silly and contemptible. Of corruption. Corruption cannot be reform. Corruption neither will nor can subdue corruption. Of Counsel. There is much safety in many counsellors, who are wise and faithful. Such as follow their own counsel, do often prove burdens to themselves and others. Of Creatures. The creatures are full of emptiness. The reason why we are so subject to be drawn away with the creatures, is because we see not the emptiness of them. We oft love creatures more before we had them, than when we had them, because we expected more from them, than was in them. All things below are fading, part we must with them, and with life also ere long. So much as the creature takes away in parting, so much our life was in it. He is not troubled at the coming and going of the creatures, when the heart is fixed on God. The love of creatures hinders us in good things, but the wise use of them do much further us. A child of God useth many things spiritually, which others use carnally. God often bestows abundance of outward things upon some, not for themselves, (for they need them not) but that they might supply the wants of others; and many of them keep them for themselves. Concupiscence. Concupiscence is strong and raging, and hardly tamed, yet it is to be attained with difficulty. Comfort. We oft seek comfort in creatures, which have no power to comfort; all my comfort is in Christ, if I live, he will provide for me, if I die, he will receive me. Custom. Form and custom are deadly enemies to spiritualness. Custom without truth, is but an old error. Custom so shuts men's eyes, that they cannot see the true visage of things. Custom makes hard things easy, and bondage no burden, and adds delusion to blindness. The rich observe customs, but the poor pay dear for them, for they are starved by them; if that which is spent at burials were wisely bestowed upon the poor, it were far better: and so in other needless customs. Of Conscience. Sinning against conscience exceedingly hardens the heart. Conscience can see best in darkness, and speak most loudly in silence. Conscience is a very tender thing, a small thing will trouble it, but a blind conscience will swallow up any thing. The natural conscience will be satisfied with the outside of a duty. Crosses. Crosses are not pleasing to the flesh, but profitable to the Spirit. The more crosses a Saint hath, the more they do him good, and is the more like Christ. Great crosses are good physic for great stomaches. Contentment. Earthly contents are present to our sense. No earthly thing can give content. Joy in God breeds content. So much as we deny ourselves, so much contentment we have. Contemplation. Divine contemplation, makes us high in thoughts, and rich in expectation. Contemplation of God's free love, and the soul's interest in it, doth revive, raise, and enlarge the soul. To contemplate on the things above, is most pleasant of all things to them who have tasted the sweetness of them. Covetousness. Such as are not contented with that they have, are covetous. Distrust of God causeth covetousness, which is the root of all evil. So much as we are discontented with our estates, so much covetousness there is in us. Covetousness doth us and others more hurt than we are aware of. Such as think themselves least covetous, are most covetous. A child of God knows not how to be revenged upon his self for his covetousness of the things of this world. Contraries. Every contrary, the more it is resisted, the more it appears. Deadness of spirit. Deadness of heart is an enemy to action: he that will support diligence, must support cheerfulness: deadness is the grave of many graces. Such as come to God unchearfully, oft return unthankfully. Spiritual deadness, is a great grief to a child of God. Delays. Delays a rise from sloth. The more we delay, the more we may. By deferring we presume upon that we have not, and neglect that we have. To morrow, to morrow, cousin's many a man. Death. Death hath something to say to every man, and would fain be heard, but men are not at leisure. Every man must die. The day of death is the first day of life. He whose hopes are in heaven, is not much afraid of death. Death is to him no misery, whose hope is in eternity. Death when it seems to dispossess a Saint of all, it possesseth him of all things. Such as are spiritually dead, are not aware of it; they only mind and savour the things of the flesh. Difficulties. Difficulties are discouragements; and handsome excuses are welcome to a slothful heart. Love will carry on through all difficulties, and to undergo all manner of torments. Dreams. An evil dream shows some evil that prevails in the heart. By dreams God may foreshow some sin to come, which we are in danger to fall into, which we are not afraid of. Selfe-deniall. They live the sweetest lives that most deny themselves. There are very few that do deny themselves, but many can deny Christ, and his truth. Self may be denied a little in one kind, if it may please self much in another. Distractions. Distractions of mind in duties, is either from our minding other things, or resting in our own strength, or from a not serious setting our minds on the thing propounded by us; for that which the heart is throughly set upon, it is so attentive to it, that it can be present to no other thing at that instant, especially to hinder the thing in hand. The want of a wise ordering and dispatch of business causeth a great distraction in men. Duties. It is no wonder some do so much, because they expect heaven for what they do. Such duties as flow not from faith and love, are legal and slavish. Many will own and confess their duty in the general, that will wholly deny it in particular, especially when it concerns themselves. A believer, as he is a believer, he doth fetch all from God, refer all unto God, and do all for God. Examples. The examples of men is not to be any rule to walk by. men's example is very forcible, when it is universal. The worst examples are most observed. Excuses. When we have sinned, Satan and our corruptions help us to cover it with excuses; which is to cover a lesser evil with a greater. It is easy to frame an excuse for any evil. Education. Good education doth oft cause an outward reformation. Evil education is a great provocation to sin. Excesses. Men do too little, or too much: men love extremes; as many eat too little, or too much; work too little, or too much. Most men are drowned in adversity, or drunk with prosperity. Extraordinary. For men not to seek themselves is extraordinary. To practise the truth against great opposition, to be the more humbled by knowledge, and to go against custom, is extraordinary. For a man to refuse to join house to house when he can, is extraordinary. For the rich to take reproof willingly and profitably of the poor, is extraordinary. For to part with riches as freely as they were received, is extraordinary. Ends in duties. The end rules the means, and is above them. A believer is ever true to his end, but he often fails in the means. Error. When errors prove profitable, many will embrace them. Ignorance is the foundation of error. It's common for error to be called truth, and truth to be called error. Effects. Effects are in order to second causes, not to God, who most certainly, necessarily, and