for he dwels there all things else only ease the flesh 2. All other things prosper according to his presence and not according to the power of the Creature 3. All other things are but miserable comforters but only a putting off for a time and forgetting it but it comes again with more violence like a sore ill healed 1. And yet how do we in any strait run to any thing rather than this For first The World saith Come to me and I will relieve thy want Be diligent apply thy mind to me seek and get me by violence or any way and I will ease thee and we run to it with love and confidence and yet never a whit eased or satisfied 2. The Flesh saith Come to me I will rejoyce thee and ligâ—ten thy heart and put away all thy sorrow I season all sadnesse with mirth and delight we follow 〈◊〉 and yet in the midst thereof the heart is sorrowful 3. Reason saith Come to me and I will guide thee â—nd let thee see Comfort Look at thy righteousnesse â—olinesse thy diligence and knowledge of the Word â—hou art so good and so good above others thou hast â—o reason to be heavy and yet man is never the better These are all the Promises of the god of this World 4. Nay saith Christ But turn thine eyes from them all come to me believe and wait and I will refresh thy heart pardon thy sin preserve thee in trouble and keep â—hee in death and this never deceives 2. And the reason why we come not after so many â—alls is because we are not weary or think to find ease else-where and so long we never come viz. till the Word have revealed such a misery to man of which he is now sensible that all things cannot remove For while man 's fleshlie hope remains he doth not respect Christ Christ hath nothing to do with any but sinful miserable man Therefore we come not because we are not burdened or but so as we think either the World shall help us or we shall be able to help our selves Mans burden may be reduced to four Heads 1. Temptations of Satan 2. Guilt of our own Hearts and Want of the Fathers Love 3. Rebellion of the Flesh Corruption of Nature 4. Want and Miserie and Affliction in the World Minde and we shall see that one of these is alwayes the burden under which we groan The three first properlie to Believers either entring the door of Faith or straying from the Faith received 1. Satans Temptations are a grievous burden and snare when he crosseth by Reason the Truth of God for so he possessed many in Christs time and now prevails with many also Sometimes with strong black Arguments vexing with fear doubting and distraction calling the Truth a lye 2. Guiltinesse of Sin by the Law lyes heavy urged also by Satan filling the Heart with fear and disruâ—â— the conscience unquiet and the heart not estabilished in Faith but still hath an eye to his own unrighteousness and thinks if he were more holy and righteous all should be well But the remedy is to accuse thy self still confesse the Lavv meet the curse and bear Indignation yet turniâ—g from these Arguments of Reason Tell the Devil thou never sinned against him but obeyed him but against Christ and that he hath taken to himself that all thy sins are now his and his righteousnesse thine Then begins a spark oâ— Faith to arise saying O that I could b lieve these groans are helped by the Spirit and then comes the feeling of joy and gladnesse 3. Rebellion of the flesh is a burden to Believers when he would do good Evil is present drawing unawares to vile courses still pricking him forvvard to tickling Lusts dravving still to look to the world and so darkning the light of Christ in him But see that it be a burden and whether it be not the strength of thy fleshly wiâ—l not yet subdued that it is a burden rather because thou canst not have thy own will than becâ—use thou canst not have thy will subdued Like a frovvard vvife vvhich saith She will be content and let her husband do what he vvill but withall frets and repines because the husband will not yield vvhich he must do or else she vvill never be quiet Here not the frowardnesse but the crossiâ—g of her vvill is her burden She is not a burden to her self but her husbands vvill is a burden to her and she unto him so with God But if it be a burden indeed no remedie but Christ Thâ—t thou let him see and knovv that it is thy greatest burdens and not trusting thy care diligence or watching nor fighting with fleshly vveapons but lay down all and wait on him vvho hath power and by vvhom only sin and lust is crucified 4. Want trouble and misery in the World lyes heavy on all For flesh vvould live in fulnesse and see somewhat a fore-hand and it may be thou art in want and persecution even for Christ no remedie but Christ and â—â—e Word of Truth For here thou seest the promise to any burden whatsoever Therefore doth sin in thy â—â—lf or want of comfort doth outward Crosses as a worldly husband froward wife bitter enemies sickâ—esse and provertie oppresse thee Sit still and say with â—onfidence and bind Christ to his Word Thou said â—ord thou vvould take away sin crucifie the flesh â—ind Satan bear all my weakness stand by and be acâ—used for me before Counsels Here I am thou knowest â—â—y burden that these ly heavie on me I am vveary â—o bear them I believe thy Word and vvait for thy â—elp 3. So that it is not because we are troubled thereâ—ore to think that he vvill ease us but by trouble being â—riven to him with cryes and faith for the trulie burâ—ened heart is a praying and believing Heart and so a â—ender and broken Heart that all the World cannot â—ure But these are hard But vve are at ease in Sion not â—roubled not weary and therefore have so little fellowship with Christ because we have so much fellowâ—hip with the flesh Take my yoke upon you To live with Christ then it â—s not to believe and live in pleasure case and wantonâ—esse of the Flesh but to bear his burden and yoke heaâ—ier than that of Rehoboams whose little finger was heaâ—ier than his Fathers hand For this is affliction of Spiâ—it killing of the Flesh losing of the World Life and â—ll and yet the believing heart stayed on God in hope â—nd Faith in his promise patiently suffering his will â—hall find rest therein to his Soul though he be pinched â—nd killed in the Flesh. So that Simple believing in Christ and vvalking vvith him â—n the patient willing bearing of his cross and quiet â—ubjection to his will in love is the only way of peace â—nd rest to mans restless heart Jer. 1. This is my burden â—nd I will bear it Lam. 3. It 's
nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
good for a man to bear the â—oke in his youth Mic. 7. I will bear the indignation of â—he Lord because I have sinned If you will be my Disciples take up my Crosse and follow me Phil. 3. Lâ—â— the same minde be in you that was in Christ who when he was reviled reviled not again Nay he prayed for them 1. First If ye suffer wrongfully and take it patientlie the glory of Christ resteth on you For it s not the framing of the World and all things to our wanton minds but our minds to Gods will that'â— our rest For when we will one thing and God wills sends another then the heart of man is vexed be cause he cannot have his own Will 2. There is an unavoidable necessitie that when man begins to believe and to follow Christ in his Word the World will crosse him Satan will tempt him and God will trye him which can no way be helped but by suffering as Christ did 3. Faith gives a foundation of rest to the heart iâ— Gods Word As with Christ who was the Word of the Father but the Crosse destroyes the Flesh and keepâ— Faith in life that Gods power may be perfected iâ— mans weaknesse 4. For to a believing heart the Crosse is no Crosse and to the unbeliever peace is no peace For he hath peace that seeks not peace And he that flies the Crosse shal have the Crosse Foâ— it s no Crosse to them because it but weakens and crosseth the Flesh which he would have crucified But when man would have Christ and ease fullnesse and joy in the World then it is a Crosse to him Now this Yoke must be taken upon us not vowing vvilful poverty in solitarienesse This is but to flie the World to get ease but to bear it quietly when iâ— is sent of God Because we believe and know that iâ— comes to passe by the certain knowledge of the Father and so the Flesh grieves at the Crosse yet the heart imbraceth the Fatherly will freely and with a willing mind None bears the Crosse willingly that seeks easâ— in the Flesh. Now the Crosse and Yoke that Christ bare was 1. The Wrath and Indignation of the Father anâ— want of feeling his love My God why hast thou forâ—aken me and he alone trode the wine-presse of his Wrath â—his is an heavy burden man must bear this Mic. 7. I â—ill bear the indignation of the Lord So when man is â—o sensible of his own guilt that he bears patiently the Wrath of God thinking nothing too much that lights â—n him and so waiâ—s for mercy For God layeth this â—pon man now he smiles and then he looks upon â—an as an enemie all must be born in Faith that man â—ay be brought down 2. The sins and infirmities of the people They were â—oward they were rebellious received not his Doctrine â—ay continued blind and unfaithfull after many miâ—acles They dispised him and his Doctrine yea many â—ell away and became enemies to him and his truth â—nd yet all this he bare patiently He mourned for the â—ardnesse of their hearts wept over them he prayed â—or them As Paul became all to all he bare the care 〈◊〉 fall the Churches And so man not fretting and conâ—nding or justifying himself and judging them but paâ—iently bearing the evil proving if at any time that God will grant them repentance If all do not as thou would have them nor are such as thou expects conâ—ider thou art the same by nature and what thou art â—od they also it is by the will of the Father 3 The oppression of his adversaries with wrongs â—nd slanders and persecution prisonment and â—anishment and yet he bare patiently and prayed â—or them though they did all unjustly and so he sufâ—ered for righteousnesse They took away life and â—ll So that though man be persecuted and reproaâ—hed and counted the off-scouring of all things Yea â—o go through good report and bad report and passe â—y all taking no notice knowing that God hath sent â—hem to curse 4. Want of worldly riches and pleasure oft in poâ—ertie Yea He had not whereon to lay his head he had â—o sumptuous houses nor rich treasures but one poor â—â—g in the hand of a thief for he would not be troubled himself nor trouble no good man with it he had not his varietie of dishes or costly apparel not yearly revenyes nor certain estate Nay he had but for the day yet to believe and to be content it s but an easie burden 1. This Doctrine is foolishnesse to the World which know none other good but the World It s hard to perswade a wordly heart that there is so little good oâ— certainty in the World or that there is a freedom in forsaking it for they think it impossible for they have nought to trust too but that but when man hath another to depend on he lets it go and looks for supplie from him 2. And its little known in the Church We all professe the truth of the Gospel but not learned to suffer with him We like an easie full joyful Religion well to mingle Flesh and Spirit joyn Christ and Mammoâ— together but here is never pure believing Hence many fall from the Gospel others live in daily vexation oâ— securitie having not learned this lesson So that we presume that we do believe and shall stand and yet alace when the Crosse comes it s a question whether we believe or not As Peter 3. So that Christs yoke and Crosse never hurts the Church as in the time of the Martyrs it purified Faith It is a practical divinity it manifests mans weaknesse Gods power and truth which before man thinks not of but now he believes and feels 4. Why then should we fear affliction why do we grieve and mourn and cark and care Thou canst not deliver thy Soul thou frets thy self and God hath set that thus and thus it shall fall out to thee which he will order to the good of all that trust in him Rest then patiently a while and the deliverance shall be glorious Learn of me If you will know the way of rest hearken not to the Flesh pleading for ease nor to the World pleading for wealth nor to your hearts pleading for joy and peace in the World But I will teach you another way which is foolishnesse to the Flesh death for the present but life and freedom for ever So that Man comes to know and walk in the way of life peace as he is taught by Christ and in subjection learns and is guided by him Eph 4.18 But you have not so learned Christ c. he leads unto all truth He is the Prophet of the Church and hath all Wisdom Matth. 5. It hath been said of old but I say unto you c. And in the new covenant they shall all be taught of Christ here none knows the Father but the Son 1. For he only knows the mind of the Father and
no faith the flesh Unlesse we be circumcised Christ cannot profit 1. Thus in all unbelieving hearts the Word of Christ is still cast off for first 1 It is foolishnesse to it that a man should forsake the World live by faith follow God with Abraham he knows not whither suffer the losse of my own Will nay of my Wit nay of my Life and all this is a foolish way 2. And it crosseth the heart of man which he will needs have for rather than he will want that he casts off Christ himself with him in Matth. 19. He went away sorrowfull So that mans infidelitie is still nourished by fleshlie Reason and fleshlie Lusts which fight against Faith 2. Thus the World trusts any thing rather than God and his Word For 1. The World saith Hearken unto me and seek me ply it and be diligent I will fill thee with fulnesse and thou shall not want 2. So lust calls Come I will fill thee with mirth and put away sadnesse delight thee with pleasures and yet the heart is sorrowful 3. So Reason I will lead thee the good and safe way behold thy Righteousnesse Wisdom c. What needs thou fear Thesâ— are the promises of God and of his Word 4. Nay saith Christ These will sail but come thou to me and I will ease thee and deliver thee and redeem thee from all bondage 3. Nay We that are traders in this Word yet how is the heart slant from the simplicitie of the Gospel and so gets no good thereby For 1 We gather conclusions from it by strength of Witt and Art We frame it to our conceits It begets strong opinions in us and we frame tricks and self-holie devices all out of it which are but the Froth of our fleshly brains But believing not from a broken heart tender relenting We call opinion believing and so as among men it is too true a complaint That plain dealing is gone So in Religion plain dealing is lost We professe the Word and trade in it and cast it off when we have done 2. Or we confound Law and Gospel because neither hath power in us We set one in the room of the other and make the Gospel effectual by the Law and not the Law fulfilled by the Gospel 3. Or we make the Word subordinate to man and not man to it laying a foundation in our selves of good qualities and building the promises thereon when it is free without condition We judge the Word and are masters of the Scriptures and are not guided governed with it 4. Or we seek a sign or a wonder that may confirm the word to us that we might feel some joy peace that we might know some assurance But he saith I have given thee a sure Word to believe that but in all we cast away God and his Word and hence it is we get so little good by it 5. But happy he that sticks to this God Promise it shall not fail speak the Word and my servant shall be whole What a mighty Faith that believed that Word and was healed 6. But this shall be a heavy VVord one day when the Son stands condemned at the Bar and the Father saith Now thou seest what is become of thy Rebellion I was thy Father and never wanting or did I ever fail thee I promised thou should not want and gave thee my Testimonies I sent my Son a man like thee he brought my Will to thee and my Promise but thou would have none of me but thou would have the VVorld and follow thine own VVill Thou trusted in thy own Power and VVisdom and Righteousnesse and Holinesse Now plead if thou can therefore not I but that VVord which thou hast cast off shall judge thee Then I gave them up to hardnesse VVhen mans heart is turned from the VVord of Truth he usually hardens in some fleshly way So that No greater judgement besals man nor surer sign of Gods destroying VVrath than when God ceaseth to call and worke with man but leaves him to the lust hardnesse of his own heart Thus to the old VVorld I will no longer strive with man Rom. 1. He gave them up to vile affections The Gentiles he suffered them to walk in their own VVayes and Counsels Joh. 17. I pray not for the World These he leaves if man have tasted the good VVord of God c. and fall from that VVord he is left impenitent Thus the VVorld when a man grows hardned that the Father can do no good then he casts him off Two things hardens above all First Fulnesse of the VVorld Secondly Knowledge of the VVord without the power thereof 1. VVhat may we then fear when all our former working hearts are turned into hardned knowledge presumption For First where is our weeping and mourning dayes where is that melting and trembling of heart before the VVord VVhere are those cryes prayers after Christ and his Truth Nay all is turned into secure talking or dead-hearted profession that now it is but a dead Letter God is not with the Word so that we may say as Deut. 5. I have heard all your Words But O! that there were such a heart we fear the plague sword tremble when it approacheth but no judgement like to this when God leaves us to all these and suffers man to walk in his own course to his destruction 2. But well-worth tender hearts whose minds are drawn from the World from all things of himself what ever he feels yea though but death and sorrow yet joy and peace shall come he will soon confound all enemies SERMON IX Exod. 12.21 22 c. Then Moses called all the Elders of the people of Israel and said Chuse you out and take for every house a Lamb and kill the Passeover And take a bunch of Hysop and dip it in the blood that is in the basons and strake the lintel and the two posts of the door with the blood c. VVHen God intended to bring Israel out of Egypt viz. Man out of the bondage of sin and Satan and bondage of corruption He sends Moses Aaron and the Prophets to guide them according to his will according to the promise made to Abraham and now to be accomplished by Moses First He sends him with assured confidence of his assistance 2. He hardens him against Pharaoh ceaseth not to plague Pharaoh till he make him yeild though against his will and so makes way for the deliverance of Israel Israel a figure of the Kingdom of Christ 1. As they lived in Goshen where was light and plenty yet in bondage under Pharaoh So we under the light of the Gospel yet bound in infidelity and lust of the World 1. Because we stick not to the Covenant or because the time is not yet come 2. Though the promise was made to Abraham and stood fast in him yet for the present saw little hope of deliverance so we though the
