Answ. If the Scriptures be not the Word of God, then there is no rule to walk by, but that every man may walk according to his own heart, and as it seems good in his own eyes: and this is a most pleasing bait, whereby our Ran­tors and new upstart wantons are insna­red, and become the tribe of disobedience, begotten by the seed of the Serpent, and travelling towards the land of confusion, and they will shortly arrive at the anger [Page 24] of God, and be cast into the pit of his eter­nall displeasure. But that the Scriptures are the Word of God, it will clearly ap­pear, if we consider

1. By the powerfull effects that the Word hath, and doth work upon the consciences of men, as to avoid the evill and to chuse the good, besides many wonderfull effects that have been wrought thereby in all ages.

2. It doth appear that the Bible is the Word of God, because it holds out ho­linesse more then any book in the world, and they hold forth a self-denying spi­rit, more then any book besides in the world, by all which it doth appear, that it is the Word of God.

3. It doth further appear to be the Word of God, because we finde many of the same things written in our hearts by the Finger of God, his Spirit bea­ring witnesse with ours that we are his, and both bearing witnesse that this is his Word.

4. In respect of the matter of the Scrip­ture, it doth appear to be the Word of God; for there cannot be more glorious matter for the creature to be centred up­on; so also for the sweet dependency of the creatures one upon another: beasts nou­rish [Page 25] men, and grasse them.

5. The Scripture doth appear to be the Word of God, because those things that have been promised the rein, have in the appointed time come to passe in all ages, so that things have fallen out in every age, according to their severall prophesies: and all this being so, doth make it plainly appear to be the Word of God. Now when a poor sinner converted hath gotten over this stumbling block, and is in some measure satisfied that this is the Word of God, so that the subtle De­vill, and his own deceitfull heart, cannot cheat him here, then he casts in a second stumbling block.

Answ. It is possible here and there a word is not so clearly translated, but what is that to thee, seeing thou art not to build thy faith, and adventure thy soul upon God as held forth in any single text, but according to the harmony of Scrip­tures, [Page 26] or generall scope, and so they be truly translated: as to instance, in the Scriptures of the Old Testament. Christ exhorted them to read the Scrip­tures, and it cannot appear that the Bi­ble should be corrupted since: for be­sides the Apostles, there were many thou­sands of learned Jewes, that came to pro­fesse the Gospell: Act. 21. 20. Jam. 1. 1. And the truth being so gloriously plan­ted, it doth appear it could not be cor­rupted: the generality of Scriptures are truly, clearly and faithfully translated, so that whosoever readeth, and under­standeth, affecteth, beleeveth, and apply­eth, and practiseth, what is there held forth, it is able to make him wise, through­ly furnished unto every good work, &c. and so we come to the third stumbling block.

Answ. The promises do belong unto us now in being as well as unto them, as doth clearly appear by these and the like Scriptures: Rom. 15. 4. For whatsoever was written afore-time, was written for our lear­ning: Joh. 17. 20. Neither pray I for these alone, but for them also that shall beleeve in me through their word: 1 Cor. 9. 10. Saith he it altogether for their sakes? for our sakes no doubt this is written: Rom. 4. 23, 24. Now it was not written for his sake alone, but for us also: 1 Cor. 10. 11. Now all these things happened unto them for ensamples unto us: and they are written for our admo­nition, upon whom the ends of the world are come. Peter tels us from the Lord, 2 Pet. 1. 20. that we must not make the Scrip­ture speak in a private sense: that is, wee must not analyse or interpret them so, as if the Prophesies thereof did relate only to the particular times, places, and per­sons, in, by and to whom they were at first uttered, &c.

Answ. It is true, the word is a spiritu­all word, for holy men of old, spake as the Spirit gave them utterance; and the Apostles spake as the Spirit gave them utterance, Act. 2. 4. So that neither the learned man, nor the unlearned man can understand this Book, till the Spirit of God doth open this unto them: see Isa. 29. 11, 12. And the Apostles themselves, although they had been a long time with Christ, and heard his wo [...]ds, and seen his mira­cles, yet Christ after his resurrection, must come and open their understandings, be­fore they could understand the Scriptures, Luk. 24. 45. Again the Scriptures are some­times to be understood in a literall sense, sometimes in a spirituall sense, and [Page 29] sometimes in both: sometimes as they are exprest, sometimes as included, some­times as implyed: but for removing this stumbling blocke, take notice, that the same God that commanded us to read, hath promised to open our un­derstandings, that we may be able to under­stand and apply his Word: the Word of God it self shineth as a clear light, but as the pillar of fire was darknesse to the E­gyptians, so is the Scriptures to carnall corrupted mindes; for it is spiritually dis­cerned: 1 Cor. 2. 10. Untill the Spirit open the understanding, the understan­ding cannot apprehend, and when it is opened it doth understand, but according to the measure of that light, set up in the soul, &c.

Answ. In answer to the first Quaere, what promises are made unto, and do belong to Jesus Christ.

1. It was promised that he should be con­ceived of the Highest, and born of a Virgin, Luk. 31. 35.

2. That he should be a Saviour and Redee­mer, Act. 5. 31. & Hos. 1. 7. & Zach: 9. 16. & Mat. 1. 21.

3. That he should be given for a Cove­nant to the people to perform all for them, and to work all in them, and to per­fect all concerning them, Isai. 42. 6. & 49. 7.

4. That he should build his Church, Isai. 59. 20. & Zech. 6. 12, 13.

5. That he should have the heathen for his inheritance, and judge among the nations, Isai. 2. 4. Psa. 2. 8, 9. & 110. 1.

6. That he should be exalted above all, and his throne established for ever and ever, Luk. 1. 32, 33.

2. Quaere is, Whether many of the pro­mises are not made to the Jewes, and what those promises are, that are yet to be fulfil­led to them.

Answ. 1. That the Lord will gather them, and restore them out of, and from amongst all nations, where they be scattered, Isa. 27. 12. & Ezek. 24. 13. & 36. 24. & 37. 21.

2. That they shall repent of their sins, Zach. 12. 10, 11, 12.

3. That they shall be fruitfull, Ezek. 24. 26, 27. & Jer. 31. 12.

4. That the great ones of the earth, as Princes and Nobles, shall serve them, Isa. 49. 23. & 60. 10.

5. That their state shall be so glorious, that it shall be called a new heaven, and a new earth, Rev. 21. 1.

6. That the Gentiles shall come in to them, Zach. 8. 23. & Isa. 60. 3, 5, 7.

3. Quaere is, Whether there be not many promises made to the Gentiles; and if so, then what those promises were and are.

Answ. I suppose that all, or at least ma­ny of the spirituall promises made to the Jewes do belong, and may be apply­ed to the Gentiles, but there are pro­mises that doe more peculiarly belong to them. Hos. 1. 10. And it shall come to passe, that in the place where it was said unto them, Ye are not my people, there shall it be said unto them, Ye are the sonnes of the li­ving [Page 32] God: Hos. 2. 23. And I will have mercy upon her that did not obtain mercy, and I will say to them which are not my people, Ye are my people: and they shall say, Thou art our God, see Act. 15. 17 & Mal. 1 11. & Isai. 2. 3, 4. & 11. 10. & 56. 8. & Jer. 16. 19. & Ezek 17. 23. Luk. 13. 29. & Mat. 12. 21. & 21. 23. & Rom 15. 12.

Answ. You are to apply them under­standingly, and that you may so doe, consider in what condition or state you are in; if a sinner, then you must apply those promises that are made to sin­ners, viz.

1. As that Christ dyed for the ungodly and for sinners; and that he came into the world, to save sinners.

2. The promises are to be applyed or­derly; that is according; to the intent of the promiser; seek and beg pardon and forgivenesse, before you beg assurance, apply the promise of grace, before the promise of glory.

[Page 33] 3. Apply the promises particularly; He loved me, saith Paul, and gave himself for me: and again, My Lord and my God, see Psal. 18. 2. The Lord is my rock and my for­tresse, and my deliverance: my God, my strength, in whom I trust, my buckler and the horn of my sal­vation, and my high tower, &c.

4. Apply the promises strongly; for a man can never be established unlesse he beleeve confidently, Isai. 7. 9. Againe, Christ doth often check his Disciples for doubting and staggering. And that we may beleeve strongly, consider

1. His power that hath made these pro­mises; he can and will perform them, Heb. 11. 19. Rom. 4 21.

2. Consider his faithfulnesse that he will perform them, Heb. 10. 23. & 11. 11.

3. Consider he is ever mindfull of his pro­mise, Psal. 111. 5. & Isai. 49. 15.

4. Consider his goodnesse, he will make good his words in every part, 2 Tim. 2. 13. & Mic. 7 20.

Answ. It is true, many of the promises, are made conditionally.

1. If thou doest confesse and forsake sin, thou shalt finde mercy, Prov. 28. 13.

2. If thou doest forgive all those that doe trespasse against thee.

3. If thou art weary and heavy laden with sin, thou shalt finde mercy, if thou doest come to Christ▪ Mat 11. 28.

4. Christ doth call all those that are a thirst to come to him, as in Isai. 55. 12. & Rev. 22. 17.

These and many more are made condi­tionally: but consider,

1. That the Lord hath promised to work those conditions in thee that he doth re­quire of thee.

2. When we read the conditions of the promises in the Gospell, they be not like the promises of the Law, made to the per­fect fulfillers of them: these promises are Evangelically made to those that endevour to keep them.

3. Consider whatsoever promises are made in generall to all those that hunger and thirst, &c. every one may particular­ly apply it to themselves; as to instance, the Messiah, Gen. 3. 14. is promised to all, [Page 35] which every one ought to apply to them­selves particularly; see Josh. 1. 5. compared with Heb. 13. 5.

4. Consider in our weak endevours to keep the promises, we should beleeve the performance to us, in, and through, and by Christ, in whom all the promises are Yea, and Amen, 2 Cor. 1. 20. When we can see nothing in us, why they should be per­formed to us, even then we are to claim them for Christs sake, to whom the pro­mise was made, and in whom we have the condition.

Again, sometimes generall promises are applyed particularly, as you may see 1 King. 8. from the 37. 39. and some­times the same promise, that is parti­cularly in one place, is made generall in another place, viz. 2 Sam. 7. 14. If he commit iniquity, I will chasten him with the rods of men: Psal. 89. 29, 32. If his chil­dren forsake my Law, and walk not in my Judgements, then will I visit their transgres­sions with a rod.

Again, sometimes one and the same promise, is applyed in severall cases, as Josh. 1. 5. compared with Heb. 13. 5. that promise which was made to Joshua against fear, is applyed to the Hebrews against Co­vetousnesse, &c.

Answ. It is true, mercy in us is but a drop of his Ocean, and but a beam to the fulnesse that is in him, yet we ought to forgive all wrongs and injuries done to us, even before they acknowledge it, and that from our hearts; Mat. 18. 35. though the manifestation of that forgive­nesse may be sometimes concealed till the party wronging confesse his fault. Again consider, that although the Lord tels us in all the fore-alleadged Scriptu [...]es, that we must forgive every one before he will forgive us: here is a mystery in these words, for he doth forgive us, before we can forgive others; yea, and in some mea­sure manifest the pardon of our sin to us; but the full confirmation of that manifestation, is given to us, after we have forgiven from the heart every one every thing; but before all this, the Lord lets into the heart a little light of his love to us in Christ, and that makes us more like unto Christ, Luk. 23. 34. Oh saith Christ, Father forgive them, they know not what they doe: Christ did not stay for an acknowledgement, a poor and a low thing for a Christian, enough for a Heathen to say so. Mat. 18. from the 23. to the end of the Chapter, In this Parable we read of a certaine King, that would [Page 38] take an account of his servants, and one was brought unto him which owed him ten thousand talents (now a talent con­taineth three thousand shekels, Exod. 38. 25, 26. and every shekel is two shillings six pence, so that every talent maketh three hundred seventy and five pounds) well this man, thus deeply in debt, intreat­eth his Lord to have patience with him, and he would pay him all: in the 27. ver. we read that the Lord forgave him all the debt, being ten thousand talents; he desired but dayes of payment, and the King re­mitted the whole debt: Luke 7. 42. and when he had nothing to pay, we read, he frankly forgave him all. Now put put all the wrongs together, that ever any of us have received from others, and it a­mounts (in comparison) but to an hundred pence, how can we expect to have ten thousand talents forgiven us, seeing we are unwilling so as this man was, to for­give his brother an hundred pence? shall the Lord forgive thee and I a thousand talents a piece, and we deny our fellow servant time to pay an hundred pence? Surely if we gather up a Catalogue of all our sinnes against the Almighty God, originall and actuall, of omission and commission, secret and open, and lay [Page 39] them in one ballance, and then gather up all the injuries don [...] to thy selfe, from all thy fellow servants, and lay them in the other ballance; thou wilt finde at least ten thousand talents [...]hat thou owest, and scarce an hundred [...]ence owing thee; and if thou art not freely forgiven all thy debt by the God of mercy, thou must perish for ever; and wilt thou not forgive thy fellow servant his hundred pence?

And but by the way, consider that this hath relation to personall injuries, not to nationall; such as doe oppose Christ and his Kingdome, for the Scripture saith, Cursed is that man that keepeth back his Sword from shedding their bloud, Jer. 48. 10. and John tels us in the Revelation, that we should give her to drink double of the cup that she hath given us.

Answ. It is true, Repentance is a worke that must be timely done, or men be utterly undone; for God would have us to walke and worke, whilst we have the light, Joh. 12. 36. And whilst it is called to day to r [...]turne unto him, and to accept of grace of­fered, and not to harden our hearts against it, Heb. 13 13, 15. And our Saviour b [...]wayl­eth Jerusalem, because she had let sl [...]p the day of her visitation: therefore all those that have let slip the first tender of grace have cause to [...]epent of it, but no cause to de­spaire; for if God make them now wil­ling and desirous to accept of mercy; then the day of salvation is not yet [Page 41] past to that man or woman; nor the date of Gods acceptance of him in Christ as yet out, but he or she may in the carefull and conscionable use of meanes appointed by God, finde comfort: And hereof we have a lively example of Ma­nasses, for though the Lord spake often unto him by his Prophets, he would not regard, but still refused all grace offered unto him, as appears in 2 Chron. 33 10. yet at last though but in his tribulation he called unto God for mercy, and hum­bled himselfe before him; he was heard of him, and received to mercy, ver. 12. 13.

And for that place in Prov. 1. 24. Because I have called and ye refused, they shall call upon me, but I will not answer; by calling here is not meant an hearty praying with godly sorrow for sin, but a crying and howling rather, like those in Hos. 7. 14. under the sense of Gods judgements, de­siring only to be eased of it, as Pharaoh was wont to do; but for all this, God is mighty to all that call upon him in truth, Psal. 145. 18. and by refusing here is meant, a constant and obstinate refusing of wis­doms counsell, untill such time as God hath brought upon them some fearfull judgements.

Again, for that place in Heb. 12. 17. touching Esau his seeking of repentance with tears, it is as much mistaken as the or­mer; for it is not to be understood of Esau his own repentance from his pro­fanenesse, but of his Father Isaacs repen­tance; he would have his Father repent of what he had done, and to change his mind, by revoking the blessing which he had given to his brother, and to bestow it on him; but he could finde no such repentance in his Father: no though he sought it with tears, as appeareth, Gen. 27. 34, 38.

And as for the other place, Mat. 25. 11, 12. touching the foolish Virgins, being excluded out of the bride-chamb [...]r for coming too late; we are to consider that this is a parable, and parables must not be urged beyond their generall scope: now the generall scope of this parable is this, that formall professors, viz. such as have only a fo [...] of godlinesse without the power of it, although they will not live the life of the righteous, yet they could wish with Balaam, that their end might be like theirs; but forasmuch as they have not provided the oyl of truth and righte­ousnesse, and holinesse, therefore at the day of judgement they shall be disap­pointed [Page 43] of entring into heaven: so that this parable is not to be understood of what shall betide poore penitent sinners, but of what shall betide hy­pocriticall professors at the day of Judgment, when the gate of mercy shall be shut.

And for that place Luke 13. 24. Many shall strive to enter in, and shall not be able; that is as much mistaken as any of the rest, or rather more, for Christ saith not, ma­ny shall strive to enter in and shall not be able, but many shall seek to enter, and shall not be able; betwixt which there is a great difference, for seeking imports only a bare professing of Christ, but to strive is to put all his indevours there­unto, to withstand all lets and hinde­rances that may oppose him, to take every advantage that may make the way more passable, and to make use of the time and meanes that is offered; when the way is so opened, this is properly to strive to enter. Now never did any thus strive as we read of in Scripture, though it were but at the last day of their lives, but they received mercy: witnesse the penitent Theef, Luke 23. 40, 41.

Answ. Thou art not to enquire after, or once to question thy election, till thou doest first beleeve; and so the A­postle teacheth, Rom. 10. 6, 7. Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ down from above: or, Who shall descend into the deep? that is, to bring up Christ again from the dead; looke neither upon election nor predestinati­on, but looke upon the invitation that is laid before thee, and preached unto thee, Isa. 55. 1. Ho! every one that thirsteth come, and he that hath no money come, without money and without price. Revel. 22. 17. The Spirit of the Bride say, Come; and let him that heareth, Come; [Page 45] and let him that is athirst, come, and who­soever will, let him come and take the water of life freely: there are in each of these texts three whatsoevers. I say again, there are three whatsoevers.

1. What person soever he be, viz. Jew, Gentile, Barbarian, Scythian, Bond, or Free, or whether an unconverted sinner, or a backslider, Act. 10. 35. & Joel 2. 32.

2. What sinner soever he be, either for number or nature, Isa. 1. 18. & 1 Joh. 1. 7, 9. Act. 13. 39.

3. What time soever he doth come he shall finde mercy, Luke 23. 43. Now election and reprobation are not as many imagine, the causes of salvation and dam­nation; for Christ is the proper and me­ritorious cause of salvation, and sin the proper and meritorious cause of dam­nation. Election and reprobation, they are but president and peculiar acts or decrees; and the causes of salvation and damnation, they come in between the decrees and the execution thereof. The Woman of Canaan had as great cause to question her election, as any other vile sinner; for Christ tels her, that he was sent but only to the lost sheep of Israel, and she was an Heathen, a Canaanite and [Page 46] so tels her, It is not meet to take the chil­drens bread, and give it to dogges, Mat. 15. 24. 26, &c. Now when there be tempta­tions about election and predestination thrown in upon thee, the best way for the present is, to lay that dispute by, as this woman did, and to run to mer­cy, and say as she did, Lord helpe me. Election was never laid down as the ground of faith, nor as the ground of repentance; but rather as a seal, or un­denyable confirmation of our relation unto, and interest in Christ, and the promises: for a Christian must be well grown in grace, before he can be well assured that he was elected before the world, and since called out of the world; although these things be sure enough in its selfe by Gods decree and immatability, 2 Tim. 2. 19. Mal. 3. 6. Joh. 6. 40. Rom. 11. 29.