wisely hath willed them; and nothing falls out accidentally, as referred to him whose wise intention reacheth every thing. Favour of men. The favour of men is a vanity, yet much desired. The favour of men is an uncertain thing, soon got, and soon lost. Men desire the favour of men, God denies it to some, to exercise their faith, wean them from the world, or because we perform not our duties unto them. Folly. Many never see their folly, until it be too late. Fears. Fears make the understanding weak, and the judgement dull. Fears hinder the certainty of faith. So much as we fear men, we forget and sleight God. Faith. Where God gives faith, he gives trials also to exercise it. Faith quiets, comforts, and strengthens the soul. We enjoy Christ by faith, and not by feeling. When faith is at the greatest, then there is the least feeling. As our faith is, so are we encouraged to obey God. The more faith, the less fear. God. God's presence in every place is a great comfort to his. They that live upon God alone, live most comfortably, for there is satisfaction, and no changes, he fears nothing that can befall him, he lives comfortably in all. Grace. Grace is exceeding strong (especially faith & love) to carry a man through all. God will exercise the graces that are in his. The more grace any have, the more need to pray, because Satan is most ready to tempt such. Grief. We cannot heartily be grieved for that sin in another, of which we make not conscience in ourselves. It is a grief to a child of God, to speak of any good they find a want of in themselves. If we did not immoderately love outward things, we would not grieve at the loss of them, nor keep such a do to get them. Of gifts. The greater gifts spiritual or temporal, the prouder the flesh is, and the readier Satan is to assault. Good. A man may do good in the strength of a lust. We oft do least good to them to whom we owe most. There be many good things will decay if let alone, but evil things let alone will increase. Parents think they do their children great good, when they can make them rich and great in the world, they make them the greater sinners; for than they shall have little else to do but to waste the creatures, and live in excess, idleness, lust, pride, and oppression. Glory. When we think we most seek the glory of God, we too often most seek our own. What a man trusts in, he glories in, and what a man glories in, he trusts in, and is confident of. Healing. God sometimes healeth corruption by not healing it. Hope. The Saints hope is in heaven in God. The natural man's hope is to get honour, fine clothes, good cheer, ease, and pleasures. Hearts. Many men's brains deceive their hearts. What the heart likes best, the mind studies most. Habits. In acquired habits the act goeth before the habit, and prepares for it, but in infused habits it is contrary, for as we have first the faculty of seeing before we see, so we have first the infused habit, before we exercise the operation of it. Humility. One may be humbled, but not humble. When we are content to be admonished of our faults sharply by our inferiors, we have some humility. Honour. The honour of men, is a very shadow, a vanity. The more men desire honour, the less they deserve, & the less they often have. Hatred. That sin which a child of God loved most before conversion, he hates most when he is converted. Joy. While we live here, we have joy and grief mixed: this life, nor our bodies will not admit of perfect joy. Outward joys make a great noise, but never truly heat and comfort the heart. There is no sound joy in earthly things, they reach not the heart, but the fancy. In temporal things, our joy is greater than the cause; in spiritual things, the cause is greater than the joy. Every heart seeks joy such as it is. Spiritual joy opposeth carnal, and carnal opposeth spiritual; the more we relish heavenly, the less we relish earthly. Now joy is in the Saints, when they are in heaven they shall be in joy. Ignorance. Ignorance is the cause of profaneness, and all evil. Devotion with ignorance breeds superstition, and Idolatry, and persecution. Hope with ignorance causeth presumption. Fear with ignorance causeth desperation. Impossible things. It is impossible to be conformable to Christ, and to the world; to please God, and the world. Of idleness. An idle person is fit for nothing, but sin and temptation. An idle life is much loved and entertained of most men. Knowledge. That knowledge that is from God, subjects the soul to God. That knowledge that is only in the brain, is notional, and neither subdues sin nor Satan. If we know good things, we cannot but love and affect them. Love. That love which is not constant is false. Love is most active, when it is least known, and cannot be requited. Love and labour go together, as our longing is to enjoy God, so is our love to him; if we greatly love the Lord, we greatly long to enjoy him; for as our love is to any thing, so accordingly is our endeavour to enjoy it. Such love the way of God, who hate all things that are contrary unto it, and practise it when it is most despised. Such things as we love, we keep with care, possess with joy, and lose with grief. Live. We live in that we mind and love, and are made like the things we love. The most seek life in the regions of death, where it is not. Many in this natural life have comforts few, crosses frequent, pleasures short, and pains lasting. Light. Light causeth them that see it to follow it. Liberty. We are more prone to desire liberty, then to know how to use it. Many of the Saints abuse their liberty they have in Christ. It is the greatest liberty to enjoy God, and to have a free heart to serve him. Such as plot and plead for liberty for the flesh, are very carnal. Of losses. There is no loss in losing for God. What we lose for God, shall be made up unto us in God. The benefit which follows the loss of outward things, is that they are never troubled with them more. Motions. Forced motions cannot be perpetual. Mind. When our minds are not fixed, they rove every where, and are no where to purpose. Such as mind the things above, savour them, and have interest in them. Mirth. When men are most cheerful & merry, they are most free and bountiful. Natural mirth ends in sadness and sorrow. In natural mirth, when we are most merry, we are nearest to danger. The mirth of the wicked is vanity and madness. Mercies. Many possess many mercies, and yet want the comfort of them. We enjoy more mercies than we are aware of. Occasions. The more secret and colourable any occasion of evil is, the more men are endangered by it. Obedience. Our obedience to God is most direct, when there is nothing else to sweeten the action. Of peace. Men cannot give peace: until the Lord speak peace to the soul, there is no peace. Where there is no peace, there may be quietness or silence. God's people are a peaceable people. Passion. The causes of anger and passion, are ignorance and pride. Promises. The wicked desire promises for peace, and not for strength against sin. The promises make the people of God not careless, but more fruitful and serviceable. There were never any ashamed that rested only upon God in his promise. One promise from a man will please some men more than ten from God. Of prayer. There is no