promises in him are Yea and Amen They all run upon him in Christ through Christ by Christ And this was the Word of the Father VVho was in the bosome of the Father The Light and Life of men He took flesh and dwelt among us and God hath laid help on one that was mighty and as many as believe this Word shall not perish but have life 1. For such is the distrustful and unbelieving heart of man that he hath given all things to draw him to believe His Son in the flesh and fleshlie Sacrifices and signes that man may see the accomplishment of the Word before his face 2. For the whole Word of God is nothing else but a declaration of Gods purpose touching his pleasure towards man and that Salvation which he determined in Christ only declared to man that he may believe And therefore hath given him the Word Christ Sacrifices and manie wonderful miracles and great works on Pharaoh and all enemies that they may wait on that Word and stick thereto 3. And thus Christ himself dealt with his Disciples saying You are all sory to hear that I must leave you And believe not that I shall rise from the dead your heartâ— will be shaken this night but I shall die and rise again and that I will be present with you by the Holy Ghost whom I will send and abide with you Take and eat this in rememberance of me that so you may not flie to any other help nor be discouraged with any temptation in the VVorld For I will be with you and not forsake you Therefore when ye meet together eat this Passeover and feast and make merrie in me For though I will judge the VVorld by my VVord yet I will passeover you that believe my word and in my Name 1. But woe to the World because of unbelief God hath promised and that Word shall be performed in Christ to all believers This he hath Sealed by manie signs and yet we believe any thing rather The VVorld promiseth and sheweth lying signes and we believe Satan promiseth and sheweth lying wonders and we believe But God hath given his Son and we believe not This is the condemnation that light is come into the VVorld c. He hath given signes and yet we believe not he hath passed over others and saved us from great dangers and still we believe any thing before him 2. Yea and of all things men are least led hither any thing but Christ VVe get knowledge by the VVord and depend thereon and proud thereof it lifts us up but brings us not down to seek hither Nay by this word we will needs comprehend God and his Power without Christ when all power was given to him Yea of all other the Righteous Religious man could not abide him nor walk in his ways as Scribes Pharisees So we become righteous and will live thereby VVe run into a thousand opinions and devices and inventions but Christ despised of all VVe provide Lambs and feed on them but not on Christ And yet we see Gods way was alwayes a low way He a silly Lamb and now ordinarie food of Bread VVine that hereby he might reveal the great Mystery They are poor and common that he may crosse Mans curious devices and that the flesh may see no beauty in them but in him onlie 1. There is outward Elements set before the common senses of man 2. The Word to inform the understanding 3. And Christ and his Spirit to feed the heart and spirit of man that he may believe 4. So that all the Word and Sacrifices are nothing without Faith as in Heb. 4. This leads past all figures Yea when nothing appears but Death this finds Life This gives a place in the heart of man for eating of the Lamb Bread and Wine a silly thing where the heart is not led further It is not knowing talking or doing the thing but believing that Word and resting thereon Now the use and manner of the Sacrifice lets us see the life thereof the sprinkling of tâ—e blood the death of Christ that iâ— his death is accomplished our Redemption The Lamb without spot him who was innocent doing good loving all hurting to none in whom dwelt all righteousnesse and yet he must dye that we may live In this death is the assurance that by suffering comâ—â— life when this Blood is sprinkled on the heart of Man that the eyes of man be still here in all wants straits to wait in Faith here to receive life As also by death and suffering the losse of all things in patience we arâ— through faith made Victors over all The sprinkling oâ— the Blood was a sign to Israel of safetie and of theiâ— deliverance to come So to us This Sacrifice is given to draw our eyes from all other things to Christ only SERMON X. Isa 28.14.15 c. Hear the Word of the Lord ye scornfâ—â— men that rule my people which are in Jerusalem because ye have said We have made a Covenant witâ— Death c. IN this Chapter is laid down the woes denounceâ— against Israel for their hardned securitie and contempt of the Promise of God in the Messiah where unto through fulnesse they were fallen For fulnesâ— begot Pride and that made them even drunk as with wine and so carelesse and secure 1. He pronounceth the woe and then shews their present estate 1. Under pretence of their priviledges they were lifted up in Pride 2. Besotted with VVorld and sensual pleasures as men drunk with wine and hardned in all Two things made them proud 1. Their priviledges of being Gods people 2. The fulnesse of the VVorld and long peace this defection was grown general 1. The People they were lifted up with a singular conceit 2. The Priests and Prophets were grown drunk and bâ—sotted 3. Their Princes were high minded and scorners And so at last in these VVords he proceeds to judgement against Israel shewing what shall befall them â—nd so Prophesies of the Captivity following In which â—e declares formally as in all Courts of justice for the defence of the King his Crown and Dignity For â—herein the cryme being notorious in the Countrey â—nd appearing so before the inferiour Officer they are â—eferred to the judge specially sent by the King before whom they are to receive their final tryal and judgement according to desert VVhere 1. They are called â—o the Bar then the Judgement preferred and sound witnesses produced so judgement and execution So â—oth God here He calls them to the Bar by their names scornful men that rule Israel He prefixes the â—nditement against them because they had cast off the VVord of the Lord by carnal confidence and securitie â—nd so were hardened against God VVhich confidence â—ppeared in three particulars wherein they promise saâ—ety though God had threatned the contrary 1. From Death 2. From guilt and Hell 3 From the Crosse toâ—ether with the ground thereof vanity and falshood
left but naked Christ a poor despised man Let the Worlding know that there wil come a scattering night where thou and thy guilty portion must part horror possesse thy mind which all thy Wealth will not quiet Yea thy Father and Mother Childern c. will be found too light in that day Yea thy joy in thy Works and Knowledge Then will he say Bring out thy Righteousnesse and all thy qualities of holinesse thy joy and comfort thy Manna laid up nothing then will serve but praying to escape that hour yet shall not but believing that his grace is sufficient But we drink down sorrow like beasts or we hide as under the World or we make an aggreement and put it off We call for Mountains and high devotions to cover us but all this would not free Job nor preserve Jeremiah but down they must So the time will come that God will either by his Word and affliction try us as by fire and then shall we curse the day of our Birth or else try us at Judgement and say What have I done unto thee Wherein have I failed thee what hast thou wanted I warned thee of this night and told thee of this time but thou would not believe thy Blood be upon thine own head But I have prayed for thee How shall man do in this day of Wrath yet here is a friend at back Christ praying as to the men in the Ship and he gone into a mountain to pray So here he knew the sorrows of his people as a Man of sorrows and so prayed for them So that here we see the brotherly care of Christ So that That in great Dangers and Weaknesse of man Christ doth and is readiest to help What care had he of his Disciples and how earnestly prayed he for them Isa 63. In all their afflictions he was afflicted he leaves the ninetie and nine in the Wildernesse and seeks the lost sheep Heb. 6. VVe have a faithful High Priest touched with our Infirmities Like a loving brother if his brother be overlaid he pitieth his weaknesse and helps him if he be beat he stands by and cryes if he want he gives him half Or as the husband helps his Wife runs rides to do her good For though he was the Word of the Father yet he became a High Priest and fellow-feele of our infirmities he was given as a Testimony and witnesse to the People and the first begotten of many 1. What then are those high mystical Speculations and Comprehensions of Christ making him so high like speculative Angels This is but an airy Christ but our Christ is low and among us suffering watching praying with us and for us He comes not for these high thoughts but for pure and contrite spirits 2. What a hearting is this in trouble to endure when Christ like a husband is present in well and in woe We think our case miserable we bear the burden of sin lo he was forsaken and sick he swate water and blood he bears our weaknesse but who feel it he pities our tears but who sheds them he hears our cryes but who makes them So that all high thoughted Religion is not of Christ but of the Devil He came to bring down high mountains and Imaginations We see then that praying believers have a Friend at back praying when we are suffering Friends may sail and Riches may vanish and life taken away but he endures yesterday to day and the same for ever If then we are weak miserable Christ is never wanting That thy Faith fail not And then let him do his worst while thou sticks to me and goes with me through death and hell So that The only way of safety in all straits is a praying and believing heart and while these continue nothing can prevail Psalm 107. They cried in their distresse and he heard them we are kept by the power of God through Faith unto Salvation 1 Pet. 6 8. When stedfast resist in the Faith Psalm 9. They that know thy Name trust in thâ—e 1. For them their cause is wholly committed to God and to his Mercy 2. These are the weapons that overcomes by suffering 3. These overcome the World and crucifie the flesh which only worke our bayne 1. But our mouths are stopped and hearts straitned We live by conceits only we are full and pray not Want makes man pray and weaknesse him believe And so Satan never overcomes none but wise strong men these Christ rejects 2. But the time may come when we shall cry and not be heard whatever stops straitens and hinders prayer is a snare But O Praying dayes are gone But Lord increase Faith in all our hearts When thou art converted strengthen thy â—rethren This is the monition that Christ left and thou must go through much fear and have experience of sorrows yet faith shall overcome though Infidelity seem to overcome yet shall faith discover it and then by renewing Repentance Faith shall restore thee So that note That the faith and comfort of a man being over-clouded and covered is renewed by daily Repentance as in David and Peter and the Incestuous man 1. For as Christs Kingdom comes only to repenting hearts at the first and as Sin in the World by accident brought Christ into the World So sense of sin in mans heart brings Christ thither 2. Here is way made in mans heart for mercy and joy in Christ the heart driven to seek him in earnest 3. Though man build hay and stuble on this foundation yet God will destroy them by Fire the Crosse and bring back Israel with joy that went out weeping 1. But herein it is that our Faith is turned to a dead and fleshly security because repenting dayes are gone we did repent and felt the bitternesse of sin but it is all removed and joy and freedom is come thou become secure so that thus turns the eye from our selves and Christ too and so repentance is hid from our hearts Is sin lesse odious to God than before or doth he more tollerate it in thee than others Art thou not more guilty having felt his love to turn from him Is not thy Pride and Self-Will and Love thy security and high thoughts as odious to him and as great rebellion in thee as was the wanton sins in the days of thy Ignorance Hast not thou as much need of his grace and power to preserve thee as ever thou had to receive them Shall we sin because we are not under the Law but under grace Nay as hard shall thou be sifted but I will bring thee back by deep Repentance and thy Faith shall revive though for the present it fail 2. So that Faith is not preserved but by deep daily humilitie and repentance As Saint Paul though he was partaker of great gifts and more experience of Gods love and power than thousands yet hereby was it preserved He stil rejoyced in infirmities when he was weak
then he was strong Great Knowledge devote Holinesse and high Thoughts chooke Faith only humilitie preserveth it The one lives by opinion as light as wind but the other by Faith and mercie he feels nothing but weaknesse and guilt 3. Well-worth weak and repenting hearts that weep with Peter We deny him often but repent seldom What ever knowledge or other thing they have yet if this be kept lively Faith shall not fail though it be seemingly lost and he turned his back and he sees no way to peace Yet wait a while and light will spring out of darknesse and well-worth Crosse that preserves Repentance in man when he sees his own beastly guilt how he hath forsaken God and run from him and sees how all fails then he returns So it is hard to preserve Faith lively in prosperitie It is a great point of simplicitie to enjoy all gifts and yet look at none We see then whereby man is preserved in all straits viz a praying and believing heart all else vanish 4. But praying dayes are gone We have wept but now rejoyce We were weak but now strong in our selves Strengthen thy Brethren Pitie not me nor weep for me but weep for thy self and pitie thy Brâ—thren So that As the life of Faith is in Christ only see the practice of Faith is in love to the Brethren David Psal 16. My goodness is nothing unto thee but to the Saints that are in the Earth Thus all rules of practice after Faith that are stablished by Paul are such like as help the weak admonish the un-ruly c. and Christ left this his last Law Love one another and Faith works by love This was Christs practice all his dayes in doing good this is a free disposition of a Redeemed Spirit the flesh seeks its own but love doth not 1. Thus is the Fathers Love spread abroad and the Truth of the Gospel and the Church increased and herein is the Communion of Saints 1. But we all walk in the thearick knowledge of Faith and Christ and nourish our thoughts therein but we foresake the practice of Faith for self-Love and Pride hath drowned all hearty Religion Do we help the poor and relieve them nay we spoil them do we bear with the Weak nay we judge them do we cover the sins of others nay we spread them Do we love our Enemies nay We hate them 2. I wish we had lesse Knowledge so we had more Faith and Love Is it not a shame to see how Drunkards are linkt together and every Sect as one man yet we that professe to believe in Christ lead everie man to his own gain So we thrive we care not who losse who grieves and bears the burden of others I will go with thee though all forsake thee Pride of heart and over-weaning conceit of our own power because of some singular gift above others is the readie way to fall before all so it s in the Jews Pharaoh Nebuchadnezzar Lucifer So that There is a presumptuous and proud carlesse confidence from the arm of flesh which goes under the name of Faith and lifts man up in securitie a while but will fail in the end Thus David Psal 30. And his numbering the people SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednegâ— answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter IN the former Chapter Daniel had interpreted the Kings Dream concerning the Image of Gold Silver Brasse Iron and Clay and the destruction of several Monarchies by the Stone hewed out of the Mountain without hands that is to say The power of Christ whose Kingdom should overcome all the rest and be everlasting never to be destroyed by which the King was convinced to acknowledge the great Power and Wisdom of the God of Daniel and sell into admiration but understood not the Mysterie of Christ therein nor the downfal of his Kingdom therefore presently returns to his old Idolatrie So that The Word of God from God and the great work of his power doth for the present put man to silence and convinceth him yet where the heart remains hardened and that the mysterie of Christ is hid from man he soon returns to his old vanitie and Idolatrie of his own heart Thus they are often convinced by the great Works of God Psal 16. Yet forgot how they were brought out of Egypt and walked not in the Covenant but returned tâ— their Lusts And the Pharisees in Christs time often put to silence but soon grew wise again to maintain there own Kingdom Yea how manie of his followers who saw his greaâ— Workes and confessed never man spake like him or did the like spake with such power and assurance and yet forsooke him see the stony ground and those of Judea 1. For ease and peace and prosperitie being offered and a man lothe to live without them they choak the VVord 2. The Knowledge of the Gospel without the power of Christ and his death hardens above all none such enemies to the simplicitie thereof 3. For if the Truth and Power of God be revealed yet if God keep not the Promise of Repentance by the Crosse so bring man under the power of that Word he soon starts up and becomes Wise and Righteous in himself not in Christ in the flesh not in Faith 4. Though for the present it dash man and convince him that he confesseth and sweareth that it is the truth yet when it both crosseth his present ease and libertie brings no life but death for the present he grows wearie unlesse the great power and love of God pursue his Soul by his Word and Crosse Hence comes so much back-sliding in the church that men admire the great Power of God yet not living in Repentance under the Crosse Every thing starts up and so they turn to the old way or a new device of their own but do not believe the down-fal of their Kingdom for the present For most men when they have talked and shewed abroad their Wisdom Righteousnesse and increased their Glorie they are the old men again The World is welcome and sweet Sin as light themselves at ease secure as they had never known such a thing 1. And yet they know their ease and securitie ariseth not out of simple confidence of Faith but hardnesse of heart and clothed under a vail of Religion 2. So it is a fearful thing to grow hardened after truth revealed that man joyn hands with the World that sin become lesse sinful in conceit This is a meer securitie and not Faith for if a man flie off and that the Word cease to judge man arraigned at Gods judgement seat For Christ hath two judgements in mans heart viz Judgement and Mercie so it is said Man must give an account of what he hath done Yea of every â—dle Word which is true in mans heart for they are judged and man tormented untill he apply to