Answ. This temptation is no other, then what is common to man; nay, the best of men have had their share in these and the like things: see Heb. 4. 15. the Lord Jesus Christ himselfe was not free from temptations, for the text saith, We have not a high priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sinne, Mat. 4. 6, 9. Job had the same temptations upon him, Job 7. 15. So that my soul chooseth strangling and death rather the [...] life. Now strangling was one of those punishments used amongst the Jewes, for the punishment of Capitall offenders, such as struck Father or Mother, or that prophesied in the name [Page 48] of an Idoll, and such as committed folly with a Priests daughter, &c. and when the Romans overcame the Jewes, they brought in Crucifying in stead of it. In a word, there is no ground for any man or woman to thinke they are not Gods children, nor belong to him, be­cause he permitteth the Devill thus to tempt and trouble them: 2 Cor. 12. 7. Paul had the messenger of Satan to busset him. Luke 22. 31. Satan doth sift the best as well as the least Christians, I say he doth sift them as wheat. James 1. 12. Blessed is the Man that endureth temptation, for when he is tryed he shall receive the crown of life. And that the Lords own beloved ones have been in all ages thus troubled with inward and outward temptations, it will yet further appear if you read these insuing Scriptures, 1 Cor. 10. 13. & Gen. 3. 15. Rom. 16. 20. Revel. 2. 10. Eph. 6. 12. Revel. 12. 17. Luke 4. 13. & Isa. 50. 10. Psal. 88. through­out. Psal. 6. 3. Prov. 3. 11, 12. & Heb. 12. 6, 7, 8. Revel. 3. 19. The dearest Saints and servants of God may be buffeted and sifted with such sad temptations and horrid thoughts against God the Fa­ther, Sonne or holy Ghost, blasphemous [Page 49] thoughts arising in our hearts, yet not consented to by us, but rather abhor­red, these are the Devils sinnes, not our sinnes, they be our sorrowes, afflicti­ons, and miseries, but not our sinnes: an upright heart is no more guilty of them, then Benjamin of Josephs cup, put into his sack: fearfull thoughts not consented to by us, are not our sins, but the Devils, and Satan must answer for that himself.

Answ. Thou maiest be dearly beloved although sorely afflicted, for Gods house of Correction, is his Schoole of instruction; he had one Sonne without Corruption, but no Sonne without Correction, God had one Sonne without sinne, but no [Page 50] Sonne without sorrow: the Almigh­ty can look sowrely, and chide bitter­ly, and strike heavily, and even where and when he loves dearly, for there may be true grace where there is not one drop of comfort, nor one dram of joy; It is true, the mercies are thine, but the time of giving them to thee, is the Lords: Was not Job, the justest man then alive, fought against by the ter­rours of the Lord? Job 6. 4. Was not Da­vid a man after Gods own heart, so wash­ed with the grief of his heart, that his moisture was turned into the drought of the summer? Psal. 32. 3, 4. Must Hezekiah who walked before the Lord, in truth, and with a perfect heart, have the anger of the Almighty break his bones like a Lion? Isai. 38. 13. Nay, must the Sonne of God himself, by bleeding upon the Crosse, cry out in the bitternesse of his Spi­rit, My Ged, my God, why hast thou for­saken me? and doest thou think to bee brought out of the state of nature, into a state of grace, and grow up in that state without afflictions and temptations? Doest think that the Devill will let goe a pri­soner, and send no Hue and Cry after him? or doest think he will lose one [Page 51] of his goats, and not endeavour to look after him, and finde him, and bring him home again? No surely, he will leave no stone unturned, no means unattempted to betray thy soul, he will throw out his golden bait and hide the hook; and if that will not doe, then he throwes out his golden bait, and transformes him­self into an Angell of light, that he might draw thee and others again into a state of darknesse, he doth spread his nets, and cast forth his baits, in all places, and in all companies, he hath snares for the wise and snares for the simple; snares for the rich, and snares for the poor; snares for the aged, and snares for the young: in a word, he try­eth all opportunities to bring us back again, and to break our peace, to wound our consciences, to lessen our comfort, to impair our graces, to slurre our evi­dences, and to damp our assurances; for he knowes if he can trip up our heels by yeelding to the least sinne willing­ly, it will cost us more grief, sorrow, heart-breaking, and soul-bleeding: be fore conscience will be quieted, Di­vine Justice satisfied, and our comforts and enjoyments restored, our evidences [Page 52] cleared, and our pardon in the Court of conscience sealed, see Judg. 6. 13. and Gideon said, If the Lord be with us, why then is all this befallen us? but the Lord was with Gideon notwithstanding, as appears in that Chapter; so that these and the like troubles is no signe of Gods hatred, but rather of his love; Isai. 48. 10. I have chosen thee, saith the Lord, in the furnace of affliction, so that afflictions are a seal of adoption, no signe of reprobation; for the purest corn is cleanest fanned, and the finest gold is oftnest tryed, the swee­test grape is hardest pressed, and the tru­est Christian heaviest crossed, &c. see Heb. 12. 6, 7, 8.

Answ. Were there not a height and a depth, a breadth and a length in Gods par­doning mercy, and had he not pardoned others left upon record in Scriptures, [Page 53] then there were cause to doubt and fear indeed, that he would not pardon thee for thy blasphemies; but thou hast no cause to doubt of thy interest in him, and pardon from him, and that for these two reasons.

1. Because he hath promised to par­don thy blasphemies, and all other sins, Mat. 12. 31.

2. Because he hath left thee an example in his Word, of one that blasphemed him­self, and compelled others to blaspheme, and yet he received pardon, and became a most glorious Saint; see Act. 26. 11. compared with 1 Tim. 1. 13.

It is said of Paul in Scripture, that he punished the Saints oft in every City, and compelled them to blaspheme, and being ex­ceeding mad against them, persecuted them even unto strange Cities, Act. 26. 10, 11. and yet the Lord had mercy on him, and called him when he was in his course of destroying his Church, Act. 9. 1, 2, 3. & 26. 12, 13. Nay the per­secutors and murtherers of Jesus Christ himself, finde mercy, and are converted, Act. 2. 36, 37. Oh let heaven and earth, men and Angels, admire this mercy, he pityed him that was cruell to his [Page 54] Saints, yea, he pardoned them that cru­cified his Sonne, who would despair when Christ opens to us such a doore of hope? &c.

Answ. I must confesse this is a sad condition, It doth give Satan an ad­vantage to triumph: besides it doth raise such fears and terrours, horrours and doubts in the soul, that the soul can not be so frequent in duty as formerly, [Page 55] nor so confident in duty as formerly, nor so bold and familiar, and delight­full with God in duty as formerly, nor so constant in duty as formerly; but for all this the soul hath no cause to distrust, much lesse to despair of mercy; for though grace doe free from the do­minion of sinne, and from the damning power of sinne, and from the love of sinne, yet grace doth not free any man from the seed of any one sinne, and therefore it is possible for a soul to fall again and again, viz. Lot was twice overcome with wine: John twice worshipped the An­gell: Abraham out of fear did often dissemble, and lay his wife open to adul­tery to save his life; see Gen. 20. 13. & Gen. 12. David was resolved to kill Naball and all his innocent family, and a little after he fell into the foul mur­ther of Ʋriah; Jehoshaphat, though a godly man, yet joynes affinity with wicked Ahab: and though he was saved by a miracle, yet soon after he fals in­to the same sinne, 2 Chr. 18. 1, 2, 3, 30, 31. and joyned himself with Ahaziah King of Israel who did very wickedly: Sampson also fell often into one grosse sinne, as is evident, Judg. 14, 15, and [Page 56] 16. Chapters. Again, Peter relapsed of­ten, and so did Jonah. Our falling in­to sinne then should humble us, but not utterly discomfort us, for sinne shall never be our bane, if it be our burden; for those that were borne of God, have relaps'd again and again; Jacob twice told a lie for compassing the Blessing, Gen. 27. 19, 21. Lot twice made drun­ken, committeth incest with both his daughters, Gen. 19. Peter thrice denies his Master, and every time worse then other, Mat. 26. &c. These are in re­cord, to caution them that stand, that they fall not, and to comfort them that have relapsed, that they despaire not.

Answ. None of the elect before their [Page 57] conversion, can know by any search that they are in the faith, or that Christ is in them, for that cannot be known which is not yet manifested. Again, ma­ny are not converted untill they be thir­ty, forty, fifty years old, or upwards; and shall we say, that such in their younger years were reprobates? we might indeed say, that they were in the state of damnation, but cannot, nor dare not say they were reprobates, &c.

Again, it is not proper for a man to conclude, that he is not in the faith, and not to have Christ in him, because doth not know so much; for many of Gods dear children, may have faith and Christ, and yet for a season not know so much, as we may see by daily experi­ence.

Again, this text, 2 Cor. 13. 5. Prove your selves whether you be in the faith, exa­mine your selves, know ye not your own selves, how that Jesus Christ is in you except ye be reprobates? This place is often mistaken; for the thing now in question, by the Corinthians, was this, whether Paul were lawfully called to the Apostleship, and therefore they require of him to give them a proof of Christs speaking in [Page 58] him, to which his answer is this, or to this purpose, I will goe no further to seek a proof of Christs speaking in me, then unto your selves, Hath not the Word and Gospell of Christ been powerfull by my Ministry to convert you, and to beget faith, and to forme Christ in you? look into your selves, examine whether you be not in the faith; for if you finde this, it need no other proof of my calling; if you finde it not, then you have but a form of godlinesse; or if ye be Christians in truth, yet you are unexperienced Christians, and without proof of the truth of it in your selves: so the word here rendred Reprobate, cannot be meant of such as be reprobates indeed; but of such only as can give no proof for the present that they are in the faith, or that Christ is in them: and this is one great cause of a Christians dejectednesse, and uncom­fortablenesse, that although they be in a state of grace, yet they cannot discern themselves to be in such a gracious state; as Hagar when her bottle of water was spent, and her childe ready to die, she sate down full of perplexity; and yet there was a Well in the place: the Well [Page 59] did not comfort her, though close by her, till the Lord opened her eyes to see it. How pensive and sad were the two Disciples going towards Emmaus, about Christs death, though Christ ri­sen from the dead, was in their compa­ny, and talked with them? Luk. 24. 14, 15. how did Mary Magdalen, Joh. 20. 14. 15. stand weeking before Christs Sepul­chre, supposing that his dead body was thence stolen away, though Christ re­vived and risen, stood close by her? Christ was present, but she did not know him: so there is many a poor soul, that stands close by the Well of grace, and is in the presence of Christ, and yet complains for want of both, 1 Sam. 12. 13. David was told by the Prophet, The Lord hath put away thy sinne, but because he had not the manitestation thereof, Psal. 51. 8, 12. He groaned still under his broken bones.

It is true, there be many men and women, that do think they have faith, and yet they have none; and it is as true, that many poor weak Christians doe think they have no faith, and yet they have faith; they have the assenting act, but not the applying act, they have faith of adherence, but not the faith of evidence; [Page 60] now the faith of adherence is wrought in the soul, by discovering the necessity of Christ to salvation; Acts 4. 12. and by displaying the sufficiency, and alluring excellency of Christ for salvation, Heb. 7. 25.

Answ. That place Heb. 6. 4, 5. is not to be understood of one or more particular faillings, but of an invinci­ble apostasie and falling from Christ; for the Apostle saith not, if they fall, but if they fall away utterly, renouncing Christ, not sparing what lyeth in them to crucifie him afresh.

That place Heb. 10. 26. is in like manner not to be understood of any one or more sinnes voluntarily committed, for see even the best of Gods children after regeneration have sinned, but to sinne wilfully, that is spitefully and malitiously, treading underfoot the Sonne of God, and counting his bloud an unholy thing, and even despiting the spirit of grace, this I suppose every backslider doth not doe.

Again, it is one thing to have the whole consent of the will unto some sinne stolen away by some particular temptation, and another thing to be wholly addicted and devoted to the wayes of sinne, to have a whole heart universally married to Iust, and filled with Satan; the dearest Saints have fallen in the former, but not in the latter.

And as for that place 2 Pet. 2. 20. it is not meant of every re-insnarement, and re-intanglement into sinne after conversion; for which of all Gods children can so carefully looke unto himselfe, but that some of Satans nets, snares, baites, traps, which he sets in a Christians way, if God leave him never so little to himself, Satan will re-insnare him? but it is to be understood of such a re-insnarement, and re-intanglement, in sinne and sinnefull courses, as that he is thereby overcome and made the ser­vant and slave of sinne again; for of whom a man is overcome, of the same is he brought into bondage, to doe the will of sinne, to obey it in the lusts thereof, and to give up his members as servants to com­mit iniquity, and that with greedinesse: But I trust this is not thy state, and if not, consider, that we have proved before that sinnes against light and checks of conscience have been pardoned, and sins against experimentall tasts of Spirituall things have been pardoned, and blas­phemous thoughts have been pardoned, and some fallen from their first love, have been restored: so thou hast no just cause to doubt of, but rather to [Page 65] betake thy selfe unto Gods pardoning mercy freely tendred to thee in Jesus Christ.

Answ. If thou hast but the least grain of faith in thee, it will lead thee to the Sunne of righteousnesse, that ariseth with healings in his wings, Mal. 4. 2.

• 1. This Physician will cure thee speedily, Psal. 46. 1.
• 2. He will heale thee perfectly, Matth. 14. 36.
• 3. He will cure all thy diseases whatsoe­ver universally, Mat. 9. 35.
• 4. He cures every one he takes in hand freely, Isa. 55. 1. Revel. 22. 17.
• 5. He doth heal those that come to him eternally, Jer. 17. 14.

And if any say their sins are great, he saith his mercy is greater; If thy sins be of diverse sorts, he tels thee in his Word, that in him there is multitudes of mencies; If thou say thy sins have been repeated, he tels thee his mercies are re­vealed and renewed every morning; If thou say thou art unfit for mercy, he saith in his Word, if thou thoughtest thy selfe fit for mercy, thou shouldest not have mercy.

We read in the booke of Martyrs, of some that were so full of misgivings of heart and fears, did doubt, they should never hold out to suffer for Christ, but [Page 67] when they came to the tryall, they prayed earnestly, and were strengthened immediately, and suffered valiantly; when some others that boasted of their strength, had no strength to suffer: We also read of some others that could not dispute for Christ, and yet they would die for him; one [...]icely Ormes Martyr, when she was brought to the stake layes her hand on it, and sayes, Welcome the Crosse of Christ; and then kissed it, and said, Welcome the sweet Crosse of Christ. Again, we read of one Mr. John Bradford, being brought to the stake, took up a faggot and kissed it, and turning his head to the young man that suffered with him, said, Be of good comfort brother, for we shall have a merry supper with the Lord this night; and imbracing the reeds said, Straight is the way, and narrow is the gate that leadeth to eternall salvation, and few there be that finde it. By all which we may see that many pretious soules have had true grace, and yet have feared that they have had none; true grace we see will inable a man to step over the worlds Crown, to take up Christs Crosse; to preferre the Crosse of Christ, above the glory and bravery [Page 68] of this World. One Godfry of Bullein first King of Jerusalem, refused to be crowned with a Crown of gold, say­ing, that it became not a Christian to weare a Crown of gold, where Christ had wore a Crown of thornes: and we may see by dayly experience, that there is many a poor questioning weake Chri­stian, will follow Christ through thick and thin, whilest many of the great professors that did seem to be pillars in the Church, doe fall away with Doctor Demas from Christ to imbrace this present World; or else with the young man in the Gospell, come and bid fair for heaven, but when Christ sets his Crosse before him, he steps over that to enjoy the Worlds Crowne; when Christ bid him goe and sell all that he had and give to the poore, he went away sorrowfull, for he had great possessions: if heaven be to be had upon no other termes, Christ may keepe his heaven to himselfe, hee'l have none of it; but true grace doth worke the heart to the hatred of all sinne, and to the love of all truth; it workes a man to the hatred of those sinnes that for his life he cannot conquer, and to loathe [Page 69] those sinnes that he would give all the World to overcome, so that he can say, though there be no one sinne subdued in him, yet every sinne is hated and loathed by him, so that though sinne dwell in him, yet it doth not live in him. Now, if thou hast any wisdome from Christ, it will lead thee to center in the wis­dome of Christ; and that love the soul hath from Christ, it leads the soul by degrees to center in the love of Christ; and that righteousnesse the soul hath from Christ, it lead the soul to rest and center in the righteousnesse of Christ; the streame doth not more natu­rally lead to the fountaine, nor the effect to the cause, then true grace leads the soul to Christ. But pretended grace leads the soul to rest and center in the promises of men, or in the re­wards of cre [...]tures; whereas true faith, if it injoy Christ without honour, it will satisfie the soul; the injoyment of Christ without riches, will satisfie the soul; the injoyment of Christ with­out relations, the injoyment of Christ without pleasure, and without smiles of the creatures, will content and satis­fie the soul; though honour is not, and [Page 70] riches are not, and health is not, and friends are not, it is enough that Christ is mine, and I am his; my being and well being, consists not in honour, for then Pharaoh had been blessed; neither in wit naturall, for then Achitothel had been blessed; not in wealth, for then Ahab had been blessed; all these are but leaves that may grow on such a figge­tree as Christ hath cursed; wherefore I would be such a tree that hath a root, which is hope; a heart, which is faith; a barke, which is charity; and branches, which are spirituall virtues; green leaves, which are good words; and fruit, which are good works.

Besides, thou mayest know whether thou are sound in the maine, by these things; 1. Thou wilt walke more by rule then by example. 2. And be willing to be searched in all things, and not only to doe, but to suffer for the name of Christ, and to mourne in secret when God is dishonoured. 3. Thou wilt do all to the glory of God, 1 Cor. 10. 31.