duty in Religion that is so much counterfeited as the duty of prayer is. Verbal prayer causeth great deadness. Some pray when they should sleep, and sleep in prayer, and pray when they should work, but wisdom divides to each its proper time and season. Of poverty. The heirs of the earth are oft pinched with poverty, and Saints who are Kings lie in prison. It is better to be poor and weaned from the world, then rich and covetous. Men are much afraid of poverty, yet it never did any hurt. Pride. The proudest men are the weakest, and most troubled with discontent. Principles. When that which is taken for a principle of truth, is a principle of error, the more it is relied on, the worse it is. Pleasure. Such as have their eyes open, see outward pleasures to be very mean things. Sin is desired for the pleasure of it, but there is in sin more grief and misery than pleasure. The more carnal a heart is, the more it affects natural pleasures. Sinful pleasure ends in sorrow. Quietness. When quietness is in the heart, there is not much disquietness in the tongue. He can easily be at peace with men, who knows he is at peace with God. Reports. Such as cannot with patience bear ill reports, cannot live a comfortable life. Such as are much joyed at good reports, will be much grieved at ill. Oft times the best suffer, (the worst reports,) because they will be no worse. There is not a good man that can escape evil and false reports from the wicked. Riches. Riches are uncertain, we must leave them, they ensnare many, but there are but few that are drawn the nearer to God by them. The greediness of riches are more sharpened by the having of them, then by their wants. Riches are the destruction of many. Commonly the richest men do the least good to others. Riches make many afraid to confess Christ and his truth, etc. Religion. It is impossible for every man to be of one Religion and Judgement, because their lights and ends differ. Where Religion is in truth, it is in power, and enableth a man to practise it. A form of Religion only with riches is embraced, rather than the power of Religion with poverty. Most men love that Religion best, which best suits with their lusts, as, honour, pleasure, eas●, and their bellies. A little Religion goes a great way in rich persons. Reproof for sin. Those that complain, because they are reproved for sinning, show their folly. Poor persons have a privilege above the rich, in that they are reproved. Such as are wise count reproof a privilege. Sinne. Many sin by omission and commission at one and the same time, and yet know of neither. Some sins of omission may exceed some of commission. The beginning of sin is oft by the Devil's concupiscence suggesting evil thoughts, evil thoughts cause delight, delight consent, consent engendereth action, action causeth custom, and custom causeth necessity: custom winneth strength by time, and is more fierce than nature; one sin draweth on another; grant a little, and a great deal will follow. The more there is of the will in the acting of sin, the greater the sin is. The more deliberation and the weaker temptation any hath, and yet sinneth, the greater the sin is. According as men's sight of sin is, so they hate it, and themselves for it. The less sensibleness of sin there is after sin is committed, the greater is the hardness of heart. Ignorance and unbelief, and want of consideration and meditation, and not shunning the occasion of sin, causeth much sin. Such as the more they fall into sin, the more they hate it, and are grieved for it, and the more they go to God against it with faith, they shall conquer it. Satan. It is the great design of Satan to draw the Saints from God, his truth and people, and that we neglect the means, or wholly rely upon them; in good things he severeth the means from the end, in evil he separateth the end from the means. Sorrow. It is the nature of sorrow to bring the soul down. Senses. Our senses every day decay by little and little, though we take not notice of it. Truth. Jesus Christ is the truth, and his word is truth. No man can teach himself or another the mystery of truth. Whatsoever is without, or against the Word, is not truth. That which the most men do is not truth. The authority of men is not always for the truth. That which carrieth the greatest show of humility is not truth. Neither the learned, nor the unlearned, can know the truth, until God shall please to teach it them. Man's reason cannot dive so deep as the truth lieth. He that is naturally wise, is least capable of divine things. The greatest enemy that truth hath, is concealment, for the more manifest truth is, the more gloriously it appears. If truth may have liberty to go abroad, it will quickly suppress errors. Thirst. Spiritual thirst is as strong as natural thirst, yea, stronger. Time. Time is not valued to its worth. Time past cannot be recalled again. Time ill spent turns to great loss, and ends in deep sorrow. Temptations. Temptation trieth men's strength; he is strong that stands in strong temptations. When temptation is absent, a fool is wise, and the froward patient. Those temptations are most dangerous which suits best with holy ends. Strong and lasting temptations, are to show us ourselves, and humble us. An overmuch fearing a temptation and a weak purpose to resist it, weakeneth us, and encourageth Satan to tempt. When we are tempted, it is best presently to fall to prayer, and not to stand reasoning with the temptation. Trials. They who are least exercised with trials, have the least wisdom and experience. Trouble. There is nothing but trouble under the Sun. The less trouble men expect, the more they oft meet withal. A troubled soul cannot do good, nor receive good. A soul cast down by self, or Satan, rests not in God, but in trouble. Self cannot stay, nor check itself, much less recover itself out of sinful trouble. Usury. To pay use when the profit is uncertain, is a means to fill men with troubles, cares, distrust, if not with oppression. Want. It is a sin and a dishonour to a child of God, to say or think he shall want, or to say, What shall I do? A child of God never wants, though he may think he wants; for he is possessed of all things. If hands, estate, or friends fail, God will send supply some other way. He that suffers want contentedly, is a strong man. Of weeping. Excess in weeping, is against nature, reason, and Religion. Many make a God of other tears. World. Such as are full of the things of this world, are empty enough of spiritual things. According as the world is sweet unto us, the things of God are bitter to us. The world is a deadly enemy to spiritualness. He that is full of worldly business, needs no other troubles. Will. Many prefer their wills before their lives; for when they are crossed, they wish for death. When we want a will to do any thing, we pretend want of power, and say, I cannot. To will is natural, but to will well, to will spiritually, is supernatural. Those virtues that grace the will, as, love, grace, mercy, justice, are more glorious than ●hose that grace the understanding, as power and wisdom, etc. Weakness. The wisest Saint is most sensible of his own weakness. Weakness with watchfulness will stand, when great strength with selfe-confidence faileth. Watchfulness. Spiritual watchfulness is a special grace of God, a chief part of godliness, a special help to holiness, and a great privilege of a Saint. Because the Saints watch no more, they fall so much. There is no good order in their lives, who watch not. A wonder. Natural men wonder at worldly and sensual things. It is no wonder for a natural man to seek himself in all things. Zeal. Every man is zealous, either for God or himself. These few Experiences, I present unto thee for a taste, though many more might be added, which I leave thee to find out by experience; also considering there are many sweet experiences recorded in the Scriptures, especially in the Proverbs and Ecclesiastes, and also in other places in the Bible, to which I refer thee. GRAVE COUNSELS. Concerning actions. LEt all your actions have a good foundation, a word of God to warrant them, else they are evil: to do things not required by God, is the error of the wicked, 2 Pet. 3. 