anon strucken dead Children cries wives lament husbands slain none left to comfort them but cruel enemies to make an end of them which shewes the cursed strength of flesh never well but under the rod. This made some â—un into Monasteries We are not careful That is we seek no shifts but trust â—n our own God and fear not the fire nor afraid but God will deliver us So that Faith only staying the heart only Christ makes man â—old again from death and miserie and purgeth the heart from fear This was promised by Christ Be not afraid so the Midewives of Egypt feared not the King seeing him â—hat is Invisible Thus the Martyrs not afraid to answer â—heir Adversaries 1 For it overcomes the World gives joy in tribulaâ—ion after patience experience Isa 58. A Smith lifâ—â—â—ot up a hammer but by me 2. Man fears only so far as he trusts himself or the â—reature 3. Faith keeps the heart safe whatever becomes of â—e flesh 1. Now there is a fear natural from Constitution 2. A fear wordly because we trust and love it 3. A fear spiritual either of wrath or judgement or â—f fear in regard of himself and his own weaknesse and â—bellionâ— but fear makes man-believe 1. Why doth man fear but because he believes not â—ence our shrinking hearts that when trouble approacheth he deviseth and invents how to answer escape and recover For affliction indeed shakes all frothy faith but purifieth the rest as gold 2. But woe to the hardened hearts that fear nothing because the World is strong in our hearts but like blind byard run into a pit 3. See the safetie of believers who have a friend at back that when flesh pleads with Saul to David thou art not able and Jonathans man they are manie judgeth nor after outward appearance but believes and waits for deliverance Be not afraid only believe 4. And this is the Fountain of all the careful life of an unbelieving man alwayes caring to encrease theirs to be delivered because they trust not in him that 's able Our God is able here opposeth their God to the cumber wrath of the King we seek not thy favour nor life nor ease but our God whom we serve is our only â—tay So that The believing heart so fâ—r as he believes in Christ and Christ in him in all extremities cries from a believing mind None but Christ Thus Solomon when he had tried all vanities Psal 73. I have none in heaven save only thee Eliah against Baal The Lord he is God And the Prodigal Father I have sinned against thee therefore I am no more worthy to be called thy Son Phil. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh 1. For there is he that giveth life in death 2. They are one by faith as the husband the wife 3. This is the Law accomplished by the Gospel against the world who worship one God and trust in another nay all have any but thee Faith is a simple thing separate from all Christ only lives in mâ—n and answers Satan with this Our God is able to deliver us If he see it best He can to which will we are subject and believe his power yet if he see it not good we believe his power He is able to uphold us in suffering we are pleased with his will whatsoever So that So that simple believing of Gods power free subjection to his will in all things is the only stay hearts â—ase of man in trouble and misery As in Abraham he believed that he was able to raise him up from the death though he know not that he would in that he submitted to his will Rom. 11. Concerning Israel God is able to graft them in again David When he was driven by Absolom God can bring me again to the Citie and Tabernacle if not here I am let him do what seemeth him good So saith the Leper If thou wilt thou canst make me clean and God can save by few as by many For he that comes to God must first believe that God is that is to say there is Power and Truth Wisdom in him who by his Power commands the Heavens and they were made who causeth light to shine in darknesse Thus he argues in Isaiah and Jeremiah It s I that measure the Sea in my hand He that made the Heavens and the Earth that doth lead through the Fire and Water and brings down to Hell and Death And this he hath promised that he will not leave man in distresse but all shall turn to good So that to denie all creatures and strength of man believe his power to denie our selves and be subject to his will is our only ease For Christ so knew his Father was able to save him from that hour yet was subject to his will not my will but thâ—ne be done But Man hath a Will of his own which God doth not alwayes answer according to his fleshly appearance which man seeks to accomplish by his own or because man sees not allwayes a sign or way of deliverance in himself he fears and thinks all is lost when God in Wisdom hides all from him and takes away all stayes in the flesh that he may despaire in himself and trust in another and denie his will that he may be made subject Thus we all denie the Power of God think there can be no comfortable living in the World without fulnesse of the World nor that Wife and Children cannot live when we are gone unlesse we leave them full portions but who fed Elias and the Widdow of Sarepta who fed the Ravens and clothed the Lillies Nay we do not see that all the care and power of man cannot make him prosper when Gods hand is against him and do we not see how many he raiseth out of the dust and setteth them with Princes and yet this we trust more than him If we have friends and riches we believe if not we fear as though his power was limited to this 1. Nay thus in the way of Religion we denie his power and will needs help God as that he cannot save us without our help Works Wisdom Rigteousnesse and these must be set up to look at and we behold Christ through these and Circumcision so we stand not as Beggers to receive of his fulnesse but as Traders in Religion to bring something unto him as a thousand Rams 2. But what safety to the Citie if God watch not or what ease by rising earlie if God blesse not so that none believes the power of God but he that knows his own weaknesse and of all creatures For still God manifests his Power Wisdom and Mercie in the Weaknesse Foolishnesse and Unworthinesse of Man and this believing Gods Power never more seen than in trouble For while we are full we believe because of our fulnesse but when all fails
then we denie him and limit him by that we see or feel and hence we denie him in our hearts I shall never get out of this Miserie I cannot tell what course to take I see no help I have no friends the enemies is full of Wrath and Power I cannot escape his hand Did he not put a Bridle in the Lips and a Hook in the Nose of Senacherib slaying a thousand and fifteen hundred in one night Hath he not Promised to give thee a Mouth and Wisdom therefore thogh thou canst not tell what to do commit all to him and see what he can do As we do in any trouble when we are weary with striving we give our matters to another to make what end he will and we are content So do with him as Job laying his hand on his mouth and see what an End God made Obj. Yes I know God is able but yet I know not that he will Answ In this nothing but subjection brings peace for it is not our curious searching that finds it We all lost to know and see rather than to be subject to his Will in patience We would all know the time when by what means we would have it now and by Fire from Heaven He hath promised and is able to supplie our wants but we would know and feel it and have it in abundance Thus Man would be a chief Lord in the Church and leave nothing for Christ to do he would have all things in his own hands and yet for ought I know when man hath most he believes God the least and when he hath most confidence in himself he hath least in God But these argued not with God nor tempted him but cast all upon him he is able and if he will he can and if not his will be done Thus man in strength of his own will fights against God daily we pray Thy will be done but we never think of it but rather that our wills might be accomplished that His will might be the fulfilling of our lusts rather than suffering want to believe Him We professe that he will turn all to the good of His we believe not truth for else how comes this murmuring in want but we think nothing can turn good but that wherein we find present good We would know and feel all but believe and suffer nothing And he will deliver us They stick to the Promise are delivered So that Faith and sticking to the Word of Promise gives assurance frees man when all else fails Be it known However He do yet we will not forsake Him So that The believing heart willingly suffers all miserie rather than forsake God or trust any but Christ As Paul For I am not only readie to be bound but to suffer all things Then was Nebuchadnezzar full of fury When he saw his power contemned his will crossed his glory thus opposed by these and of another which he saw not nor believed his rage was kindled and he grew mad and commanded the furnace to be made seven times hotter than before So that The way of Faith doth most cross the power wisdom of the world of any thing and therefore doth the World cast it off and grows furious and mad against it John preached Repentance and they cast him into prison because he told them that their high mountains must be cast down and that in that way they could not be saved Christ preached faith to the convincing of the world that they should believe and they look at nothing but Him And they hated the light because their deeds were evil Therefore were they mad against Him Paul preached Salvation by Christ and overthrew circumcision and they stoned Him And so the elder brother the prodigal Luther preached free justification by faith without the righteousnesse of man and the whole army of Antichrist was up in arms against him So these stick to God and the King is furious 1. For this leaves nothing for the heart to fix upon but Christ a thing unknown to flesh and blood If man would fasten on the world and rest there Christ shews it is a vain and a broken staff that a mans life stands not in that for moths corrupt it and as the rich man builded his barnes this night will they fetch away thy soul So that the worlding hates it in his heart 2. If man will fasten on his righteousnesse knowledge opinion or any qualitie Christs beats it down Paul makes it worse than nothing and leavs all under sin And so the wise and righteous men are alwayes the greatest enemies to Christ for they think much that all that which they have gotten with such labor cost should serve for nothing For man would have a life out of all things but flees death in all things 3. Nay if man think to store up joy and peace ease by believing and so make his mountain strong by his revelations gifts and great joyes Yet then Christ also comes with darknesse and sufferings and seems to forsake these men and this makes the stonny ground to fall off and these for a time rejoiced in his light but forsakes him after So that Christ may well say Who hath believed our report for of all other things this is least welcome to man Nay all hearts rise against it but he that is down already The Worlding is tyed in his lust and worldly confidence and his ears stopped and his heart riseth against it for he would sit at ease and enjoy his portion So also the righteous and religious man that excelleth others and professeth Christ yet lives by circumcision He storms and argues and disputs against it and gets strong conceits and opinions to joyn the world and ease and Christ together and none embraceth it but the poor and miserable heart SERMON XVI Jeremiah 48.34 56 Thus saith the Lord God of Israel to thee O Baruch thou didst say Woe is me now for the Lord hath added grief to my sorrow I faint in my sighing and I find no rest Thus shalt thou say unto him The Lord saith thus That which I have builded I will break down that which I have planted I will pluck up even this whole land THese are the words of the Lord to Baruch by Jeremiah to comfort him in the heavinesse of his soul because of the present persecution of the King and people of Judea against the word of the Lord and the Book which he had written from Jeremiah As also for the ensuing captivitie which he saw He expected peace and ease when he had read the book to them but for that they persecuted both Jeremiah and him He looked they would have repented but they are more hardened and he hath lesse hopes than before Upon which 1. The Lord comforts him by the Prophet wherein Baruchs sorrow and grief is renewed and multiplied and he left without any hope of ease or rest 2. The Lord comforts him in his heavinesse
never hurts man but this perverts the mind 3 Nay this makes a man a slave to Satan lusts and to worldlie vanitie which he secures all his life and then dies and they forsake him Now this iniquitie above all was their Infidelitie and pride denying God and Christ 1. Thus are we all in miserie and bondage and sees it not nay account this our happinesse and rejoyce â—herein We feel want of the World riches honour but of the Word of Truth no want at all but that wherein we most delight shall be our overthrow 2. Thus hath he dealt with our Land Nation it hath swept away whole Families Towns yet we â—egard it not For it is this that sets all plagues on fire 3. We cry out under plague death O when will â—his ill weather cease But when wilt thou leave sinâ—ing against God SERMON XVIII â—sa 65 2 3.4 I was sought of them that asked not after me I was found of them that sought me not and I said Behold me Behold me to a Nation that called not upâ—n my Name IN this Chapter is laid down the calling of the Gentiles and the rejection of the Jewes the freenesse of Gods mercy to the one and the righteousnesse of his judgements to the other Shewing the constant dealing of God in his Church calling in by the Word of Truth such as have been aliens and enemies thereto casting off such as have enjoyed it yet walks stubbornly in pride after their own wayes The Jewes were a people particularly chosen to God by a special Covenant and preserved by his power according to his promise But the Gentiles were Heathen aliens and Idolaters who walked every one after his own way that had nothing to do with the Covenant and special blessing Not that they were restrained from enjoying happinesse but that none should be blessed but that cleaveth to the God of Israel and became a Jew These were turned from their own wayes to Gods others fell from God to their own for they retained his Word and way before them yet did cleave to their own wits and wills and thereby would accomplish his righteousnesse The Gentiles enquired not after nor sought God till he sent his servants with the Word of Truth to them finding them in their Idolatry and vain wayes said Behold me Behold me For though some in all Ageâ— were called in because the Word light on them yet this was the general and ordinary work So that See by that wayâ— that seems most unlike to manâ— Wisdom and most opposite to mans carnal Judgementâ— doth God worke and stablish His Kingdom and manâ— happinesse that his Power and freenesse of his Gracâ— may appear For they were grafted in contrary to Nature so thaâ— all his Works are contrary to Nature for though he â—estroy not Nature from its being yet he destroyes the Lifâ— Kingdom that seeks in the creature without him Sâ— that so long as man runs after his natural Inclination as we all do he wanders from Gods way therein Foâ— what an unlikely way is it to reason that by dying wâ— shall live and by losing life we shall find it and by suffering get the victorie Not that by dying in our selves we shall live in our selves but in another How unlike that Abraham an Idolater should become the Father of the faithful For he sought nor nor enquired after him yet God called and he obeyed And Paul the great enemy of Christ yet was made the great Champion of Christ Christs way of suffering is a way few do willingly embrace We professe Christ and talks of Christ but we s eek other wayes to come by it and keep this only alive in conceit like a hâ—llow hearted friend who bears fair and speaks well but when it comes to it will part with nothing Thus Paul confounded all those reasonable wayes of the false Apostles and of their knowledge and righteousnesse c. and brings all to simplicity of Babes and helplesse hearts for they kept all alive in conceit but their hearts covered 1. Thus God makes man a depending creature to wait only on his Power and Grace 2. All the wayes of God are wonderful to a believing heart but whatever is within compasse of reason is not wonderful 3. This he doth that he may hide pride from man â—or so the Jews were grown haughtie when they had â—elt his way of Faith and wrought their own safety For that way that man thinks to get life by devising he â—hall not Man grows wise to believe by it and righteous to believe from it and humble that he may gain â—he promise But here simplicity of heart is lost This â—s not the way but by being a fool and sinner in himâ—elf then he is found Now this is abused by hardnesse of mens hearts who â—herefore cast off fear and saith God will find me if I â—eek him not and be merciful though I seek him not â—nd follow not so hard after him and so musled in seâ—uritie because he saith He can do nothing this is the â—lead of a senselesse heart in securitie he saith He can do nothing abusing his absolute power and freeness of â—is mercâ— But I may say Have they not heard Yes the sound is gone through the World so with thee Hath he not sought thee and called thee daily and yet thou hardens thy heart against him Thou hast not sought him but he thee and yet thou hidest thy self from him all thou canst Thus doth every believing heart that knows himself find in experience the wonderful power and mercy in Christ when thou wast wallowing in thy gored blood yea following the sway of thine own will yea feeding thy heart with fleshly pleasures then God knocketh at thy heart when thou little thinks of him nay ever since when thou felt nothing but guilt and death saw no other reason yet then he gave life Nay when thou had in strength of wisdom not from a troubled heart thought to establish thy thought of happinesse yet he beat thee down Yea when thou thought thy self in the likeliest way to become happie then proved it most cursed when thou seems most wretched it becomes ever best from him And all this God hath done that thou mightest for ever believe him who hath chosen and called thee one thou knowes most vile rebel lustful covetous unlikeliest of thousands This confounds all the reasonable wayes of fair projects which man hath framed to himself either out of the world or out of Religion to establish his thoughts of ease and happinesse for we see the offers of grace and his great works and then reasons à posteriore and thinks to ascend thence to happinesse But his grace is free out of our compasse it is to be attended on We would know a reason of God in all his works else we hold him not just But what reason is it thaâ— ever the Gentiles should believe but his mercy And thus all
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to