Answ. Originall sin is the proper seed, spawn and fountain of this sin, aswell as of any other, but every sinne against the light of minde, and checks of con­science is not that sinne, Rom. 7. 15, 19. nor every falling away from the first love, Revel. 2. 4. Nay farther, the sin against the Holy Ghost is not every blasphe­mous temptation, for the dearest Saints and servants of God, have been so, as frequent experience doth prove: not every sinne against knowledge is that sin against the Holy Ghost, for the best of Gods people have so done, Rom. 7. 19, 20. Peter knew he ought not to deny his Lord and Master; David knew he ought not to commit adultery, nor kill: yet strength of corruption drew [Page 72] him into both: not every sinne against the truth of Christ and the Gospell is the sinne against the Holy Ghost, as those in the Church of Corinth, that denyed the Resurrection, 1 Cor. 15. 12. and those in the Church of Pergamus, that held the Doctrine of Balaam, and the Doctrine of the Nicolaitanes, yet are not accounted hopelesse, but invited to re­pent of their opinions: Neither is it every sinning against the gracious mo­tions, strivings and operations of the Holy Ghost: for it is possible men may thus sinne, and sometimes with an high hand, and yet not sinne against the ho­ly Ghost, Act. 7. 51, 52. Neither is it sinning against grace received; for the most heavenly and gracious souls, are daily perplexed with inseparable and invincible infirmities, as doubts, fears, distracting thoughts, distempered passi­ons, they may and doe too often quench the spirit, 1 Thess. 5. 19. and grieve him, Ephes. 4. 29, 30. by suppressing his good motions: nay, a man may grosly fall and break his bones, yet not quite fall away: as Noah to drunkennesse, Gen. 9. 21. Lot to incest, Gen. 19. 33. David to murther and uncleannesse. I suppose [Page 73] that these are recorded to caution them, that stand, that they fall not, and to com­fort them that are fallen, that they despair not.

Now the Judgements of men are va­rious, as to the nature of this sinne; some say it is despair, others that it is presumption, or an obstinate purpose of continuing in sinne, or a fixed will never to repent: an opposing of the known truth, and an envying of our brothers graces, &c. Others say that the sinne against the Holy Ghost is this, viz. An universall, finall, and wilfull falling away from the truth and common graces of the Ho­ly Ghost once received and professed, &c. to a malicious, obstinate, and incurable opposition thereof, &c.

• (1) Here is the general nature of this sin [a falling away].
• (2) Here is the properties of this falling away.
  • 1. An Universall.
  • 2. Finall.
  • 3. Wilfull.
• (3) The good from which he fals;
  • 1. From the truth, once received and professed.
  • [Page 74]2. From the common graces of the Spi­rit or Holy Ghost.
• (4.) The evill into which he backslides, which is threefold.
  • 1. Blasphemous despiting of the Spi­rit of grace.
  • 2. Horrid contempt and malice against the Son of God.
  • 3. Violent persecution of the way of Christianity.

Now where these particulars dwell joyntly, and act vigorously, mark that man or woman; for in Scripture sense, that man doth commit the sinne against the Holy Ghost; and this is the highest sinne against the saving remedy; this is to sin wilfully, m [...]liciously, incurably; this is to crucifie Christ afresh, and to put him to an open shame, and to tread him under foot, and to count his bloud of the Covenant an unholy thing, &c. This sinne never can possibly be repen­ted of, for so the Apostle tels us, Heb 6. 4, 5, 6.

Again, this sinne is impardonable, so Christ tels us, the blasphemy against the Holy Ghost shall not be forgiven, n [...]ither in this world, neither in the world to come, Mat 12. 32. Heb. 10. 26. & Mar. 3. 29.

So this sinne is damnable, for if it can never be repented, and if it will never be pardoned, it must needs alwaies be punished with eternall death and dam­nation, but such is the love of the Al­mighty God, that he hath placed that sinne in so high a degree, that most men cannot commit that sinne if they would, for there must be knowledge in the minde, and malice in the heart, and that not in an ordinary but in an ex­traordinary measure, or else thou canst not commit that sinne: Peter had know­ledge in his minde, but no malice in his heart, when he denied his Master; again, Paul he had malice in his heart, but no knowledge in his minde; so that neither Paul nor Peter, sinned against the Holy Ghost; but take the malice in Pauls heart, and the knowledge in Peters, and joyne them both together in one man, if that man deny Christ with cursing and swearing as Peter, and persecute the Church of Christ with Paul; then we may safely say, that man hath sinned that unpardonable sinne. But we may take notice by the way, that those persons that are truly rege­nerate and born again, cannot sinne [Page 76] against the Holy Ghost, for the Scrip­ture saith, that the regenerate sinne not this great sinne, Whosoever is borne of God, sinneth not, as in 1 Joh. 5. 16, 17, 18.

For if the regenerate might sinne against the Holy Ghost, then they might totally and finally fall away from God, but that it is impossible, as that Gods Promises, Covenant, and faithfulnesse should fail, or that Gods Spirit, grace, and power preserving them should be overcome, or that Gods immutable de­cree for their salvation should be sha­ken, so that there is a vast difference, between the sinning of a regenerate per­son, and their sinning that sinne against the Holy Ghost.

1. They that sinne against the Ho­ly Ghost, are not, nor cannot be in any fear or trouble, because they have sinned, but are wickedly hardened; for no person that ever sinned against the Holy Ghost, either was or could be afraid, perplexed, or troubled in spi­rit about it, such trouble being incon­sistent with the nature of that sinne which leaves no place for any religious fear, suspicion, jealousie, or trouble of [Page 77] heart about it, for they sinne wilfully, obstinately, maliciously, and blasphemous­ly, without all colour, shadow, or possi­bility of remorse or repentance: the proof, Mat. 12. 31, 32. & Heb. 6. 4. & 10. 6. to the 31.

2. They that sinne against the Holy Ghost, are such as are under the raign and dominion of sinne, such as never had any power of godlinesse but only a forme, &c.

3. They that sinne against the Holy Ghost, apostatize and fall away finally, but although regenerate persons, some­times fall wofully, as we have proved before, yet they never fall finally, they alwaies rise again.

4. They that sinne against the holy Ghost, were never advanced beyond the degree of hypocrites, as hath been evi­denced by regenerate persons, for they partake of the truth of grace, pow­er of godlinesse, and life of God: and men nor Devills cannot pluck them out of Christs hand

5. They that sinne against the Holy Ghost, universally fall away both from profession and approbation of truth and grace; but the new born never fall away thus universally.

[Page 78] 6. They that sinne against the Ho­ly Ghost, so sinne, that it is impossi­ble to renew them again unto repen­tance; but they that are regenerate, re­pent of every sinne, that they fall into before they die either in generall or par­ticular.

7. They that sinne against the Holy Ghost, sinne wilfully, and maliciously; but as hath been cleared, regenerate persons sinne out of weaknesse and in­firmity, not of malice or wilfull obstina­cy: they hate the evill which they doe, Rom. 7. 15.

Mr. Francis Roberts in his Book called A Beleevers evidence for eternall life, saith it is possible that men may fall total­ly, and finally, and yet not commit this sinne, unlesse they also fall malicious­ly: these three properties of this grand apostasie, 1. Universall, 2. Finall, 3. Ma­licious, must be joyntly all together, not disjoyntly or severally one from ano­ther, if by them we would describe the sinne against the Holy Ghost, and rightly understand the Scripture a­bout it.

Wherefore to close up my answer for the removing of this stumbling block, [Page 79] let all poor souls forbear a little their hard conceits of themselves, and suspend their censures; for they that have worst thoughts of themselves, are not alwaies in the worst condition; every one that feareth he hath sinned against the Holy Ghost, must not presently be concluded to have committed that horrid sinne of sinnes; for such sinnes may arise first from the weaknesse, not knowing thy state, or the nature of this sinne truly and distinctly, and partly from Satans wickednesse abusing thy weaknesse, that so, if it were possible, he might drive thee to despair; but credit neither thy own weaknesse, nor Satans wickednesse, lest thou bar the door of mercy, that God hath opened so wide to thee, and all other trem­bling misgiving babes; lay these things to­gether, and enter into a serious searching of thy owne heart, and take the answer of thy own conscience, so farre as it is regu­lated by the Word, and thou wilt pre­sently finde, that thou hast not commit­ted this unpardonable sinne, neither in thought, word, nor deed, &c.

Answ. For the removing of this great stumbling block, consider that thy sinnes are but finite at the most, but Gods mercy is infinite; I say, his pardoning mercy is infinite; wherefore give over saying with Peter, Luk. 5. 8. Depart from me, for I am a sinfull man; and say with Da­vid, Pardon my sin, for it is wondrous great, Psal. 25. 11. It is true, every soul is empty of all good, and filled with all evill, and is a transgressor from the womb, so that man is born,

• 1. An enemy to God, Ephes. 2. 5. Col. 1. 21.
• 2. A childe of the Devill, Ephes. 2. 1. & 1 Joh. 3. 8, 10.
• 3. An heir of hell, Mat. 23. 15.

So that man in his conception, birth, thoughts, words, and actions, is be­come altogether, from the crown of the head to the sole of the foot, sin­full; there is nothing but wounds and sores, iniquity, transgression, and rebel­lion: yea, the choicest piece also, the soul, in all its faculties is corrupted, the Understanding is blinded as to spi­rituall [Page 83] things, 1 Cor. 2. 24. and so the Will of man is wholly depraved, it is contrary to God in all things, it will not depend nor wait on God, it is un­constant in good resolutions; the Me­mory also is full of corruption, being apt to forget the things we are com­manded to remember, and to remember the things we are commanded to forget, Jam. 1. 25. So likewise the Conscience is corrupted, it abuseth and perverteth the light it hath, to make sinnes small, where it should accuse it great, and some­times to make sinnes so great, as to say there is no mercy for them; whereas it should rather excuse and comfort. And so for our Affections, how are they cor­rupted, being misplaced, and ready to run over, either to over-love, over-grieve, over-joy, or to hate what it should love, and to love what it should hate; as our lusts, why else do we lodge them, and turn enemies to those that reprove us?

Behold, here is a taste of mans cor­rupt nature, and the Apostle saith, if a man live and die in this condition, he cannot inherit the Kingdome of God, 1 Cor. 15. 50. the whole sense is, no man [Page 84] can know the mysteries of the King­dome of grace, without a regenerate minde, and therefore no man can be sa­ved by adoption, without regeneration, and renovation of the whole man; for as hath been proved, we are born aliens from the kingdome of God, Ephes. 2. 1, 12, 13. and meer enemies, Rom. 5. 10. untill we are born again of water, and of the Ho­ly Ghost: hence it is that the Apostle re­quireth, a new creature, a new man, 1 Cor. 5. 7. & 2 Cor. 5. 17. & Gal. 6. 15. & Ephes. 4. 24. Col. 3. 10. The unregenerate man perceiveth not the things of the Spirit of God, neither can he because they be spiritually discerned, 1 Cor. 2. 14.

Wherefore wait at the pools of Be­thesda, at the ordinances of God, being the pipes of conveyance, for the finishing of this great work in thy soul: I say, wait upon God in hearing, reading, con­versing, and inquiring, and that dili­gently and constantly; this work deserred, will be still greater, the time to doe it in, will be shorter, the strength to doe it will be lesse; therefore to day if thou wilt hear his voice, Heb. 3. 15. 13. to day, lest any of you be [...]ardned through the de­ceitfulnesse of sinne.

Now thou being throughly and power­fully convinced of sinne which is the stum­bling blocke that seems to lie in thy way, consider that this conviction is the first step towards heaven, Joh. 16. 8.

1. Then consider, that these sinnes of thine, were laid on the Lord Je [...]us Christ, Isa. 53. 6. God laid on him the iniquities of us all, and he hath suffered the judgements due to them. I [...]a. 53. 7, 8, 9. And the Lord saw the travell of his soul, and was satis­fied.

2. Consider, that God hath promised to pardon them, and those promises are of two sorts, some conditionall, and some free without conditions: first, some conditionall, Matth. 11. 28. & Prov. 28. 13. If we confesse and forsake our sinnes, we shall finde mercy. Then secondly, there be some promises without conditions. Isa. 43. 25, 26. Heb. 8. 12. I will doe it for my owne names sake freely.

3. Consider, that this God is mind­full of his promise, Psal. 111. 5. He will ever be mindefull of his covenant, that is, he looks n [...]t at their sinnes, but at his own promise. I [...]a. 49. 15, 16. Can a Woman f [...]rget her suck [...]ng ch [...]de, that she [Page 86] should not have compassion on the sonne of her wombe; yea, they may forget, yet will not I forget thee, for I have graven thee upon the palmes of my hands, &c.

4. Consider, he is able, and willing to make good what he hath promi­sed; Rom. 4. 20, 21. He staggered not at the promises of God: 21. For he was fully perswaded, that what he had promised he was able to performe. Again, he is willing, he doth not afflict willingly: Mica. 7. 18, 19. Who is a God like unto thee that pardoneth iniquity, and passeth by the transgression of his people? he retaineth not his an­ger for ever, because hee delighteth in mercy.

5. Consider, he is faithfull, he cannot lie; Heb. 10. 23. Let us hold fast the pro­fession of our faith without wavering, for he is faithfull that hath promised. 1 Cor. 1. 9. 1 Thes. 5. 24. & 2 Thes. 3. 3. In a word, he is so faithfull, that he cannot but make good every title promised: Tit. 1. 2. In hope of eternall life, which God that cannot lie hath promised; the best of men may promise and lie, but it is God that cannot lie, that hath promised us life.

[Page 87] 6. Consider, that he hath entred in­to covenant to us, to make it good: Now a Covenant giveth strength to the truth of any ingagement, when we have but a promise, we use to say, we have nothing but a bare promise for such and such things; now God hath made many promises all sealed and made sure to us, by an unchangeable Covenant; see 2 Sam. 7. 14, 15. Psal. 89. 28, to the 37. compared with Heb. 8 9, 10.

7. Consider, that he hath sworne to us, that he will make good his Cove­nant to us, because he delights not in the destruction of us. Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the the wicked. Heb. 6. 17, 18. Wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsell, confirmed it by an oath, that by two immuta­ble things, we might have a strong conso­lation.

8. He hath sealed his Promise, Oath, and Covenant, &c. with the bloud of his Sonne, Rom. 5. 6. & Heb. 9. 23. & Revel. 1. 5. In a word, to winde up all; the Lord hath taken away all the stumbling blocks that lay in our way, [Page 88] either from the truth of him that maketh the promise, or from his ability to make good his word, or of his sincerity to intend really what he speaketh, or of his constant memory of taking the oppor­tunity of doing the thing promised, or of his stablenesse to be still of the same minde.

Answ. I must confesse, if a man should goe about to know what God is by those definitions, and descriptions, that most men give of God; a man may spend all his dayes in learning, and yet die in ignorance: So confused are most mens notions of God, some declaring him to be that which he is not, and others saying, he is not what he is: And for mine own part, I can speak by sad experience, who was my selfe about 14. years since, at such a losse in my soul about this very thing; that had not he that doth live in that inac­cessible light, that no mortall eye can appro [...]h unto, satisfyed my soul in some measure, I had been mad, for I was in that con­dition for the space of one moneth; during which time I remained restlesse in my soul; and sometimes felt the flames of hell burning within me as it were; then I felt what a wounded conscience was, and could say by experience, who can beare it? Well, I set my selfe, sometimes [Page 90] to reading severall Authours upon the attributes of God, and the more I sought after the knowledge of him there, the more ignorant I saw my selfe of him; I inquired also of many Mini­sters, and of some Antient professors, but they could make out but little to my understanding; at last I went to ano­ther Minister, Mr. Stubbs by name, and declared to him my condition, and after a little serious consideration, he gave me a milde and tender answer, as one that did sympathise with me in my misery, and as he was speaking to me, or within few houres after, my spirit was finely calmed, and my trouble a­bated. The substance of what he said unto me was in these two heads; First, that whereas I was so troubled that I did not know God; he said that nei­ther I, nor any man under heaven did know him so as we ought to know him, and as hereafter we shall know him; Paul himselfe said he knew but in part. Se­condly, he further said, this my igno­rance of God, is not a willing igno­rance; and God never comes in flaming fire rendring vengeance upon those that are willing to know him, but he comes [Page 91] to render vengeance upon those that are willingly ignorant of him. With these and such like words, the Lord was pleased to calme those stormes that were within me, which mercy I trust I shall never forget &c. And to proceed for the removing of this stumbling blocke, that God hath in mercy removed from me;

Consider, that God in himselfe is wonderfull, and God in Christ is wonderfull, see Isa. 9. 6. Father and Son in the Spirit is wonderfull, the Fathers wayes are in tho deep, the Sonnes wayes are in the deep, the holy Ghosts wayes are in the deep, and so their foot-steps are not known, Psal. 77. 19. If any aske, How can these be three, and yet but one God? I an­swer, great is the mystery, the Sonne in the Father, and the Father in the Sonne, and the Spirit of truth which is sent by the Father and the Sonne, Joh. 14. 11. with 15. 26. & 14. 26. God is incompre­hensible, there is something in Gods essence, not to be inquired into; and there are some things that may be known of God, and some things not, Rom. 1. 20. Of his great and glorious being, we can see but the glimmerings. Exod. 33. 20, [Page 92] 23. No man can see and know him as he is, and live in this sinfull body; we may admire his essence, but not com­prehend it. Rom. 11. 33. It is life eternall to know him, as we may read Joh. 17. 3. But he dwelleth in that light that no man can approach unto, whom no man hath seen or can see. 1 Tim. 6 16. No man hath seen God at any time, the only begotten Son, which is in the bosome of the Father, he hath decla­red him, Joh. 1. 18. And as he is immor­tall, so he is invisible, 1 Tim. 1. 17. & 1 Joh. 4. 12. But more particularly, how can these be three, and yet but one God? I answer, they are distinguished, not di­vided, they be distinguished into Father, Son and holy Ghost, 1 Joh. 5. 7. There are three that beare record, and these three are one, he is so eternall as is n [...]t onely without beginning and ending, but by and in him all things begin and end.