17. God will say, Who required this at your hands? as, Isa. 1. 12. consider Deut. 12. 32. Ephes. 4. 14. First look that what ye do be lawful, next consider that it be expedient, the circumstances of time, place, persons, must be wisely considered: to a good action is required that all the circumstances be good also: Next, look to your ends, why ye do what ye do, for the end and scope of an action conduceth to the being of it: if two duties come together, do the chiefest first, unless works of mercy and necessity hinder, and look to do every duty required of thee; to do one, and neglect another, is uncomely; give each duty its due respect; and look with what affections ye do what ye do: serve the Lord with the best, and serve him fully for measure and degree; he that doth these things, his conversation is beautiful and savoury. Concerning the judgement and affections. Ever suspect your judgement and affections when the cause concerns yourselves. Often call your affections to account. When your affections exceed their bounds, ask thy soul the reason of it. Let not your judgement be taken captive by your affections. Make not your affections known in company as little as may be, unless the cause be extraordinary. Concerning afflictions. Slight not affliction, nor let it over-presse thee, it's appointed, 1 Thes. 3. 3. Rom. 8. 29. There is a fruit of the least cross, look more at the fruit then deliverance from the cross, the longer it continues, the more thou mayst get by it. Labour to know the cause of every affliction. All that are the Lords, are to stay themselves in the love of God, and attend upon him for the time, manner and measure of their deliverance. Bondage. Esteem that bondage that causeth thee to sin, or keeps thee from God. Conscience. Conscience is a very tender thing, and must be tenderly used. Prize and preserve a tender Conscience, and hearken to the noise of it. Take heed ye wound not your Consciences to please your affections. Creatures. Use the creatures so as thou be'st not unfit by them to serve God and man. God gave not the creatures to hurt us. Companion. In the choice of a companion consider what soundness of judgement there is, what knowledge and sensibleness of their own inward corruption, and whether they speak of others infirmities with compassion; never trust him who will conceal any sin he seeth in thee. Crosses. Be not offended at crosses, they may do thee much good, and let out sinful self. Concupiscence. To avoid concupiscence be temperate in all things, diet, sleep, apparel, recreation, etc. And fear thyself, watch thy senses, and avoid the occasion of it, as, persons, times, places, be frequent in fasting and prayer, and look up to God for strength against it. Desires. We had need to use means to moderate our desires to things below. We should rather endeavour to make our desires equal to our estates, then to make our estates equal to our desires. Excuses. Be afraid to cover over any evil with an excuse. Of errors. If you would be kept from errors, pray to God, search the Scriptures, and be well grounded in the principles of truth. Of others falls. Let the consideration of the many great falls the Saints have had, cause thee to fear thyself. A friend. Esteem him thy friend that would hinder thee in sin. Grief. Discover not thy griefs to many, and choose such as are able and willing to help thee. The Lord is loving and pitiful, able and willing to help; it's best to complain to him. Of good. To do good, we live therefore, think not much of doing a little good, though it be with great trouble. Esteem not that to be the chiefest good, that may be taken from thee. Concerning thy estate. Judge not thy estate by thy knowledge, affections, and actions, but by the principle. Men. Be sure ye try men well, and have good experience of their faithfulness, before ye trust them with much. Reproofs. Receive reproofs willingly and profitably. Reproaches. Slight not reproaches, he that is not guilty, may be guilty in part, or hath been, or is in another kind, etc. so it's but a mistake, thou mayst be guilty in the same kind, it may be sent to humble thee, and give thee warning of the same sin. Of success. Judge not of the goodness of thy action by the success, but judge thy success by the goodness of the action, etc. Of sin. Judge not sin always by the matter or act of it, but by the rule and greatness of the authority of the commander that forbids it, and bring in all the circumstances and aggravations of it. Of speech. When thou speakest of thyself, speak modestly, without vanity and boasting. Time. Redeem the present time to do good, depend not upon the time to come, which is uncertain, and not at thy disposing. Counsel to the unmarried. 1. Think not of marrying, until ye have first sought God by earnest prayer, for strength and contentedness to live a single life. 2. Use such means as may best enable and fit thee for a single life: observe a wary and temperate diet, company, fasting, and prayer, meditation on God, etc. diligence in thy calling: it may please God by these, and the like means, thou mayst attain the gift of chastity. 3. Be informed of the conveniences and inconveniences of a married life: consider whether you be able and willing to drink of the bitter cup of discontents, which the married oft drink of: what cares and burdens attend that state. If upon the use of means for some space you find God inclines your heart to marry, fear nothing, but cast thy care upon God, and be as wise as thou canst, and venture upon a wife or husband. 1. Pray to God to give thee a wife, (or husband) that may be a meet help for thee; a virtuous wife is called a gift of God, the crown of her husband; crowns are precious and honourable; happy is he that hath such a crown; Her price is far above Rubies, Pro. 31. 10. No jewel is to be compared unto her; she is worth the ask. 2. Do nothing rashly, snatch not up the first that comes to hand, prove she well or ill; she may please well for a moment, and be a thorn in thy side for ever after. 3. If thou be'st the Lords, marry in the Lord, love such as the Lord loveth: that which is desirable in a man is his goodness, Pro. 19 22. So in a woman: men seek wealth and beauty, though they have no Religion, but these things cannot supply the want of Religion: great portions, and great stomaches, high spirits, costly fashions, and great expenses oft go together; external things will quickly blast, and the most resolved loves vanish quickly, when the fuel of love faileth. 