men to depend on mercy For he whose heart dwells in love dwells in God in nothing do we more resemble Christ who was ever disposed thereunto even when his Disciples would have hindred him See what this is 1. There may be liberality out of pride and yet no love 1 Cor. 15. 2. There may be a tender and open nature and yet no mercy But this not a tender hearted disposition from nature but from a true sight of our own vilenesse and unworthinesse and sense of Gods mercy in Christ sensible of others miseries and willingnesse and readinesse to help according to our power without pinching grudging or base respect such is Gods and Christ love to us 1. The ground Gods mercie by Faith breaking the heart and working Life in us 2. The nature is pitiful free open-hearted helpful 3. The object is Want Miserie Wrong Injury Woe Then woe to mercielesse worldings who are sensible of no mans miserie but their own as a hard-hearted userer a closse fisted niggard grinding Land-lord yea mercieless who with Judas grudge at parting with any thing though they professe kindnesse yet when need comes hearts and purses pinch together See that heartlesse shew of Love and Faith without the power thereof when it comes to-tryal that when it comes to part it Mammon that was never parted it goes to the quick as if a man should part with life and all and hence so manie excuses as I have not now I have a charge c. When if a man would forbear idle expences and his surfeting it would provide for all the poor in a Paroch Object They are all lazie people Answ It is for want of thy education but maintenance is love Thus we see Christ is full of talking believing men and worldly knowledge everie man full of opinions and high thoughts but no love This Religion is in vain yea most men love all men till they grow poor but then casts him off like those Luke 5. That called rich friends c. So we lend give and help those that need not but to further their covetousnesse but from poor turn away But man hath such love for himself that he hath none for others but Paul bids put on bowels of mercit and tendernesse c. 1. Consider the estates of others and put ours in their case 2. Gods mercie to thee thou rich and they poor 3. That thou shalt never be poorer for it that thou shald obtain mercie both of God and man not for this but the word is such So that Gods mercie and goodnesse shall not be a wanting and mans heart shall be open towards merciful men and they shall nor want Psal 37. I never saw the righteous forsaken That is merciful men 1. For the hearts of all men do blesse them 2. They live in sense of miserie and weaknesse and so sensible of mercie but most men live of and by themselves and find no need of mercie and so mercie is shut against them 3. Happie he that waits still for this it cannot be wanting for these judge themselves justifie God 4 Suffer all things patiently 5. And are open-hearted to pray to God and shew mercie to others Blessed are the pure in heart These are opposed to the Hypocrisie of the Pharisees which under shew of Religion reserved to themselves rotten hearts and the World therein which so musled their mindes that they saw nothing Puritie is a metaphor taken from neatter mettal c. Which it not mingled with any filth but clear from the Fountain So we say Pure water like gold and that is separated from all other things and is simple So that Poor and simple minded men who walk in simplicitie of Religion is blessed therein James 3.1 Wisdom from above is First pure then peaceable that is the seed in good ground that is good honest simple hearts 1. Joh. 3. He that hath this hope purgeth himself as he is pure for the heart joyned or mixed with any other thing mars it 2. This was Adams simplicitie that is joyned to God onlie which puritie is a mind cleaving to nothing but God only and simple truth like a wise to her husband expecting nothing but what he is 3. Intention upright though occasion failing there is a puritie Legal and Evangelical the one is in Rules the other in Faith and Love singling out the heart to Christ onlie the heart is pure when it is not mingled with its own desires and lusts and the pure Faith believeth God without this or that a pure love without condition or end 4. A pure zeal for God onlie Away then with all glistring Religion to cover rotten hearts with But we deal not simply in any thing but have self-respects and seekings seeking our selves for we deal not simply in any thing The pure heart then is he that sees that iniquitie in himself that he lothes himself so is purged by the Laver of Regeneration They shall see God This is not by curious comprehension but by simple believing that is that God would shew himself in mercie love wisdom to them So that The poor and simple believing heart trulie understands the way of God and sees him in his goodnesse and God reveals Secrets to them that fear him and to none else Psal 25. 1. None hath seen God but he none knows the Father but the Son and he to whom the Son will reveal him Psal 36. In his light we shall see light for self-knowledge and lust blinds the most of all 1 Cor. 8. He that thinks he knows something knows nothing at all he that will become wise must become a fool God chooseth fools 2. If the mind cleave or look at any thing else it draws a vail that is sees nothing There are some that imagine a shape and so seem to see blindly attending in saith upon them the light shines Thus we are all full of knowledge and false light but have not pure hearts we must be wise as Serpents and innocent as Doves For if man see God by Faith he trusts loves and fears and is subject to him all knowledge else leaves a man whore he was save this it lifts him up against God See the way how man is blinded he hath a self desire of his own good overruling which sets witts a working to find that good under the Sun This bears off God and so lights hold of Religion and so strains all his power to comprehend this God and good in him and becomes a Master and so rules and orders it according as he thinks it may best make for his good not knowing what it is to receive freely and live by Faith Give me then a pure heart and a simple believing mind for that 's worth all knowledge without this all knowledge else leaves man that he date not trust nor love that thing which he sees Yet this is all that he hunts after rather to know after the flesh than to believe by faith
it well Know then though thou make a mock of it of us poor silly flesh as thou art and cast it off and thinks to escape Yet be sure it will meet with thee He should not be a God of truth if thou perish not holding on thy course but thou wilt reply Doth he not say also That this brings a heart that cannot repent and thou more unpat than before But he did not excuse his Word to the Ninevites yet for the condition of Repentance was understood his general promise If he return and forsake his way he will have mercie So that the alteration was in the Ninevites not in God Nay how often doth believers start from this believe rather their own devices than God hath he not said That nothing but Faith and Love avails yet we fix our eyes and hearts on something else Nay we believe the truth because of something else and not all things for the truths sake neither because of this or that raither than because the truth hath spoken Sâ— that the way of safety is to believe God in faithfulnesse shall he speak and not man regard Therefore if thou have never so likely means to uphold thee in the flesh yet if thy heart run from God therein it will not prosper and though thou see no way of safetie yet abide patiently by the Word and wait not what thou would have done but what he saith For the vision is for an appointed time but though we have a sure Word we are to stay the appointed time for we would be now eased then comforted yet rest thou hast a sure foundation and it may be thou must become yet more weak Thy Wisdom Righteousness and Power must yet be more troden down that so nothing may live in thee but truth only As with Abraham when there was nothing but the truth of the Promise left The Philistins took the Ark of God The fear of the God of Israel was upon all Nations as upon the Philistins here in these Words 1. The Philistins taking the Ark carreing it to Ashdod one of their chief Cities 2. Their setting it up by Dagon their God the fall of Dagon at the presence of the Ark. 3 Their repairing and setting up again 4. The second fall with the losse of his head and hands First the Ark was taken away for Israel was grown secure because of Samuels words The Ark and Eli the Priest they were proud and fat in their own conceit and so had turned Faith into a blind presumption and securitie therefore it was taken away So that When Man by reason of any gift or priviledges grows proud and secure in himself not sensible of his own weaknesse and power and the promise of God this is the way to lose it When David was lifted up in his high mountain he was soon brought low and when Paul was lifted up in aboundance he had a prick in the flesh When Israel made a Covenant with death God disannul'd it If Nebuchadnezzer be lifted up upon his Babels he must be brought down amongst the Beasts The Jews being a people alwayes boasting they came to be no people 1 So thus we forsake God and cleave to the creature 2. Hereby simplicitie of believing is lost changed into vain and fleshly confidence 3. This is the way to purge the old heart and to bring in the heart to God or else would man never return to him if he should prosper 4. Nothing more opposit to the grace of God than the pride of man This was the sin of the Angels being so proud and doting upon their own excellencies they despised God in whom they should have been preserved And yet this is the snare we all fall into we enjoy nothing but the mind is fixed on it and grows proud of it and imagines our selves to be strong and safe because of it when it is only in the hand of God to be given and taken at his will and pleasure all gifts are to be rejoyced in but not to be proud of while we rejoyce only the mind is kept humble seeing the fountain and feeling his weaknesse but pride hardens and makes secure Nay what gift is it we look not at and think our selves the better for it and that our Faith and Hope is nourished by these as much as Gods truth and love is enjoyed Hath not the rich man more confidence that he shall not want than the poor man hath not the righteous man more confidence his state is good than the desolate wretch and yet his righteousnesse as his own brings no ground to believe but only Gods free grace Is this any thing but Pride and Securitie making the arm of flesh his stay Yea thus are believers drawn take we heed that this be not the way for our Land to lose all we shall bragg of our peace till we lose it and of our pride till we be subdued yea of our wealth till we have lost all yea of the Gospel till it be taken from us as here they did the Ark. But it is Gods goodnesse to crosse all his in that wherein they are misled that man may see what a weak creature he is and what a weak staff he hath trusted to as the World and now is gone as knowledge and now as he had neither known God nor himself But know there will come a parting day from thy dearest object thy careful Father tender Mother dearest Infants loving Brother Sister all because thou dotâ—st on them The way of safetie is to enjoy all in God but trust nothing else and forget all behind They brought the Aâ—k and set it by Dagon They thought the God of Israel was a terrible God and all Nations stood in fear of him therefore they set him by Dagon thinking now they should be sure to overcome This Dagon was their Idol from the navel downward like a fish and upward like a man but this prospered not them to win God and Dagon to trust to the World and conceive on this God as they did on Dagon it would not serve So that No joyning of the Ark and Dagon in our house nor God and Mammon in our heart nor fleshly Wit nor Gods Truth cannot sute together in Gods Kingdom Christ saith Ye cannot serve two masters God and Mammon Christ and Bellial Christ Antichrist if God be God serve him Rom. 5.6 Know you not to whom ye give your selves Servants his Servants you are This is putting new wine into old bottels Christ gives the Reason either he will love the one and hate the other or else forsake the one and stick to the other The Soul cannot intend two objects at once For look what respect we have to the one it draws from the other God is a spirit and must be worshipped in spirit and truth trusted and loved with the spirit of our minds else no communion with him For as a man hath a Garment a Bodie and a
Soul So Religion the garment is the outward form of Actions Righteousness Holinesse the body is Truth Righteousnesse revealed to the Church apprehended by man but the Soul of it is the Spirit even God himself as the Garment and Body without the Soul are but dead Corps and so this without God So Paul distinguished man into Soul Body and Spirit by the Body the outward Masse of flesh the Soul the vital power and sensitive appetites and natural understanding by the Spirit the immortal or inward part in right disposing of which stands mans peace and happinesse For if the Bodie be in health and the Soul in Life amidst the fulnesse of its natural objects yet no rest unlesse the Spirit be satisfied also now when the Spirit of our minds is drawn by sensual power to bodily objects it wants Life But leaving all these being guided to and joyned to God and Christ it is then satisfied and the body cannot be nourished with the pleasure of the Soul without food nor the Soul with the food of the Body without its objects neither can the Spirit without them both without its proper objects food So that the confounding of these is the confusion unrest of the Soul And yet alace it is thus in the World men will needs joyn God and Dagon Christ and Mammon without any trust or thought of God at all like beasts Others keep a form of God after the flesh as they acknowledge his power and see his justice fear worship him with a far off worship but the heart bowes to Mammon loves and cleaves to him above all Nay believers joyn these together some put confidence in God but more in the World yea how soon after God hath shewed himself to man by his truth and love doth he joyn heart and hands with the World again So that indeed this eats out all Religion amongst us And for fleshly Wisdom how doth this draw from simple believing asking a reason disputing with him joyning the power of man the power of God so making mans free-will a worker with God So that it is that man believes not God True it is that man is the subject in whom God workes yet the life and power of believing working is in God and given to man by Faith according to the Promise and though Paul say They are workers together yet it is in regard of manifestation not of any power they had over the hearts of men Nay let this God of Israel be our only stay and lay Sauls Armour aside so man abiding in his simple and naked heart full of weaknesse like a Child waiting on Gods simple truth the Father will come but when man thinks to help God he mars all Neither is this a way to securitie but onlie unto those that pervert all truth unto their own destruction For this is not a secure resting at all adventures as though the forlorn child could sit down at all adventures and say It cannot help my self my Father must come or I must be lost but not sensible of his own misery and forlorn estate As the Prodigal seeks and cryes and prayes till he come this keeps him froâ— sleeping so with us So that Religion is a simple thing and cannot mix it self with any thing like the Truth that joynes to none till death but simply waits on God with Faith and Love But when man brings in Dagon and sets him up the Soul of man abhors it or is joyned to it or is deceived Then no bringing in of Religion into a fleshly mind but first Dagon must down then Religion will stand If ever it be offered to a Worldly mind it is not an unwelcome guesse for the Life of that Soul is elsewhere It is in the World and pleasures thereof but the Spirit is dead within them Dagon was fallen Thus the power of God destroyes the Idol So that Thus the Truth of God prevails against the Idol and will not suffer any thing to stand equal with God in mans heart Paul destroyed circumcision from Christ and Christ the young man his weapons taken from him his high thoughts pulled down And thus Gods warriours pulls down groves and destroyes Idols That God may thereby let man see the weaknesse of all power in the creatures This is the proper work of the Word to pull down high imaginations and lay them low as the valyes This truth discovers the vanitie of all the rest but we with the Philistins are still building up Dagon nay the Ark is not yet come to us because Dagon is yet standing But know that it must down So that mans happinesse is in the fall of the flesh and all the power thereof SERMON XXV Mark 14.27 I will smite the Shepherd and the Sheep shall be scattered CHrist by his death hath brough life this death was spoken of by the Prophets and often foretold by Christ and spoken of more at large and now is come by suffering to lose all that he may gain all after that he had comforted His Disciples and left them the pledge of his Love he Prophesies of the trouble that shall come to them hereby that they may now begin to suffer with him 1. Grievous wants and persecutions to the offending of all 2. That man shall not stand at that day by any power at all in man In the same he lets them see that this is the way they must still follow This is a sacrifice of his death whereby the same through Faith is confirmed to us He shews what shal become of the head and that they should be offended So that Though we live in the light of the Gospel and Sun-shine of Gods blessing yet there will come a day that will dash all and lay it in the dust So to David Abraham and the Rich Fool. For life gotten by the creature must be laid away Christ is the common stock of believers Woe to the World for all high mountains must down thy dearest object and thou must part When Israel was boasting of the Temple then was the Lord removing it from Shilo or destroying that new Jerusalem might come from heaven See how thou wilt do when this night comes we provide light fire and houses against cold and night but forget this night Let believers look for it in their greatest fulnesse and prosperitie for then will God take away these that he may be perfected in God I will smite the shepherd Yea Christ in the flesh that he may rest solely and simply in God Abraham and the Prodigal Paul I know none after the flesh by taking away fuel from it So that This is the way to bring man to God to purifie Faith to subdue the World and make Gods power known This he doth 1. In that great tribulation that lyes all on heaps 2. By his love that kills all at the heart but then we grow wise in the flesh to separate the confused heap 3. By the crosse