For the further clearing hereof, Con­sider, at the first the Lord made man of the dust of the earth, and breathed in him the breath of life, and he became a living soul; and in this soul there is a spirituall substance as is God, but finit and not being of it selfe, so is not God; [Page 93] the Lord stamped his owne likenesse of an holy Trinity in Unity, and of an holy Uni­ty in Trinity; as the soul is but one essence, yet there ariseth three diverse faculties in that one substance: first, there is the Minde; secondly, there is the Will; thirdly, there is the power of doing or working; the minde conceiveth and understandeth things; the will affecteth the object according as the minde first conceiveth of the thing, and from this minde conceiving and will affecting, there proceedeth the working power by which something is done; the minde so conceiving resem­bleth the Father, the will having his affections begotten by the minde, con­ception resembleth the Son begotten of Father, and the power of doing pro­ceeding both from the minde and will, re­sembleth the holy Ghost, proceeding from the Father and the Son: and as these three, Father, Son, and Spirit make but one God; so these three faculties doe make but one spirituall substance or soul. But as the Father worketh not without the Son, nor the holy Ghost without the Father and the Son; so neither doth the minde or will or work­ing [Page 94] power, effect any thing apart, but joyntly together; yet as we attribute Creation to the Father, Redemption to the Son, Illumination to the Spirit; so to the minde we attribute understanding; to the will we attribute both well or ill affecting; and to the working power we attribute the thing wrought or done: And as in that one God, no person is before or after another in time but only in order; so neither in that one soul, is the minde before the will in time, nor the work­ing power behinde them in time, for the power of working is before the thing wrought: There is no distinction but only in order, for there is no sooner the soule in the body, but there exist all them three, and without any one of them the soul cannot be. If any de­mand, who created all things? I an­swer, God. Who redeemeth man fallen? God. Who doth inlighten man? God; yet there are not three, but one God. So if any man demand, What is that in me that understandeth? I answer, the soul. What is that willeth or affecteth any thing? I answer, the soul. What is that whereby I am inabled to live? I answer, the soul; yet I have not three, [Page 95] but one soul in me, whereby I live and act.

But as the image of any thing, cannot attain the perfection of that thing where­of it is an image; so neither this Image of God in man, cannot attain the ex­cellency of the Highest, who in every thing is infinite only, and the cause of all things; and although man was by him made of the dust, yet notwithstan­ding this almighty Being preferred him above all other creatures, viz.

• 1. By putting in mans soul an Image of himselfe.
• 2. By setting him in the most glorous place of the earth called Eden or Pa­radise.
• 3. By giving him dominion over all other his Creatures.
• 4. By revealing his minde to man, what he would have him to doe, that thereby he might professe subjection to his Creator.

Now this great, incomprehensible and everlasting God is every way so glori­ous, that if thou didst but see him thou wouldest admire him, and account all things lighter then vanity in comparison of him, if thou didst but know him, [Page 96] thou wouldst be so ravished with the love of him, that many waters could not quench it: if thou didst but taste him, thou wouldst hunger and thirst after him, more then the hart doth after the water brooks. In a word, it is life to know him, Joh. 17. 3. It is heaven to behold him, it is melody to hear him, it is endlesse happinesse to injoy him, he is all thy tongue can aske, thy heart can wish, thy minde con­ceive; he is light in darkenesse, joy in sorrow, rest in trouble, health in sicknesse, food in famine, life in death, heaven in hell. Isa. 40. 22, 23. It is he that sitteth upon the circle of the earth, and all the inhabitants thereof are as grass-hoppers: this is he that stretcheth out the heavens as a Curtaine, and spreadeth them out as a tent to dwell in; this is he that bringeth the Princes to nothing, and maketh the Judges of the earth as vanity; it is he that dwelleth in everlastingnesse, whose throne is inesti­mable, whose glory may not be com­prehended, before whom the host of Angels stand with trembling: Job 11. 7. Who by searching can finde out God? can any mor­tall man finde out the Almighty to perfecti­on? We may know something of God and of his will, but not perfectly, for [Page 97] that is too great a task for any of us, or any creature to doe, it goes beyond all created understanding, mans eyes can­not see, nor his understanding compre­hend: take the most knowing men in the world, and they are not able to comprehend the highest heavens, nor the lowest hell, nor the length of the earth, nor breadth of the sea: much lesse the perfection of the Almighty, which is higher then heaven, deeper then hell, longer then the earth, broader then the sea, Job 11. 8, 9.

We cannot give an account of the cau­ses of things in heaven, as of the moti­on of the Sun, Moon, and Starres; what can poor mortall man say to it? deep things are hard to be found out, and sometimes impossible: Job 9. 11. Job saith, that the Lord goeth by him, and yet he could not see him: not that the Lord moveth from place to place as men do, but he being spirituall is as invisible and in­comprehensible to the eye and minde of man, as a man that passeth by unseen and unthought of.

In a word, he is such a one that is present in all places; The Lord was in this place, and I knew it not, said Jacob, Gen. 28. 16. and David, in Psal. 139. 7, [Page 98] 8, 9, 10. Whither shall I goe from thy Spirit, or whither shall I flee from thy pre­sence? if I ascend up into heaven, thou art there, if I make my bed in hell, behold thou art there, If I take the wings of the mor­ning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall uphold me: what shall I say? all things had their being from him, and all things doe centre in him, all things lead us to him; wherefore let us forsake all things for him, and follow hard after him, and cleave close to him, that we may know, that we have a relation to him, and an interest in him: all other relations, and interests, which vain man is apt to rest upon and centre in, will prove a sandy founda­tion. If thou doest expect comfort from friends as near to thee as Jobs friends, they will prove but sorrowfull comforters, as his friends did to him: if thou doest expect comfort from the Magistrate or Minister, they are muta­ble, sometimes smiling upon thee, some­times frowning: if thou doest expect comfort from thy children, they may bring abundance of sorrow upon thy heart, as Jobs sonnes and daughters, and the sonnes of Eli; or as in the Proverbs, [Page 99] A foolsh sonne causeth shame to his father: if thou doest expect comfort from thy neighbours, they will speak thee fair to thy face, and make thee their table-talk behinde thy back: if thou doest expect comfort from thy servants, the one will be apt to runne away, and the other to answer thee again, or else to serve thee with eye-service: if thou doest expect comfort from the King or Prince, alas! he is turned tyrant, for which he must lose his life or be ba­nished, and so is unable to comfort him­self: if thou doest expect comfort from he or shee that doth lie in thy bosome, bone of thy bone, and flesh of thy flesh, which was made to be a help one to another, this bosome friend is ei­ther given to idlenesse, or pride and wast­fulnesse, or both; or if free from that, then full of frothy talking, to the grief of thy heart; or else froward and tou­chy to thy self and servants, that as So­lomon saith, you were as good be in house with a roaring Lion, and a raging Beare, and so thy bosome friend from whom thou didst expect some comfort, when all other creatures comfort faild; why, this frined above all the rest proves the grea­test [Page 100] enemy, and brings more sadnesse up­on thy heart, and sorrow upon thy spi­rit, then all the losses, crosses, scandals, and reproaches that ever thou mett'st with before, from all the world be­sides; so that now thou art fain to keep thy self from him or her that lyeth in thy bosome, and the one must not re­prove, for fear the other will flie in the face; the fairest face is sometimes match­ed with the foulest heart; and the smi­ling looks with hellish thoughts, Prov. 6. 26. & 9. Prov. 13. & 21. 19. Prov. 27. 15. Eccles. 7. [...]8.

Again, if thou doest expect any com­fort from thy estate, one Scripture saith that riches make themselves wings and flie away: another Scripture saith, that moth and rust doth corrupt, and theeves will break through and steal: another Scripture, name­ly the second of Ecclesiastes, saith that all is Vanity, and vexation of spirit, vani­ty on the door posts into which we en­ter, on the tables where we sit, on the dishes out of which we eat, on the cups out of which you drink, on the bed­steeds where you lye, on the wals of the house where you dwell, on the garments which you wear, and on the [Page 101] foreheads of all them whom ye meet, and on your own selves in every member of your body, and faculty of the soul, Psal 39. 5. Every man at his best estate is vanity: Where is the glory of Solomon, the sumptuous buildings of Nebuchad­nezzar, the nine hundred Chariots of Si­cera, the power of Alexander, the au­thority of Augustus, that commanded the whole world to be taxed? all these at their best estates we [...]e but vanity; nay take Solomon for beauty, Samson for strength, Achitophell for policy, Haman for favour, Ahasael for swiftnesse, Alexander for great conquests; and yet all these at their best estate are altogether vanity.

Wherefore centre not in any creature comfort, take not up thy rest in any thing be this side God, the God of rest and peace; for all is mutable that hath the name of creature upon it, on­ly the Creator is immutable and un­changeable, in all that he saith or doth; if he be once a Father, he will be ever a Father; if once a Friend, he will be ever a Friend; if he once love thee, he will never hate thee: and for this ground it is we are commanded to love him with a supreme love; if we love [Page 102] father, mother, wife, or children, more then he, we be not worthy of him, nay we can­not be his disciples, unlesse we, in a sense, hate all the [...]e for his sake, Luk. 14. 26.

Moses desired to see the Lord, that he might know him more perfectly, and the Lord told him, Exod. 33. 20. Thou canst not see my face, for there shall no man see me and live, and Paul renders the rea­son of this, 1 Tim. 6. 16. who only hath immortality, dwelling, in the light, which no man can approach unto, whom no man hath seen or can see: in a word, man is so vailed, and clouded, and narrow spiri­ted, that at the highest degree, he can know God but only in his attributes, and that but in part neither, for he is won­derfull in every attribute; and as the Prophet saith, such knowledge is too won­derfull for me: wherefore, to winde up all, and for the removing of this stum­bling block, endevour to beleeve in one God, Father of all; and in one Lord Jesus Christ, redeemer of all; and in one sanctifying Spirit of grace; it is the of­fice of the Father to Elect, the office of th [...] Sonne to Redeem, and the office of the Holy Ghost to Sanctif [...]e those, and [Page 103] only those, whom the Father hath ele­cted, and the Sonne redeemed: Endevour in the Name of the Lord, to see the Father love thee freely, and the Sonne manifesting that unto thee, and the Spi­rit beginning to evidence it in thee; further, endevour to see that the Father loves thee as redeemed by the Sonne; the Sonne looks upon thee and loves thee as being given by the Father, for him to redeem; and the Holy Ghost see­ing the love of the Father in choosing thee, and the love of the Sonne in redee­ming thee, he also sets his love upon thee, and will shortly manifest it unto thee, and evidence it in thee; this is that intenall eternall Word by which all things were made, supported, ruled, quickned, enlightned, and judged: this glorious infinite wisdome was vailed in flesh, and so God manifest in the flesh, was the mirror of Angels, the terrour of Devils, the expectation of the new creation; in a word, it is as easie to compasse the heaven with a span, and to contain the sea in a nut-shell, as to apprehend, or comprehend this inter­nall, eternall being in the fulnesse there­of; we may as soon fill a bag with wis­dome, [Page 104] and a chest with virtue, and a circle with a triangle, as the heart of man with the knowledge of God: man may have some glimerings, and know him in part, and this is life eternall, but dark man is so narrow spirited that in all things God is above him; he saith of himself to man, My waies are not your waies, nor my thoughts your thoughts, for as the heavens are higher then the earth, so are my thoughts above your tho [...]ghts, and my waies above your waies, Isai. 55. 9. as if the Lord had said, there is as vast a difference, between my knowledge of you▪ and your knowledge of me, as there is distance between the heaven and the earth, my dispositions and dealings both for mer­cy and goodnesse, and for firmnesse and faithfulnesse, are as farre above your un­derstanding, as the highest heavens are above the very centre of the earth, and farre higher: for the one is unmeasurable, yet finite; whereas the other because infi­nite, is for greatnesse, and amplitude, and immensity inconceivable. The best of men that have bowels of compassion, some tender heartednesse, some ingenuity, and readinesse to remit a wrong, or some firmnesse, or faithfulnesse in making [Page 105] good what they promise, what is all this to that which is in God? for so much as God is above man in point of Ma­jesty, so he is above man in mercy; he is a guide to lead you, a staffe to up­hold you, a cordiall to strengthen you, a plaister to heal you; he will stand you in stead, when friends forsake you; he is as swift to shew mercy, as he is slow to anger; he will carry you through the hardest services with the greatest swift­nesse; if he give us more knowledge of him, we shall live more upon him, and delight more in him, and be more conformable unto him: true happinesse lies only in our injoyment of a sutable good, a pure good, a totall good, an eternall good; and God is only such a good; the treasure of the Saints is the knowledge of God, the presence of God, the favour of God, union and commu­nion with God, the pardon of sin, the joy of the Spirit, and peace of consci­ence, all which c [...]mes into the soule, by the knowledge of Christ, and is clou­ded again in the absence of Christ: a man wi [...]hout this knowledge of Christ and God, is as a workman without hands, a painter without eyes, a tra­veller [Page 106] without legs, a ship without sails, or a bird without wings, or as a body without a soul; all our discourage­ments doe flow from our ignorance, and want of faith in this Almighty God, viz. it springs from our ignorance of the riches, freenesse, fulnesse, and ever­lastingnesse of Gods love, or from our ignorance of the power, glory, sufficien­cy, and efficacy of the death, and of the sufferings of Christ Jesus our Lord, or from our ignorance of the worth, glory, fulnesse, and compleatnesse of the righteousnesse of Jesus Christ, or from our ignorance of that reall, close, spiri­tuall, glorious, and inseparable union, that there is between Christ and our precious souls: To drive further into this mystery, time would fail me, strength fail me, light would fail me, I doe ra­ther lispe then speak in the things of God, and therefore must I needs stammer in so mysterious a point as this I have been speaking to.

Answ. The Scribes and Pharisees, sought righteousnesse only by the works of the Law, which made none perfect, in that the Scriptures saith it was weak through the flesh, Rom. 8. 3. none were able to fulfill it, therefore Israel attained not to the Law of righteousnesse, because they sought it not by faith, but as it were by the works of the Law, Rom. 9. 31. our righteous­nesse must exceed this, as doth the righ­teousnesse which is of faith in Jesus (who perfectly fulfilled the Law for us) or you shall not enter into the King­dome of Heaven: For by the deeds of the Law, there shall no flesh be justified, Rom. 3. 20. and we are justified by faith on­ly, without the works of the Law. Now if by righteousnesse, was meant works of mens own acting, as temperance, obedi­ence, mercy, and justice, and upright dealing, then we finde in Scripture, that Heathens have outstript many, if not most of us.

[Page 108] 1. For temperance, King Ahasuerus, Hester 1. 8. a Heathen King, made a law, that no man should be compelled to drink, and yet many that call themselves Christians, can hardly lay aside their drink­ing of healths.

2. For Obedience, when King Abi­melech took Abrahams Wife, no sooner did the Lord command him to deliver her to Abraham again, but he obeyed the command of the Lord. Jonah prea­ched at Niniveh to the Heathen, and no soo­ner did they hear him, but they did beleeve and repent.

3. For Mercy, when Paul and the rest of the company suffered ship-wrack, the Heathen came and did receive them. See Act. 28. 1, 2, 3.

4. For Justice and upright dealing, the King of Sodome a Heathen, when Abraham had overcome the four Kings and brought home the Sodomites, the King of Sodome said unto him, Give me the men and take thee the goods for thy pains. Belshazza [...], see how he kept promise with Daniel; for when he saw the hand wri­ting on the wall, he said unto Daniel, If thou wilt interp [...]et it for me. I will make thee the third ruler in my kingdome: Daniel [Page 109] told him that it tended to the ruining of him and all his house, and notwith­standing this Heathen King kept pro­mise with him, and made him the third ruler in the land, Dan. the 5. from the 16. to the 29. vers. Again, consider well this Scripture, Ezek. 5. from the 6. verse to the end of that chapter, the Lord doth send heavie judgements up­on his people for being out stript by Heathens. Vers. 6. Shee hath changed my judgements into wickednesse more th [...]n the Nations, and my Statutes more then the Countries round about: therefore Vers. 7. Thus saith the Lord God, because ye multi­plyed more then the Nations that are round about you, and have not walked in my Sta­tutes, neither have kept my Judgemen [...]s; Vers. 8. Therefore thus saith the Lord God, Behold, I, even I am against thee, and will execute Judgements in the midst of thee, in the sight of the Nations, and I will doe in thee, that which I have not done; and whereunto I will not doe any more the like; because of all thy abominations. Vers. 12. Therefore a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee, [Page 110] and I will scatter a third part into all the world, and I will draw out a sword after them. Ver [...]. 13. Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them, &c. From all which we may clearly learn, that God will not spare a sinfull people, but let out his fury to the full, to the highest degree, stirre up all his wrath, pour out his full vials upon a dis­obedient people, although they were known by the name of the Lords owne inheritance, if their righteousnesse doth not exceed the righteousnesse of the Scribes and Pharisees. But on the con­trary, if their wickednesse doe exceed the wickednesse of the Heathen, then there is no escaping from Gods judgements, one or other will overtake them: 1 King. 19. 15. The Lord will scatter them in­to Babylon, Moab, Ammon, Egypt, Psal. 44. 12. So that if we look only upon the externall performance, and judge according to the outward appearance, you shall finde many civilized men and women out-strip some of the Saints, but yet for all that, we are exhorted by [Page 111] Christ in some cases not to judge accor­ding to the outward appearance, but to judge righteous judgement, Joh. 7. 24. Now the righteousnesse of a Christian doth exceed the righteousnesse of the Scribes and Pharisees, and all Heathens in the world, in these two things.

1. By faith in Christ, whereby all the righteousnesse of Christ is made his.

2. In works done in faith, which the other cannot doe; one thing done in faith, is better then a thousand in unbelief, Rom. 14. 23.