4. Choose one that i● suitable to thee; first, Suitable in Religion; how can there be amity and love, where divers Religions are, seeing no opposition is so strong as that which is for Religion? Consider Deut. 22. 11. Job 1. 8, 9 2 Cor. 6. 15. apply it. Secondly, Suitable for age, some marrow as old again, others as young again, etc. But unsuitable matches are dishonourable. Thirdly, Suitableness in dispositions are to be looked to, lest ye smart for it; because ye are not made of brass but of flesh, a few odious qualities will in time wear off much doting delight. Fourthly, Suitable in respect of condition of life, and ability of body, to labour and fare as thy ability requires, such wives as must far and wear that which is costly, and so weak not able to labour, are fit for such as can bear it, in respect of their estates and minds. 5. Take heed of wronging yourself, or any others; take heed what ye promise, if ye give your promise, than your liberty is gone, and another is added to you, it may be to your perpetual grief, and make as much conscience, not only of keeping your promises with others, but take heed lest ye express yourself in such a way as shall justly cause it to be interpreted love in that kind. A man may make a profession of love, and yet so express himself as he shall not be engaged by promise, (when by his practice he is) and so at pleasure depart, to the great wrong and hazard of the other party, without giving any sufficient reason of it; the wrongs in this kind are fit to be severely punished by the Magistrate for an example to others. 6. Marry with parent's consent, Deut. 7. 3. 1 Cor. 6. 36. unless they extend their authority to the hurt of soul and body: in some cases the want of parent's consent hinders not, as in case the party hath been married before, or Numb. 30. 4. or Exod. 22. 16. Mutual counsel to husbands and wives. 1. HAve you both a high esteem of marriage, if you prise not marriage, who shall? you should preserve the honour & comfort of marriage, and say, What is equal to marriage for the being and well-being of life, it's the prop of mutual content, the aid of nature, the perfection of health, wealth, beauty, honour, experience, no condition is sweet where marriage supplies it not, it's the preservation of chastity, the pillar of the world, and of the Church, the glory of peace, and the life of the dead; nothing is so precious in worldly respects as that for which the husband loveth and desireth the wife, and she him; no union so strong as this, no joy in any outward union so contentful as this, etc. 2. Nourish love, and abhor all occasions to the contrary, strive who shall love each other with the most cordial affection; love is given to both, to make the miseries of marriage tolerable, therefore live and love, and cease not to love, till ye cease to live: have a care ye lose not your first love: and so demean yourselves, as may best draw forth each others heart in all love and amity, and ever be ready to express love and sympathy, avoiding a peevish carriage, which provokes to weariness, impatience, and discontent. 3. Bear with each others infirmities, fret not, cavil not at them, cover them with tenderness: If you have a bad bargain, make the best of it you can, now it is too late to complain; impart not your discontents to strangers, ask no counsel of them but with a free consent of both, when necessity requires it. Observe it, such as complain to others, they show their clamorous and turbulent spirits, and want of wisdom and love; if thy husbands or wives virtues be but small, make them great by contemplation, and put upon them the great value of their worth: an eyeing each others infirmities, deads' and kills the affection of love. 4. Observe each others tempers to prevent discontents, and preserve your first love. 5. If there fall out a difference between you, be both freely willing the word of God may decide it, and to submit unto it, fear breaches, and know a small spark of difference may increase a great flame, if not timely prevented. 6. Be both chaste, and love each others company, and be faithful each to other; let one purse, one bed, one house, serve them that are but one. 7. Be industrious and provident, that neither of you may want. 8. Hinder not each other in serving of God. 9 Tender each others good name. 10. Find as little fault one with another as possibly you can, and then express them not in anger, but in love, and when ye be both alone. Counsel to the wife. 1. LOve your own husbands, and express your love in a reverend, amiable and modest manner, in thy husband thou mayst behold authority, government, forecast, sovereignty; from man thou first receivedst thy being, from thy husband thou enjoyest countenance, protection, direction, honour, love, etc. 2. Honour your husband inwardly in your heart, and outwardly in your actions, esteem him as he is your superior and head, and yield to him, let your will be subject to his, you must have no will but his, if he speak the word, you must not contest, but in humility yield, if he be angry, be ye silent, set before you what the carriage of the Church ought to be to Christ, to be a pattern for you, and know where love is, duties are frequent, and acted with ease and delight. 3. Obey thy husband; obedience is a hard word, many a proud stout stomach neither will nor can yield their necks to the collar of subjection in every thing; the Lord knew how it would come to pass, that both husband and wife would both have their wills, though each were quite contrary to the other, therefore God thought fit to order it as he would have it, that the wife should yield to her husband, and be obedient to him in every ●hing; Wives submit yourselves unto your own husbands, as unto the Lord; for the husband is the head of the wife, even as Christ is the head of his Church, etc. Therefore as the Church is subject unto Christ, so let the wives be unto their own husbands in every thing, Ephes. 5. 22, 23, 24. Therefore know, O woman, whosoever thou art, rich or poor, that God hath commanded you to be subject to your husband, and if you do it not, God will call you to an account for it one day, though it may be, your husband be contented to let it pass, in the fear of God consider it, and tremble at the thought of living in the breach of so plain and clear a command; consider Christ is the author of salvation to all that obey him, Heb. 5. 9 and no more; therefore go to God for humility and selfe-deniall, to stoop to thy husband's command (if it be lawful) 1. Because God hath commanded it, & though marriage be an equal state, yet the carriage of both is not to be the same, therefore let thy love to thy husband be with a loyal sweet subjection, without slavery, and thy obedience shall be a blessing to thee, and an increase of thy inward peace and joy; also thou shalt avoid many quarrels, envy, and discontents, which others endure, also by thy obedience thou shalt honour God, and be a good pattern to others to do so also. Counsel to the Husband. 