place the Father his place Faith its place the sinner his place 1. Vse· All without this covenant are miserable Christ undertaketh not for them The Lord dealeth with them by Law read Deut. 28. Lev. 26. Job 20. chap. 18. and 27. They have bread but it s not sure not so the beleever Isa. 33.16 His bread shall be given him his waters shall be sure The beleever has all by the free holding of Grace his bread by covenant his sleep by promise safety from the sword to lie down and no man shall make them afraid by covenant his land is tilled by the Covenant of Grace Ezek. 36.34 The man not in this covenant hath all by tenour of the condemning Law the weapon of Steel shall go through bones and liver by vertue of the curses of the Law 2. Men never try their standing whether they be under the first husband of the Law or if they be married to the better husband Christ and under Grace where art thou O sinner in Christ or no They live at random and by chance not knowing that the two covenants hath influence on eternity a man is judged according to his state rather then his actions 3. No state so stable and sure as the covenant of Grace Christ is surety for the believer that he fall not away Christ honour is ingaged he shall not have shame of his Tutory Isa. 50.7 I know I shall not be ashamed saith Christ It s his honour to raise me when I fall 4. We may use arguments of Faith challenging God Jer. 31.18 Turn thou me and I shall be turned why For thou art the Lord my God The Covenant is Faiths Magna Charta the grand mother-promise all prayers must be bottomed on this Jer. 14.21 Do not abhor us Why vers 22. Art not thou he the Lord God Isaiah 64.9 Remember not our iniquity for ever behold see we beseech thee Why we are all thy people every one doth for its own the Prince for his own People the Father for his own children yea the damme for her own young ones the Shepherd for his own sheep and God for his own in covenant with him an offensive and defensive covenant of Peace and War taketh in the believer and all that serveth him the stones of the field Job 5.23 and in covenant with the horse thou ridest on that it shall not cast thee and crush thee in covenant with the sword with the Canon and Musket with the Spear and Bow yea with Death as a Boat to carry thee over the water to thy fathers Land So the Covenant I 'le blesse them that blesse thee and curse them that curse thee Isa. 54.16 I have created the water to destroy Creation is a work of omnipotency only no creature can do it Then fire cannot consume water cannot drown the Saints except by a dispensation of the Lord. 5. Christ is not fastned as a loose nail or as one broken or rotten wedge in the covenant He is there as a nail in a sure place Zach. 10.4 Isa. 22 23. Hang all the vessells of the Fathers house on Christ He cannot break O sweet we are given to the Surety of the covenant Ioh. 17.3 Son answer for him thy life for his life thy glory for his glory and render account of him when the Kingdom shall be given up to the Father Adam was surety in the first covenant and so it fell out free-will holdeth all sure in the Arminian Covenant 6. In desertion to swim upon the covenant keepeth from sinking so Christ in his sad and black hour My God my God why hast thou forsaken me SERMON IX O Lord thou Son of David The one word O Lord holdeth forth Christs Godhead the other Son of David holdeth forth his Man-hood Here 's the perfection of our Mediator in that he is the substantiall Covenant and Emanuel God with us or God us in a personall union the substantiall marriage and aliance between the two houses of Heaven and Earth God and clay 2. He is not ashamed to call them brethren Heb. 2.11 And why would he take part of flesh and blood but because he would be a child of our house vers 14. 3. He would be of blood to us not only come to the sick and to our bed side but would lie down and be sick taking on him sick clay and be in that condition of clay a worm and not a man that he might pay our debts and would borrow a mans heart and bowels to sigh for us mans eyes to weep for us his Spouses body legs and arms to be pierced for us our earth our breath our life and soul that he might breath out his life for us a mans tongue and soul to pray for us and yet he would remain God that he might perfume the obedience of a High Priest with heaven and give to justice blood that chambered in the veins and body of God in whom God had a personall lodging 1. Vse O what love Christ would not intrust our redemption to Angels to millions of Angels but he would come himself and in person suffer he would not give a low and a base price for us clay he would buy us with a great ransom so as he might over-buy us and none could over-bid him in his market for souls if there had been millions of moe believers and many heavens without any new bargain his blood should have bought them all and all these many heavens should have smelled one Rose of Life Christ should have been one and the same Tree of Life in them all O we under-bid and under-value that Prince of love who did over-value us we will not sell all we have to buy him he sold all he had and himself too to buy us 2. Vse What an incomparable thing must the Mediator God-man be There 's no fair creature no excellent one but there 's a peece of nothing and creature-basenesse and creature-vanity in it even a thing of blood to the mother-nothing of the creation of God there is no Rose but it hath a Brier growing out of it except the Rose of Sharon that flower of the field not planted with hands the Son without a Father and who shall declare his generation A Rose that should smell and cast out odours for a mile of earth or for ten miles could draw to it many beholders but if it should smell for the bounds of the half of the earth it should be more admirable the flower that sprang out of the root of Jesse spreads his beauty and the odours of his myrhe through heaven and earth could the darknesse of hell stand and look on the face of the Sun blacknesse of darknesse should be better seen but convene all the little pieces of the Creation summon before Christ faire Angels all the Troops of the sin-lesse glorified spirits the broad skies fair heavens lightsome stars all the
as he is to mourn for this very thing that Christ was pierced and crucified to remove the guilt and the obligation to satisfactory punishment Zac. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely son Yea it s so the believers sin even when he believeth that his originall corruption is pardoned yet it dwelleth in him having the compleat essence and being of sin so as if he should say he had no sin and nothing in him contrary to the holy Law of God he should deceive himself and the truth should not be in him 1 Joh. 1.8 Yea let him be a Paul Not under the Law but being dead to the Law Rom. 7.6 as touching all actuall obligation to eternall death yet in regard of the reall essence of sin and proper contrariety that sin hath to Gods righteous Law he cryeth out ver 14. For we know that the Law is spirituall but I am carnall and sold under sin 17. Now it is no more I sanctified and pardoned I who am in Christ Rom. 8.1 dead to the Law Rom. 7.6 freed from condemnation that do sinne but sin that dwelleth in me If there were no sinfull I to speak so and no corrupt self in Paul which breaketh out into sin and this indwelling sin were as really in its essence and its being removed and taken close out of Paul as money taken really out of a place is no more left in that place then if it had never been there surely then justified Saints were as clean as these who are up before the Throne clothed in white and when Paul saith It is no more I that do sin but sin that dwelleth in me he should speak contradictions and say It is no more I that do sin but it is I that do sin there should be in justified Paul No Law in his members warring against the Law of his minde as he saith Rom. 7.23 No body of death leading him captive to the Law of sin vers 2â— and making him wretched vers 24. No flesh lusting against the spirit hindering the regenerated to do the good that they would as Paul speaketh Gal. 5.17 There should be no members on earth to be crucified as it is Col. 3.5 No old man to be put off no corruption no deceitfull lusts in us to bee abated as we are charged Eph. 4.22 23. No fleshly lusts in us which warreth against the soul as 1 Pet. 2.11 No weight no sin that doth so easily beset us to be laid aside by the regenerated and justified who are to run their race with patience contrary to the Spirit of God speaking the contrary Heb. 12.1 2. Yea there shall be no originall sin remaining in the justified person which can be named sin nothing in them lusting against the spirit nothing to be mortified crucified resisted nothing to â—e work for the grace of God nothing to be a field and plat of ground to be laboured on by the spirit by faith nothing to be the seed and rise of humiliation the sinner may go to heaven and be nothing in Christs debt to help him against indwelling sin for that ghuest is so taken away as money that was in a place and is every penny really removed to another place yea it s a flat contradiction say Antinomians to be a pardoned soul and yet to have sin dwelling in the soul. Positi 2. The guilt of sin and sin it self are not one and the same thing but far different things that I may prove the point let the tearms be considered There be two things in sin very considerable 1. Macula the blot defilement and blacknesse of sin which I conceive is nothing but the absence and privation of that moralâ— rectitude the want of that whitenesse innocencie and righteousnesse which the holy and clean Law of the Lord requireth to be in the actions inclinations powers of the soul of a reasonable creature 2. There is the guilt of sin that is somewhat which issueth from this blot and blacknesse of sin according to which the person is liable and obnoxious to eternall punishment this is the debt of sin the Law-obligation to satisfaction passive for sin just as there be two things in debt so these two are in sin for when a man borroweth money and profusely and lavishly spendeth it this is unjustice against his brother in