1. Every Christians righteousnesse, doth exceed that of the Pharisees, by saith in Christ, whereby the righteous­nesse of Christ is made his; by faith the poor creature seeth all his sinnes, which the Spirit of God had convinced him of, laid upon Christ, Isai. 53. 6. Again, by faith he cometh to see Christ made unto him, wisdome, righteousnesse, sanctification, and redemption,, 1 Cor. 1. 30. And so by faith in him, he can say, the Lord our righteousnesse, and hear the Lord say unto him, in me is thy fruit found. So the soul looking upon Christ, in whom he is accepted, Ephes. 2. 13. [Page 112] and so he seeth all is of grace, nothing of debt; election is the election of grace, vo­cation is according to the good pleasure of his will, 2 Tim. 1. 9. regeneration, was of Gods own will, Jam. 1. 18. Faith the gift of God, Phil. 1. 29. Justification is freely by grace, Rom. 3. 24. and a free gift: Rom. 5. 15, 18. and forgivenesse of our sins, according to the riches of his grace, Ephes. 1. 7. Eternall life the freest gift of God, Rom. 6. 23. & Act. 15. 11. even the life of glory, is the grace of life, 1 Pet. 3. 7. Christ himself was a token of free love, from the Father to mankinde; and as his whole work was to love, so his whole love was free, and as we said be­fore, there is not one soul that ever be loved, but it was poor, and empty; sick, and impotent; unamiable, and fil­thy; regardlesse of him, and opposite to him. The language of the Law is, Doe this and live, if not, die; no work, no wages: but in the Gospell, the yoke of personall obedience is translated from beleevers to their surety; there is nothing for them to pay, all that they are to doe is to hunger and feed, their happinesse is free to themselves, though costly to Christ, who purchased for [Page 113] them, whatsoever they would obtaine, and by his Spirit freely worketh in them, whatsoever he requires of them; and this the Lord doth freely. First, that none might boast, but only glory in the Lord. Secondly, that none might challenge it as due, but receive it as free grace. Next, that it might be sure to all the seed; whereas by the Law, and the fulfilling thereof none can be saved, because we fail in our obedience, either in the principle from which we act, or else in the matter acted, or in the manner of our acting, or in the ends we have in so doing; but the Lord Je­sus Christ is our righteousnesse, 1 Cor. 1. 30. our husband, Isai. 45. 5. our King, Priest, and Prophet, Mat. 21. 11. our new and li­ving way, the true only way, the safe and sure way, the peaceable and pleasant way: Act. 4. 12. Prov. 3. 17. Now whosoever hath faith in Christ doth look upon himself according to the measure of that faith, as he is and stands before God the Father in and upon the account of an others (not his owne) obedience or righ­teousnesse, and so judges of himself ac­cording to the measure of righteous­nesse, that is made over to him in his [Page 114] head Christ, and so although he finde nothing but sinne in himself, from the crown of the head, to the sole of the foot, Isai. 1. 6. Yet as he is in Christ by faith, he seeth himself cloathed with the robe of Christs righteousnesse, so he looks up­on himself to be compleat in him, Col. 2. 10. that is, wanting nothing because all things is made over by covenant by God his Father, through his Sonne: and the great mystery of the Gospell lyeth much in this point, as appears by the testi­mony of Paul, Col. 1. 22. to present you holy, and unblamable, and unreprovable in his sight; now no man can be thus presented, holy, unblamable, and unreprovable be­fore God the Father, but he only that is cloathed with the righteousnesse of Christ, for so the 28. verse doth ex­pound this, that we may present every man perfect in Christ. Peter beareth wit­nesse to the truth hereof, 2 Pet. 3. 14. Be diligent, that ye may be found in him without spot and blamelesse, Ephes. 5. 27. that he might present it holy, a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without ble­mish, so Jude 24. Again 2 Cor. 11. 2. I have espoused you to one husband, that I may pre­sent [Page 115] you as a chast Virgin unto Christ, not having spot or wrinkle, Ephes. 5. 27. By spots we may understand greater sinnes which defile the conscience, and stain the reputation: by wrinkle, lesser sinnes, those of infirmity, which are some ble­mishes to our spirituall beauty; and this is that righteousnesse that doth exceed the Scribes and Pharisees spoken unto by Christ, Mat. 5. 20. from which this question was raised. Now we are fur­ther to consider that all our own righte­ousnesse, as the Prophet Isay saith, Isai. 64. 6. Is as filthy rags, and we all doe fade as a leaf, and our iniquity like the winde have taken us away: Jer. 2. 22. For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked: Job 9. 30, 31. If I wash my self with snow water, yet mine owne cloathes shall abhorre me, Isai. 28. 20. The bed of mans owne righ­teousnesse is shorter then that a man can stretch himself on it, and the covering is narrower, then that a man can wrap himself in it, Isai. 50. 11. Behold all ye that kindle a fire, walk in the light of your fire, and in the sparks that ye have kindled, this shall ye have of mine hand, ye shall lye down in sorrow, Phil. 3. 8, 9. Paul saith, [Page 116] Yea doubtlesse, and I count all things but losse and dung, that I may winne Christ. Vers. 9. And be found in him not having mine own righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of god by faith: and yet this Paul had as many fleshly priviledges as any man, for he saith, Phil. 3. 4. If any man thinketh that he hath whereof he might trust in the flesh, I more, circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, brought up at the feet of Gamaliel, and taught ac­cording to the perfect manner of the Law, and profited in the Jewish Religion above many my equals, and for my conversa [...]ion, as touching the righteousnesse of the Law, I was blamelesse, Phil. 3. 6. But all this is but dung: Yea doubtlesse, and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord, and doe account them but dung, that I may winne Christ, and be found in him, not having mine owne righteousnesse, but that which is through the faith of Christ, the righteousnesse of God by faith, Phil. 3. 10. That so I may live out of my self in the Spirit upon Christ, unto God above the world, under ordinances, loo­king to election behind, and perfection be­fore.

[Page 117] 2. The righteousnesse of a Christian, doth exceed the righteousnesse of a Hea­then; yea, and the Scribes and Pharisees also, in this; he endeavours to walke more by rule, then by example; whereas the Scribes walke more by example, then by rule: again, a true Christian is willing to be searched in all things, the other is not: again, he is not only willing to do, but to suffer for the name of Christ, so is not the other: again, he mournes in secret when God is dishonoured, the other mournes when selfe is dishonour­ed: lastly, an upright heart doth all things to the glory of God; when he hath done any good thing, if he doth not apprehend God glorifyed by it, he is not satisfyed, 1 Cor. 10. 31. So then a Christians righteousnesse doth exceede that of the Scribes and Pharisees, in these foure ensuing things;

• 1. In the matter.
• 2. In the ground.
• 3. In the forme.
• 4 In the erd,

he propoundeth to him­selfe in the performance of every duty.

[Page 118] (1.) For matter, that may be some­times good, when the manner and cir­cumstances are naught; but nothing can be good, if the matter be naught; such as are mens principles within, such are their practises without; Matth. 12. 33, 34. Either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt, for a tree is known by his fruit. Jehu did for matter that which God re­quired, but not from a right principle, 2 Kings 10. 30, 31.

(2.) Now the right ground and principle from which all holy, and righteous acts should flow, is three­fold.

• 1. A pure heart, purifyed by the bloud of Christ, by the way of justification, Zech. 13. 1.
• 2. A good Conscience purged from dead workes to serve the living God.
• 3. Faith unfained, 1 Tim. 1. 5.

Now faith may be said to be unfained, when it hath the true nature of faith, of assen­ting to the truth revealed, and apply­ing particularly those truthes assented to.

[Page 119] (3.) For forme and manner; do things required in such sort as God requires them, not only doing good things, but doing them well;

1. Spiritually and heartily, with heart and spirit, not with body only; this God requires, Proverb. 23. 26. My sonne give me thy heart, and let thine eyes ob­serve my wayes. Joh. 4. 24. & 1 Cor. 6. 20. Rom. 1. 9. God abhorres all other services; Matth. 12. 7, 8. Ezek. 33. 31, 32.

2. Sincerely and uprightly as in the sight of God, Gen. 17. 1. God said to Abraham, Walke before me and be perfit. 2 Cor. 2. 17. As of God in the sight of God speak we in Christ.

3. Constantly: perseverance in well doing, crownes well doing, Psal. 1. 2. In his law doth he meditate day and night. Psal. 92. 14. They shall still bring forth fruite. Rom. 2. 7. To them who by patience continuing in well­doing.

4. Obediently: because God commands it, therefore in conscience and love to the command, obedience is performed, as in Noah, Heb. 11. 7. By faith Noah being warned of God prepared an Arke. Heb. 11. 8. By faith Abraham obeyed and went out not [Page 120] knowing whither he went. So we might in­stance in David, Psal. 40. 8. and Paul, Rom. 7. 22.

5. Ʋniversally, without reservations and exceptions: Hypocrites may doe many things, as Jehu, 2 Kings 10. 30, 31. Herod, Marke 6. 20. But an upright heart hath respect to all things required, as we may see and read in David, Psal. 119. 6. Caleb, Num. 14. 24. Zachariah and Elizabeth, Luke 1. 6. Now O Christian, dost thou practise or performe the things required spiritually, sincerely, obediently, univer­sally, and constantly? If so, then thy righ­teousnesse in the practicall part, doth exceed the righteousnesse of the Scribes and Pharisees.

4. And Lastly, dost thou do the thing commanded for right ends? viz. Gods glory primarily; 2 Cor. 10. 41. Thine owne and others spirituall or eternall good, Matth. 5. 16. & 1 Pet. 4. 2, 3, 4. Low and base ends, spoyle the highest undertakings, as we may see in Jehu, 2 Kings 10. and the Scribes and Pha­risees, Mat. 6. 15, 16. and Saul, 1 Sam. 15. 30.

Now then, lay these foure things to­gether upon thy heart, and state the [Page 121] question to thy owne soule; Soule I charge thee in the presence of the All­mighty God, as thou shalt answer at the last dreadfull day of Judgement; dost thou looke to the principle from which thou dost act, and to the matter, and to the manner, and to the ends, and art thou pure in all this in some mea­sure? then let me tell thee, thy righte­ousnesse doth exceed the righteousnesse of the Scribes and Pharisees, both in the doctrinall part, and in the practicall part; for they act from a corrupt prin­ciple, and for base ends to be seen of men; and so the righteousnesse of the Scribes cannot justifie a poore soule, because it doth crosse the ends of the Lord in giving the Law, the Lord gave the law to shew people their sinne, and the judgements thereunto due: A­gain, it cannot justifie a sinner, be­cause then it would frustrate the death of Christ, then Christ dyed in vaine.

Answ. The Devill hath many wayes to keep poor soules in a sad doubting and questioning condition, sometimes by suggesting that their graces are not true, but counterfeit; sometimes by tempting men to cast off all formes, as things too low for strong Saints at least to make use of; and sometimes by ma­king men to rest or satisfie themselves in [Page 123] a forme without the power; and by this Dragons taile, a third part of men and women are deceived, see Revel. 12. 4. All men that would walke with God, and worship him in spirit, take heed of for­mality in all holy duties, take pains with your hearts in them, labour for the power of Godlinesse, strive to get up to God in them: it were well if when we did performe holy duties, we did but keep close to the duty it selfe, few goe so farre; but it is one thing to keepe close to the duty, and another thing to keep close to God in the duty, to finde God in all duties that we wait upon him in; and in the use of all ordinances to take paines to finde God there, and not to satisfie and quiet our hearts, except we finde God in the duties that we performe. We have a full Scripture for this, Exod. 20. 24. In all places where I record my name, I will come unto thee; that is, where ever there is any Ordinance or any holy duty to be performed, there is a recording of Gods name, and saith he, I will come unto thee, and there I will blesse thee; if you would finde God, you must goe where God is promised to be manifested, and that is in the way of his ordinances; when [Page 124] men come to rest in a forme, as most do, they never honour their profession, they have little comfort to their own souls, they goe on in a dead heartlesse condition, they know not what it is to have com­munion with God: It may be thou hast prayed, preached, conferred, meditated, but have you been in heaven that while? what converse with God have you had there? Oh take heed of formality, it will drown men in perdition, even when they expect salvation; but now a Chri­stian that can but chatter to God, and speake a few broken words, and halfe sentences, yet if he doth not rest in for­mality, he may have much converse with God, whereas others that have excellent parts, yet resting in the worke done, never knowe what the meaning is of having communion and fellowship with the Father, and the Sonne, and Saints in the spirit; they are just such a people spoken to in 2 Tim. 3. 5. Having a forme of Godliness [...], but denying the power thereof: they have a resemblance, visard or shew of holynesse, heir religion consisteth in formal profession of Godlinesse, (Tit. 1. 16.) without expressing the power and efficacy thereof in their lives, or in externall gestures, behaviours, rites and ceremonies, [Page 125] without the pure inward worship of God in spirit and truth. Oh! it is very sad to consider, what a spirit of forma­lity is powred forth, and freely enter­tained in this little Common-wealth; the Parliament imbraced it, before and since they are outed; Magistracy and Mini­stry were, and still are clothed with it, as with a garment; and the poor silly people sit down under it, and freely en­tertain it; where is there a Parish or a Congregation extant, that is altogether free from this soul-deceiving thing cal­led Formality? most men hear with other mens eares, and see with other mens eyes, but at last let them know they must answer for themselves; looke where the power of Godlinesse dwels, there dwels a spirit of love, meeknesse, gentlenesse, long-suffering, and forbea­rance; there dwels tender heartednesse, and bowels of compassion each to other. But though most men doe rest upon formes, yet let all spirituall Christians take heed how they doe cast away formes; for you must know, that although there may be a forme of Godlinesse without a power, yet there cannot be the power without the forme, as our blind Ranters imagine, for [Page 126] no man can carry grace in his heart, but it will spread forth and appear in his life, but oh thou Rantor, and Ordi­nance-forsaker, thou dost oppose that whereby God communicates himselfe to the soules of his people, thou dost as much as in thee lyeth, shut the doore a­gainst Christ, and stand in defiance of him.

Again, many men take up a forme of religion to serve their sinnefull designes, and so makes a forme, a Canopy to to cover all their abominations, or as the figge leaves to cover poor sinfull mans nakednesse; Oh the many ends that men have in taking up a forme, viz. one he takes up a forme only in relation to the present and temporary credit and fashion of religion, because the State favours it, or the current of the times runs that way; so that many men choose their religion more out of feare of men then love to God, and this makes them forme and fashion themselves unto the governement of the times, whether it be of the old stampe or the new cut.

Others take up a forme of Religion, that they may be gainers by it; for now Religion, at least in the forme, is in fashion; men begin to consider, that they shall hardly get into a place either into the Custome or Excise-office, unlesse they are vailed with a forme of Religion; and doth not England swarme at this day with such finger-licking Officers? and is not Custome and Excise become the neat art of theeving? But I trust, the same God that hath overturned the highest power, will overturne, over­turne these subo [...]dinate brats that live by the ruine of others, that so if there be a necessity of keeping up these Mono­polies, there may be selfe-denying men imployed in those places, that may not oppresse the poor, nor take a bribe of the rich, and allunder a forme of Re­ligion.

Others they take up a forme of Reli­gion to please their friends; so Absalom would draw his Father into a beleife that he was very Godly, and made conscience of paying his vowes and that at Hebron, he knew this would please his Father well.

Again, others take up a forme, know­ing that it doth not displease the World; for a man to keep his Parish Church, to live peaceably amongst his neighbours, and to pay every man his own, to be indif­ferent in matters of Religion, not daring to professe too much, this is the godly man, in the eye and esteem of the World, this man shall be honoured by the World, as our late Parliament was; but remember, I will overturne, overturne, over­turne, Ezek. 21. 27.

Lastly, the Devill himselfe is the grand Formalist, nay he can assume variety of formes, and no wonder if his servants effect the same. Oh whited wals! oh pain­ted Sepulchers! O forme of Godlinesse, where is thy power! these are the men which crucifyed Christ, and persecuted the Apostles, and hated the Saints, and inbraced the present World; these are the Judasses that carry the bagge, and be­traye their Master; these be those by whom offences come; these are the wells without wa­ter, the clouds without raine: In a word, these be those spoken unto, and prophe­syed of 2 Pet. 2. that whole Chapter, 1 Tim. 4. 1, 2, 3. Jude 8, 10, 11, 12.

But to winde up all, that I shall at present write to this point in hand, I will lay down some Characters of one that hath.

• 1. Only a forme of Godlinesse without the power.
• 2. Of one that hath the forme and power too.

1. One that hath only a forme of God­linesse may be discerned or known by these evidences; first, internall; secondly, ex­ternall.

(1.) Internall, he can but act as a Christian, move as a Christian, and ap­peare as a Christian, but not from any principle of life living in the soul; Did not Saul act as a Christian, and yet he was but a Hypocrite? Jehu in the forme did the thing which was good, but from a corrupt principle within; Judas also he was an exact picture of a Christian only in forme, but his principle was covetousnesse; Demas had a forme but not a power, and so he imbraced the present World.

2. A man resting in a forme, can­not endure to hear of any to be bet­ter then himselfe, he will shut up the Kingdome of heaven against others, [Page 130] and yet not goe in himselfe, Matth. Chap. 23. ver. 13.

3. A man resting upon a forme, may discerne it by this, he will frown upon one sinne, and smile upon another; he will strike at some sinnes, and stroke others; he will thrust some out of doors, but keepe others close in his bosome, and as we may see in Jehu, Herod, Judas, Simon Magus, and Demas: In a word, he will fight against those sinnes that fight against his honour, profit, pleasures, &c. but make truce with those which are as right hands, and as right eyes, &c.

(2.) There be some externall characters of a man or woman resting upon a forme.

1. He may grow up in degrees of zeale, he will seem with Jebu to be zealous, Rom. 10. 2. I heare them record they have a zeal, but not according to know­ledge.

2. He will be a great exactor of holy­nesse upon others, but he will do little himselfe: they binde heavy burdens and grievous to be borne, and lay them upon other mens shoulders.

[Page 131] 3. He is one that doth clothe and cover wicked practises, with specious pretences; he will devour Widowes houses, and for a pretence make long prayer.

4. You may also know him by this, the maine bent of his discourse is about the forme, the garment, judging men that doe not see by his eyes; to question any thing they do is faction, and to contradict them is heresie; if you goe before them, then you go too fast; if you come after them, you go too slow; if you speake against them, it is blas­phemy.