1. COnsider the command of God is upon you, that ye love your own wives, and be not bitter unto them, let love descend, first from thee, she is a deserving object of love, she hath forsaken all for thee, and perhaps is shiftless without thee, great are her burdens and pains in conception, and bearing children, etc. Let thy love to her be full and free, love her in some sense better than thyself, and let thy love be conveyed to her with royalty without tyranny: Husbands love your wives, even as Christ also loved his Church, and gave himself for it, so ought men to love their wives as their own bodies; he that loveth his wife, loveth himself, Ephes. 5. 25. 28. For no man ever yet hated his own flesh: they two are one flesh, 29. 31. 2. Let her share with thee in the benefit of thy (graces, gifts,) estate, if thou hast plenty, let her have plenty also, she shall be sure to share with thee in the ill, in poverty, sickness, disgrace, and other miseries, oh therefore let her share in thy plenty also; let her have for delight as well as thyself, make her cause thy own, and do so as thou wouldst be done unto, and give it her freely without ask. Some men have much, and spend much upon their pleasures, but allow their wives just nothing; such give their wife's ground enough to question their loves to them, because love is bountiful where there is plenty; why should not part of that which is yours be hers, for her necessity and comfort? 3. Ease thy wife as much as thou canst, though she be bound to obey thy command, yet it's like you need not command so many things, or not so frequently, and so the burden of subjection may be much lighter to her; if she be willing to obey, spare her; if unwilling, forbear her, that she may sin less. Say not, that thou wilt make her, be not too confident of thy strength to mould thy wife into subjection, as wise and strong as thou art, could not do it, (only God can make a stout stomach to yield to a weak and wilful Governor) Victory is not always to the strong, Eccl. 9 11. It's ill grappling with a headstrong woman, she may be weak in body, but strong in mischief; the tongue is an unruly member, no man can tame; be not so mad as to strike thy crown, nor cast it in the dirt; if she answers not thy desires, inform her of her duty from the Scriptures, and pray to God to set it home upon her conscience; if God be not regarded, who shall? 4. Honour thy wife, right her wrongs, suffer none to sleight nor abuse her in no kind, etc. Follow Christ's carriage to his Church, which is most loving, meek, and sweet. 5. Provide all things needful for her, that she may live comfortably with thee; and whether she be good or bad, you ought to do what you can to provide means, that she may live comfortably after you in this world. 6. Dwell with her, deprive her not of the benefit of thy presence, by long journeys, etc. unless absolute necessity enforce it, and rather err with overloving thy wife, then otherwise. Thus I have thought fit to mention some few things, which so much concern the comfort of a married life. This may be of use to some of those into whose hands it may come, though this is more largely handled in several Treatises. The Remedy of fears. SOme few observations from Isai. 41. 10. Fear not, for I am with thee, be not dismayed, for I am thy God, I will strengthen thee, yea I will help thee, yea I will uphold thee, etc. Obs. 1. Some things are terrible to a Saint, which he is subject to fear. 2. It is the will of God, that his people be not troubled, but to live a sweet and quiet life, in, and upon God. 3. God is always present with his, to keep them from evil, and do them good, though they know it not, or consider it not. 4. Fears arise in not beholding the presence of God. 5. The consideration of the presence of God, a remedy against fears. 6. I am thy God; when a child of God is at the worst, still God is his God. 7. The knowledge of an interest in God, is enough to raise a soul out of all its fears. 8. I will strengthen thee; God is engaged by promise to help and strengthen his. 9 The Saints should mind God's promise, and live upon it. 10. The promise of God is enough to quiet and settle a soul from fears. 11. The weakest Saint with God shall prevail. 12. Strengthen thee; there is strength enough in God. 13. The Saint's strength is God. 14. It's in vain for men to oppose the Saints, for God is with them to help them. 15. I will help thee; the Saints in themselves are weak, and cannot help themselves. 16. There is no help but in God; creatures cannot help, they are vanity. 17. So much as the soul rests upon the promise of God for help, so much its freed from fears in the greatest appearance of dangers. 18. Uphold thee; The trials of the Saints are above their strength, they cannot stand without God, God upholds his. 19 Strengthen, help, uphold; God applies himself suitable, and in particular, to the wants of his people. 20. When God will preserve a man, it is not any thing that can hurt him. From all which we may observe. Obs. 1. That the ground of fears are ignorance, as, Psal. 62. 11. forgetfulness, Isa. 12. 13. and living by sense, & not by faith. Obs. 2. That it is unreasonable, and sinful for a child of God, to fear men, or be dismayed at any thing. Reas. 1. Because it's against God's command, which saith, fear not, etc. 2. They have the presence of God to keep them. 3. They have an interest in God, which is a happiness beyond all miseries. 4. Because nothing can befall them, but what God appoints, who loves them infinitely. 5. Because whatsoever befalls them, shall do them good, Rom. 8. 6. The bitterness shall be but short, Rom. 16. 7. Fears never do any good, but hurt; they dishonour God, his truth, and people, and oft cause an omission of duty. 8. Fear is unsuitable for a Saint, Rev. 21. Lastly, fears are unreasonable for a child of God, because God hath given unto them many great, sweet, and precious promises, that they shall not want no good thing, Psal. 34. For he hath said, I will never leave thee, nor forsake thee, Heb. 13. 5. Therefore they are well enough, they need not care, nor fear, but in God always rejoice, and sing praises to him. Now unto him that is able to do for us abundantly, above that we are able to ask or think, be praise and glory in all the Churches of the Saints to all ages, Amen. A Table of some of the principal things contained in this TREATISE. A. What it is to feed upon ashes, 2, 3. 5. Assurance & faith differs, 82, 83. All that have faith have not assurance, 82, etc. B. Christ is the true bread, 3. 5, 6. Men believe before they know it, 61. Men are in Christ before they believe, 46, 47. What all men are to believe, 48, 49. Such as desire to believe, have faith, 53. 101. A believers comfort, hope, joy, should be always the same, 97, 116. The state of a believer in Christ, is a state of perfection, 13. 113. 149. Such as see a beauty in Christ, loathe themselves, 23. 41. Man's believing procures no pardon of sin, 46, etc. C. Christ is enough, 132. and mind him, 112. 113. 79. 131. Christ proclaims peace to his, 106, 107. Christ and a believer are one, 12. Christ's holiness is the Saints happiness, 121. Christ's blood saves his, 12. 145, 147. Christ is the way to life, 13. 36, 37, 38. Christ highly esteems of his, 136, 137, 142. Christ being made sin for me, is better for me then if I had never sinned, 15, 16, 161. Christ died not for the sins of Adam's posterity, 7, 8. Comfort to all that are in Christ▪ 12. 