matter of his goods and a breach of the eighth Commandment Again this breach in relation to policie to the Magistrate and the Law of the land putteth this broken man under another relation that he is formally a debter and so it is just that he either pay the money or suffer for this act of unjustice and satisfie the Law of the fifth Commandment which is that he satisfie the Law and the Magistrate the publike Father tutor of a wronged and oppressed brother Now here be two things in debt 1. An unjust thing a hurting of our brother in his goods this is a blot and a thing privatively contrary to justice 2. A just thing a guilt a just debt according to which it is most just that the broken man either pay or suffer Now these two as all contraries do Faciunt numerum they make a number as just and unjust must be two things and two contrary things I know there be cavils and subtilties of School-men touching the blot or Macula peccati and Reatus the guilt of sin but this is the naked truth which I have declared Some say the blot of sin is that uncleannesse of sin which is washed away by the blood of the Lord Jesus and this is nothing but the very guilt of sin which is wholly removed in Justification But I easily answer The blot of sin hath divers relations and these contrary one to another As 1. There is the blot of sin in relation to the holy Law as it is a privation of the rectitude and holinesse that the spirituall Law requireth and it is formally sin and not the guilt of sin in which consideration as nothing removeth blindnesse but seeing eyes or deafnesâ—e but hearing ears so nothing formally removeth sin but only the perfect habit of accomplished sanctification and so the blot of sin Macula is not that which is formally removed in justification but only in perfected sanctification 2. The blot of sin in relation to God as offended and injured putteth on the habit of guilt and so it is washed away in the Fountain opened to the house of David and formally removed in justification but now it is not formally considered as sin but according to that which is accidentall in sin to wit obligation to punishment which may be and is removed from sin the true essence and nature of sin being saved whole and intire Hence sin hath divers considerations 1. As sin is contrary to the righteousnesse and holinesse of the Law it is formally sin and this essentiall form and life
minimum quod sic the lowest measure or grain of saving Grace and its saving Grace a drop of dew is water no lesse then the great Globe and Sphere of the whole element of water is water a glimmering of morn-dawning light is light and of the same nature with the noon-light that is in the great body of the Sun the motion of a childe newly formed in the belly is an act of life no lesse then the walking and breathing of a man of thirty years of age in his flower and highest vigour of life the first stirrings of the new birth are the workings and operations of the holy Ghost and the love of God even now shed abroad in our hearts by the holy Ghost shall remaine the same in nature with us in heaven 1 Cor. 13.8 9 10. 2. Christ doth own the bruised reed and the smoaking flax so far forth as not to crush the one nor to quench the other and can with tender cautelousnesse of compassion stoop and with his arm go between the lambe on the margin and brink of Hell as to save it from falling down headlong over the brow of the Mountain he Ps. 147.3 Healeth the broken in heart and as a Chyrurgion so Vatablus expoundeth it bindeth up their wounds and putteth the broken bones in their native place again and whereas young ones are easily affrighted yea and distracted with fear when sudden cryes and hideous War-shouts surpriseth them Christ affrighteth not weak consciences with shouts to put poor tender souls out of their wits with the shouts of Armies of the terrours of Hell in the conscience yea Isa. 42.2 The meek Lord Jesus shall not cry nor lift up a shout nor cause his voice be heard in the street O what bowels What stirrings and boylings and wrestlings of a pained heart touched with sorrow are in Christ Jesus When he saw the people scattered as sheep having no sheapherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was bowelled in heart his bowels were moved with compassion for them O how sweet That thy sinfull weaknesse should be sorrow and pain to the bowels heart of Jesus Christ so as infirmity is your sin and Christs pitty and compassion can the Father see the childe sweat wrestle under an over-load while his back be near broken and he cry I am gone and his bowels not be moved to pitty and his hands not stretched out to help Were not the bowels and heart of that Mother made of a piece of the nether Milstone had she not sucked the Milk and breasts of a Tyger and seemed rather to be the Whelp of a Lyon then a woman who should see her young childe drowned and wrestling with the water and crying for her help and yet she should not stir nor be moved in heart nor run to help This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ. We should have tender hearts toward weak ones considering 1. That Christ cannot disinherit a son for weaknesse 2. Love is not broken with a straw or a little infirmity 3. All the vessels of Christs house are not of one size 4. Some mens infirmities are as transparant Christall easily seen through others have infirmities under their garments 5. We shal see many in heaven whom we judged to be cast-awayes while they lived with us on earth 6. Many go to Heaven with you and you hear not the sound of their feet in their journey SERMON XXI Then Iesus answered and said unto her O Woman great is thy Faith c. THis is the last passage of the Text containing a commendation of the Woman given to her by Christ in her face 2. An answer according to her desire 3. The effect of her praying with instancy and pressing importunity of Faith The Devil is cast out of her Daughter Christ acknowledgeth here That Instancy of praying in Faith will overcome God and Satan and all the saddest Temptations that can befall the Childe of God Hence observe what acts of efficacious power instant and earnest praier putteth forth upon God and how the clay-creature doth work upon and prevail with the great Potter and former of all things 1. Prayer is a Messenger and a swift and winged post dispatched up to Court Psal. 5.3 David sent away this post early in the morning with morning wings My voice shalt thou hear in the morning The post is himself for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will addresse my person as in battle array Iob 33.5 Set thy self in order before me and stand up saith Elihu to Iob. Or I will addresse my words Iob 32.14 Now he hath not directed his words against me the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and David sent himself to Heaven not only as a post but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—sappeh soundeth I will look up or espie as one that keepeth watch and ward waiting for an answer from God as the word is Habbak 2.1 and Psal. 18.6 In my distresse I called upon the Lord and my cry came before him even into his ears 2. Prayer putteth a challenge upon God for his Covenants sake and his Promise that is greater boldnesse then to speak to God and wait on Isa. 63.18 Our Adversaries have troden down thy Sanctuary 19. We are thine thou never barest rule over them they were not called by thy Name Lam. 2.20 Behold O Lord and consider to whom thou hast done this Isa. 63.17 O Lord why hast thou made us to erre from thy wayes And hardened out heart from thy fear Return for thy servants sake the Tribes of thine inheritance Hence is there an holy chiding with God Psal. 22.2 O my God I â—ry in the day time and thou hearest not and in the night season and am not silent Psal. 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me 3. It putteth God to great straights and suffering even to the moving of his soul Jer. 31. When God heareth Ephraim bemoaning himself in Prayer it putteth God to a sort of pinch and condolency ver 20. Is Ephraim my dear son Is he my pleasant Childe For since I â—ake against him I do earnestly remember him â—ill therefore my bowels are troubled for him 〈◊〉 Isaac an earthly Father moved and his heart â—ent and torn with the weeping and tears of Esaâ— his son so as he must confer some blessing upon him far more must the bowels of our father infinite in mercy be turned within him at the weeping and tears of a praying and crying Church 4. When God seemeth to sleep in regard that his work and the wheels of his providence are at a stand prayer awaketh God and putteth him on action Psal. 7.6 Arise O Lord in thine anger lift up thy self because of the rage of mine enemies awake for the judgement thou hast commanded Psal. 44.23 Awake Why sleepest