5. And as for gifts and seeming graces, they abound with them; it is said of Simon Magus that he beleeved, Act. 8. 13. Again, if we instance in repentance, it is said of Judas, that he also repented, Mat. 27. 3. Shall we instance of hearing the Word with joy? so did those cast-awayes we read of Mat. 13. Shall we instance in partaking of the heavenly gift and power of the World to come? we finde men have had a taste of this and yet fallen away, Heb. 6. 5, 6. Shall we instance in sanctification it selfe? it is said in Heb. 10. that they did trample under foot the bloud of Christ, wherewith they were sancti­fied; so that a Formalist may be said [Page 132] to repent, to beleeve, to receive the Word with joy, and to be sanctified in a large sense, &c. And these be those men poin­ted to Galat. 6. 12. As many as desire to make a faire shew in the flesh, constrain you to be circumcis [...]d.

6. If most men under a forme, did not rest upon a forme, what is then the reason of that stupidity, that neither mercies nor judgements will worke upon men, but only present strokes or rewards? What is the reason that men be so carefull about, and taken up so much with present and future things that are temporall, and so carelesse about present and future things that are eternall, if we do not stick in a forme? What is the reason that we be so apt to goe to Creatures for helpe, and not to God? Again, What is the reason that we refuse crosses rather then sinne, although we know that sinne is the greatest evill? What is the reason that we be so fearefull to displease a potent enemy, rather then God? Again, What is the reason that men make so many shifts and lies to cover their sinnes before men, to make all things appear fair to them with­out respect to God? so that most men will rather lay their folly open by mul­titudes [Page 133] of vaine excuses, then to suffer the blemish of indiscretion to lie upon them.

2. In the next place, let me according to the measure of light in me, give some Characters of one that hath the power of Godlinesse as well as the forme. The power of Godlinesse in its highest ex­cellency, is but the fruit of grace; grace is the cause of Godlinesse, as fire is the cause of heat; and yet as the cause is, such is the effect, for powerfull causes makes powerfull effects: Godlinesse is the right exercising and acting of those graces which the soul hath received of the Spirit of God, both to the glory of God, and the good of man, or the bringing forth of the fruites of grace in holinesse of life and conversation; that is, when he improves all his spirituall strength given unto him to the advantage of his Master Christ; not only to improve, but also to be glad of every occasion whereby he may advance the glory of that God that hath advanced him by the glory of his grace. Oh the invincible power of grace to make such a change in man! his eyes are now opened, his understand­ing inlightned, his judgement informed, [Page 134] his affection turned, he is not now the man he was; Oh happy conviction! Oh blessed change indeed! for a man in one houre to have his night turned into day, his forme into power, his darke­nesse into light, his bitter into sweet, Gods frowns into smiles, his hatred into love, his hell into heaven, his bon­dage into adoption, his taske into pri­viledge, his greatest worke into the greatest pleasantnesse! this man runs the wayes of his Commandements with delight; Oh! what is become of those breathings and longing that were in the primitive Saints?

Again, that man that hath the power of Godlinesse is not satisfied in the bare use of the forme when he goes to hear the Word preached; unlesse it comes in with power, and warme his heart, he comes home unsatisfyed.

So again, when he doth read, and confer and meditate, unlesse his heart be affected with, and his soule refreshed by these Pipes of conveyance, he remains un­satisfyed: whereas the other that rests in the forme is quiet in the worke done: and so we might instance in every or­dinance, he looks to God through them, [Page 135] he dares not make Saviours of them, but waits upon God in the use of them, as the man at the pool of Bethesda, or as a path that leads him to a rock that is higher then he, where he hath pri­vate salutations, interchangeable im­braces, sweet fellowship, refreshing familiarities, infinite, soul-satisfying communities; this soul takes up his resting place be this side heaven; and in the performance of any duty required by God, the soul lookes to the principle, manner how, and to the ends why he doth it, and if he finde not all clear, then he looks upon his obedience as dis­obedience.

Again, he that hath the power of Godlinesse will persevere in the use of all Gods ordinances, he will pray a­gain and again, at all times, with all manner of prayers, and will not admit of a denyall, he prayes and waites, and prayes and waites, and beleives, saying, hee will arise and give, he will send me an answer of peace.

Now oh thou misgiving soul, dost not thou finde truthes in thy inward [Page 136] parts, and that although thou doest not make so fair a shew in the flesh as some others, hast thou not some inward brea­things, and spirituall longings, and soul-meltings? doest thou not esteem one smile of Christ better then the smiles of all relations? Doest thou not look upon all the formes of godlinesse as pipes of conveyances, walks and paths, wherein thou expectest to meet with thy Saviour, and art not satisfied in the use of them, un­lesse thy soul meet with Christ in them.

Ans. Shall we make account that God is like unto Pharaoh, to command the full tale of brick, and give no straw? No, farre be it from all men that have their eyes in their heads, to have such hard thoughts of God, the just and righteous Lord God: to unfold this a little, let us consider,

• 1. That there is no power but of God.
• 2. In a sense warily understood, there is a power in every creature.

1. There is no power but of God, essentially, originally, or habitual­ly.

2. There is a power in every creature, distributively, and virtually, by way of participation.

Now there is no power in any be­neath God himself, essentially, and ori­ginally; in this sense, all creatures are powerlesse and strengthlesse: but then in the second place, as God in whom all power is, hath impowered man, so farre man hath a power: and although this talent, or talents was given him by the Lord, and was the Lords; yet it being given man, it becomes his, and is cal­led mans, and God at the last commends [Page 138] or condemns the party for improving, or not improving this power bestowed on him, to speak after the manner of men: let us then consider, the most in­considerable creatures, as the Swallow, the Pismire, the Crane, and the Spar­row; all these have received a power from God, and hath God given no pow­er to man, whom he hath made Lord of all these creatures? Man hath a great power over the beasts; for man is a supe­riour: but the beasts themselves have a great deal of power over the grasse and hearbs, for the beast is the superiour. In a word, if the Scriptures shall be our rule, and the Spirit our guide, and the glory of God our aime, then the Scrip­ture holds forth a twofold power that is distributed or given forth to the crea­ture: the first is common to all, the se­cond is proper only to some. The first is naturall, the second is spirituall. The naturall power is given forth universal­ly to every mothers sonne and daughter of us, as one talent which we ought not to hide in a napkin: so Pilat had re­ceived power, as Christ tels him, Joh. 19. 10, 11. Again, have any of us done so much good, or refrained so much evill, [Page 139] as we might have done? See Heb. 5. 12. see Jer. 35. 6. 18, 19. Yea the worst of all created creatures, the Devill him­self hath a power: First, he hath the power of conquest; for in Adams fall, Satan conquered the whole world, all mankinde, they were the Devils con­quest upon the fall; so that when a man is converted, then he is said to come out of the Kingdome of Satan; but since this head doth begin to be brui­sed, he cannot doe all things without leave. There was a speciall tempta­tion upon the countrey in his running their heard of swine into the sea, and he had leave for that before he did it: there was a speciall temptation upon Ahab in the lying spirit of the Prophets, and he had a speciall leave and permission from God: there was a speciall temptation coming down upon the Disciples, and he would have had leave for that; Simon, Simon, Satan hath desired you: he was fain to aske leave, before he can execute his power; he is called in Scripture, The Prince of the power of the aire; the same words that are given un­to God for good in Scripture, are gi­ven also unto Satan for evill, the Ho­ly [Page 140] Ghost is said to enlighten a man, Sa­tan is said for to blinde him; The god of this world hath blinded their eyes, saith the Apostle: the Spirit is said to rule in us, Satan is said to rule in the children of disobedience: the Holy Ghost is said to work in us mightily; the same word is used for him; also the Holy Ghost is said to fill the hearts of beleevers, they were filled with the Holy Ghost; so are mens hearts said to be filled with Satan. Sayes Peter to Ananias, Why hath Satan filled thine heart? Now doth God impower Fowls, and Fishes, and Beasts of the earth, and every one to act in his kinde, and is man left powerlesse? Nay, hath the Devill himself a power, and man none? this is the errour of men, not the language of the Scrip­ture; for the Lord is so just, and his waies so equall, that he never requires impossible things of his creatures: On­ly take notice of this by the way, al­though I doe affirme that all men have a naturall power, yet I doe not say that every man naturally hath it in the same measure; neither doe I say or affirme that naturall power can act in supernaturall things, no more then [Page 141] a bird can live in the sea, or a fish in the air. See Rom. 1. 19, 20.

2. There is a spirituall power, and this is not given forth to all univer­sally, as the other is, but only to those that are new born: by this power according to the measure of the gift of Christ, they can pray in the Spirit, rejoyce in the Spirit, and worship God in the Spirit; by this power they pull down strong houses, and cast down imaginations, by this power they can keep down their corruptible body, as Paul, 2 Cor. 9. 27.

Now if any body should say, that a new creature hath no spirituall power, I will aske him, to what end is there so many precepts, exhortations, and perswasions to these people? If no pow­er in these men (cease to teach man) as good goe teach the Sunne, Moon and Stars which way they shall goe, the winde to blow, or the sea to ebbe and flow; goe teach the fish to swim, the bird to flie; for they have power, but by their opinion, man hath none: and indeed if man spiritually should have no power to act, goe and rase out these and the like ensuing Scriptures, as [Page 142] requiring that of man, which he hath no power to doe, Luk. 13. 24. Rom. 15. 30. Heb. 12. 4. Heb. 12. 1. & 2 Pet. 1. 5, 6, 7. & 2 Pet. 1. 10. Phil. 2. 12. Jer. 4. 14. Mat. 11. 28. Jer. 3. 13. Let no man therefore say, that he hath no power in any sense, lest he make God the author of all his omissions, which should be charged upon the crea­ture, not upon the Creator; for he gives to every man some talent, or talents, (as to some worldly and naturall talents, as wisdome, wealth, and art, &c.) and to others spirituall talents or gifts, as to prophesie, interpret, work miracles, &c. Questionlesse there is no man that im­proves his talent so well as he ought and might improve it: and God may, upon the non-improvement of what we have, deny us more, and where he finds us faithlesse in a little, it's but meet that he should deny us much: also God may very justly damn men for not im­proving what he gives them, and call them to an account as a Lord doth his faithlesse and unprofitable servant and steward; therefore the very Heathens that had but the very light of nature, will be inexcusable at the day of Judgement, [Page 143] for not walking and acting according to that light and instinct in them, though they never heard Scripture, Law, nor Gospell. So that to sinne against the law of nature onely, is enough to damn men: if the improving of the law of nature is not sufficient to save men, for there is a knowledge of Christ, faith in him, obedience to him, required as absolutely necessary to salvation, Joh. 17. 3. Joh. 3. 36. 8. 24. Psal. 2. 12. Luk. 19. 27. So that election and reprobati­on, are not in any sense, causes of salva­tion and damnation, but Christ is the proper and meritorious cause of salvation, and sin the proper and meritorious cause of damnation; so that election and reprobati­on, they are but precedent acts or decrees, and the causes of salvation and damnation, they come in between the decrees and the execution thereof. So then if we consider men in themselves, and with­out Christ, they are dead in their sins, without any spirituall strength, and ha­ving neither will nor spirituall power, neither in themselves, nor of themselves either to beleeve, or to doe any good work from any true principle, or for any good end; therefore Gods grace pre­pareth us before we can be able, and [Page 144] worketh in us that we may be able: nay, the Lord doth work all our works in (or for) us, as well after beleeving, as before beleeving. Take a man that is quickned, inlightned, converted, and im­powered by the Spirit of God in the in­ward man, this man hath need of a con­tinuall supply, Phil. 1. 19. of the Spi­rit of God, of renewed strength; for we read of Peter, that he rested upon some old received strength, and so fals before a new temptation. So again Paul, I can doe all things through Christ enabling me; he knew he must not rest upon what he was inabled to doe, but expect a continuall enabling by the same Spi­rit that at first enabled him, Eph. 6. 10. Be strong in the Lord: that is, be ye strengthned daily more and more by the power of the Lord; that is, be ye en­couraged to doe the thing required of the Lord by that union ye have with him, by faith drawing from him, all the strength ye stand in need of.

1. Consider thou hast a power alrea­dy given thee, by which thou art able to doe the thing required.

2. Or else with the command the Lord conveyes a power to inable thee to do the thing commanded.

Thirdly, when thou lookest upon the com­mand on thy left hand, then look upon the promises on thy right hand, wherein the Lord God hath promised to inable thee, and not, not, not faile thee, nor, nor forsake thee, Heb. 13. 5. It is observed that there are five Negatives in these words, although our Translation doth expresse but one: but for more carefull practi­sing, doing and observing all the commands of our God, consider these few things as incou­ragements.

1. He requires no more of us then he hath inabled us to doe, (or at least promised to inable us to doe.)

2. For our encouragement, he hath promi­sed to reward us for doing our duty, so that to every precept there are two Promises; the one to reward us, the other to inable us, and both to encourage us.

And in case of slothfulnesse, and negligence, in leaving undone what we ought and might have done: First he complains on us, Secondly he exhorts us, Thirdly he threatens us, Fourth­ly he tells us that he did put a prize into our hands, but we, like fools, had no heart to it; and so our cloudings, eclipsings, mis-givings▪ and doubtings, are but the effects of our neg­ligence. See Isa. 59. 2. Isa. 1. 15. Jer. 5. 25. Psal. 107. 17. 34. The Lord doth protest we are not straitned in him, he is not wanting to [Page 146] us, what could I, saith the Lord, have done more for my Vineyard? Isa. 5. 4. And when I looked for Grapes it brought forth wilde Grapes: wherefore judge, are not my wayes equall, and yours unequall? Heare O Heavens, and give eare O Earth, be astonished, I have furnished a people with strength to obey me, and they have rebelled against me: What, will no man be­lieve me? did I ever say, seeke mee in vaine? did not your Fathers trust in me, and were sa­ved? are not my wayes equall, and yours une­quall? do I reap where I have not sown? do I require much where I have given little? is not my promise before you, and my presence with you? is not my blessing upon you, and my Angels guarding you? dost thou want strength? ask of me; dost thou want wisdome? ask of me. Have not I said in my Word that I do give liberally and upbraide not? have I not said I will withhold no good thing from thee? and have I not promised to work faith in thee, and protested I will never faile, nor forsake thee? Why dost thou not take hold of my Co­venant, and assure thy self I will never faile thee?

The soul having all its stumbling-blocks re­moved, it begins to clear up and solace it self in the apprehension of Christ, and application of his promises, and so breaks forth into these or the like words, Ever blessed be the name of [Page 147] God that hath removed these terrible stum­bling-blocks that lay in my way; now I see that I never saw, now I know that I never knew, he hath anoynted mine eyes, he hath scattered all my doubts, he is my God, and I will prepare him a habitation in my soule, and the chiefest roome in my heart: God told Moses he could not see his face and live: If I cannot see his face and live, then let me dye, that I may behold him as he is, and have full injoyment of him; O I am sick for the love of him, that dyed for the love of me; I was ignorant as a beast before him, but now I know him and have experience of him, he hath avouched himselfe to be mine, and I have avou­ched my selfe to be his; Jacobs life was bound up in Benjamins, but my soule is bound up in the bundle of life with the Lord my God, so that for me to live is Christ, and to dye is gaine, he hath overcome me with his love, he hath made knowne his minde to me, in removing these stumbling-blocks from me, I am overcome with admiration, and replenished with exceeding consolation.

Ans. My advise is, That thou wouldst own all men and women, let them go under what name soever, if thou seest any thing of the ap­pearance of Christ in them, and know no man after the flesh, 2 Cor. 5. 16. that is, do not so much take notice of mens outward appearan­ces, viz. kindred, quality, honour, wisdome, or eloquency, but meerly know them after the spirit, that is, according to the spirituall power, vertue, and grace that is in them; the true Church then are a people created in Christ Jesus, or begotten and born to God in the faith and knowledge of his Son by the power of the spirit, and so are become new creatures, partakers of Christ, a chosen Generation, a royall Priesthood, an holy Nation, Kings and Priests unto God, Members of Christ, anoyn­ted with the same holy Unction, and to the same glory and dignity, only in subordination to him, as the Members to the head, the yonger brethren to the first-born, for in all things Christ hath the preheminence, and yet they are all one in him according to the spirit, how­ever different according to the flesh one from nother; according to the spirit they are Sion, the beloved City, the Kingdome and temple of God, and he and his glory appertaineth to [Page 149] them, and is their portion, glorious things are spoken of thee, O thou City of god, the most high in the midst of thee, he shall exalt thee and de­light in thee. This is Sion that no man regar­deth, the place and habitation that God hath chosen, in which he will dwell and rest for ever, because he hath loved and desired it: yea God the Father disdains not to count them his Sons and Daughters, the Son is not asha­med to call them Brethren, the Holy Ghost is pleased to make them his Temples; they are called effectually, justified freely, sanctified graciously, and shall be glorified eternally they are servants of God, not only servants but friends, not only friends but Sons, not only Sons but Heires to inherit his Kingdome, not only Heirs but co-heirs with Christ, no con­demnation shall befall them, nothing in the world shall separate them from the love of God in Jesus Christ, all things in the world shall work together for their good, all the surest promises are theirs, all the richest graces are theirs, all the sweetest comforts are theirs, all the highest priviledges are theirs, all the noblest hopes are theirs, what shall we say? theirs is Christ, and in Christ all things: O happy! happy is that Assembly of Saints, that thus have the Lord to be their God.