in the Church and to man when man under knowledge and profession of the Gospel seeks chiefly the serving of his own lusts and pleasures of his appetite and not crucified to the world with Christ Such Paul speaks of that they served their own bellies and not Christ and said That they turned the grace of God into wantonesse and yet frequented their feasts of love And others Peter shews that under pretence of long pray rs spoyled widdows houses and led captive simple Women These Paul commanded that seing they would not work they should not eat They professe that they know God but in deed deny him that is They are silled with knowledge that Christ is the way of Life in Justification but they follow the world in their appetitte and deny him 1. For thus Religion is made but only a cloak to a rotten and fleshly heart that under it they may better attain their own desires 2. Those that have the knowledge of the Gospel without the power thereof that have learned to know Christ but not as the truth is in Jesus they want the power of his death which is indeed all 3. These never came in by the right door the denying of themselves forsaking all and taking up the Crosse 1. And thus doth most of us that professe Christ to be our Lord and King our life and hope our joy and salvation and that besides him there is none under heaven and yet none denyes him more We would enjoy Christ with full bellies and purses and so enjoy Christ in the Flesh but Lust rules over the Spirit Thus we strive to have Heaven and Earth both which cannot be what care and labour to please our bellies Is not all a manâ— care for his mouth and yet his desire is not satisfied this we make sure of to look too Is not most of thy life time spent in labour about that curious belly of thine summer and winter night and day all is but for back and belly and yet nature is satisfied with a litle And these are still hâ—â—d-hearted men had rather the poor perish in the Streets than they want to satisfie their appetites For if a man would but spare the tenth penny that he spends idelie only to please his lust would it not relieve a Town Nay if that vain waste were spared which man spends on his lusts only to feed a sort of fat idle hostesses it would keep the poor of a Paroch And then if our gairesh women would but spare one Lace and Garde of five it would cloth them from cold Well Christ will be no pattern for these things But above all ashame it is for believers to stoup to this loose god to live daintily and fair deliciously How many Martyrs have lyne in prison with bread and water and yet better hearts are we enemies to the flesh and yet pampers it Is flesh thus crucified with Christ and yet so great a god unto us 2. Then if the Crosse go not along with the Gospel it prospers not but flesh is strong and presseth to be satisfied and man will not cannot lay violent hands upon it but even this must be given of God that he keep man down and his lusts and desires under viz. so to see and feel himself as 1. That he shall think himself unworthy of any food or to live 2. That his minde be so perplexed with want of another thing even Christ that his minde is thereby drawn off all these things 3. But he that walks orderly with Christ under the Crosse is pleased with any thing Brown bread and the Gospel is good fare not vowing wilfull poverty but rejoycing in Christ and all his gifts yet well contented in the want of them whose glory is in their shame of wâ—ll end in shame viz They seek glory by their Religion and Profession of the Gospel but this course will bring more shame then if they had never professed it They seek glory but it is but a poor portion So that Many in the Church professe the Gospel that they may gain glory to themselves thereby in the eyes of man rather than out of simple love and simpathize of heart with the Gospel You seek honour one of another The Disciples sought who to be greatest Pharisees took the uppermost rooms made their Phylactaries broad all to be seen of men 1. For respect is still the aim of all knowledge and therefore man labours for knowledge that he may appear so this itching humour setting him a work rather than his own misery and want 2. This doth still follow the Gospel others that professe not look for no glory this way and yet this shall end in shame 1. Is not this apparent when men speak and talk of Religion and utter great bumbaisted tearmes and flie and soare above when God speaks not in them all to be seen and heard nay when we preach to please men we are not the servants of Christ but when out of love to Christ and sense of the miserie of man and our own we pitie man and make known the will of the Father to them then we serve Christ 2. Have not all an aiming and desire of this man loath to appear Ignorant but cloaths himself with knowledge well Christ sees thy double heart and his servants feel not the warming power of his Spirit in thee therefore it shall end in shame Christ loved the Publican better than those 3. But sure a believing loving heart walks in shame which shall be turned to his Glory for he that seeks Glory shall never have it and be that seeks it not shall have it he that truely understands himself never looks for good opinion of any for look what good opinion a man hath of himself he looks that all the World should have the lâ—ke of him 4 And this shall end in shame for God will dishonor man at last nothing hid that shall not be made manifest Who minde Earthly things viz They professe the Spirit yet their hearts is after the Earth So that He that under Light and Knowledge of the Gospel is carried after the lusts and desires of the Earth is an enemie to Christ and a stranger to him SERMON II. Matth. 11.25 26. I thank thâ—e Father Lord of Heaven and Earth that thou hast hid these things from the wise and Prudent and revealed them to Babes It is so O Father because thy good pleasure was such all things are given unto me of my Father c. THese words are a part of Christs Sermon to the hard hearted Jewes who neithâ—r by the austerity of Johns Preaching nor Christs Doctrine of Love would embrace the Gospel and Mystery of Life nor by the great works that he had done in Chorazin and Bethsaida against whom he threatens heavy woes Yet in the end gives thanks that though the wise men of the Jewes rejâ—cted the Truth being justly blinded yet it was his good pleasure for to reveal it to poor and ignorant men
wisdom in Christ from the wise of the World and it is to be found in him not in us 2. Christ prayes to the Father to reveal this to them That they may know that thou hast sent me 3 And this was promised of Christ that after his deâ—th he would send a Comforter that should lead them into all truth 1. What a world of conceits have we of Christ and yet know him not because we think we know 1. Some know the Historie of Christ and moved with natural passions by the consideration of his passion 2. Some strive to know the Mysterie of Christ after the flesh 2. We see that all knowledge comes by faith and is revealed from heaven as a man that promiseth to free me being a captive I believe him but I know not that he will till he reveal his will to me 3. Where then is the power of man in the use of this general gift of knowledge to come to know Christ None knows the Son but the Father nor the Father but the Son 4. Wouldest thou know the wonderful Mysterie of Christ Sit in thy own ignorance mourning in blindnesse and wait in the word of Truth till the light shine and thou shalt understand though not the mind of God yet the mind of Christ And they were sore afraid The glory astonished them the message brought fear to humble them so in all so that The proper and kindly operation of the whole Word and Message of the Gospel in the mouth of Christ is to bring man down and the foundation of Christs Kingdom is laid in fear to lay man low that he may be exalted in Christ To deny our selves to become fools and lost as Paul I was alive but when the Law came I was dead all our Righteousnesse as filthy rags the weapons of our warfare are mighty to bring down all the whole Scripture to man as he is man speaks negatively and basely onlie exalts Jesus Christ as the Law-giver in thunder to shake the heart of man the Gospel and the Promise made without any respect of any righteousnesse in man and the povver whereby this becomes effectual is from another and not from our selves Thus was Paul brought to his knees 1. For it ever brings man to fear and weaknesse before it bring faith and preserves fear that he may still rest on Christ for when any Land hath been conquered First they weaken them and bring them into fear and then they yield so doth Christ 2. For the Word opening to man the Book of his own heart as Acts 2. discovers such a miserie guilt and weaknesse that he cryes What should I do And as often as it opens mans mind it discovers such a dungeon so thâ—t hereby he is driven from himself and all boasting is taken away But man stores himself with better qualities and better conceits and starts from himself but if Adams eyes be opened he shall see nothing but nakednesse and the Grosse shall weare out all these fig leaves 3. Everie man is grown proud and wise and high in knowledge against Christ and hath gotten either the Wâ—rld or knovvledge or righteousnesse or something that bears him up therefore it must be a mighty word that must make all these nothing to man perswade him that the world hath no good in it nor no wisdom nor in all creatures no life but in another 1. But vve all pervert this vvord to our destruction when we vvill needs comprehend it but are not comprehended by it vve judge it and are not judged by it and so vve keep off fear for vve are made vvise and righteous according to the form thereof and becomes men of high thoughts but not men of low minds and thereby rejects the simplicity of the Gospel The word known after the flesh and not believed lifts up and hardens more than any thing but the Word believed brings down and layes low in weaknesse and preserves fear makes man nothing that Christ may be exalted but we believe not the thousand part of that we know 2. So that the Word of Truth is a mighty Word it layes all low before it none is able to stand before it but Christ not the holiest Pharisee for this shall judge the World and cast out all the fictions of man and all the pride and glory of the World and shall be a terrible Word to all that believe not when everie tittle thereof shal be verified on man O that we were all stricken with fear and sensible of our weaknesse for as we fear so we believe But man hath gotten so many coverings that he runs from one to another to hide himself from his own heart Some by the Worlds fulnesse but that shall vanish Some by knowledge and righteousness after the Law and bardened therein but these shall not stand no nothing shall remain indeed but Christ and the Gospel Be not afraid So that Christ and the Gospel only belongs to fearful and weak men that first see death and danger and no help in themselves to escape and sigh and cry and pray and see no deliverance Then in time the Angel from God bringing the message of the Gospel frees them that the gates of hell shal not prevail It is not possible that the heart of man should be preferved from fear but by Christ only 1. All the World is not able to free a worldly heart from fear 2. All knowledge leaves the heart fearfull though secure for a time 3. All holinesse and qualities and sacrifice not able to purge the conscience but only the blood of Christ and man fixed thereon And this only shall turn fear unto Faith c. 1. So that the Gospel I fear belongs but to few of us for fear is banished weaknesse is grown strong and gotten up again Sorrow is turned into lightnesse sighing and praying into vaunting and boasting so that we need not say we be afraid But O man look into that dead and rotten heart of thine observe that crooked faithlesse and worldly path and be astonished for the kingdom of Christ was come near thee But seing thou despisest it lo we turn to the Gentiles for fearless and careless estate is fallen upon all and under the cover of Religion without Religion Behold I bring you glad tidings of great joy viz. The accomplishment of the Promise in the birth of Christ therefore seek no shifts to escape turn hither and behold great joy and freedom against all sorrows So that The only ground of all joy freedom to a troubled heart is only Christ made known unto man in the truth of the Gospel Paul rejoyced only in the Crosse of Christ and counted all things else but dung and had no confidence in the Flesh by our rejoycing that I have in Christ Jesus I die daily all other things died unto him and being justified by Christ we rejoyce in tribulation How was the mourning of Mary turned into peace and joy by Christ Isa
his Word 2. For to others whose present ease and rest it crosseth it is un-wellcome 3. For none believes it but them others know it and talk of it but the poor and lowly minde only believe it 1. We may then cry with the Prophet Isa 55. Who hath believed our report for every heart is filled and fatted and born up with something none lyes under his own burden in the Dust but one hath the World and lives by it another a witty and strong opinion of Faith and Christ and Christ and his Word not regarded Do we not delight in any History and witty discourse rather than this do we not believe cleave to any lie of Satan though directly opposite for if he say we shall die We say no none will bâ—lieve death but he that seeks it And hence we see what makes all unprofitable unto man viz. Hardnesse of heart and presumption when man can passe over Hell and Death so lightly as not belonging to him and so Christ and his Word are a far off kind of thing to him He can have it or want it he had rather want it than a little portion of Wealth can live merrily in the fullnesse of the World without the Word than to want it though he had Christ himself daily to Preach 3. Well worth tender and troubled hearts who like the distressed Orphant seeks for the Father knows his own weaknesse cryes out VVho shall deliver me waiting daily at the posts of his doors and sit at Christs feet daily Christ hath sent out a word into the VVorld that shall seek peace O! how joyfull to them that hear of mercy pardon when they thought there was no pardon and to be guided to the Father This is deareâ— than thousands of VVordly fulnesse 4. This we know in experience when the minds of men are plunged into reall misery when there was lesse knowledge but more simplicity then the Gospeâ— sufferd violence But now that knowledge hath covered us we hid our selves under the shadow of our own inventions none regards the VVord of Christ Ezek. 7.19 Matth. 18.23 She Weept and stood behind him So that Till Sin and Death become mans daily burden grace and mercy are never precious As the Prodigal till then he cast off the Father Psal 5. Till death entred â—he weeps not Till the Law came Paul is alive but then he cryes O wretched man that I am and mine iniquities are a sore burden Matth. 11.18 Come unto me that are wearie and heavy laden c. 1. For man by wit and diligence is able to help any wound or heal any miserie but this but the biting of the Serpent none can cure but the brasen Serpent 1. For hereby Prayer Faith and Humility is preserved in man hereby still seeing that his life and safety stands in another 2. But these dayes are past and burden is removed only by a blind foreknowing of the Gospel For when a man is declared to be miserable still he hath a voice saying Thou shalt not die and nothing is made known but he hath a foreknowing of all Yea to the imagined comprehending of God himself and this hardens more than all else How comes sin weaknesse to be lesse burdensome than before Is man better in qualitie then before or lesse sinfull no man is the same in the Flesh and if prevented it is by Grace and Power of Christ which might a make man more sensibly vile And yet it is the conceit of all We think our selves better wiser and holier than before when indeed wâ—â—re worse only God is better than before to us Yea and because of some qualities he thinks his sins are not so grievous as others and because of these he conceivâ—s hope but in this woman all wrought her woe no hope in herself but in another Where then is the power and free-will of man Mans power is weaknesse when I am weak am I strong In that She stood behind him and washed and kissed his feet Note the base account she had of herself as unworthy to come before him So that A repenting heart of man truely knowing himself ever hath a base account of himself what ever God is to him Psal 8. What is man c. In me dwells no good thing and yet in Christ he enjoyed much good Psal 16. All my righteousnesse is nothing by the grace of God I am that I am The Prodigal I am unworthy to be called Thy Son make me as one of thy hired Servants For there is nothing in man but weaknesse baseness though in the World among men he be wise upright all high thoughts arise out of ignorance and Satans shews 1. Whence then are those high thoughts justifying our selves condemning censuring one another whence is this seeking honour one of anothe And when the Pharisee that bade him saw it Leave we the poor woman weeping washing kissing and anointing and see what that holy man judged thereof he shewed before a great love to Christ in his entertainment but see what luâ—ks in his heart a secret justifying of himself through pride and condemning noâ— only the Woman but of Christ himself Wherein notâ— the pride and deceit of mans heart So that That in the heart of all men a fountain of pride and Fleshly deceit lyes lurking under the cover of Religion whereby man becomes well conceited of himself wheâ— there no cause at all This was the sin of the Angels doting on their owâ— excellency and of Adam that would be some body Yea Saul would needs justifie himself before Samuel And the Pharisees wholly carried away with this and the Libertains 2 Pet. 2. Spake swelling words of vanity yet under pretence of long prayers spoiled widows houses 1. For man is unwilling to bear his own shame and hence he gloseth and covers and shifts as he grow cunning in Religion to hide himself from the Word oâ— God he goes for currant when within there is nothing but rottennesse For this grows up with goodnesse it self as Tares with White For when God bestows any notable blessing or qualitie on man Satan turns mans eyes to look at it as an act or qualitie in man not as a gift of God keept in Christ and thereby he covers himself in that silthinâ—sse within and thinks himself some body 1. Hence ariseth all this covering and cloaking and seeking of approbation that we may be seen of men for look what a man thinks and how he judgeth of himself he would have all men to judge and think the same And this sticks fast in all we judge our selves better then many others when we in so judging are worst of all and yet God and thou knows whether all thy care and labour in Religion be not as well to gain respect as out of the trouble of thine own vilenesse and weaknesse 2. Nay is there any thing that thou enjoyes or doth but there ariseth a conceit with it of a
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