to the sails in that flux of the souls way toward God But Faith moderateth and lesseneth all these in relation to the creature so the Faith which hath its direct aspect toward eternity and looketh on the shortnesse of sliding away time and the transâ—ent wheeling away oâ— the poor figure of this world 1 Cor. 7. v. 29.31 turneth all these acts into but half a face on thâ— creature and into leasurely and leaden motions or to half non-acts as if made up of heavenlâ— contradictions v. 29 30 31. Having wives having no wives Weeping no weeping Rejoicing no rejoicing Buying no possessing Vsing the world not using the world When the Saints throng through the presse and croud of the creatures for the world is a bushie and rank wood thorns take hold of their garments and retard them in their way Faith looseth their garments riddeth them of such thornie friends as are too kind to them in their journy who diggeth for Iron and Tin in the earth with mattocks of Gold What wise man would make a Web of cloth of gold a net to catch fish Expences should over-grow gains There 's much of the mettall of heaven in the soul Faith would forbid us to wear out the threds of this immortall spirit such as are love joy fear sorrow upon peeces of corruptible clay Alas is it Faiths light that setteth men a work to make the soul a golden-needle and the precious powers and affections thereof threds of silver to sow together peeces of sackcloth and old rotten rags What better I pray you is the finest of the web in the whole systeme of creation Certainly the heavens must be a thred of better wool then the clay-clay-earth yet if you should break your immortal spirit and bend all the acts to the highest extent of your affections to conquer thousands of Acres of ground in the Heavens and intitle your soul to that inheritance as to your onely patrimonie without Christ Faiths day-light should discover to you that this finest part of that web of Creation with which you desire to cloth your precious soul is but base wool and rotten thred and though beautifull and well dyed to the eye yet Psal. 102.26 The heavens even all of them shall wax old like a garment And the wisdome of Faith knoweth a shop where there 's a more excellent suit of clothes for the soul 2 Cor. 5.1 2. And a more precious peece of the Heaven to dwell in even a House which is from Heaven with which you shall bee clothed When life shall eat up death and mortality 2. The creatures are below the affections of the believer and his affections conquer them as having the vantage of the mount above all the creatures So Paul maketh an elegant contrariety Phil. 3.19 20. Between those whose heart senses minde findeth neither smell taste nor wisedome but in earthly things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde things of the earth importeth all these and those who by Faith look to Heaven and dwell there And the temporaries heart is below the world and the creatures are up in the mount above him So Mat. 13. v. 7.22 The thorns or cares of riches have the fore-start of the earth and sap above Faith or the good seed For the seed was cast in the earth when the thorns had been there before and had the vantage of the season and the soil both The first love is often strongest The Martyrs Heb. 11.35 had poor and weak thoughts of this life and would not accept and welcome life and deliverance from death but had strong acts of Faith and love toward a better resurrection It s a souls strong Faith that bringeth him to nil admirari and to wonder at nothing Never to love much nor fear much nor sorrow much nor joy much nor weep much nor laugh much nor hope much nor dispaire much when the creature is the object of all these acts there is nothing great not the worlds All things or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him who is possessed with that Righteousnes which is of God by Faith Phil. 3.8 9. Men that talketh with good will and all their heart of their learning books of their own Acts good Works Wisdom Court Honour valour in War Flocks Lands Gold Moneys Children Friends Travels are to Examine If Faith be not a chaste thing and that acts of whoredome with the creature and of believing in Christ are scarce consistent Let your affections move toward the creature without sound of feet 3. There must be self-forsaking in believing 1. An affirming and an ay to grace is a negation and deniall to it self 1 Cor. 15.10 I laboured more abundantly then they all Yet not I but the grace of God which was with me To deny that you are Christs or that you have any grace if Christ have any thing of his in you is not self-deniall but grace deniall and God-deniall deny the work of the spirit and deny himself It s a saying of humility Cant. 1.5 I am black and of Faith but comely as the tents of Kedar as the curtains of Solomon And Cant. 5.1 I slept but my heart waked It s Faith to hold fast your state of adoption Lord I am thine 2. When our self maketh a suit to self and putteth in a bill to the flesh O pitie thy self Rejoice O young man in thy youth It s self-renouncing to deny this request to the flesh And Faith only can give an answer to self-declining the crosse He that denieth me before men him will I deny before my Father and his holy Angels saith Christ. And another answer Faith giveth Rom. 8.12 I am not debtor to thee O flesh I owe thee nothing And its Faiths word of answer Eccles. 11.9 But know thou that for all these things God will bring thee unto judgement 3. Faith putteth the soul in that condition that self may be plucked from self without great violence as an apple full of the tree and of harvest-sap is with a small motion pluckt off the stalk Act. 21.13 I am ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my self in readinesse not only to be bound but also to dye at Jerusalem for the name of the Lord Jesus Certainly Faith saw here more in Jesus of excellency and sweetnesse then there could be of bitternes in bonds and death to self 4. There 's a deniall of the creature and a bill of defiance sent to all the lovers of the world when Ephraim is brought to this act of believing Hos. 14.3 For in thee the Fatherlesse findeth mercy Then it s said Ashur shall not save us We will not ride upon horses That creature that we trust on we ride upon it as Israel did upon the horses of Assyria and Aegypt But in this regard Faith dismounteth the believer and abaseth him to walk on foot All the creatures are ships to the believer without a bottome They are empty and weak David forbiddeth us to ride on a Prince
you the hope of glory Nor are the faculties of the soul and the workings thereof in our conversion destroyed as some say as if the Holy Ghost should come in stead of these for Christ taketh down old work and maketh a new building for himself but the stones are ours the soul remaining in its powers and operations the understanding and will remain but opened Luke 24.45 Joh. 21.18 Eph. 1.17.18 Eph. 4.23.24 Christ removeth the rubbish and the frowardnesse and over-goldeth our stones it s our matter and his workmanship Hence we are agents Grace teacheth no man to be lazie for because all the morall actions of the renewed are commanded of God if we by Grace were no agents in these but meer Patients and Christ and the Holy Ghost the only immediate agents in the omitting of beleeving praying praising hearing in not doing all our naturall and civill actions for God and in a spirituall way yea and in our forbearing to murther whore blaspheme c. for by the Grace of Christ the Saints abstain from sin we should not sin all these wicked acts were to be imputed to the Grace of Christ and the Holy Ghost which is blasphemy and a flat turning of the Grace of God into wantonnesse Now we are by Grace to be agents to purge our selves 1 Joh. 3.3 to run with inlarged hearts in Gods way Psal. 119.32 to stir up and blow upon Grace under ashes 2 Tim. 1.6 To walk in Christ as we have received him Col. 2.6 To keep our selves in the love of God Jud. 21. Vse We are to be carefull of the stock not to hurt or wast the stock of Grace he who is spending on his stock ere it be long shall have nothing cast not water upon your own coal to quench the spirit or to grieve it See what grows out of your stock What income and crop of the fruits of the spirit shall return to Christ The Lord demandeth of every child of God what and where is the stock and where is the rent of Heaven It is the vertue of the Merchant to increase the stock and in all losses to strive to keep it whole There is a wasting of the habit of Grace which is a dangerous thing Eph. 4.30 There is a â—adding of the spirit and a rubbing off of some letters or Characters of the broad Seal of the spirit which is forbidden even as break some spaikes or Ax-tree of the wheels of a great work and the mill or the horologue is at stand and can work nothing beware that no wards of the Conscience be broken for fear that the key of David that openeth the heart fit them not or suit not with the lock David brake a ward and a sprint of the new heart by his Adultery and bloodshed and therefore no Artificer but one only in Heaven could put the lock in frame again Psa. 51.10 The new creation is like a curious horologe made of Christall glasse it must be warily and tenderly handled the frame of the workmanship of the holy Ghost dwelling in us 2 Tim. 1.14 must be kept from the least craze or throw in all the wheels and turnings thereof yea the least mote must not rest on it Quest. What must be done to keep in good temper the new Creation Ans. 1. Beware to go to bed and sleep with a bone broken or disjointed in the inner man It s good to be disquieted in spirit as if there were an aking in the bones after some gâ—â—at sin not repented nor bewailed when Peter by denying his Lord had rotted a bone or a joint of the new man in himself he rested not well that night he went out and wept bitterly Mat. 26.57 Jeremiah made a rash and passionate vow to speak no more in the name of the Lord but he could not sleep with that coal of fire in his bones Jer. 20.9 2. Put the keeping of the new Creature off your hand make it a pawn committed to Christs keeping 2 Tim. 1.12 let him answer for it be not you under the burden of it your self The habit of Grace and the man put under lock and key to Christ is in sure keeping consider what cometh of him Jude ver 24. This is a broken world there be many loose-handed devils going abroad through the earth there be robbers lying await in the way to heaven to take the crown from us Rev. 3.11 The believer who hath a stock of Grace must be at holding and drawing with men and devils Commit the keeping of your souls to the faithfull Creator but be not you idle do it in well-doing 1 Pet. 4.19 3. Deal kindely with Christ when you have him break not with Christ if you would keep the habit of Grace safe do nothing against your state grieving of the Holy Ghost is unworthy of the condition of a redeemed one your place cannot consist with walking after the flesh The Campe you are in cannot well bear compliance with the flesh You have put on the Lord Iesus Ro. 13. v. 14. You cannot lay in for or victuall such a Castle as the flesh for some exercise a providence and lay in provision for the flesh 4. To be doing good keepeth the habit of Grace in exercise and in life also for Grace is of the nature of life and life is preserved by motion and the frequent operations of life yea with this difference the naturall life may be worn out and consumed away with too frequent and violent labour and toil This life is increased by assiduous walking with God for Ioh. 15.2 Every branch that beareth fruit in Christ My Father saith he purgeth it that it may bring forth more fruit Be it unto thee as thou wilt Christ cannot long dissemble to speak so and keep up his love he tryed this woman hardly now he praiseth her in her face Great is thy faith and granteth her desire to the full if there was such a brotherly and naturall compassion in Ioseph Gen. 43.30 Iosephs bowels yerned they were hot and Gen. 45.1 Joseph could not refrain himself Vatablus noteth that the Hebrew word is He could not do violence to himself His love was like a hot Furnace and it was like to make a captive of him and to overcome him now the man Christ hath the same heart and bowels of a man and I conceive as Christ was a man void of sin so the acts of naturall vertues as to pitty the afflicted were stronger in him then in us sin blunteth naturall faculties especially such as inclineth to acts laudable and good such as are love compassion to the miserable and sin boweth or rather breaketh naturall acts that are indifferent in their nature and farther removed from mortality and maketh them intense above nature sin being a violent thing so in natural men there is little power in carnal reason over acts of generation hunger thirst sleep and such as have their rise from the sensitive soul Christ having strength of