65. 132 Unless Christ had died, man had not been saved, 7. The Saints are to live only upon Christ, 79. The Saint's comfort is in Christ, 79. Who live upon Christ, 15. 38, 39 79. 80. Such as are Christ's should serve him, 153. The Covenant of grace is not made with man but with Christ, 26. The Covenant of grace is unconditional on man's part, 46, 47. There is not any thing required of man to do to make him partaker of the Covenant of grace, 46. The consolations of God are to be prized, 121. The comfort of the Saints is not to depend upon their personal sanctification, and why? 114, 115. The confidence of a believer should be ever the same, and why, 113, 114. 121, 122. All our cares are to be cast upon God, trusting him in all estates, and why, 129, 130. Corruption may be strong in a Saint, and why, 96, 97. 159, 160. A man may be confident of his salvation, and yet be deluded, and why, 14, 15. 67. Grave Counsels, 363. to the unmarried, 369. To the married, 372. 375. 378. D. Causes of doubting, 65. 105. The fears and discouragements in many are groundless. 3. and from the Devil, 106. It is an infirmity to give way to any discouragement, 108. 79. We are to look to Christ, and not at discouragements, 52. 113. There hath been discouragements in many of the Lords, 87, 88, 89. Grounds of discouragements and fears, 16 No man is to despair, 158. The time of doubting is a barren time, 71. No man can deliver his soul, & why, 12, 13. There is death in our best duties, 41. It is not any thing man can do that can make him to be loved of God, 24, 25, 97. The Saints daily duty and desire, 199, etc. Causes of unwillingness to duties, 77. E. Election not for foreseen faith, 320. 148. It is impossible for the Elect to perish, and why, 140, 141. We should be content with our present estate, 130, 131. 127. Treasure up experience of God's goodness, 119. Several experiences, 331. F. There be divers kinds of faith, 55. Faith what, 56, 57, 58. 61. Many are mistaken in faith, 55. Faith is not to be placed in enjoyments, 80. Faith looks not at sight nor feeling, 80. 124. Faith is so small and weak in many, that they cannot discern it, 47. 83, 84. 86. When faith is wrought by God in the soul, 45 Faith is where spiritual desires are, 75. 53. We should ever live by faith, 79. 123. Faith quiets and settles the foul, 103. 122. Faith evidenceth to us our justification, 115 The word and promise of God, is the only ground of faith, 15. 123. The act of faith is a work, 145. Faith is no condition of the Covenant of grace, 46, 47. We should not yield to fears, 51. 102. We should not fear want, & why, 165. 227 What it is to be fatherless, 63. A remedy against fears, 381. Wherein the life of faith consists, 143. The Saints are to live by faith in justification, 154. In sanctification, 154. In infirmities, 156, etc. For graces, 167. In use of means, 175. For protection and supply of all wants, 148. In adversity, 188. In the life past, 189. For glorification, 193. And to die by faith, 197. G. God is ready to forgive, 25, 26. God is unchangeable, 80. 95. 97. God oft hides himself from his, 94. God was found of them that sought him not, 34. God is not an enemy to his, though they greatly sin against him, 26, 27. 97. 146. God's free grace is to be admired, 127. God gives Christ to enemies, 50, 51. God never fails his, 78. God draweth the soul to Christ, 41. The manner of Gods drawing men to Christ, 42, etc. God's children are in various conditions, 127. Of the growth of the Saints, 70, 71, 72. H. Heart, what, where it is seated, 53, 54. What it is to give God the heart, 54, 55. There is hardness of heart in a child of God, 100 The heart of man is not to be harkened unto, and why, 7. We should watch our hearts, 202. Why men follow the counsel of their own hearts, 10, 11. Encouragements to hope, 20, 21. The happiness of believers depends not upon their doings, 34, 35, 36, 37, 38, 39 46. Of hearing the Word, 259. I. How men are made just before God, 10. 121. No effect of sanctification can evidence justification, and why, 115, 116. It is one thing to be justified, and another to be sanctified, 114, 115. Who are fit to judge of men's estates, 111, 128 Many men's apprehension of justification, is not from God, and why, 116. 162, 163. What an infirmity is, 155, 156. When men live by faith in infirmities, 163. K. It is one thing to know, & another to know that we know, 94. 61. L. What it is to be lost, 123. God loves us before we love him, 49. The love of God being discovered, scatters all discouragements and fears, 5. We are not to answer God's love by our mortification of sin, 78. God loves freely, 110. 23. False lives men live, 7, 8, 9, 10, 11, 124. M. Fallen man cannot help himself, 6. 12, 13, The mercy of God is infinite, 25. see 33. 51. Such as have received mercy from God, should be merciful to others, 130. That which moves God to show mercy, is in and from himself, 24, 25. Means to settle a soul in assurance of the love of God, 105, etc. Means alone are not able to settle a soul, 66 Of Meditation, 268. 122. That Miracles are not essential to the administrator of Baptism, 325. O. The Saints are not their own but Christ's, 138 Obedience is the Saints duty, 38, 116. 130 P. Pray to God, 127, 128. Of Prayer, 290. We should mind suitable promises, 118. 65. Presumption what, 66. Peace none can give but God, 109. God is the portion of his people, 139. The Saints should rejoice in their portion, 131. God will pardon a lost sinner, 3. 26. The poverty of Saints, 91, 92. Q. men's qualifications are worth nothing, 34. The quiet soul is fittest to receive comfort, 119 R. Man's righteousness is not only imperfect, but also filthiness, 11. Such as prise their own righteousness, know not Christ's, 121. 35. 37. Such as prise their own righteousness, are in a sad condition, 37, 38. That righteousness which justifieth us is not in us, 11, 121. Christ's righteousness is the Saints comfort, 39 22. Christ's righteousness is perfect, 10 Christ's righteousness is sufficient to satisfy us at all times, 98. 122, 123. 26. The meanest Saint is as righteous as the best, 14. 139. The Saints are to rejoice in God, 97. 107. Regeneration, wherein it consists, 72. Concerning reading the Scriptures, 177. Carnal reason to be abhorred, & why, 125. S. Christ saves none but the ungodly, 23. Sin should humble the Saints, 155. 159. 14. Sin drives the soul from God, 5. 62. The greatness of sin ought not to hinder any in believing, 39 104. 18, 19 21. 112. What the unpardonable sin is, 27. Of sensibleness of sin, 62, 63. To be convinced of sin, what, 40, 41. 43. Why sin is left in the Saints, 159, 160. The sins of a believer are laid upon Christ, & now they are Christ's, & not their own, 113. No man ought to allow himself in any sin, 117 Its possible for a child of God to fall into a great sin, 95, 96, 24. Considerations against sin, 233. etc. The Saints have made the greatness of sin an encouragement to hope, 22. Why God leaves sin in his, 78, 79. Whether the combat in men be from the Spirit or no, 84, 85. The sins of the Elect are forgiven them before they know it, 31, 32. Satan is not to be harkened unto, 9, 10, 29. What it is to live by sense, 124, 125. Why men seek to save themselves, 11, 12. Such as God saves, he causeth to understand the way of salvation, 5, 6, 7. The satisfaction of Christ satisfieth the soul, 7 The holy Scriptures are the word of God, 298 Sufficient grace is not given to all, 307. T. Terrors should not hinder faith, 80, 81. 