Spirit 3. For Till man have nothing in himsâ—lf Christ hath nothing for him 4. Then is grace and God magnified his Word believed but while man hath any possibility in himself or hope in any creature mercie is little set by 1. Away then with all those s ilts of man to put off the evil day as 1. One with the full World he will drown all misery in the Earth but when the Earth shall be taken away where then is his portion 2. Another with moral honesty thinks it will do something 3. The more devote offers fat sacrifices of Righteousnesse to purge sin 4. Another thinks the time was when he had nothing but now he hath somewhat viz. Faith Knowledge Righteousness c. And these he thinks will go far but Repentance is hid from his eyes and Faith Mercie shut up 5. Another takes time promiseth to pay hereafter 6. Another payes old and takes new as new fashions in Religion Thus man loath to live in weaknesse and have hold of nothing but feeds securitie with some hope or other and looking at himself hopes that all that is something and commits not to free mercie This is the hardest of all 2. But when man lives in his own miserie indeed and sees no way to get out it brings him to wait for mercie onely Like the debtor brought on his knees commits himself to the mercy of the creditor So that indeed mans weaknesse is his strength the Crosse his Freedom Suffering his victorie Death his Life 3. Where then is the power of man that we so much talk off Is it in man a talent given to man to pay his own debt Nay to manifest his grace and it shews how mercy in God is the dayly life of man and not in himself and our help in another Yea and it magnifies his mercie that takes a Wife of fornication that hath no good qualitie as this Woman and to such vile and weak Rebels shews favour that the glory may be his alone He forgave them both Here is the Gospel and free Grace of God unto miserable man that had no way to turn him but falls down confesseth the debt for he exacts nothing at them nor enters into judgement Which of them will love him most Here he propones the question to convince him in himself So that Till man be convinced in himself truely to see his own vilenesse wretchednesse all truth is but as a shadow without substance While the Pharisees stood justified in themselves the Gospel was in vain Christ came to reprove the World and so to make way for the Gospel The Word is profitable to convince and reprove 1 For the first thing it works it brings man into himself as it did this Woman 2. The Gospel is given to none but to miserable men For though others conceive talk and dispute of it only these do believe it 3. Then man cloaths himself with it and hides under it but is not brought under the power of it to yeild and lay his hand on his mouth For he is wise above the Word 1. And hence it is that the Word is so lightly passed over every man is wise to keep off the blow though it enters his head yet he keeps out of his heart will not be guilty unlesse for fashion And so for an lowly lost mind we have a thousand wise and secure hearts hardned through knowledge For we have gotten a foreknowing of all Truth and keeps off repentance that when ever the wound of sin is discovered we have readie a plaister by fore knowing before the wound be made and so Religion is made a meer matter of Complement For they see a remedie before the sore 2. And hence see that if mans heart believingly answer the Word of Truth it will put all men to silence none is able to stand before it or to argue against it It leaves all men guilty and none righteous But when man gets upperhand of the Word and gets it under his witt it makes all righteous in conceit none sinners as 1 by Christ 1. Who cares for the sparrows and lillies doth not the heavenly Father Why then do you care saying what shall we eat c. Here all men are guilty none able to say his heart is clean 2. Is Christ the Son of God and hath Christ done that which never man did and no man spake like this man Why then do we not believe but he believes every lye of Satan So that out of our own mouth and heart he will judge us 3 So that one word believed with a simple heart prevails more than the whole Bible only known of a hard and fleshly wise mind Which will love him most Or he to whom he forgave most So that Look what Christ is to man even the same is man to Christ to others and nothing else We love him because he loved us First the love of Christ constraineth us For Christ lives in me So that he only gives life in all things 1. For if Christ dwell but in mans fancie then he hath only a fancie and an opinion of Love Righteousnesse c. For what ever rules in the mind all the whole powers run thither 2. For what a man is or doth of himself he is and doth for himself and it is meer nothing though he gave his body to be burned 3. Thus Christ shews his Power in man mortifies man to the World c. And man as an instrument to do his will as in everie Officer of the Kingdom commands by the King 1. Where then is that power and that wisdom to order mans heart to rule his passions to frame his mind to the will of God to mortifie Lust Is it in mans good husbandrie no It is in mans lying dead in himself wearie of himself waiting for help and finding help in another is losed at the bottome and loves Christ and all men not out of any good qualitie in nature or mortified mind through his diligence but that unknown power of the love of God ruling in man which separates man from himself and his own glorie 2. But this discovers a main want of lively Religion harty Love when in every thing a man meddles with he still hath an eye to himself his own ends makes him forward his own power wisdom guides him his own good he looks at Nay when Christ hath freed the mind how soon returns man to himself and begins the good thereby to himself 3. And this shews that Christ lives in few when we see that cankered malice covetousnesse pride envy and whole brood of lusts fighting in man See He that loves Father or Mother more than me c. 4. Yea All mens hearts without Christ are like to this mans a cold complemental courtesie esteeming well of Christ but better of himself a reserved affection without life for neither do they stand in need of him nor feel any goodnesse by him
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
the Mercy of God in Christ Jesus 5. None knows the Power of Religion in deed but he that hath it not in himself as a quality but in Christ by faith 6. All Religion is nothing where the Fountain is shut no matter what we know if we know not Christ from a troubled heart SERMON VI. Luke 8.4 And when much people were gathered together and were come of every Citie he spake by a Parable A sower went out to sowe his seed c. AFter that Christ had cast off the Pharisee in the preceeding Chapter received the Woman whereby he manifested the freenesse of Gods grace without any respect unto man Great multitudes flocked to him out of all Cities and he lets them see by a Parable that all hearers prove not Christians Wherein note 1. The occasion much people met him 2. The Parable it self 3. The Exposition thereof Much people were gathered together Partly by his Miracles partly the power of his word partly for custome but all came and yet after you see fall off So that The voice of the Gospel and the publishing of it gets many friends and followers at the first which afterwards fall off forsake it Joh. 6. When all was gone his disciples began to slink and he said Will you also go away It was great heart burning to the Priests and Elders that the whole world went after Christ yet at the end all forsooke him and he trode the wine-presse alone So Paul had many Children and Churches Gal. 4. You would have plucked out your own eyes but they all forsooke him and turns to the false Apostles thus beginning in the Spirit and ending in the Flesh. 1. For Est natura hominum novitatis avida but when they have tryed it and find not that sweet they expected but that it crosseth their lusts and wordly Kingdom and suits not with their ease and rest they forsake it 2 Many embrace and approve of it for company and moe forsake it for company it may be the example of many will draw one to it but the example of one will draw many from it 3. Though man think that a Nation is born at once yet few truly proves good ground and sticks to the end for he that endures to the end is saved 1. This is too plain in experience What zeal and forwardnesse what diligence and care is now dead and ended in nothing and though once we wanted nothing but Christ yet now have forsaken him in the way of his cross and ease our selves in the world and our own devices So that the life of the Gospel continues but a time for after a while security takes hold of some opinions and heresies of others and the world takes hold of all and so the Lord takes it away and sends it elsewhere 2. To shew the perverse nature of man who is never wearie of the world in the ways of the flesh and yet how soon weary of this He spake by a Parable Not in high and abstruse termes or wittie and unknown Language but in plain parables as of plowing sowing of salt and three pecks of meal of lost sheep of debtors and creditors things well known unto men cast this simple seed amongst them where see the nature of the Gospel So that That it is plain low simple wants nothing but believing hearts to make it known yet not understood of any but such as stand truly in need thereof Many great Doctors were ignorant of these Parables the Parable was plain but the mysteries was hid Many wise men conceive truly of it defended it but only miserable men knew the power of it 1. For Christ came not to set men at disputing about opinions but about themselves to draw them to believe 1. So that divinity stands not in curious searching of hidden things but in plain evidence of truth to pierce the heart 2. And hence we see what good doth all those disputes of high knowledge of contemplative men viz. The greatest Idolaters that ever was in the Church for they frame steps and stairs to ascend to high Mysteries and frame a God at the top and yet ly in pride and base lusts God gives us low and humble hearts then a Parable will fet the Gospel will be precious and if ever God bring us to see the need of Christ one simple word of truth will bring more joy than a thousand witty discourses A sower went forth to sow And this seed is the Word of God which prospers in some better in some worse and Christ therein ranks all men according to that power the word hath in them so that Every man is with God as the word is to him Joh. 15 If you abide in me and my word abide in you c. Saul cast away the Word of the Lord therefore the Lord cast him away and all the complaints against Israel was still because they hearkned not to my Word they disobeyed my Word and all the Plagues that ever came on man even from Adam till now is because our own wills and lusts rules us not his Word we believe not but David lived thereby And this is that frees man thy Word of Truth 1. For God and his Word are one such as his Word is to us such is God in every thing for not one jote of his Word shall fail 2. And all the Word is nothing else but a Declaration of the Fathers will in Christ as the Law that we should have no Saviour but him and the Gospel that he is a perfect Saviour all our sin is but a transgression of this Word by making to our selves in conceit other Saviours than him This is the Word that was given to Adam Abraham c. and this is a mighty Word for by it all things were made and preserved As with man how deadly is the Word of a King in wrath that it hath ever strucken a man with death and so of mercy And the sowing of this seed is nothing else but the faithful Declaration of Gods Will concerning Man and Christ that man may see the deceits of Satan by that Word so be brought to repentance may see the truth of the Word in Christ that the Kingdom of God may come And yet Christ may say Who hath believed our report when we see this seed to perish not regarded but cast off as a fable We believe fear the Word of Man and the Word of a Father prevails with a Son but God calls cries and we regard not He threatens and we fear not He promiseth and we believe not But let the World threaten we fear or promise and we rejoice and so comes man to be of a worldly heart Doth not the Father cast out the Son that regarded not his Word Mark and we shall see that the whole ear is stopt to this Word and he is but a dead hearted man But know that God hath punished more
for this than all other sins in the World 1. Woe then to the deaf ear and hard heart of man that can neither hear nor believe what God saith so that to some we see 1. It is but a fable and a thing of no account 2. Others reverence it and seek to know and cove◠themselves under it 3. Others are stricken with the Glory and Majesty thereof but fleeing to their own Inventions are cured and flie high above it 4. Others are filled and revived and live by it only not minding what the world or the flesh saith but what Christ saith 2. So then that which most opposeth the Devil is the Word of the Gospel he can deal with all but this but this discovers his dephts and draws men out of his Kingdom And if it live not in man then Satans Word lives in him either that of the Serpent to Adam or that of God prevails and we live thereby 3. But know this will be a heavie word one day to those that now cast it off prefer their own Lusts before it when the day comes that the World all fails man with those Luke 13. We knock c. He shall say I gave you my Word I sent you my Prophets I told you by them that you were deceived that the World would beguile you I sent you my Son to make known my will he walked in the way before you I gave him Power and Wisdom to guide you by his Word unto Life I told you there was no Saviour to man but only he But this Word you despised and would not regard You believed me not but counted me a lyer you trusted the World the Wisdom of the Flesh I would have performed Life to the uttermost but you trusted me not but counted Christ a deceiver Therefore now your blood be upon your own heads and now that Word which you have cast away must judge you For my Word must stand 4. Happie he then that lives by his Word and in whom it lives for all things else alter and change yet this abides if man stick to it Though for the present we feel no sweet to the Flesh yet in time it comforts the Spirit and yet how often do we call it a lie and judge the Word and are not judged by it either framing it to our own wills or lifted up above it or basely sunk down from it but every way forsaking it when indeed it is the sure foundation to be waited on untill the day dawn and the day star arise They by the way side These are four sorts of men in the Church The 1. Are like the high way which is so troden by the dayly path of men that it is hardned and the Seed can take no root therein Such are in the Church So that Those in whom the World and Lusts hath a daily continual path and custome becomes so hardned thereby that the Gospel takes little effect with them So had Israel Isa 28. That they made a mock of the Prophets so the young Lawyer 1. For hereby the heart is filled and sore stalled Psal 119. They are as fat as brawn regarded not thy Law 2. Hereby is the ear stopped and the heart hardned like a drunkard that they can hear nor minde nothing 3. For if that everie passage of the World leave such a wound as in David what a bondage when it hath a path way and is become the verie Shope wherein all vanitie are bought and sold 1. Hence it is that worldly hearts that are flesht therein do least minde the Word How hardly do these enter Like the high way that is neither fit for Corn nor Grasse And hence ariseth that damnable carelesnesse under the Gospel Who hear and care not whether there be a God or not Satan hath these in a fare stay 2. See what a distemper the World workes in man mind that it makes him mindelesse of God and himself too 3. Hence our verie Preaching and Hearing even lest labour for we cannot shout so loud but Satan will out-shout us 4. But well worth tender hearts that lye in miserie and everie Word of God sticks to the heart Lest they should believe This is Satans end So that Satans main drift to hinder mans Freedom and undo him is that he may not believe They on the stony ground Here is the second sort i◠the Church in whom the Word hath a certain Work but note 1. Effectual wherein 1. Their condition is hard and stonie 2. The effect it had They rejoyced and believed for a time 3. Their failing in time of temptation they sell away So that That an hard heart bound and closed up in him-self and his own self-love is altogether unfit to receiv◠any good from Christ and his Word Eph. 4.17 〈◊〉 of the hardnesse of thy heart So Israel they erred in heart because of the hardnesse of their hearts Christ was cast out of their Towns Psal 81. Psal 78. Wondrous things did he in the Land of Ham. Two things chiefly harden self-love self-wisdom For when man is lifted up in conceit and opinion in doing something to God and not poor and begerly to receive he sends the Rich emptie away For the whole Doctrine of the Gospel is not what we should do to God but what we should receive from him 1. For the Gospel is soft and lowlie and tender and must be sown in tender hearts of Flesh The Law was written in stone but the Gospel in the hearts of Flesh This hardnesse is nothing but the closing up of the mind in self-love or of the creatures and depending thereon loving living and delighting therein so that Mercy in Christ is despised 1. Hence see why the Gospel prospers not viz. because of the hardnesse of our Hearts because that we neither feel our own misery nor trust in Gods mercy 1. Some so confident and closed up in themselves that they trample the Word and Christ under foot 2. Others know and comprehend it but hard and bound at the bottom 3. Others dispute and talk of it from a hard heart no faith no bowels of mercy but talk as Lords and Masters of the Scripture and so nothing but unprofitable found and pride and vain glory are the bellowes that blows it and in all these we see 1. They seek themselves in all things their own glory and good 2. They have no Mercy nor Pity for others misery except partial in respect of their own way and glory 3. They censure judge and condemn all but themselves 4. The World and the losse thereof sticks deep but not the Word For our own misery and mercy in Christ only breaks the Heart 2. We see then whom only the Word profits viz. Tender Hearts that ly lowe melting in Misery and Love these pity others these are killed and made alive by the Word as in Christ who mourned for the Peoples hardnesse was partaker of mans misery and yet saw Mercy