other temptation 3. Hence the conscience is timerous and traverseth its wayes under the Triall when a night Traveller dare not trust the ground he walketh on he is in a sad condition he is under two evils and hath neither comfort nor confidence Isa. 50. He that walketh in darknesse and hath no light but some glimmering of star light or half moon under the earth and knoweth not the ground he walketh in Let him trust in the name of the Lord. 8. She runneth not away from Christ under desertion But 1. She cometh to him it s a question what deserted souls shall do in that case See 2. that you run not from Christ it was a desertion that Saul was under and a sad one we read of but he maketh â—â—â—fession of his condition to the Devil a sad word 1 Sam. 28.15 I am sore distressed thereâ—s a heavy and lamentable reason given why the Philistines make War against me Why That is not much they make War alwayes against the people of God Nay but here is the marrow and the soul of all vengeance God is departed from me Why Foolish man What availeth it thee to tell the Devil God is departed from thee Judas was under a totall desertion he went not to Christ but to the murtherers of Christ to open his wound I have sinned Fool say that to the Saviour of sinners the Church deserted Cant. 1. 5. betaketh her self to Christ and searcheth him out Saw ye him whom my soul loveth It s a bad token when men conceiving themselves to be in calamity maketh lies amd policy their refuge Obj. But it is a greater sin to go to Christ being in a state of sin What have I to do to go to him whom I have offended so highly Ans. To run from Christ under desertion is two deaths 1. Desertion is one and if reall the saddest hell out of hell 2. To flee from Christ and life is another death now to come to him though he should kill thee for thy presumption is but one death and a little one in comparison of the other and one little death is rather to be chosen then two great deaths 2. Consider how living a death it is to be killed doing a duty and aiming to flee in to Christ better die by Christs own hand if so it must be as by another and better be buried and lie dead at his feet as to run away from him in a heavy desertion if the believer must die its better his grave to be made under the Throne and under the feet of Jesus Christ as to die in a state of strangenesse and alienation from Christ not daring to come nigh him all the deserted ones that we read of did flee in to himself Psal. 34. Psal. 88. Psal. 39. Job 13.15 Isa. 38. 2. It s good to claime him as thy God though he should deny thee and creep into him though he should throw thee out of his sight Better kisse the sword that killeth thee and be slaine with his own hand as cast away thy confidence 25. But she came and worshipped An heavier temptation cannot befall a soul tender of Christs love then to cry to God and not be answered and to cry and receive a flat and downright renouncing of the poor supplicant yet this doth not thrust her from a duty she commeth and worshippeth and prayeth It s a blessed mark when a temptation thrusteth not off a soul from a duty and 1. when the danger and sad triall is seen its good to go on Christ knew before he should suffer and when they would apprehend him yet he went to the garden to spend a piece of the night in prayer It was told Paul by Agabus if he went to Ierusalem the Jews should binde him and deliver him to the Gentiles it was his duty to go thither he professeth he will go Act. 21.13 What mean ye to weep and break my heart I am ready not onely to be bound but to die for the name of Iesus dying could not thrust him from a duty Esther ran the hazard of death to go in to the King yet conscience of a duty calling she goeth on in faith If I perish I perish 2. In the act of suffering Christ on the Crosse prayeth and converteth the Thief Paul with an iron chain upon his body preacheth Christ before Agrippa and his enemies and preaching Christ was the crime Paul and Silas with bloudy souldiers must sing Psalms in the stocks 3. Indefinitely after the triall and when the temptation is on yet the Saints go on Psal. 44 17. All this is come on us there is the temptation the duty Yet we have not forgotten thee neither dealt falsely in thy Covenant Ps. 119.23 Princes did speak against me there is a temptation yet here is a duty But thy servant did meditate on thy Statutes vers 81. My soul fainteth for thy salvation but I hope in thy Word vers 110. The wicked have laid a snare for me yet I erred not from thy Precepts ver 157. Many are my persecuters and mine enemies yet do I not decline from thy Testimonies Psal. 109.3 They fought against me without cause vers 4. For my love they were my adversaries but I gave my self to prayer 1. It s a sign of a sweet humbled servant who can take a buffet and yet go about his Masters service and when a soul can passe thorow fire and water to be at a duty for then the conscience of the dutie hath more prevailing power to act obedience then the salt and bitternesse of the temptation hath force to subdue and vanquish the Spirit its like Grace hath the day and better of Corruption 2. It argueth a soul well watched and kept from the incursion of a house sin and a home-bred corruption for the temptation setteth on the nearest corruption as fire kindleth the nearest powder and dry timber and so goeth along Ps. 18.18 They prevented me in the day of my calamity vers 23. I was upright before him and I kept my self from mine iniquity The Devill hath a friend within us now there be degrees of friends some nearer of blood then other some the mans own predominant is the dearer friend to Satan then any other sin if pride be the predominant it s so Satan his first-born he agents his businesse by pride 3. So it may argue that the soul steeled and fortified with grace taketh occasion from the sinfulnesse of the temptation and the edge of it to be more zealous and active in duties David scoffed at by Michol said I le be more vile yet so Psal. 22.7 All that see me laugh me to scorn they shoot out the lip they shake the head 8. He trusted in the Lord c. See here a heavy temptation but his faith diggeth deeper to the first experience of Gods goodnesse vers 9. But thou art he that took me out of the womb c. As the Church mocked with this
humility is no daring grace it dare scarce seek to be a door keeper in heaven it setteth it self in hell 2. Though humility be well born of kin to sweet Iesus who is lowly and meek Yet Christ and Christ only is humilities free-hold The humble soul knoweth no Land-lord but Christ and is only Graces humble Tenant there is none to him but the Lord Jesus with his rich ransom of blood 1 Tim. 1.16 17. So there is much humility in heaven if it were possible that tears could be in heaven the humble Saints that are there should not see Christ reach out a Crown to set on their head but they should weep and hold away their head yea the glorified are ashamed to bear a crown of glory on their head when they look Christ on the face and so cannot but cast down their crownes before the Throne Rev. 4.10 3. All the Saints truly humbled cry up Christ and down themselves and in their own books are farre from Christ as any Matth. 8.8 9. I am not worthy that thou shouldst come under my roof but speak the word only and my servant shall be healed yea we gather from Jobs pleading chap. 14. that humble Saints think not themselves only below grace and mercy but also below the glory of justice and wrath Job 14.2 Man fleeth also as a shadow and continueth not 3. And dost thou open thine eyes upon such a one and bringest me unto judgement with thee 4. Who can bring a clean thing out of an unclean one Not one he would say I am not only frail by condition of nature being a shadow of clay v. 1 2. But also by birth sinfull and unclean by reason of sin originall I am therefore a party unworthy of the anger of God as a Beggar is not worthy of the wrath of the Emperour or a worm of the indignation of an Angel 4. Any man is nearer God then the humble soul in his own eyes Psal. 22.24 Our father 's trusted in thee c. 6. I am a worme and no man Because humility is a soul smoothed and lying levell with it self no higher then God hath set it Ps. 131.1 I do not exercise my self in great matters or in things too high for me The proud soul hath feathers broader then his nest 5. The humble soul is a door-neighbour to Grace Christ is near a casten-down mourner in Zion to give him beauty for ashes the garments of praise for the spirit of heavinesse Isa. 61.3 Christ hath a Napkin for the wet face of a humbled sinner Christ the Chirurgion of souls hath a wheel to set in joynt the broken heart Isa. 61.1 There 's a Saviours hand in heaven to wheel in an ill-boned soul on earth Ps. 51.8 O what consolation Christ doth both seek and save the self-lost soul Luke 19.10 The Lamb one of the lowliest