Answ. The Church of God in Scripture is resembled to a naturall body, wherein are ma­ny Members united each to other, and to one head and by one spirit, growing up in unity. Now as in the naturall body there may be ma­ny infirmities, and many things are lyable to offend and hurt it, so also it is in this mysticall; sometimes it may be subject to distempers, by undigested humors, the want of through clo­sing with, and drinking in Divine truths, or the receiving untruths, may occasion a sur­fet; sometimes windy humours of pride, high­mindednesse, and lying spirits, getting into some of its Members may distemper it. Some­times Feaverish heats of violent headinesse, in stead of well-tempered zeale for God and godlinesse, may inflame it, and sometimes the cold anguish or Palsy-humours of deadnesse in and benumednesse to spirituall motions, in its tendency to its spirituall and supream end, may so sease upon him, as much to impaire its strength, and to outward appearance bring it nigh unto death; but God whose temple it is, commande thee not to judge according to out­ward appearance, but to judge righteous [Page 151] judgement. Because he whose Temple it is, hath provided for it against such distempers, both Meat and Medicine, to feed and cure it, so is every one that through grace is brought to beleeve in Christ, and gathered up in the fel­lowship with those that have fellowship with the Father and the Son in one spirit, 1 Joh. 1. 3. Now this body may have many weaknesses within, and enemies without, indangering it, yea that many parts of it may be sorely laid open to infections from divers that seem to be of it, or at least converse with it, and so to poyson it by the insnarement of false Pro­phets, holding forth false Christs; these desei­vers in stead of hastening mens growth up in Christ, which they pretend, doe secretly and subtilely corrupt men from the simplicity that is in Christ: These are those hirelings that Christ speaks of, that come to us in sheeps clo­thing; but let us beware of them, and hold fast the head ftom whence we receive the right and true Spirit, that we may grow up together by that which every joynt supplyeth: so shall our feet abide within the gates of new Jeru­salem, and the Lord himselfe shall dwell a­mongst us, judge, rule, and teach us, and in his teachings we shall not be vainly pust up with a Carnall minde. Now if thou wouldst finde out an Assembly of Saints, living stones, not only hewn and squared, but built up toge­ther, [Page 152] a Spirituall house, Eph. 2. 20, 21. and are built upon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the chiefe corner-stone, in whom all the building fitly framed together groweth unto an holy Temple in the Lord, in whom the true Church of Christ is built together for an habitation of God through the Spirit; this holy City, this Spouse, this Kings Daughter, Wise of the Lambe, this Virgin, this garden inclosed may be known.

1. By her keeping up the garment of Christs righteousnesse within, viz. pure distinct in the doctrinall part. Secondly, by her keeping up or putting on the garment of Christs holi­nesse without, viz. holy in life and conversa­tion, and so I shall proceed to lay down some characters of both, by which this true Church may be discerned.

1. That Church that is pure in doctrine, doth hold the Scriptures known by the names of the Old and new Testament, are the holy Word of God, and the rule of knowing and living unto God, whosoever betakes himselfe to any other way cannot be saved, see and well consider these Scriptures, 2 Thes. 2. 10, 11, 12. and 2 Cor. 15. 1, 2, 3. and 2 Cor. 1. 13. Act. 26. 22. and John 5. 39. John 4. 22. and 2 Pet. 2. 1. and 2 Pet. 3. 12.

A true Church holdeth that all men by na­ture [Page 153] are dead in Trespasses and sins, nay that all persons by nature, are children of wrath, being guilty of Adams sinne, and sinfull in their owne nature, deserving thereby eternall damnation, from which no person, no not by the death of Christ, who is not regenerated and borne againe, or made a new creature is freed from, Acts 17. 30, 31. and Acts 26. 17, 18, 19, 20. and Luke 24. 47. and Acts 20. 20, 21. and John 5. 24, 25.

3. A true Church holdeth, that there is an Almighty God, filling Heaven and Earth with his presence, who is the Creatour, and Governour, and Judge of the world, Heb. 11. 6. Rom. 1. 19, 20, 21. and 1 Cor. 1. 21. and 2 Thes, 1. 8. Rom. 1. 18. 25. and 1 Cor. 8. 5, 6. and that this God is one Lord, and yet there is a Trinity in Ʋnity, and a Ʋnity in Trinity, viz. Father, Sonne, and Holy-Ghost, 1 John 5. 5, 6, 7, 8, 9. 18, 19, 21. Mat. 28. 19. Ephes. 4. 4, 5, 6. and 1 John 2. 22, 23. and 2 John 9. 10. and 1 Tim. 2. 4, 5, 6. and 2 Tim. 3. 15. 1 John 2. 22. Acts 4. 10. 12. and 1 Cor. 3. 10, 11. Isaiah 45. 21, 22, 23.

4. A true Church may be known by this also, I say a true Church that is perfectly joyned to­gether; for of such a Church I am now spea­king, 1 Cor. 1. 10. I say that this Church doth hold that Jesus Christ is very God and very Man, of the very Substance of the Virgin Mary, begotten by the spirit of God, 1 Joh. 4. 23. 2 Joh. 7. [Page 154] and 1 John 4. 3. That Jesus Christ is God and Man doth further appeare in these Scriptures, Mat. 16. 13, 14, 15, 16, 17, 18. Isaiah 53. 11. 1 Pet. 2. 24, 25. 1 Corinth. 15. 2, 3. 2 Timoth. 2. 4, 5, 6.

5. That the same Lord Jesus Christ dyed for the sinnes of the people, being crucified at Jerusa­lem, and rose againe, and ascended into Hea­ven, whereby there is a way opened for all sin­ners, whom God shall draw and make willing, freely to come to God, and their duty so to doe, and whosoever doth come and none else, he doth wash away their sinnes in his owne bloud, and present them to his Father pure in his owne purity, John 8. 24. Acts 4. 10, 11, 12. Acts 10. 38, 39, 40, 41, 42, 43. and 1 Cor. 15. 2, 3, 4, 5, 6, 7, 8. Act. 22. 8. Acts 2. 36, 37, 38. Rev. 22. 17. Isa. 55. 1, 2. Col. 1. 22. 28. Ephes. 5. 27. 2 Peter 3. 14. Colos. 2. 10.

6. A true Church, sound in the Faith, and holy in Conversation, doth hold that this same Jesus Christ, being the onely God and Man in one person, remaines for ever a distinct Being from the Saints and Angels, notwithstanding their Ʋnion and Communion with him, Col. 2. 8, 9. 19. and 1 Tim. 3. 16.

7. A true Church doth hold that precious faith, or comming to God is a spirituall and pecu­liar gift of God, and that there is no freenesse or willingnesse in any naturall man to that which is [Page 155] spiritually good, but an absolute enmity thereto; so that no naturall man can by any thing that he can doe, bring himselfe into a state of grace or holinesse, or sit himselfe thereto.

8. A true Church sound in the Faith, doth hold, that we are justified and saved by grace and saith in Christ and not by workes, Rom. 1. 16, 17. 31. Rom. 8. 13. Rom. 9. 31, 32, 33. and 10. 3, 4. Act. 15. 24. Gal. 1. 6, 7, 8, 9. Gal. 5. 2. 4, 5. Ephes. 2. 8, 9, 10. and 1 John 1. 6. 8. 1 John 3. 3, 4, 5, 6, 7, 8. and 2 Pet. 2. 19, 20.

9. A true Church doth hold, that God meer­ly of his good pleasure, without the fore-sight of any good in the creature, elected a certaine num­ber by name unto eternall salvation, and hath de­creed also to effect all the wayes for them, and in them, to bring them thereto, Ephes. 1. 4. Mat. 24. 22. 24. 31. Rom. 8. 33. and 9. 11. and 1 Tim. 5. 21. and 2. 2. 10. and 1 Pet. 1. 2. and 2 Pet. 1. 10. and 2 Thes. 2. 13.

10. A true Church holds, that no person that is so elected and regenerated, shall fall away out of that state and be damned, but shall be undoubted­ly kept by the power of God in that state of rege­neration unto salvation, 2 Tim. 2. 19. Titus 1. 2. and Mat. 24. 24. Phil. 1. 6. 1 Per. 1. 5. Rom. 8. 1. and 6. 22. and 8. 30. Ephes. 4. 30. and 5. 27. Heb. 12. 2. 1 Pet. 1. 23. Prov. 24. 1 [...]. 1 John 3. 9. Jude 24. Mat. 7. 24, 25. Besides, the Lord hath engaged by way of promise, that none of [Page 156] his shall fall finally, John 10. 27, 28, 29. and 4. 14. and 3. 36. and 5. 24. and 6. 40. 47. 54. and 14. 16. and 1 Cor. 1. 8. 1 Pet. 2. 6. and 2. 1. 10. 1 Sam. 12. 22. Psal. 94. 14. Prov. 10. 30.

A true Church doth hold, that God is to be worshipped according to his owne will, but those that slight his Ordinances, and despise the du­ties of his worship, doe manifestly declare that they are none of those that shall be saved, Jer. 10. 15. Psal. 14. 4. Jude, 18, 19, 20, 21.

12. That Church that is perfectly joyned one to another in one spirit, doth hold, that the dead shall rise, and that there is a day of Judge­ment, Acts 17. 30, 31. 1 Cor. 15. 13, 14, 15, 16, 17, 18, 19, 20, 21. Heb. 9. 27. 1 Pet. 4. 17. Jude 6. Rev. 20. 12, 13. Rom. 2. 16. In a word, to say no more; a true Communion of Saints accor­ding to a Gospel-institution, is a Communion of Saints arising from a clear apprehension of their Union with Saints: 1 Cor. 12. 13, 14. for by one spirit we are all baptised into one body, whether we be Jews or Gentiles, bond or free, [...] have been all made to drink into one spirit, for the body is not one member, but many, ver. 20. for now are they many members, but one body. Now when a Saint comes to see that every one in whom the Lord Jesus appea­reth, is a member together with him in the same body whereof Christ is the head, then his heart longeth to joyne himselfe in fellowship [Page 157] with such who have fellowship with the Father and the Son. 1 John 1. 3.

Answ. Their exercising their gifts may be proved by these four demonstrations:

1. By examples in the Jewish Church, where men, though in no Office, either in Temple or Synagogue, had liberty publiquely to use their gifts, as doth clearly appeare by these Scri­ptures, Luke 2. 42. 46, 47. Luke 4. 16, 17, 18. Acts 8. 4. and 11. 19, 20, 21. and Chapt. 13, 14, 15, 16. chap. 18. 24, 25, 26.

2. By the Commandement of Christ and his Apostles, Luke 9 10. chap. 10. 1. 1 Pet. 4. 10, 11. 1 Cor. 14. 1. 5. 30, 31.

3. It will appeare plainly by the prohibiting of women to teach in the Church; hereby li­berty being given unto men, their husbands or others. 1 Tim. 2. 11, 12. 1 Cor. 14. 34, 35.

4. This will yet more fully appeare, by those most excellent ends which by this meanes are to be obtained: As

1. The glory of God, in the manifestation of his manifold graces. See 1 Pet. 4. 10, 11.

[Page 158] 2. That the gifts of the Spirit in men be not quenched. 1 Thes. 5. 19, 20. Quench not the Spirit, despise not prophesying, that is, Stop not the motion of the Spirit in your selves, nor re­straine the gift thereof in others. Despise not prophesying, that is, Contemne not the Word, how meane soever the speakers gifts seeme un­to thee. Set not lightly by the declarations and applications of the Scriptures, either by such as have the extraordinary gifts of prophesying, see 1 Cor. 14. 15. or by the ordinary gifts.

3. For the fitting and tryall of men for the Ministery.

4. For the preserving pure the doctrine of the Church, which is more indangered, if some one or two alone may onely be heard and speak. Act. 2. 42.

5. For the debating and satisfying of doubts, if any doe arise. Act. 13. 15.

6. For the edifying of the Church, and con­version of others, alwayes provided that he have the gift of the Spirit, to speak unto edifi­cation, exhortation and comfort, 1 Cor. 14. 3. Now to say no more in order to the removing of this last stumbling block, let me exhort thee in the name and fear of the Lord, to inquire and make diligent search amongst all sorts of Assemblyes, prophesying and pretending to Christ; for such a Congregation, that of live­ly stones have built up a spirituall house, and [Page 159] set down therewith many at the feet of Christ; hear his words, and endeavour to be service­able to his Lambs, thy fellow Members; so shalt thou dwell in his house, and behold his glory, and inquire in his Temple; Psal. 27. 4. and thou being thus planted in his house shall flourish in his Courts, Psal. 29.

And this is all I shall lay before thee, or com­mend unto thee; as touching the removing those stumbling-blocks that lye in a Christians way to Heaven, and the maine end next to the glory of God, that put me upon removing these stumbling blocks, is that we might keep up faith in our soules, which will be of singular use unto us, viz.

1. It will purifie the heart, Acts 15. 9.

2. It will enable us to heare the word with profit, Heb. 4. 2.

3. It will inable us to overcome the world, 1 John 5. 4.

4. It will inable us to overcome the Devill, Ephes. 6. 16.

5. It will make mercies present that are ab­sent, Heb. 11. 1. 13.

6. It will fill the Soule with joy unspeakable, 1 Pet. 1. 8.

7. It will multiply peace in the Soule, Rom. 5. 1, 2.

8. It will assure a Soule that God will answer his prayers, James 1. 5, 6.

[Page 160] 9. It will inable us to be fruitfull in well-do­ing, even to shew forth our faith by our workes: James 2. 18. it will inable us not only to do the thing commanded, but as it is commanded, Rom. 14. 23.

10. It will not only give us the title of ho­nour of being called the children of Abraham, but it will furnish us with a heart and principle to walke in the steps of our Father Abraham: to come forth of our own Countrey as he did, if God call us; and to trust upon God, al­though he had but a bare word for it, and to give God as he did his own time, to make God his owne promise, and to part with the near­est and dearest thing for God at first word, and to look through all difficulties and impos­sibilities unto the fulnesse of God, and so to believe in hope against hope, and so to wait up­on God as not to neglect the meanes, Faith, Prayer, Hope, &c. for the accomplishment of the mercy promised; yea, this faith will help the soule to act in Spirituall duties, from Spi­rituall ends, as from the sence of Divine love, that doth as it were constraine the soule to waite upon God, and to waite upon God, and to act for God, in love to God, the choice and pretious discoveries that the soul hath former­ly had of the beauty and glory of God, whilst it hath been in the service of God, the blessed love-letters, the glorious kisses, and the sweet [Page 161] imbraces that a believing soul hath had from Christ in his service; this doth provoke and move the soule to wait upon him in the way of his Ordinances, but an unbeliever doth put himselfe upon religious duties, only from ex­ternall motives, as the Eare of the creature, the Eye of the creature, the reward of the creature, and the keeping up of a name a­mongst the creatures, and a thousand such l [...]ke considerations, and as we may see in Jehu, Saul, Judas, Demas, and the Scribes and Pha­risees, &c.

It would much heighten our Faith if we did seriously consider the sweet condescentions of our tender Lord God to all staggering, misgi­ving, weak Christians, viz. Luke 9. 56. but The Son of Man is not come to destroy mens lives but to save them. 1 Tim. 2. 5. I am saith Christ, willing that all should be saved and come to knowledge of the truth. Mat. 9. 13. I came not to call the Righteous, but Sinners to repentance. Heb. 2. 15. I am saith Christ, to deliver those that were all their life time subject to bondage. Jer. 3. 12. Heb. 8. 12. I am very mercifull, and will be mercifull, and will pardon thy Sins. Isa. 43. 25. Though thou deservest nothing of me, yet I will pardon thy Sins for my owne name sake, and though it doth seeme impossible to thee, that I should be so mercifull, Mark 9. 23. Con­sider, all things are possible to him that believeth.

Answ. If a wicked Father and Mother be­get a Son, that seeth all his Parents sinnes, and considereth and doth not such like, that Sonne shall not bear the iniquity of his Father, Ezek. 18. 14. 20. Ezek. 16. 3. to the 13. be­sides we finde in Scripture that wicked Parents had good Children, 2 Kings 16. 20. wicked Ahab had good Hezekiah, Idolatrous Ammon zealous Josiah, 2 Kings 22. 2. see 2 Kings 21. 21, 22. and ungodly Saul had a godly Jona­than; nay, if thou be a Bastard, the child of a Whore, that doth not hinder thee neither to be saved, for Gods servant Jeptha was a Ba­stard, so was his servant Phares, who is rec­koned in Christs owne Genealogie, compare Judges 11. 1. with Heb. 11. 32. compare Gen. 38. 18. and 29. and Ruth. 4. 12. with Mat. 1. 3. in a word, he that is borne a Bastard, if he be borne againe of the Spirit, he is reckoned a­mong the Sonns of God.

Answ. Christ doth call some at the ninth houre, yea some at the eleventh houre, and saith, Jer. 3. 5. returne unto me and I will not [Page 163] cause mine anger to fall upon thee, I will mul­tiply pardons for thee, Isa. 55. 7. Nay, if thou hast been an Idolater, an Adulterer, a Thief, a Drunkard, yet we finde in Scripture, such were many of the Lords deare ones that are now in Heaven; 1 Cor. 9. 6. 9, 10, 11. Tit. 3. 3, 4, 5, 6, 7. What shall we say, Christ left his own glory, and came into the world to save Sinners. Joh. 17. 5. 1. Tim. 1. 15. though he was the only Son of his Father, yet he took upon him the form of a Servant. Joh. 1. 14. Phil. 2. 6, 7, 8. yea though he was Heyr of all things, and possessor of Heaven and Earth, yet he became poore and hungry, that we might be made rich, 2 Cor. 8. 9. Though he had no sinne, yet he was made sinne, that we poor sinners might escape sinne, 1 Pet. 1. 19. and 2. 22. and 2 Cor. 1. 21. and though he was a Law giver, and a Law maker, yet he became under the curse of his owne Law, to redeeme us from that curse, Isay 33. 22. Gal. 3. 13. though he was his Fathers delight, and an object of his love from everlasting, yet he became an object of his wrath, for his love to us, who were yet in our sins, Psal. 88. 16. and 102 Ps. 10.

When we were slaves to the Devill, and fire­brands of Hell, even then did Christ rescue us from the power of one, and redeeme us from the plague and punishment of the other. 1 Thes. 1. 10. Amos 4. 12. 2 Tim. 2. 25. Heb. 2. 14.

Answ. There is nothing on Gods part, for he hath taken all things out of the way, that hindred thee to be saved, Col. 2. 14.

Nay further, we are to doe nothing at all towards our own salvation, for Christ hath freely purchased us life and Salvation, 1 Cor. 6. 20. 1 Pet. 1. 18, 19. Ephes. 1. 14.

Even thus doth the Lord doe for us, that we might acknowledge we are nothing, but what we are in him, and that we have nothing but what we have received from him, that so all the glory might be to him; First, he will have us to see our selves to be the greatest and vilest sinners, and againe to see all our owne righteousnesse and performances to be as fil­thy and monstrous rags, that so we might de­ny our own righteousnesse wholly, and look to be found in the righteousnesse of Christ only.

Answ. The house of Israel and the house of Judah dealt treacherously against the Lord, and belyed him, &c.

So that the Lord saith, Ephraim my deare son compasseth me about with lies, yet was I gracious to them, and forgave them, as thou mayst see, Jer. 5. 11, 12. Hos. 11. 12. Jer. 23. 6. & 31. 20. so that it is he that loveth and maketh a lye that shall be cast out and forsaken of God; even he that delights in sin, not he that complains and mourns under sin.