of the Father 3. So that all Knowledge all Passions with a hard heart are nothing and nothing more hardens than that 4. And all things prosper according to the disposition of the Heart learning c. are the works of man but saith and a broken heart the gift of God only This Word may and doth worke many Passions a light belief in many and yet never partaker of Christ therein as Ezek. 33. They heard and shewed love And Herod did many things for the Knowledge thereof is glorious and the evidence of the Truth convinceth man to make him inexcusable But these are but First Stirring of natural passions Second Or informing Reason more clearly Many such Passions we see stirr'd up and all nothing So that fits passions lights and easements come and go but misery in man and mercy in God remains ever And the life of faith is not any strength or quality in man but a tender heart open ear to hear believe Gods Word live thereby SERMON VII Isai 57.10 Thou hast wearied thy self in the greatnesse of thy way Yet saidest not There is no hope Thou hast found the life of thy hand therefore thou was not grieved IN this Chapter the Prophet first bewails the losse of the Righteous of Israel which was not laid to heart but they presumed still of their own strength without God Then he calls the Rebellious to a reckoning to convince them of their Idolatry and carnal confidence and to see the vanity of their way and their misery and captivity ensuing And all by a Metaphor of Adulterers that have forsaken their Husbands that would have been a safeguard unto them and joyning themselves unto others which would be their downfal As first that they had joyned themselves to another than to him and had made a covenant with them and sed themselves with beastly pleasures in satisfying of their Lusts sometimes covertly behind the door Sometimes lifted up in their conceits as upon a high Mountain Then their carnal confidence in the arm of flesh in going to the King of Assyria and then when he failed to the King of Babylon and so concludes they have sought all wayes of wearinesse and yet returned not to God Wherein he shewes 1. The frowardnesse of Mans Heart and his many devices to nourish his fleshly hope and put evil from his thoughts 2. The ground of all tâ—is vain confidence is because he find the life of his hands for the present therefore not grieved Thou hast wearied or toiled thy self viz. Sought out all devices and wayes to nourish hope even unto wearinesse and yet saw not thy miserie So that All mans toil in the Flesh wherein he wearies himself is only to feed his hope of safetie without God to keep evil from his heart and eyes yet all in vain for evil shall over take him in the end Yea though man daily see the wearinesse and vanitie of his own wayes that they prevaile not to the satisfying of his own lust desire yet he still seeds his hope thinks he shall put the evil from his heart As Israel though they saw they prospered not in their designs by their fleshlie power yet still sought to the arm of Flesh trusted it Pharaoh though God wearied him with his judgements yet he was still hardened against him The Pharisees though they saw they prevailed not against Christ yet ceased not to fight against his Kingdâ—m The Wordling though he toile in wearinesse yet still at a want yet he cannot cast off care but hopes to gain satisfaction And Balack Balaam Isâ— 62. They will nâ—t sâ—t but they shall see For man hath mâ—re confideâ—ce in the World in the Flesh than in God more ground and reason to believe it than God For thought the World have sailed him a thousand times yet still he believes it will help him But if God seem to defer his help a while he runs to his old friend Mammon again as Israel did to Egypt against Aissria contra For man is loath to see any evil towards himself or the down-fall of his Fleshlie Kingdom though it doth fail in his sense and feeling yet he holds it up in his conceits and hopes And so would still have somewhat to look at that he might believe For nothing can destroy the hope of man but God by the power of his Truth and sensible Wrath in mans heart man can shufle and shift off any thing else 1. For if guilt be revealed yet there is hope For he will mend his course falter Moses and so hope for mercie 2. If affliction and crosse come yet he will be more warry and diligent and so prevent or recover it 3. If Death come yet he puts it off as long as he can and saith While there is yet Life there is hope of mends 4. For there is such a sure covenant betwixt the World and mans Fleshlie Heart that if one faill he runs to another and if one conceit hold not he gets another 1. Hic labor hoc opus Thus doth the Wordlie heart of man wear out his dayes in wearinesse and still feeds his vain hopes How hath the youthful mind wearied himself in one vanitie after another that now they are wearinesse to him and if the old man were kept to those youthfull dallyance it would be a burden And yet though there was hope in riches and how hath the rich Worldling fed his hopes with pulling down and building and yet he is too short Nay there is nothing but is wearinesse in all our wayes and yet we follow them as though in the end whe should gain rest So lothe is man to leave the pursuit of his fleshlie hopes so little heart to bear the want thereof That he will trye the utmost of his strength before he yeeld 2. Nay See the wearie passages man hath in Religion and yet will not denie himself he hath gained knowledge wrought righteousnesse changed his course and all to beget a Faith and yet his heart is fearful and distrustful and thinks by a new device or degree to gain it Nay how often hath God confounded thy self-opinions and conceits that thou saw it would not serve the turn and yet hast set a fresh upon a new one 3. Nay how often hath God frustrate the fleshlie conceits of believers and yet they have not learned to trust him 4. Thus the Flesh still deceives for the witt of man shews him many great wayes of thriving all proves wearie great wayes of believing and yet proves vain opinion Man will have hold of something that his hope may be preserved Thus is he still bewitched will not understand the fear of the Lord. 5. But know when thou hast wearied thy self and worn out thy dayes all thy hopes shall die with theâ— and thou shalt see the Truth of that thou wilt not now believe 1. When the World shall passe away from thee or thou from
fail 3. For hereby is made known the Love of the Father which whâ—le the Child hath he fears nothing 4. Herein iâ— more certainty than if ten thousands had sworn it 5. And our Subjection is our present denying our selves and partaking with Christ in his Death 1. This carries the heart above all that he sees or feels though he see nothing but death as here yet hereby he knows that he shal be relieved as a man having committed murther prays for pardon at the Kings hand which being granted how good is that word of the King to him 2. And yet we see the carnal heart of Man sees no good in this delights in any frivolous story more than this believes any word rather than this yet what footing hath mans heart in any thing but this By this we shal be judged and by this we shal be freed 3. And yet we are all found fighters against this as in Christs time the whole world opposed him so when God by His Word that the Worldings and Hypocrites shall not find rest they tush at it and will Evah think they shal have merry dayes when he saith All thy high looks must down and thy great portion must be lost nay saith man But I will make them sure and so he trusts every thought of his heart rather than his word 4. But know the day will come when this will be more worth than all and happy he that so esteems it now And for our subjection every man hath a will and way of his own which he labours to uphold and rather desires that his Word rather than his own will might be altered Yet God saith We must forsake Father and Mother and all But man saith no. God saith Be content with thy portion man covets more So that None loves the Word or Gods will but he that is prepared to bear the Crosse that man seeing his own guilt and weaknesse may submit in humility and look for mercy then shall Peace be established in his heart though war and trouble without And truth shall preserve his soul when all the World seems a lye to him yea though God seems his enemy yet this truth becomes a friend SERMON XII Matth. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac and Isaac begat Jacob c. THis Chapter and these Words contain the beginning of the Gospel the very sum thereof When Adam had miserably fallen through rebellion and become guilty of death it was promised though obscurely that a man should rise of the seed of the Woman whom Satan had deceived that should overthrow his Kingdom and deliver man out of his hands whereby Adam and the faithful was upheld until Noahs time then the promise was renewed and the Rain-bow given to testifie that still God would be good to man till Abrahams time Then did God more clearly renew the same promise In thy seed shall all Nations of the Earth be blessed From that time the Prophets prophesied most clearly of this Saviour and with strong prayers and desires longed after this Christ and so from Abraham till David it was more manifest both in the promise to him Thou shalt sleep with thy Fathers but I will set up thy seed after thee and stablish his Kingdom and I will be his Father and he shall be my Son Psal 132. God hath made a faithful oath to David of the fruit of thy body shall I set upon thy seat Psal 45. Thy throne O God endureth for ever the scepter of thy Kingdom is a scepter of righteousnesse Whereby he sheweth that a King shall arise out of the root of Jesse and the Government shall be upon his Shoulder Now here is the Book of the Generation of this King and Christ so long foretold off which shewes the wonderful consent of the Scripture So that The whole Word of God declares nothing else but the fall and daily falling death and condemnation by Adam and restoring by Christ both which being believed become effectual to mans good and happinesse This Paul Rom. 6. Gal. 1. The first is renewed again in the Law and shewed in all the rebellions and wanderings of men that so man may see himself and be ashamed and the other a wonderful and incredible thing that man curst and condemned should be restored by the birth of one man Here needs faith as much as to believe that the Word was made of nothing 1. These are the two Principles of all Religion that man see his dailie falling in Adam and daily rebellion against God and his Word daylie forsaking God and setting up something besides Christ which unlesse it be seen and believed and felt no Saviour to man For Christ was promised to fallen man 2. This workes death in the heart and in this death and dayly falling is man directed to the Book of the Generation of Jesus Christ No believing of this wonder but in death that mans meer want and misery force him to believe this Saviour For no reason can perswade a dead and cursed man but the mighty word of God which man may not argue how like or unlike it is but that is the Truth of God for ever But these are two Principles that are least minded or believed We frame a Religion of high thoughts and make a trade of many devices so that the simplicity of the Truth is hid by the witt and device of man And herein we trade for our praise and gain But to believe the Book of the Generation of Jesus Christ this too law for their deep judgements No they have learned this long since they have seen their misery but they are healed they were wounded by the Word but they have cured and covered it So that now the Word cannot fasten on them They are wise and foreknow all things and so able to awarde the blow And for this book of the Generation of Jesus Christ they know it and can comprehend it and dispute and prate of it and have mangled and cut added and diminished but live not by it and so full of opinion and windie conceits of all Truth but believe it not that this Christ is the Redemption of man only and now joyn other books to this We dare not rest on this without something else to under-prope Hence came in Circumcision Mans Righteousnesse and Riches of the World through Reason but to believe this Book as to commit soul and life and all to this promise even when sin and death bites is the great power of God to believe Christ to be the Saviour of the World So that the whole Summe of Religion is truly to know what man is and what Christ is truely to know sin and righteousnesse the one read in the Book of our own hearts we need go no further the other read in the Generation of Jesus Christ When man utters forth but the frothe of his own roâ—ving mind and thoughts the
fleshly mind is tickled but no certainty but the book of Jesus Christ is the Word of Truth and assurance forever O that we had hearts prepared to embrace this mystery Here is the Fountain of Life Here is the Book of the Generation of Jesus Christ before prophesied now accomplished Here note the Truth and Certainty of Gods Promise So that No certainty to mans heart in any thing but in the living word of God and the truth of the promise believed this abides all things else will fail Psal 26. Thy mercy reacheth to the Heavens and thy truth into the clouds Abraham had no hold left but this and David no comfort in affliction but this Word that sustained him We have a sure word of the Prophets which though the Fathers in reason might deny because they saw nothing of Christs coming yet they were to attend till the day dawn and then the Book of the Generation of Christ shall come and his star shall appear in the East So though man feel not the comfort of this Christ yet attending in that death on the sure Word of Prophesie the day star shall arise in his heart But man would feel and believe nothing and so casts off the Word and flies to many inventions 1. For all things have their turns and changes according to their uncertain natures and disposition and alter with fulness and emptiness with want riches according to the Worlds uncertainty but nothing can change or disannul the promise not the power of Pharaoh nor the malice of the Jewes nor the treason of Judas nor length of time or alteration of Kingdoms but at the fulnesse of time Christ must be born suffer and die c. So in man 2. This gives certainty of the Fathers Will Love to wretched man and he being stayed by this endures the time of Tutors and Governours of banishment persecution yea of torment and wrath within tyranny of Satan yet waits in patience the revelation of the Gospel How powerful is the word of a King that even by his word wrath hath stricken a man dead 1. How vain theÌ„ is the heart of man that seeks certainty in every thing but this Hath not Satan promised joy peace and loe at death all is gone and man helplesse Doth not the World promise certainty in its full portion and sure possession to thee and thine And yet thou seest or still fearest a decay in all Doth not the Law promise life and peace and yet when thou hast done thy utmost thou art still guilty Yea doth not God make void the counsel of the flesh and when man dies all perish and yet man will not learn nor read in this book which is life Now the word is certain in it self and so to man when the truth thereof is believed and written in his heart deeper than all reason or fleshly speculations 2. And as this book is the book of a Saviour to believers so of death to unbelievers that have cast off this and followed vain inventions For both Moses in whom they trust shall judge them and Christ in whom they trusted not shall condemn them for God shall judge all by his Gospel Then shall God say I promised to Adam Abraham and David c. and they found life therein I fore told by my Prophets And in fulnesse of time I sent my Son declared in the Book of this generations But him ye believed not counted him a deceiver I would have performed all to the full he saved all that came to me him by but you were rich wise in the World and trusted that you were rich and devote in your conceit and despised him Therefore out of your own hearts I judge you Nay without this there is such a certainty of death and curse that nothing in wealth or witt no qualities or righteousnesse can wipe out but it sticks fast in the bottom till the Book of the Generation of Christ give certainty of Redemption by him Happy he who sticks to this foundation that is neither lifted up by high wisdom nor drawn down by base lusts that judgeth not but is judged by the Word of Christ We read this story O That we had hearts to read and delight in this Book or Word of Truth We professe this Christ and we celebrate this Feast in rememberance thereof But anone every man runs to his vanity soon weary of this as though he either stood no need of this Book or had it wrote in our hearts We rejoyce and play but it is not in this nay how little is this Book looked on or minded or read in our houses or embraced in our hearts When that beastly drinking liker liker Swine than Men that unmanly custome of Cards sitter for Childrens Bables than to be the exercise of Wise and Reasonable men which the good Moral Heathens could not suffer their Schollers or Children for making them too effeminate in their minds and yet we foolishly make them our meat and drink and let Christ stand behind the door Well this Book of the Generation of Christ will stand by man to his joy when those shall be all witnesses of vanity lusts of our hearts against us The Son of David Now he comes to his Generation David is here first mentioned before Abraham because the promise was most in him and Christ most usually promised by the Name of the seed of David And so he goes on from Abraham to Christ In which Genealogy note That most of the Men and Kings that are reckoned and of whom Christ came were wicked men and Idolaters as appears in the Book of the Kings Yet Christ was born of them and the women mentioned all wicked and sinners save Ruth who was a Gentile and hated as a Dog of the Jewes But Thamar Rhab Bathseba all Adulterers So that The promise is made and so effectual Christ born and sent by the Wisdom and Will of the Father only to and for sinful lost wretched and condemned men and none else I came not to call the righteous but sinners to repentance â—â—e leaves the ninety and nine and seeks the sheep that is â—st When Adam was lost then Christ was promised Moses was sent to deliver afflicted Israel and Joshua 〈◊〉 bring the wanderers to rest So Christ was sent to the â—ost sheep of the house of Israel And this he verified in his â—ourse Publicans and Sinners were objects of his mercie the Poor Weak Halt Lame and Blind he was still among And the Rich he sent empty away and the righteous Pharisees he regarded not 1. For if Sin should hinder the coming of Christ he had never been born if Sin should hinder the comfort of Christ from man no Flesh should be saved 2 Nay Therefore came Christ to take away sin which by no other means could be overcome 3. Hereby is the love and grace of God magnified That he came to save Sinners When for a righteous man scarce