and meekest creatures hath a bed beside the heart and in the bosome of Christ Isa. 40.11 He shall carry the Lambs in his bosome yea he shall deliver the needy when he cryeth the poor also and him that hath no helper Ps. 72.12 The Lord giveth more grace he resisteth the proud and giveth grace to the humble Grace upon grace is for the humble Jam. 4.6 6. The humble cannot complain of Gods dispensation 1 Sam. 15.26 Humble David But if the Lord say I have no delight in thee behold here am I let him do to me as seemeth good to him That I am not fettered with the Prince of darknes is the debt of grace on me then that you are any thing lesse then timber and fire-wood for Tophet put it up in Christs compt and strike sail to Christ and stoop to him 7. Yet is the hope of the humble green at the root it shall not be as a broken tree Ps. 9.18 1. Because God shall save the humble Job 22.29 2. And hear his desire Psa. 10.17 3. Revive his spirit Isa. 57.15 4. Beautifie him with salvation Ps. 149.4 5. Honour him Prov. 15.33 6. Satisfie him Psal. 22.26 7. Guide him i◠judgment Ps. 25.9 8. Encrease his joy Isa. 29.19 9. Blesse him Mat. 5.5 and give him a sure inheritance None can extoll Crace as the humble soul 1 Cor. 15.10 Not I but the grace of God in me 1 Cor. 4. I have written that ye be not puffed up for one against another 7. For who maketh to differ from another And what hast thou that thou didst not receive 1 Cor. 1.27 28 29. Then because thou art litle in thine own eies put not thy self out of graces writing for God putteth thee in Grace is mercy given for nothing and the promise is made to the humble In the judgment of sense every one is to esteem another better then himself Phil. 2.3 Peter is to have a deeper sense of his own sinfull condition then of the sinfull condition of Judas the Traitor Though Peter being graced of God owe more charity to himself then to Iudas when Judas is a known Traitor yet should not humility decline to that extream as to weaken Faith and to say because I am unworthy of pardon therefore its presumption to believe pardon of sins Beware of Pride the Elephants neck and knees that cannot bow God must break God knoweth the proud afar off Psal. 138.6 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gavoah is the high man the Scripture word Iam. 4.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proud man is an appearance not a reall thing and an appearance more then enough the Phrase importeth two 1. It s borrowed from men who see things near hand before they see things afar off and so more of their eyes is fixed on that which is near hand and so it s more delighted in we see things a far off with lesse delight to the sense Lorinus Quasi in transitu videre and with contempt The humble man lieth near Gods eye the proud man is further from his eye and seen in the by and with contempt by God 2. A man seeth his enemy a far off and loveth not to come near to him God hath an old quarrell against pride as one of the oldest enemies born in heaven in the breast of the fallen Angels and thrown out of heaven and it seeketh to be up at its own element and countrey where it was born as proud men are climbing and aspiring creatures But God a far off resisteth the proud and denieth grace or any thing of heaven to the proud Pharisee When God first seeth a proud man he saith Behold my enemy the lowly man is Christs friend 4. Though the woman be a dog in her own eyes and so a sinner See O sinner rich mercy that Christ should admit of dogs to his Kingdom O Grace that Christ should black his fair hands to speak so in washing foul and defiled dogs How unworthy sinners and so foul sinners that they should be under Christs table and eat his bread within
and that which is essentially sin dwelleth in us while we are here as the sad complaints of justified Saints do testifie as Chemnitius observeth yea Andradius saith as Antinomians do that we put blasphemy upon Christ his merits and grace as if he could not in a moment wash us perfectly from all sin And what Arguments Papists in this Point use the same doth Eaton and Antinomians use also yea but justified Job saith cap. 9.30 If I wash my self with snow-water and make my hands never so clean 31. Yet shalt thou plunge me in the ditch and mine own cloaths shall abhorrâ— me Job 40.4 Behold I am vile what shall I answer thee This Job after he was by Gods pen declared an upright man saith of his own wayes in his sufferings And David a justified man faith Psal. 143.2 Enter not in judgement with thy servant for in thy sight shall no flesh be justified yet Job and David were no hypocrites SERMON XVIII NAy give me leave to say that Antinomians make justification and free grace their Common-place of Divinity as if they only had seen the visions of the Almighty and no other but they are utterly ignorant thereof for they confound and mix what the Word distinguisheth because justification is onely a removall of sin by a Law way so that in Law it cannot actually condemn Rom. 8.1 There is no condemnation to them that are in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing that deserveth condemnation Nihil condemnabile So that in Law all obligation to externall punishment called Reatus personae the guiltinesse of the sinner is removed and he shall never be condemned for sin because Christ did bear that guilt for him hence we say in this regard its blasphemy to say that tears of sinners do wash away sin that sorrow for sin and fasting pacifieth or removeth Gods wrath for my part I never used such Popish and unsavory speeches Papists do and we must distinguish between the lax Rhetorick and the strict Divinity of fathers But 2. Justification is not an abolition of sin in its reall essence Physicall indwelling Justified Paul sigheth and cryeth Rom. 7.14 I am carnall sold under sin 18. I know that in me that is in my flesh dwelleth no good 24. O wretched man that I am who shall deliver me from the body of this death Now if the sense of the corrupt flesh make these complaints in Job David Paul and if sinfull flesh opposite to faith apprehending the just contrary in Christ who justifieth the sinner dwell not in us Then 1. David Job Paul did lie in these confessions for to speak contrary to the language of justifying faith must be a lie 2. They were not really carnall and sold under sin but onely according to the sinfull doubting and apprehension of the flesh Pauls crying out of the body of sin was an irrationall fleshly and hypocriticall complaint 3. We are not to grow in the grace of sanctification and abstinence from yeelding to the motions of the flesh because if there be no sinfull imperfections in our sanctification we are not to grow in grace really but only in the false and hypocriticall apprehension of the flesh 4. If God see nothing of sin in the saints after their justification then there can be no sin in them after justification and so the justified cannot sin except they may sin and yet God cannot see them sin contrary to Ps. 69.5 Ps. 139.1 2 3. Yet Iohn saith even of himself and of those who have an Advocate in heaven 1 Ioh. 2.1 That if we say we have no sin we deceive our selves and the truth is not in us 1 Joh. 1.8 Now he cannot speak of men as considered in the state of nature and unjustified because to answer a doubt of weak consciences who said oh if we have sin then are we eternally lost and condemned he answereth 1. the justified are to confesse v. 9. and God is faithfull to forgive 2. He answereth 1 Iohn 2.1 If we sin we have an advocate with the Father 5. It must inevitably follow that Christ commanding these who have a Father in heaven to pray forgive us our sins commandeth them daily to pray out of a fleshly doubting not from the Spirit of Faith I had rather say with Scripture that all the justified Saints must take down their Top-Sail and go to heaven halting and that they carry their bolts and fetters of indwelling 〈◊〉 through the field of Free-Grace even to the gates of glory Christ daily washing and renewing Pardons and we daily defiling to the end that grace may be grace 6. Yea the Scripture is most clear that the fairest face that is now shining in glory was once even in the Kingdom of Grace and in the state of justification blacked with sin and sin-burnt by reason of sin dwelling in them 1 Kin. 8.46 For there is no man that sinneth not This is a black put on the faces of all men dwelling on the earth amongst which you must reckon justified and pardoned souls Eccles. 7. v. 20. For there is not a just man upon earth thrâ— doth good and sinneth not Then there 's a Thorne in our fairest Rose Davids Sun shines not so bright but there 's a cloud going over it in every justified mans good he doth in every sacrifice he offereth there 's some dung The sun hath looked on him Augustine had the same controversie but on another ground with Julian who also of old conceited that justified souls were free of inherent sin as Libertins now teach but Augustine saith alway That sinne dwelleth in the regenerate but it is not imputed and concupiscence after Baptism is removed Non ut non sit sed ut non imputetur Not that it is not but that in the Court of justice it is not reckoned on our score by which it is more then evident that justification is not such an abolition of sin in its roâ—â— and essence as shall be in the state of glory â—hen root and branch shall be abolished and not only shall justification free us as it doth in this life from all Law-guilt and obligation to wrath which is but Actus Secundus the second Act of sin the effect not the essence of sin but also sanctification being perfected all indwelling of sin shall be removed sin in the justified hath but house-room and stayeth within the walls as a Captive an Underling a servant it hath not the keyes of the house to command all nor the Scepter to rule All the keys are upon Christs shoulder far lesse hath it a Law-power to condemne therefore saith Augustine â—xcellently Cont. Iulian lib. 6. c. 5. Sanat vitâ—atum à reatu statim ab infirmitate paulatim God healeth the sinner from his guiltinesse its a Law word and a Law cure presently but from his infirmity by degrees by little and little and Gregory Moral lib. 29. c.