87. Temptations against believing, should encourage us in believing, 123. 86. How a soul tempted may answer Satan, 73. Weak believers are not to apply the threatenings to themselves, 111. How to prevent trouble, 120. V. Causes of unbelief, 105, 124. Lying vanities are to be renounced, 124. We should put a difference between Christ's voice, and other voices, 108, 109. 329. etc. And between the voice of the Gospel, and the voice of the Law, 110. We should know Christ's voice, and hearken unto it, 108, 109. W. To wait upon God, what, 32. 44. 95. Good works justify us before men, 151. Deliverance is before our working, 35. 71. Of the freedom of the will, etc. 3. 10. 318. A Song of the love of God to such as are in Christ. THe love of God hath been to me full great, Eph. 2. 4. In leaving me in such a state to be; Rom. 3. 9 And then to set me free from this estate, Rom. 3. 24. He gave his only Son to die for me. Joh. 3. 16. Which is a greater happiness to me, 1 Cor. 2. 9 Then if I had not been in misery. 1 Cor. 15. 45 I was as vile as any man could be, Ezek. 16. 3 And my vile state did openly appear; Ezek 16. 6 When God in love did please to look on me, Ezek. 16. 6 And caused me a joyful voice to hear. Ezek. 16. 6 For passing by me, Ezek. 16. 6 he to me said, Live, Which voice of his unto me life did give. Gen. 1. 3. When I heard this sweet voice of God to me, Ezek. 16. 6 Upon my heart effectually it wrought; Eph. 5. 14. That I was then so set at liberty, Rom. 8. 37. That oft times I did ponder in my thought. 1 Cor. 2. 9 From sin, Joh. 8. 36. Satan, curse, wrath & hell, so free, That I fear not what they can do to me. Rom. 8. 38. Love caused God for me his Son to give; Gal. 4. 4, 5. Love caused Jesus Christ for me to die; Joh. 10. 18. Love caused God to say to my soul, Live; Ezek. 16. 6 Love in my soul doth again reply (forth Ps. 116. 7. In songs, Heb 10. 7. how lovingly Christ did come A mighty price, Mat. 10. 45 & ransom of great worth. What glorious sight of love is this I see, 2 Joh. 3. 1. That being had before the world could be; Eph. 1. 4. Without all time, Eph. 1. 4. bounds, measure, or degree, Is this his love which he hath set on me. Eph. 2. 4. One glorious sight of this so great love, Eph. 3. 19 Will cause a soul for to be sick of love. Song 5. 8. This love made known to me, 1 Joh. 3. 1. made me to muse, That ever God should be to me so good; Rev. 1. 5. To give his Son for me, Eph. 1. 4. and me to choose, Which was his enemy, Ezek. 16 6 and in my blood; When I fled from him, Jer. 3. 7. after me came he, I sought not him, Isa. 65. 1. but he sought after me. The love of God to me is passing great, Eph. 2. 4. Which had a being ere the world began; Eph. 1. 4. It boundless is, 1 joh. 3. 2. and every way complete, And longer doth endure then this world can. 1 Cor. 2. 9 Like love to this hath never yet been heard, Rom. 5. 7. And there is none can be to this compared. Rom. 5. 7. That many in their sins should be destroyed, joh. 8. 21. Whose first condition was as good as mine; Isa. 64. 6. And yet to me this mercy is enjoyed; Rom. 5. 1. Thus being freed I shall in glory shine. joh. 17. 24. This shows his love to me was great & free, Hos. 14. 4. And could not be deserved at all by me. Isa. 64. 6. Oh, Psal. 63. 3. who could wish himself a thing so rare, As to be hemmed in, Rom. 8. 39 and compact about, With boundless love, Eph. 3. 19 oh! who can it declare, Or who by fathoming can find it out? Hos. 11. 4. My heart, Eph. 3. 19 my hand & tongue are all too weak Of matchless love, 1 Cor. 13. 9 to think, or write, or speak. It is through faith applied so excellent, Rom. 3. 30. It comforteth and elevates on high Col. 3. 1, 2. The saddest heart, Rom. 5. 1. and fills it with content; Yea it revives a soul ready to die. Eph. 5. 14. The apprehending it, brings joy & peace, Rom. 5. 1. When it is clouded, Rom. 7. 24. peace & joy do cease. Each soul that doth this boundless joy possess, 1 Pet. 1. 6. May well be swallowed up in admiration; Eph. 3. 8. And to the praise of God may it express, Rom. 7. 25. And often have it in his meditation. Joh. 16. 22. Well may it cause him to serve, 2 Cor. 5. 14 fear, and love This boundless lover, 2 Co. 13. 11 ever God above. A Song that Jesus Christ is all in all to his. CHrist is his Father's chiefest choice, Mat. 3. 17. And I in him the very same; Eph. 1. 4. Why should I not in him rejoice, Phil. 4. 4. Who am secured from all blame? Rom. 8. 38 In God through Christ, Phil. 3. 3. the Saints rejoice, When they know they in Christ are found; Phil. 3. 9 Through Christ they with a joyful voice, Psal. 66. 1. In singing do his praises sound. Psa. 18. 49 I now in Christ have beauty bright, Eze. 16. 14 I am complete in him alone, Col. 2. 10. Being clothed in his robe that's white, Rev. 19 8. In him I have perfection. Col. 2. 3. In me God doth, Mat. 3. 17. through Christ delight, In God through Christ I interest have; 1 Cor. 3. 21 Through Christ I may come in his sight, Heb. 10. 19 And needful things may ask and have. Mat. 21. 22 My privileges are full large, Gal. 4. 7. Through Christ my Saviour and my King; Psal. 2. 6. Who only underwent the charge, Rom. 5. 8. Me to redeem, Eph. 2. 13. and me home bring. And now I am by him set free, Heb. 10. 11 Union with him for to enjoy; Joh. 17. 21. The thought of it so cleaves to me, Joh. 17. 24. That nothing can me much annoy. Rom. 8. 35 What is it worldly men desire, Psal. 4. 6. But beauty, Luk. 12. 19 riches, and fine fare; With pleasures, Luk. 12. 19 ease, and rich attire, Things which the world in them do share? Psal. 49. 6. And what these things to them can be, Psal. 49. 6. The same is Christ to me and more; Phil. 3. 8. And what thy best works are to thee, Rom. 10. 3. Better to me is Christ my store. Phil. 3. 7. Christ is my light, Col 3. 4. my life, and power, My Prophet, Acts 7. 37. Priest, and King is he; My husband, Luk. 2. 11. head, and Saviour, Oh, none but Jesus Christ for me. 1 Cor. 15. 19 Should my performances grow slack, Rome 7. 18. And should I dead and lumpish be; Joh. 15. 5. Or should God seem to turn his back, Mar. 15. 34 My part in Christ shall comfort me. 1 Cor. 1. 30 Though my corruptions should increase, Ro. 23. 24. And sin should seem to master me, Rom. 7. 23 Yet Christ shall be my health and peace, Eph. 2. 13. My strength and righteousness is be. Psal. 71. 16 In life and death so shall I be, Phil. 3. 7. For all things else are vanity; Phil. 3. 8. What ever my condition be, Rom. 8. 38 Nothing but Christ shall comfort me. Psal. 71. 16 For Christ to me is all in all, Col. 3. 11. In life and death, Phil. 3. 21. advantage he Unto me is, Gal. 6. 14. and sure he shall More than a Conqueror make me. Rom. 8. 37 And in this doth my joy abound, 1 Pet. 1. 8. That I in Christ am ever found, Phil. 3. 3. Where all perfections do abound, Col. 2. 3. And I with him shall be crowned. Rom. 8. 17. Therefore I shall set forth his praise, Phil. 4. 13. And honour him while I have breath, 2 Cor. 5. 14 Yea, Col. 3. 23. him love, fear, and serve always, From henceforth to my day of death. Rev. 2. 10. FINIS.