Ans. If thou didst see all thy sins with their nature, number and aggravations, thou couldst never look upon them but with despaire, as Caine and Judas; but if thou wilt look upon them as they were layd upon the Scape-goat, thou wilt see them carryed into the land of forgetfulnesse, Levit. 16. 22.

Againe, these sinns so numerous were laid upon Christ, Isa. 53. 6. and he was bruised for our iniquities, verse 5. he shall see the travell of his soule and shall be satisfied, ver. 11.

Againe the Lord saith, he will blot them out as a thick cloud, and freely forgive them, and remember them no more.

Againe he tells us, that in him is our fruit [Page 166] found, and he is our rightousnesse, and he will purge us, and then we shall bring forth fruit abundanly: See John 15. 2. 5. Psal. 92. 12, 13, 14.

And now to draw towards a conclusion, let us seriously consider where the fault lyeth, that there is so much weakness, bondage, feares, affrightments, timerousness, and weakness in the professing men and women of our times; the fault or defect herein, must be either on Gods part or on our part, and that it is not on Gods, it is most cleare, for he hath left us a re­medy in his Word for every Malady, Psal. 103. 3. 1 John 1. 9. and doth assure us we are not straitned in him, but in our own bowels, 2 Cor. 6. 12. he bids us open our mouths wide and he will fill it. Psal 81. 10. Are not my wayes e­quall, and yours unequall, saith the Lord, Ezek. 18. 25. 29. and 33. 17. 20. 29. What could I have done more for my Vineyard, Isaiah 5. 4. then I have done? wherefore when I expected Grapes it brought forth wild Grapes: Isaiah 1. 2. Hear, O Heavens, and give eare O Earth, for the Lord hath spoken, saying, I have nourished and brought up Children, and they have rebelled against me, Jerem. 2. 13. my people have committed two evils, they have forsaken me, the Fountain of li­ving waters, and hewed them out Cisterns, broken Cisterns, that can hold no water, &c. By which it doth appear, that the defect doth lye on our parts, and not on Gods. And now let us a little [Page 167] consider what is the reason we spend much time in reading, hearing, conferring, medita­ting, day after day, week after week, year after year, yet little or no growth, we are at the same place as we were four or five or six years ago. Surely, dear friend, whosoever thou art, that readest these few lines, there is a spirituall art or skill if thee and I could hit upon it, that we might profit more in one day then before in seven year, that so we might read and un­derstand, effect and keep, believe and apply the precious promises to our own soules, and then we might understand what we heare prea­ched, and apply what we understand, and pra­ctise what we apply. O there is a spirituall skill, if we could hit upon it, that would be of exeeding great advantage to us; we may yet break forth and say, as in Isa. 49. 4. I have la­boured in vaine, I have spent my strength for nought; or else we may all say with Peter, Luk. 5. 5. Master we have toyled all the night, and have taken nothing: Oh how do we study, and inquire, and search, and strive, and pump, and act flesh, and grope in the dark? how doe the Ministers turn their preaching into labors, forme, or else boast in another mans line, of things made ready to their hands, or vent their own naturall wisdome, and so befoole themselves, confessing that in Doctrine they deny in Reason, and acknowledge that in Rea­son [Page 168] that they deny in Use, and hold forth that in Use that they deny in Practise? And then for the Hearers, how is hearing turned into a forme, and so Satan deceives us? if Satan can he will keep the Gospel from being preached; if he cannot do that, he will labour to poyson the doctrine; if he cannot do that, he will en­deavour to keep the people from hearing; if he cannot prevaile in that, he will endeavour to have them hear negligently; if he cannot do that, he will endevour to hinder them in recei­ving those things that doe most concern them; if he cannot do that, then he will do what he can to hinder them in the practise of what they have heard, learned, received, and treasured up; and if so, no mervail that there is so much preaching and hearing, and so little good done, that we might even say, the converting power of the Ordinances are gone, we see not God in them, it is even dark, and professors themselves walk in the dark, and are so beset with temptations that they have much adoe to hold up.

Surely there is a way, if we could light on it, there is a spirituall skill if we could attain it, if we could find it, we should take a Bible and read, and understand what we read, and effect it, believe it, and apply it, and enjoy it; O Lord poure out thy spirit and open those Seals wherewith our Bible is sealed; the Key of Logick [Page 169] cannot open the Seales, the Key of Rhetorick and Phylosophy cannot open it; it is that gol­den Key, the spirit of the Lord, that can do it; that spirit will shew us how much of the Scri­pture is already fulfilled, what is now fulfilling, and what is yet to be fulfilled; yea this is the way to know what Scriptures are to be under­stood litterally, and what spiritually; this will help us how to know when Christ speaks My­sterially, and when he speaks Regally; when he speaks to us as a Priest, or as a Pprophet, &c. Now is not this blessed Key of the Bible, the Spirit of the Lord, worth an asking? Luke 11. 13. If ye then being evill know how to give good gifts unto your Children, how much more shall your heavenly Father give the holy spirit to them that ask him? Oh let us ask then that we may receive, that our joy may be full, it is no [...]esse then the mighty work of God to give us understan­ding in his Word. Luke 24. 25. Then opened he their understanding, that they might understand the Scriptures, by his holy spirit, giving them understanding; it is true, the Word of God shineth as a true light, yet as the cloudy pillar was darkness to the Egyptians, so are the Scri­pures to carnall and corrupt mindes, because it is spiritually discerned, 1 Cor. 2. 14. untill the Holy Ghost open the understanding it cannot apprehend, there is no worse cloud to ob­scure the light of the spirit then confidence [Page 170] in our own wisdome: 2 Cor. 2. 3, 4. Psal. 119. 18. 1 Cor. 3. 7.

So that where God who hath the key of Da­vid, opens not, there the Gospel, though never so powerfully preached, is hid, and nothing af­fecteth the stupid, the drowsie hearer: See 2 Cor. 2. 4. Therefore let every Christian have a recourse to those promises in Scripture, wherein he hath promised to open our blinde eyes, and soften our hard hearts, and fill us with the knowledge of his will, and write his Law in our hearts, and manifest himself to our soules; our heavenly Father hath made his will and given us great wealth, rich possessions, and large legacies, so that all his children are great heires, wherefore we ought to come to him with an unshaken expectation, and a fre­quent suing for all that is promised, and not to suffer our heavenly Father to purse or keepe one penny that is due to us by promise, but he shall be sure to heare of it, and if he do not presently give in according to his covenant, then let us draw a Petition and prefer it in the Court of Heaven, where we have an Advo­cate pregared, Jesus Christ the righteous, to plead our case without a fee: 1 Joh. 2. 1. Now this spirituall skill before spoken of, which here I do endeavor to point at, doth lye much in these three things,

• 1. Consider whose Word it is, and by whom it was spoken.
• [Page 171]2. Consider what he is that hath thus spo­ken to us by the Prophets.
• 3. Consider what are the particular things or promises in it.

1. Consider whose and by whom it was spoken, and how it hath relation to us of these things, or at least of some of them, I have spoken somthing to in another Treatise; but for two reasons I do write them here;

First, because they are suitable, and will fall in in order to what I have been writing in this Book: Secondly, because the Lord hath en­larged them upon my own heart, well to re­turn to the businesle in hand, whose Word it is. My friends, that book which we call the Bible, is the Word of God, as we have proved at large, in removing the first stumbling block, the Prophets and Apostles were the mouth of God to the people, as doth appeare in and by these Scriptures which I shall onely quote, and leave the Reader to consider them, Acts 3. 21. Heb. 1. 1. Acts 2. 4. Luke 10. 16. Mat. 10. 20. Now if these be the sayings of God, they shall be undoubtedly made good, so that every tittle of them shall be fulfilled. Mat. 5. 18. Luke 16. 17. Tit. 1. 2. Heb. 10. 23.

Answ. They do belong to us as well as un­to them, and were written for our learning as well as theirs, as doth appeare by these, John 17. 20. Rom. 15. 4. 1 Cor. 9. 10. Rom. 4. 23, 24. 1 Cor. 10. 11. By all which it doth fully appear, that the promises and threatnings doe reach and relate to us as well as the people then in being, to whom it was spoken, 2 Pet. 1. 20. for no prophesie of the Scripture is of any private interpretation, that is, we must not analise or interpret them so, as if the Prophesies thereof did relate only to the particular Times, Places, and Persons, in, by, and to whom they were at first uttered, &c.

2. Let us consider what he is that hath thus spoken to us in the Old and New Testament, by the Prophets and Apostles, for it is of excee­ding great advantage to us to know him: They that know thee, will put their trust in thee: And the reason wherefore we have so little faith in him, is, because we have so little knowledge of him, &c.

1. He is one that waiteth to shew mercy, and doth not afflict willingly, Mch. 7. 18. Who is a God like unto thee, that pardoneth iniquity, because thou dost delight in mercy, therefore verse 19. he will have compassion upon us, he will subdue our iniquity, and cast all our sinnes in the deepe of the Sea.

2. He is one that hath made many promises [Page 173] unto us, viz. that he will withhold no good thing from us, that he will never faile us, nor forsake us, yea we may find in the Old and New Testa­ment, whole cloudes of promises suitable to e­very condition, that a man or woman is sub­ject to be in.

3. He is one that is alwayes mindfull of his promise, Psalm 111. 5. Isaiah 49. 15, 16.

4. He is able and willing to make good his promises, Rom. 4. 20, 21. See Micha 7. 18, 19.

5. He is so faithfull he cannot lye, Heb. 10. 23. Let us hold fast the profession of our Faith without wavering, for he is faithfull that hath promised, 1 Cor. 1. 9. and 2 Thes. 5. 24. and 2 Thes. 3. 7. Tit. 1. 2.

6. Consider that he is one hath entred into covenant to make good every tittle promised. Isa. 54. 10. The mountaines shall depart, and the hills shall be removed, but my kindnesse shall not depart from thee, neither shall the covenant of my peace be removed, Jer. 33. 20. If you can break my Covenant of the day, and my Covenant of the night, that there shall not be day and night in their season, then may also my Covenant be broken; it is true, we may fall and lose degrees of Faith, and recover them againe, we may fall off and be restored, and backslide, and be recovered, but God hath said, Jer. 32. 40. I will write my Lawes in [Page 175] their hearts, and they shall not depart from me.

7. He is one that hath sworne to us, that he will make good his Covenant with us, Heb. 6. 17, 18. Ezek. 33. 11.

8. He hath sealed his Promise, Oath, and Covenant, with the blood of his Son, Heb. 9. 23. and Revel. 1. 5. by all which we may see he is immutable, unchangeable, the same ye­sterday, to day and for ever, and whosoever doth thus know his name, cannot but trust in him, &c.

3. Consider what are the particular promi­ses in it, we have spoaken already to the two first, namely, First, whose word it is. Second­ly, what he is that spake it; now the next thing to be considered is, what are the parti­cular promises in it? to which I answer as be­fore, there are promises of all sorts, viz. there are promises Absolute or Conditionall, Evan­gelicall or Legall, Generall or Particular, Common or Speciall, Direct or by Conse­quence, Spirituall, Temporall or Eternall, or promises for the life that now is, or that which is to come, there are informing and assuring promises, promises to one sensible of Sin, pro­mises to a Child newly begotten to the Faith, promises for the young man, promises for an old man; in a word, I know no State, Nation or People, but in one sence or other have pro­mises [Page 174] relating to them, unlesse those people that have sinned against the Holy Ghost, and the nature of that sinne is discovered in remo­ving the 15. stumbling block: Now me thinks a Spirituall soule should stand upon his guard, and when Satan comes with his temptations, he should resist him with the promises, as our Saviour did, Mat. 4. 4. 7. 10. the only way to conquer is still to plead tis written, therefore when a soule is tempted to uncleannesse plead, 1 Pet. 1. 15, 16. It is written, be ye holy, as I am holy, and let us clense our selves from all fil­thinesse of flesh and Spirit, perfecting holinesse in the feare of the Lord, as in 2 Cor. 7. 1, 2. and when he tempts us to distrust Gods providence and Fatherly care of us, let us plead it is writ­ten, they that feare the Lord shall want nothing that is good, Psal. 34. 9. Againe, Psal. 84. it is written, the Lord will give us grace and glory, and no good thing will he withhold from them that walke uprightly. If we feare we shall faint on our way, then plead it is written, Job 17. 9. the righteous shall hold on his way, and he that hath clean hands shall waxe stronger and stron­ger, Jer. 32. 40. It is written I will make an e­verlasting Covenant with them, I will not turne away from them, to doe them good, I will put my feare in their hearts that they shall not depart from me, Isa. 40. 31. It is written, they that wait upon the Lord, they shall renew their [Page 176] strength, they shall mount up with wings as Ea­gles, they shall run, and not be weary, and they shall walk and not be faint. It is written, Micha 7. 19. He will turne againe, he will have compassion upon us, and cast all our sinns into the depths of the Sea: Isa. 54. 7. Tis writ­ten, For a small moment have I forsaken thee, but with great mercies will I gather thee, ver. 8. In a little wrath I hid my face from thee for a moment, but with everlasting kindnesse will I have compassion on thee, saith the Lord thy Re­deemer, verse 10. Tis written, the mountains shall depart, and the hills be removed, but my kindnesse shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee, Isay 49. 15, 16. It is written, Can a woman forget her child, that she should not have compassion on the Son of her wombe? Yea, they may forget, yet will not I forget thee, for I have graven thee upon the palmes of my hands, thy walls are ever in my sight.

Answ. We have proved before that it was God. Those holy men spake as they were moved by the Spirit of God. To whom he did make these pretious promises, that we have also answered before, that these were made to us now in being, as well as to those [Page 177] then in being, as we have fully proved.

Quest. But what is this God that hath thus covenanted with us?

Answ. 1. He is one that delighteth in mercy.

2. He is one that is mindfull of his promi­ses.

3. He is one that is able to make good what he hath promised.

4. He is faithfull, he cannot lye.

5. He hath sworne that he will make good every tittle by him promised.

6. He is one that sealeth all with the Blood of his Son, and giveth us the reason of all this, Heb. 6. 18. That we might have strong consola­tion, which have our refuge to lay hold upon that hope that is set before us. This also made our Father Abraham to live in hope against hope: The stability of a Promise, Covenant or Oath, standeth much upon the qualifications of the promiser; as to instance, if a man make me a promise to do such and such things for me, and yet I question whether he will make it good, it must be from a doubt of the want of one of these ensuing things in him that maketh the promise; (as Master Owen in his book called, [The stedfastnesse of promises] very well obser­veth.)

Our staggering or doubting then doth arise,

• [Page 178]1. Either from the truth of him that maketh the promise.
• 2. Or, from his ability to make good his word.
• 3. Or, of his sincerity to intend me really, what he speaketh.
• 4. Or, of his constant memory of taking the opportunity of doing the thing promised or intended.
• 5. Or, of his stableness to be still of the same mind.

Now, if there be no want of any of these in him, whose promise we speak of; there is then certainly no ground of doubting, or staggering, or misgiving, but rather a firm ground of con­fidence and assurance.

The serious consideration of this will skrew up a Christian to a holy boldnesse, and spiritu­all confidence: where is that boldness as there was in David? I will not, said he, fear, though ten thousand should hem me in: if warre should rise against me, in this will I be confident: Psal. 27. 1, 2, 3. The Lord is my light, and my salva­tion, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? ver. 2. When the wicked, even mine enemies and foes come upon me to eat up my flesh, they stum­bled and fell, &c.

Where is such boldnesse and strength as was in Jacob, when he wrestled with the Angel, and [Page 179] prevailed with God, to put him in mind of his promise made to him? Where is such a spirit of prevailing with God, as there was in Moses, when the Lord said, Let me alone Moses, &c.

Where is such joy in suffrings as there was in Paul, and the rest of the Saints? Rom. 5. 3. We rejoice in tribulation, knowing that tribula­tion worketh patience, and patience experience, and experience hope. Where are those noble overcomming Saints, that would not be afraid of a man that should dye? What, have we the same Father, and so unlike our Brethren? do we not disparage our Fathers house, by looking so like Pharaoh's lean Kine? and in stead of holy boldnesse, and spirituall confi­dence, one is whining, another piping, some sighing, and all doubting, and complaining.

Surely, this fearfulnesse and timerousnesse doth arise from weakness and feebleness, and weakness and feebleness doth arise from im­becillity or incredulity: In a word, it springeth from our ignorance of the riches, freeness, ful­ness, and everlastingness of Gods love; and from our ignorance of the power, glory, suf­ficiency, and efficacy of the death and suffe­rings of the Lord Jesus Christ; and from our ignorance of the worth, glory, fulness, large­ness, and compleatness of the righteousness of Jesus Christ; and from our ignorance of that reall, close, spirituall, glorious, and insepara­ble [Page 180] union that there is between Christ and our pretious soules: here lyeth the defect, and how shall this be removed, and the soule re­vived, and the heart cheared, and the whole man quickned, but by the spirit of God in the applying of these promises?

Oh then! oh then! consider there are ma­ny promises, and they do belong to us, and he that made them is the mighty God, he is able to make them good, he is faithfull and willing to accomplish them, he is unchangeable in his love to us, and alwayes mindfull of us, and wai­ting to be gracious unto us.

Oh! How earnestly doth he knock? how powerfully doth he strive? how long doth he wait upon us to make known himself unto us? Our Fathers trusted in him and were saved.

Surely, the Lord is never worse, but many times better then his promise. He pro­mised the children of Israel only the Land of Canaan, but besides that he gave them two o­ther Kingdomes which he never promised; and to Zacharias he promised to give him his Speech at the Birth of the Child, but besides that he gave him the gift of prophesie.

And hence it is, that the Apostle in Ephes. 3. 20. saith, That, God is able to do exceeding a­bundantly, above all that we can either aske or thinke. In the Name of the Lord then let us arise, and take the Bible and read, and under­stand, [Page 181] and effect, and believe, and apply, that so the word of God may dwell plentifully in us, so shall the Word be our rule, the Spirit our guide, and the Glory of God our ayme; so shall an entrance be administred unto us a­bundantly, into the everlasting Kingdome of our Lord and Saviour Jesus Christ, the Rock of Ages, the light of the World, and King of Saints, to whom be Glory for ever, Amen.