Popish superstition but that such is Christs excellencie that any thing that hath the poorest relation to him is desirable for him 2. A poor woman Luke 7. sought no more of him but to wash the feet of Christ and kisse them Another woman Matth. 9.21 If I may but touch the border of his garment I shal be whole Mary Magdalen sought but to have her arms filled with his dead body Joh. 20.15 She saith weeping to the Gardiner as she supposed Sir if thou hast born him hence tell me where thou hast laid him and I wil take him away To Joseph of Arimathea his bloody winding sheet and his dead and hoâ—ed and torn body in his arms are sweet Christs Clay is Silver and his Brasse Gold 3. Christs â—harpest rebukes are sweet oyl the wounds â—nd the holes that the sweet Mediatour maketh 〈◊〉 the soul when he smiteth with the rod of his â—outh are with child of comforts he rebuked â—ot the Serpent as not minding salvation to Saâ—an but rebuked Evah intending the promised â—â—od for her O what sweetnesse of love is that â—â—pression Jer. 31.20 For since I spake against Ephraim I do earnestly remember him I will 〈◊〉 have mercy on him saith the Lord. Then rebuking of Ephraim which is called speaking against him is dipt in mercy Hos. 11.7 My people are bent to back-sliding this is a rebuke sharp enough yet he chides himself friends with the people v. 8. How shall I give thee up O Ephraim mine heart is turned within me Here is kissing and love wrapped about rebuksâ— so Jer. 3.1 Thou hast played the harlot with many lovers but see mercy Yet return to me saith the Lord. 4. His black and sowre Crosse is sweet and honied with comfort his dead Body a bundle of myrrhe Cant. 1.13 The smell of which is strong and fragrant and sweateth out precious gum rejoycing in tribulations Rom. 5.3 Count it joy all joy when ye fall in divers temptations Jam. 1.2 The Eagles smell heaven in the crosse and Christ in it Gal. 6.14 Yea the refuse and the worst of Christs crosse the shame and the reproaches of Christ are sweeter and choicer to Moses then the Treasures Riches yea then the Kingdome of Egypt and the glory of it Heb. 11. ver 26 27. yea the shame and blushing on Christs fair face Heb. 12.2 which he suffered under the Crosse is fairer then Rubies and Gold and hath the colour of the Heaven of Heavens Nebuchadnezzar hath more pain torment in persecuting Dan. 4.19 then the three children had in being persecuted There 's pain and fury in active persecution He was full of fury and the form of his visage changed but there is joy unspeakable and glorious in passive persecution Christs sanctified crosse droppeth honey 1 Pet. 1.6 5. Christs glownings and sad desertions though to the believer they be death and hell yet have much of heaven in them So Psal. 30.7 Thou turnedst away thy face and I was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhal I was troubled like a withered flower that loseth sap and vigor So Exod. 15.15 The Dukes of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhaln were amazed yet at that time David prayed cryed and was heard ver 8 9 10. The sweetest communion that Christ seeketh of us on earth is prayer Cant. 2.14 and Cant. 5. Desertion is death it self and a death to the soul. 6. I opened to my beloved and my beloved had withdrawn himself and was gone And what was the Churches case My soul went forth from me The Arabick My soul departed I died So is death described by the like phrase Gen. 35.18 Rachels soul was in departing for she died And when men are stricken with sudden fear the heart is said to goe out So Gen. 42.28 The soul of Josephs brethren departed that is they were extreamly amazed When they found their money in their sacks The like was the case of the Church when CHRIST departed she died for sorrow the soul departed from the soul because her Lord and beloved was gone Yet even that death that soul-hell in the want of Christ was a Heaven it was a sweet and comfortable season then hath she a commuion with him in a most heavenly manner 1. Asking at the watchmen for him 2. In binding sad charges on the Daughters of Jerusalem to commend her to God by prayer 3. Then was she sick of Love for him 4. Then fell she out in that large Love rapture in a most heavenly praise of him in all his vertues My welbeloved is white and ruddy and the chief amongst ten thousand c. Here then the Hell that Christ throweth the Saints in in their Desertions is their heaven 6. The meanest and lowest relation with Christ is honour John Baptist placeth an honour in unloosing the Latchets of his shooes and thinketh to bear his shooes is more honour then he deserveth Joh. 1.27 David a great Prophet appointed to be a King O if I might be so near the Lord as to be a door-keeper in his house Ps. 84.10 He putteth a happinesse on the Sparrow and the Swallow that may build their nests beside the Lords Altar Then the fragments and crums that his dogs eateth must be the dainties of heaven and Christs water the wine of heaven Now if any the lowest thing of Christ the Morsell of his dogs be desireable how sweet must himself be if the parings of his bread be sweet What must the great loafe Christ himself be Christ himself is so taking a Lover he hath a face that would ravish love out of Devils so they had Grace to see his beauty he could lead captive all hearts in hell with the lovelines of his countenance which is white and ruddy and pleasant as Lebanon if they had eyes to behold him O he himself is an unknown Lover he hath neither brim nor bottome his Gospel is the unsearchable riches of Christ his Gospel is but a creature How unsearchable must he himself be The wise man Prov. 30.4 putteth a riddle upon all the wisest on the earth Solomon all What is his name We know neither name nor thing Isa. 53.8 Who shall preach his generation O what a mercy â— that he will give sinners leave to love him Or honour us so much that we may lay our black and spotted love on so lovely and fair a Saviour That such an infinite and desireable love as Christs Love should come to borrow that expression within the sides of thy love and heart is a wonder Alas it s a narrow circle and not capacious to contain him and his love that passeth knowledge Eph. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels To seek Grace is desireable but suppose any person were a Masse and nothing but composed of pure Grace and yet want Christ himself he should be but a broken lamed creature put a soul in heaven and let
do act in Faith a float especially because a strong faith is a great vessel and therefore more of Christs tide is required for weighing Anchor and lancing forth The wings of a Sparrow should not raise an Eagle off the earth the limbs of a Pismire could not suit with a Horse or an Eliphant there is need of a strong winged soul to believe especially against hope 4. To believe Christ when midnight speaketh blacknesse of wrath requireth eyes and light of miracles yea it s a greater work then the very miracles of Christ Iohn 14.12 But especially when Christ is absent it s with the soul as with a clock in which the wheels are broken the passes or weights are fallen down Obj. 1. But I aim and endeavour to believe but can do nothing and without his grace my violence to heaven is without fruit Ans. 1. It s true the Semipelagians halfing of the work of believing and the glory of it between co operating grace and will as if nature could divide the spoil with the grace of Christ is damnable pride but its Gods way to half the work between Christ within in regard of the habit of grace and Christ without in regard of the assisting grace of God Luke 15.20 While he was yet a great way off his father saw him and ran and fell on his neck and kissed him Christ rewardeth not natures aims with grace nor doth he make gifts the work and grace the hire or natures labour the race and grace the Garland but he rewardeth grace with grace and that of meer grace Joh. 15.3 He hath in his Decree and Promise marshalled such and such acts of grace to stand beside others and that by Covenant and therefore believe that you may believe pray that you may pray Obj. 2. But who can act saving grace without the blowing of saving grace I can no more do it then I can command the West wind to blow when I list Ans. I grant all nor do I speak this to insinuate that Free-will sitteth at the helm or that Grace sleepeth and Will waketh the contrary is an evident truth yet give me leave to say there 's ods between blowing of the winde and making ready the sails Though Sea-men cannot make wind nor is it their fault to want wind yet can they prepare the Sailes and hoise them up to welcome the wind we cannot create the breathings of the spirit yet are we to misse these breathings and this is a fitting of the Sails and we are to join with the spirits breathings Christ bindeth up the winds in his garment so as if one look of faith or halfe a spirituall groane should ransom me from hell I have it not in stock therefore hath God ordered such a dispensation that in all stirrings of grace the first spring Principium motus the fountain-rise of calling Jesus Lord shall be up in Heaven at the right hand of the Father and the farre end of any gracious thought is as far above me as the heart of Christ who is in the Heaven of Heavens is above the earth though ye think nothing of it and better Christ be my Steward and that the Gospel be at the end of all acts of grace as that Christ be Free wills debtor More reason Christ be Creditor then debtor to his Redeemed ones 2. I know the childe of God may be so far forth lazie as that its his fault that the winde bloweth not if we speak of a morall cause 3. It s his part to joyne with the working of assisting grace Col. 1.29 Whereunto I also labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving according to his working which worketh in me mightily The Lord hath by free promise laid holy bands on himself to give predeterminating grace to his own children to persevere to the end and to prevent Apostacy and hainous sins inconsistent with saving faith 1 Cor. 1.8 Jude v. 24. Ier. 32.39 40 41. Isa. 54.10 Isa. 59.21.22 Luk. 2◠32 1 Ioh. 2.1.2 Yet so as he hath reserved a liberty to himself to co-operate with them in particular acts as it shall be their sin not his withdrawing of Grace that maketh them guilty to the end we may know we are in Graces debt in all good and supernaturall Acts so 2 Chron. 32.31 Ezechiah was tried of God in the businesse of the King of Babylons Ambassadors that the King might see that he could not walk to heaven on clay legs or by his own strength and the reason is clear God cannot make a Promise of contributing this bowing and predeterminating Grace but in a way suitable to Free-grace For God cannot change Grace unto naturall debt it remaining grace for so it should be Grace no Grace which is a contradiction 2. The Lord hath reserved liberty to himself in this promise that in this or this particular Act the omission whereof may consist with perseverance in Grace he may contribute his influence of Grace or not contribute it so David hath not actuall Grace at his will and nod to eschew adultery and murther as he pleaseth nor Peter to decline an evill hour when he shall be tempted to forswear his Saviour Christ nor hath Heman in his hand Psal. 88. nor the deserted Church power Psal. 77. to pray and believe and rejoice in the salvation of God at the disposition of Free-will But the key is up in the hands of the Kingly Intercessor At the right hand of the Father that must open the heart it s far to fetch as far as the Heaven of heavens to make winde and sailing to Christ-ward therefore 3. Seasons of Acts of Grace to believe to walk in any warmnesse of love to Christ and his members are fruits of Royall Liberty and Free-Grace who hath the key of the house of wine to stay the soul with the Flaggons and Apples of love Certainly it is the King himself that taketh the Spouse into His banqueting House Cant 2.4 And yet so as the omission of all supernaturall duties yea our lazinesse in the manner of doing our failings and sins are imputed to our selves and not to the not blowing of the wind of the holy spirit nor to the want of the efficacious motion of the spirit as Libertines teach with Arminians For we so sin through the want of the motions of efficacious Grace as through the want of a Physicall not of a morall cause and so as we are most willing to want that influence and so are guilty before the Lord God hath reasons strong and convincing why he worketh thus 1. It setteth not Grace to work by ingagement the spirit of the living creatures is within every wheel of Christ that it must move from an inward principle the motion of saving Grace is Christs heart wheeled about by it self and by no forraigne cause without it self Love worketh as Love without bud or bribe from Men or Angels Grace is both wages and work the race and the gold to it self 2.
over Satan I do not mean as Arminians do that free-will by order of nature beginneth first to resist Satan then Gods grace followeth as a hand-maide but I intend this that because Peter is self-strong his flesh saith to Christ that Christ is mistaken and looketh beside the spirit of prophesie for Mat. 26.35 He saith Though I should die with thee yet will I not deny thee Belike if he had been diffident of his own strength and watched and trusted in the strength of an intercessor he should not have been deserted so as to deny his Lord we put not Christ to it to put forth his omnipotency in every act to save us that wee yeeld not I deny not but there is a necessity in regard of Gods wise providence that the Saints must sin and that they be passive vessels to carry the lustre hold forth the rayes and beams of pardoning Grace Yet certain it is there be hypotheticall connexions of supernaturall Providence in Gods eternall Decree never put forth in action because of our lazinesse As if God shal suffer Iob to be tempted and he by grace sin not as Job 1.22 The Lord shall also strengthen him when he is tempted the second time not to sin and if Abraham be tempted to effer up his only Son for God and if he yeeld obedience God shall surely blesse him with the blessing of sanctification promised in the Covenant as is clear Gen. 22.16.17 Heb. 6.12.13.14 For we see these connexions some times put forth in Asts But other connexions are not put forth in Acts Math. 11.21 Luke 16.31 1 Sam. 23.12 Such as these if David be tempted by Satan he shall not resist but shall number the people if Peter be tempted he shall not stand out in confessing his Master Certain it is that as we come short of these comforts of a communion with God which we might injoy by our loose walking so upon the same reason we fall short of many victories over Satan which we might have if we should improve the dominion and Kingly power of Christ over that restles spirit As thou wilt As thou desirest God maketh of his free dispensation a sanctified will and affection in prayer the measure of his gifts to us a word then 1. Of a sanctified will and affections 2. How these are â—he measure of Gods goodnesse toward us in these Positions Posit 1. The soul is never renewed while the will be renewed for the will is the heart of the heart and the new heart is the new man Ezek. 36.26 Deut. 30.6 For the heart is the King and Soveraign of obedience Deut. 30.19 Posit 2. All sanctified affections are threded upon the will saving Grace can lodge no where but in the center of the heart and that 's the renewed will presupposing new light in the mind Grace taketh this first Castle Posit 3. Hence how many grains of sanctified will as many grains of new obedience so love is the fire of our obedience and willingnesse the faâ— of obedience which is set on fire by love Posit 4. A civil will is not a sanctified wil in some men the will is more Morall lesse raging then the motions of it being lesse tumultuous as in some carnal spirits the wheels go with lesse noise all rivers make not alike action and stirring on their Banks but that taketh nothing from either their nature or deepnesse or occasionall over-swelling Posit 5. The speciall mark of a sanctified wil is that its a broken thing as it were fallen in the midst in two pieces and yeelding to God and saving light there was a sea of grace and saving light in Christ no created will stooped to the light of a revealed Decree in such a submissive measure in a Hel of fear sorrow and anguish for an evil of punishment more then any creature was able to bear as he did Neverthelesse not my wil but thy wil be done Far more in other things of lesse pain should we suffer especially in these the wil is to stoop 1. In opposing our lusts as we would testifie that the proudest piece in us the will hath felt the influence of Christs death on it That we no longer should live the rest of our time to the lusts of men 1 Pet. 4.2 But to the will of God 1 Pet. 2.24 Rom. 6.6 The dominion of wil is the dominion of sin 2. In that the soul speaketh out of the dust and is put to silence before God and sitteth alone as Melancholicks do Lam. 3.28 29. A tamed man is broken in his will in which the Pride of opposing God consisteth Then Isa. 11.6 The wolfe dwelleth with the Lamb. 3. The subordination of the will to God is a great signe of a subdued spirit nothing affecteth Independency more then the vain will Psal. 37.7 Rest on the Lord Heb. Be silent toward the Lord Vatablus Be quiet Repine not as disobedient neither answer again Isa. 61.1 Christ is sent to bind up those that are broken in will or heart the Hebrew will include both Prov. 15.31 He that hearkeneth to reproof getteth a heart possesseth his heart so Vatablus The meek spirit which in obedience submitteth to rebukes possesseth his heart and possesseth his own will now the contrary must bee in the undaunted man his will and heart must have dominion over him and his will must possesse him as Prov. 17.18 The unconverted man is a man wanting a heart and a will a will not broken to God is as good as no will and no heart at all the broken heart is the heart to God and the broken wil the wil. Posit 6. The affections in their naturals beâ—ng corrupt grace only maketh them pure and when they are purest they are strongest it s most of the Element of the earth that is all earth and wanteth all mixture of other Elements that is most fire that hath least of earth in it that is finest gold that hath in it least of other mettals least drosse least oare When affections are most steeled with Grace they have the least mixture in them love having much of Grace hath least of lust zeal with much grace hath least of the wild-fire of carnall wrath and these are known by the swiftnesse of their motion toward their kindly objects the more of earth in the body the swifter is the motion downward toward the earth fire worketh most as fire when it carrieth up in the Air nothing but it self or fiery sparks like it self but when it ascendeth and carrieth up with it houses mountains and great loads of earth the motion is the slower Grace being essentiall to gracious affections they run and move kindly and swiftly therefore is supernaturall love strong as death hard as the grave In the Martyrs it was stronger then burning quick then the wheels racks and the most exquisite torments and Christs love was stronger then Hell of all loves that is the strongest that bringeth sicknes
to his house Why But thou shouldst go When old Jacob saw the Chariots â—nd Messengers that Prince Joseph his own son yet living had sent to fetch him His heart failed for joy Seest thou the Chariot of Pharaoh paved with love make then for the journey the home we have here is a taking lover Why But thou maist say I cannot stay here the King hath sent for me SERMON XIII OF Israel It was then a priviledged mercy that Christ was senâ— to the Jews 1. The Jew is the elder Brother and the Native heir of Christ Christ of their blood and house Rom. 1.2 3. Rom. 9.3 They were Christs first Bride Alas they killed their husband there 's a born Jew in Heaven in soul and body its sweet to have any relation to Christ. 2. The Catholick Covenant of Grace made with the great Sister the Church Universall was first laid down in pawn in their hand they put their hand first to the contract in subscribing the marriage contract Ier. 2.3 Israel was holy to the Lord and the first fruits of his increase O sweet the fallen race of mankinde was Christs corn-field and his wheat The Jews were the first sheaf of the field Deut. 7.6 They got Christs young love and to speak so the first handsell of Free Grace in a Church way 3. Christ in the Iews flesh yet not excluding Ruth Rahab and other Gentiles of the Blood-Royall acted the whole Gospel a born Iew Redeemed the lost world offered a sacrifice to God for sinners a born Iew is heir of all things is exalted a Prince to guide and rule all and shall judge Men and Angels 4. The Lord Christ in the flesh was first offered to them they had the first Gospel love Matth. 10.5 6. Act. 13.46 5. The Oracles of God was committed to them Rom. 3.1 Rom. 9.4 The Testator Christ his written will was in their keeping 6. God was their first Crowned King He gave Ethiopia and Egypt and Zeba a ransom for them and was their Law-giver 7. Every Male childe amongst the Jews did beaâ— somewhat of Christ in his flesh Col. 2.11 Wheâ— all the world was without Christ 8. Their land was Christs by a speciall typicall right God saith of it It s my land Christ was their Soveraigne Land-lord and they the great Kings Free-holders 9 The Lord never dwelt in a house made with hands in a Temple as amongst them having special respect to the true Temple Iesus Christ Ioh. 2.19 1. Let us pray our Elder sister home to Christ Cant. 8. They said We have a little sister and she hath no breasts what shall we doe for our sister in the day that she shall be spoken for Now we have a greater sister What shal we the Gentiles do for her There 's a day When ten men shall take hold out of all Nations of the skirt of a Jew saying we will goe with you we have heard that God is with you Zach. 8.21 2. It is the happinesse of our Land that we have a three-fold relation to Christ I meane these two Nations that we have avowed the Lord by a Nationall Testimony and the Nations are the publick Martyrs and witnesses of Christ in that they are made a field of blood for no other quarrell but because they desire to stand for Christ Truth against Antichrist sure in the intention of Papists now in Armes against us there is no cause of War but this only 2. That we have sworn that the Lord shal be our God in a Solemn Covenant 3. That we are honoured to build the Temple of the Lord and reform Religion O that we could see our debt and be thankfull 3. The Iewes had the morning market of Christ and they would not pay the rent of the Vineyard to the Lord thereof we have the after noon of Christ and know we what a mercy it is that our beloved feedeth amongst the Lillies till the day break and the shadowes fly away and that the voice of the Turtle is heard in our Land God for our abuse of the Gospel hath sent amongst us the bloody Pursevants and Officers of his wrath men skilfull to destroy God is now in three Kingdomes arresting the Carcases of men we are owing much to God he will now have husbands and sons from us and leggs and armes of wounded and slain men from us for that rent we owe to the Lord of the vineyard for our contempt of the Gospell Sheep first a word of Sheep then of lost sheep I take no other reasons why the redeemed of the Lord are called sheep then are obvious in Scripture 1. The sheep are passive creatures and can do little for themselves so can believers in the work of their salvation as 1. They have not of themselves more knowledge of the saving way then sheep and so cannot walk but as they are taught and led Psal. 1â—9 33 Teach me O Lord Psal. 25.5 lead me in thy truth Like a blinde man holding out his hand to his guide so they Psal. 5.8 Lord lead me in thy righteousnesse 2. It s not common leading but the leading of children learning to go by an hold Hos. 11.1 When Ephraim was a childe I loved him 3. I taught Ephraim also to goe taking them by their armes but Ephraim like a childe knew not his leader But they know not saith the Lord that I healed them 3. Leading may suppose some willingnesse but we must be drawn Ioh. 6.44 No man can come to me except tht father draw him Cant. 1.4 Draw me we will run after thee 4. There is a word of speciall grace which is more then teaching leading drawing and that is leaning Cant. 8.5 Who is this that cometh up from the wildernesse leaning upon her beloved 5. There is a word yet more and that is bearing Luke 15.5 when the good shepherd hath found the lost sheep He layeth it on his shoulders with joy Esa. 4â— 3 Hearken to me O house of Iacob and all the remnant of the house of Israel which are born by me from the belly and carried from the gray haires so also Deut. 32.11 God beareth them on Eagles wings Grace grace is a noble Guide and Tutor 2. The life of sheep is the most dependent life in the world no such dependent Creatures as sheep all their happinesse is the goodnesse care and wisdom of their shepherd Wolves Lyons Leopards need none to watch over them Briers and Thornes grow there alone the Vine Tree the noble Vine is a tender thing and must be supported Esa 40.11 Christ must bear the weak Lambs in his bosome the Shepherds bosome his legs are the legs of the weak Lamb even the habit of Grace is a creature and no independent thing and so in esse in conservâ—ri in its creation in its preservation it dependeth on Christ Grace is as the new-born Bird its life is the heat and warmnesse of the body and wings of the
Damme it s like a Chariot though it have four wheels yet it moveth only as drawen by the strength of Horses without it it s a Plough of timber only that without Iron and Steel breaketh up no earth The new Seed of God acteth as acted by God hence repenting Ephraim Ier. 31.18 Turn thou me and I shall be turned renewed David is often at this Quicken me quicken me the swooning Church Cant. 2. Stay me with flagons and comfort me with apples 3. Sheep are docile creatures Iohn 10.27 My sheep hear my voice I know them and they follow me There is a Controversie with Papists how we know Scripture to be the Word of God there is two things here considerable one within and another without How knoweth the Lamb its mother amongst a thousand of the Flock Naturall instinct teacheth it From what Teacher or Art is it that the Swallow buildeth its clay House and Nest and every Bee knoweth its own cell and waxen House so the instinct of Grace knoweth the voice of the Beloved amongst many voices Cant. 2.8 and this discerning power is in the Subject There is another power in the Object of many thousand Millions of men since the Creation not one in figure and shape is altogether like another some visible difference there iâ— amongst many voices no voice like mans tongue amongst Millions of diverse Tongues of men every voice hath an audable difference printed on it by which it s discerned from all other To the new Creature there is in Christs Word some character some found of Heaven that is in no voice in the world but in his only in Christ represented to a beleevers eye of Faith there is a shape and a stampe of Divine Majesty no man knoweth it but the beleever and in Heaven and Earth Christ hath not a Marrow like himself Suppose there were an hundred counterfeit Moons or fancied Suns in the Heaven a naturall eye can discern the true Moon and the naturall Sun from them all the eye knoweth white not to be blacke nor green Christ offered to the eye of faith stampeth on faiths eye speces little Images of Christ that the soul dare go to Death and to Hell with it this this only was Christ and none other but he only 4. Sheep are simple fancy leadeth them much therefore they are straying creatures Isa. 53.6 Psal. 119. vers 176. 1 Pet. 2.25 there is nothing of the notion of death or of another life in the fancy of Sheep a mouth-full of green Grasse carrieth the sheep on upon a Pit and the mouth and teeth of Lions and Wolves Fancy is often the guide of weak Beleevers rather then Faith little care we by nature what we shall be in the mixt Generation Fancy and Nature cannot out-see time nor see over or beyond death fair green-like hopes of gaine are to us hopes of reall good we think we see two Moons in one heaven there is a way good-seeming that deceiveth us but black death is the night lodging of it Alas we are journying and know not our night Innes and where we shall lodge when the Sun is going downe poor soul where shall you be all night 1. If Beleevers be such dependent creatures what do Libertines and Antinomians teach us That the soul need not go out to Christ for fresh supply but it is acted by the Spirit inhabiting and dwelling in us also that it is the way of the Law not of the Gospel that we act in the strength of Christ both these are against the Gospel 1. We are commanded to pray even the sons who in faith calleth God Our Father which is in Heaven lead us not into temptation which God doth no other way then by giving us new supply of Grace to actuall resistance and Christ wil have us to pray Lord increase our faith the virgins in love with Christ pray Draw us Paul prayeth that the God of peace would sanctifie the Thessalonians wholly 1 The. 5.23 for this he boweth his knee that the believing Ephesians may be strengthned according to the riches of his glory with might by his Spirit in the inner man that Christ may dwell in their hearts by faith and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ Eph. 3.15 16 17 18 19. and that Author Heb. 13.20 21. That the God of peace may make the Saints perfect in every good work to do his will working in them that which is well pleasing in his sight 2. It s against Christs intercession whose it is to keep the faith of the Saints from failing Luk. 22.32 and who finisheth our faith Heb. 12.2 confirmeth us to the end 1 Cor. 1.8 advocateth for new grace 1 Joh. 2.1 2. appeareth in the presence of God for us Heb. 9.24 3. This cannot stand with the promise of perseverance made in the Covenant of Grace Ier. 32.40 41. Es. 59.21.24 Ezech. 36.27 Ioh. 6.39 40. Ioh. 4.13 14. Nor 4. with the faith of perswasion of perseverance Rom. 8.38 39. Jude v. 24.25 Psal. 6. 2 Tim. 4.18 and 5. This must infer either that the regenerate doe not and cannot sin by not believing and persevering in faith and perfecting holinesse in the fear of God which is blasphemy or that the Saints may finally fall from Grace or that the use of grace and willing and doing in the Saints is not of or from confirming and assisting grace 6. This putteth our stock of Grace in our own hand as if Christ did literally only reveale to us the way to Heaven and leave it to our own free will to guide well or ill And so we are to thank Christ for beginning in the spirit and to thank our selves that we go on and grow in grace or end not in the flesh Nay but Christs dispensation in whose grace we are strong Eph. 6.10 can do all things Phil. 4.13 is nothing but one continuate act of Free grace or a long cord or chain of dependency on Christ yea Grace is glory on the wheels Its glory like wheat in the blade in the way in the flâ—x and tendency to the ear and Harvest depending on the continued aspect of the Summer Sun of Righteousnesse the new creature is the iron in the fire heaven in the moulding and framing and under the hammer and tooles of Christ and a Rose in the opening before it cast out its leaves and in this we are to have these considerations 1. Faith is leasurely to look to Christ in bringing his work out of the mould and taking the new ship off the stocks as a perfected vessell We conceive erroneously that Faith only eyeth Christ as pardoning and that it hath no eye no activity and influence on our owne gracious acts wrought in us by Christ but Faith is an agent as it is a patient and joyneth with Christ and with Free-will to an active purifying of the heart