evil away 2. Another by the first Covenant and stablishing a righteousnesse of his own but that hath nothing but death in it 3. All hiding and covering and increasing what they have and tinkling their old rotten hearts not by forsaking all and Repentance 2. But we see the way of Life and Freedom is by death 1. By believing the great power of Christ whereby he overcame death 2. By patient submitting to the will of God no way to overcome but by suffering 3 So that all this strong hearted Religion and high flown thoughts bear out all danger through hardened presumption and a stiff conceited Righteousnesse or high and loftie knowledge like those Isaiah 28. that put the evil day far off and hide themselves under vanitie and falshood is not the way of Christ no His way is a low and dying way They reproached Him and He bare it they banisht Him and He had not whereon to lay His head and He cared not They apprehended Him and He lift not up a sword against them they accused Him falshly and He said nothing they crucified Him and He prayed for them and wheâ— they laid Him in the grave in darknesse and that the power of Satan could do no more He rose revived and shut the mouth of hell death and the grave thâ—â— they should never hurt any of His But by death he overcame death and brought Life and Immortalitie to light by the Gospel 4. And this shews the miserable captivitie of Sin anâ— vilenesse thereof that nothing can loose but Death 〈◊〉 the Wife or Brother that hath committed such an offence that nothing but the death of the Husband or Brother can save her life how may this break the heart with sorrow we pity Christ that so innocent a man should suffer death so unworthily but see Christs answer to the women that wept for His death Weep not for me but weep for your selves He needs not thy pity but weep for the death and desolation that thou thy children must suffer Him that had the power of Death For this was left to Satan he had power to tempt man in the heel and losse of all things even of life and was the executioner according to the sentence of the judge but not beyond his commission So that Satan hath a large power and dominion over man to tempt and vex man with all calamities and losse of the dearest object yet cannot make void the Redemption of man to his destruction Thus with Job in all things but his life and yet by Faith and Patience he got the Victorie when once he laid his hand on his mouth and repented in dust and ashes Thus he reigned in malice against the Martyrs even unto death but their Kingdom Peace he could not take away from them Thus against Christ And he is called the old Serpent and Satans the accuser of the brethren Thus Satan brings Death in all things where the heart is not freed by Christ All unbelievers are taken captive to do his will as 1 To the worldly heart he â—ffers the Kingdom of the world and life by them but death lurks under 2. To the lusting heart by satisfying that but shame and guilt follows 3. The hypocrite by high thoughts and self-righteousnesse poysoning his Religion with a false opinion like an angel of light that he may cast off Christ Others he follows with troubles to drive them to seek help in his Kingdom Nay when he offers life ease in any thing he thereby intends death and brings it in the end and when he threatens death it is to seek life in him So no way to overcome but by taking away that life of his by death and to overcome this death by suffering and by the life of Faith through Patience 2. The greatest snare of the devil is in all thriving wayes for he is farely covered with pretence of good peace and fulnesse c. But beware for death is in the port if he cannot draw Christ to doubt and deny God then he grants as much as Christ saith True thou art the Son of God and he will keep thee still thou art now on the Temple the hight of Holinesse cast thy self down on this if that prevaile not Then he comes with all the world in his hand confessing still all that Christ urged No I see thou wilt not tempt God therefore use thou the means to live and bow thy heart to the world that thou mayest live well and do good So trying alwayes to worke death to the mind of Christ when this would not prevail then he sets all the world in malice against him 3. No way then but living by the Word nothing else he can deal with everie thing but Gods Word unlesse he can steal this out of the heart he can thrust nought else in This keeps out of all things else but Christ but if we begin to hearken a commune with flesh and blood and believe his promises he will promise life in things when death is sure to be in the end Which for fear of Death were all their life-time through sin and guilt So that The fear of death and destruction is the fruit of Sin and Guilt which keeps all the hearts of the sons of men in bondage until they be freed and delivered by Christ When the Law came to Paul death came Deaâ—h went over all because all had sinned And how do these in the Revelation cry for mountains to cover them these in Isaiah 28 were glad to make a covenant with death and Adam made aprons of sigleaves to cover his shame Nay this is that which all labour to prevent and flee as hell 1. For man is guiltie before God though by sore-knowing of a remedie he thinks to â—over it as oft as this guilt is naked and bare fear possesseth the soul 2. For death leaves no Hope dasheth all at once so that if the worlding could escape this he were a jollie man 1. Thus we see what an uncertain ease man is in that fears death everie hour especiallie if man were made sensible of his condition but this Satan hath covered for a while and saith Thou shalt not die And so we sit quiet and fear no evil but how fearful is the plague or sword where it lights 2. Nay but what a tosling of heart there is in a dying man betwixt fear and hope which is worse than his pains now he hopes then the disease pincheth him and he fears again then hath rest hopes again But note That this remains all our life long even still in the heart of man O! that it were in us all it would waken security and set the heart a seeking praying but we live as though no danger were towards us but the time will come when we shall call for the mountains to cover us and not find ease SERMON XIV Luke 22.31 32. And the Lord said to Simon Simon Satan hath desired to
mercie For if he be not before one of these two he is secure may this we see too common in all men 1. For though they must be brought at one time or other to be judged in themselves and confesse that it is â—he way of Faith Repentance and Love it is the way of Life yet how soon become hardned and cast it off cares not for it but gets a life else-where that they cannot say that their joy and pleasure and life is in Christ but in another in his knowledge and righteousnesse and none abides but with this Nebuchadnezzar falls off But know that this Word shall judge thee one day 2. Hence we see what a Fountain of Lust and Rebellion is in all men believers and others how often hath God expounded our Dreams restored our freedom given Life in Death and how soon are we returned either to the Worlds shifts in straits or forget the Lord that brought us out of Egypt and feed our selves with pleasure Nebuchadnezzar made an Image of Gold fifthy cubits high He had forgotten the God of Daniel soon and now makes an Idol for his own glorie preservation even thus doth all So that When mans heart turns away from God Christ that he is not known believed and loved every maâ— set up the idol of his own Imagination in his heart forsakes the God of Heaven that is to say a God a Christ and a Righteousnesse and Wisdom in Imâ—gination Thus every Nation had their Gods all reasons are 〈◊〉 God framed or comprehended in the witt of man 〈◊〉 Therefore God gave this great Law Thou shalt havâ— no other Gods but me 1. Thus Satan is called the God of this World whâ— sets up his Law in mans heart For there is in every man the sins of all men in the root so that as the Heathen that know not God indeed yet had many Imaginary Gods So all men that know not God or forsake Christ make many Christs though not all of oâ—â— fashion yet such as mans Imagination leads him to 2. For mans heart must have something to upholâ— it either real or conceited therefore in want of thâ— God of life he must have some God and somethiâ— to trust to or sometimes for which he must trust Gâ—â— the better in all which though it be nothing but the Idol of his Imagination yet Christ must bear the Name He confesseth the God of Daniel but hath an other Idol whom he worships For doubt not but all the Heathen had a general confused conceit of God unto whom they then framed God a kind of relation in their conceit For reason could tell them that a creature could not save them neither could Nebuchadnezzar believe that any creature could yet save or deliver him when he counted himself the most patient creature in the world but had a conceit of God unto whom he owed Worship Some acknowledge the true Christ but he is not the Saviour by whom they live but something else So that Thus the World and the Church is full of Idolatrie every man setting up the Idol of his own heart One sets up a Golden Image as the King did here and makes the World his great God This he serves and trusts worships yea in all his laws threats he fears the loss of his labour For if this God smile he laughs if he frown he grieves if he threaten he fears if he promise he believes and this is the greatest God most worshipped in the World The rich adores it the poor prayes unto it all bow unto it But the great Idol in the Church is mans knowledge and righteousnesse This is that the false Apostles set up This he decketh with Devotion Zeâ—l and Charitie but yet not much of that he worships God before this Idol he acknowledgeth Christ yet with circumcision joyned this we make only God we bow down as unto it Nay the Idols of mans imaginations are endlesse For the greatest contemplators saith Luther Are the greatest Idolaters for they make an Idol of their own imaginations or their speculations Christ and Paul was none of these they lay in misery they believed God they practised love and went about doing good 1. For by how much any goes about to comprehend Christ and his Word not believing in him from a broken and repenting heart but from strength of imagination he is the great Idolater but know these arâ— cursed and the makers of them they have mouths but speak not eyes but see not the way of life noses but savour not the things of God feet but walk not in the wayes and love of Christ and they shall not all help in time of need Thy Knowledge shall vanish thâ— Righteousnesse be judged faultie thy gold perish and thy pleasures be turned into sorrow and shall this God deliver thee And all these are framed by man that he may have ease and freedom elsewhere in the flesh and have something to see and feel that so he may live iâ— peace but the true God is found in trouble not at the sound of Musick but in woe and sighing then is God present with these men as Daniel Shedrach Mechacâ— and Abednego were accused by the Officers This added to their Captivity for that herein is doublâ— bondage though they were advanced as Rulers in Babylon yet brings them into bondage that they mighâ— not fit in Babylon but upon their God and his Word So that When God intends good unto man he keeps him under the Rod of miserie without and weaknessâ— within that Faith may be kept pure and the flesh aâ—â— man may have no stay but in him Thus with Job David Psal 107.39 He brings dowâ— their heart with sorrow thus with Christ 1. For till man be throughly whipt he flies to soâ—â— new shift and God in love chaseth him from all holdâ— that he may not setle in carnality 2. For Abraham had no Child then Isaac was boâ—â— and then hope of him seemed to be taken away Thiâ— was ever Gods dealing with his Church they had somâ— breathing time yet he renewes his rod when they greâ— wanton and turn from him Man would lay hold iâ— any thing rather than drown but thus God plungeâ— him into the deep and then he prayes 1. Thus we all seek rest in the flesh and find it arâ— say We shall not be moved the Pipe and the Tabrâ— is in our Feasts but sorrow and repentance is hid froâ— us But if God intend thee good he will keep thee from fleshly ease Thou thinks it an heavy bondage to lose wife husband world and all but when guilt shall appear within and God is departed and death at hand who shall comfort thee 2. But we are altogether for ease and peace Our Church is fleshly The Church in Canticles sought and enquired after him in the night but no such need with us we feel not the grief and captivity of others They are now full anon taken away Now in health
he renews his threatnings against Judea that He will pull and pluck up that which He hath planted â—he shews wherein is the cause of his sorrow because he sought great things for himself 3. A promise of safety when evil shall fall upon all flesh yet life shall be given him for a prey Woe is me now What is the grief of Israel had Baruch the book and cast the Word of the Lord away and hardened himself in his clear sight revealed so that judgement must come So that No sure sign of judgement than of hardness of heart under the clear sight of the Gospel of Christ Luke 13. O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered you together as the hen gathereth her brood under her wings and ye would not Mat. 22. The unthankful guests were bidden but hardened against it Tâ—is is the abâ—sing of his long-suffering through hardnesse of heart that cannot repent and yet judging others as the unthankful servant that eateth and drinketh with drunkards In such securitie was Israel fallen now for which Baruch mourned that they cast off the words of Jeremiah saying It is false and God would not cast off his And so follow the Idols and Imaginations of thelt wicked hearts This is the turning of Grace into Wantonnesse like those in Judea for which judgement was prepared they fed their bellies filled their purses by the Gospel but not souls with Faith Love And it is a sign of death when Physick workes not but that the disease grows strong against it so of the soul when the Word of Life prevails not This is a casting off God whose goodnesse we have felt so that now we live of our selves to worke our own peace procure life prevent danger for that is not now called to for counsel nor is help called for as of old and this is the hardnesse wherein to we are all sâ—llen as woeful experience shews And this is the condemnation That light is come into the world and men love darkness rather than light Iohn 3. and this appears when sin and rebellion is the same or the greater and yet lesse burdensome and evil than before When knowledge of the Gospel hath shut up repentance from the heart and pride hath drowned humility and love in himself when God of his Judgements are not feared nor selt but we put the evil day far off when iniquity is grown great and impudent and become as ordinarie as our trades and callings are with us Now the time was when the disciples of Christ and Apostles flocked in abundance and left all as Alexander and Demas but after a while they hardened fell to the World and ease thereof The Galatians would have plucked out their eyes but after turned enemies in legal righteousnesse but we to dead securitie even thus with us Time was when the Word was precious and prevailed to rule in us but now we can abide it through wit and fore-knowledge and sleep quietly 1. But well worth tender hearts who eat and live by the Word whether it speak life or death it prevailes above all and hence see the greatest provocation that ever was raised against God whereby his own people had tasted of his love and grown wanton in the flesh and more fearful judgement fell upon them So now the silly ignorant wretch when he hears but of any judgement he trembles and blesseth himself after his own poor sighing fashion but the wise and great devote ones they mock him and say Tush this is nothing we shall escape it and call his word a lye so that we may justly fear the sequell of these fearful signs these more certain signs than in Sun and Moon For where is the mourning weeping and repenting heart Where is the lowly believing mind that joyes in tribulation Where is the open loving single heart without respect Well nay we cry Woe is me now for Israel hath cast off the Lord and we fight against his Word our long peace hath made us secure The Word Works of God are become a dallying to us and we sing peâ—â—â— peace and yet forsake the way and despise the Kingdom of peace God hath added grief to my sorrow New grief to my old sorrow one grief after another that I find no rest though I faint in my sighing see Gods dealing So that God usually tryes his to the bottom and adds one affliction to another to all which he loves and suffers them not to find any ease and rest in the flesh As with Job Psal 78. He brought down their hearts with sorrows Psal 77. He wept all night Thus Paul had fightings and terrors thus Christ and the Martyrs even persecuted unto strange Cities thus Abraham nothing left Psal 4. One deep calls another thus the wayes of Christ and our conformitie to his death For untill man be throughly whipt and beat under he runs to some new shift 1. And so God in love chaseth him from all holes as Abraham though he was brought from his Countrey yet he had no Children then was Isaac given then he had hope in the flesh but he took that away 2. Thus was Gods dealing with the Church though they had some breathings given yet when the flesh bâ—gan to grow wanton and rejoyce and so they forget and turn from the God of their Life thâ—n he sent his Rod to waken them that they might not setle on their fleshly ease 3 Thus will God worke good out of evil He lets Satan loose to whip torment his for the destruction o the flesh 4. Man will lay hold upon any thing before he drown yea even a Lease or Reed but God plungeth him into the deep and then he cryes and is heard 5. Light afflictions makes man more wise and wilily to escape in the flesh but sound and deep grief added to sorrow brings down the heart and makes hâ—m pray Thus we see all seeks rest in the flesh and we have gotten the World to seed us and Religion to â—â—ver us in prosperitie and peace and say Soul take thine ease and â—â—t as a Queen and say We shall not be moved We add joy to mirth the Pipe and Tabret is in out Feasts we drink and care and laugh in the midst of our finning but Sorrow and Repentance is hid from us We have not resisted unto blood nor affliction hath taken us but such as with a little time of Wisdom could remove or at least forget 1. But know if God intend thee good he will add grief to thy sorrow Thou thinks it a heavie thing to lose Father Husband or Wife but it will be a heavier thing to feel the burden of thy Spirit when God hath turned his Face away and taken all from thee that thou feâ—lest nothing but guilt within and death approaching and yet God absent Then will grief be added to sorrow Who then shall comfort thee 2. Thus the
own way as Psal 18. They would not hear nor would have none of me I gave them up to their own Counsells Thus Adam and Israel forsook the way of the Covenant and Promise made to Abraham and made a Calf and murmured against Moses c. The wicked walk in a way that is not good There is a way that seems good but the Issues thereof are the Issues of Death For though man was made righteous yet he seeks manie inventions to save him but not by the way of righteousnesse He hath sold the Birth-right and Covenant he hath forsaken with Esau and now he would have the blessing by any means He mourns weeps for the blessing would have it though by killing his brothâ—r living in an hunting way For mans way in himself is not able to guide him to happinesse for lust blinds him and leads him to something that is sensual reason is proud and leads into all things visible but Faith is the ground of things neither seen nor felt But Christs way which was the way of Life was not after his own thoughts but as the Father commands so he speaks He sought not his own glorie but did the Will of the Father stablishing his Kingdom so his way was a new and living way though the Vail of the flesh was rent And so it is with man not by a way of the Flesh but to break through the Flesh by crucifying it enter into the Holiest of all by Faith onlie 1. This was the way prescribed to Israel God brought them out by a strong hand and weak means as alwayes in the whole course that no power of the Flesh might appear as David confesseth they got not the land by their own power 2. Then in the Wildernesse from one place to another where they took no rest but in the Covenant only 3. Then through Jordan the River of Tears 4. Then overcame the enemie 5. God left them a Law of love to walk by 6. Commands not to joyn with the enemies but to destroy them But all these Israel forsook at the last grew so presumptuous in regard of their prosperitie and so wise in Religion that they would not be beholden to God but would save and free themselves by wayes of their own till at last they fell from God and still they thought this was a holy and likely way Thus the old course of the World is fallen upon the Gentiles everie man walks in his own way and yet everie man thinks his way is good and like to prosper as 1. The Worlding by getting and gathering and making sure for future time seems a safe way but Christs way was to forsake all the World and had none of these 2. The Wanton thinks his way right because of his saint way of Repentance and yet he fears Ecclesiastes That it will lead to a fearful end of judgement 3. The Pharisees and false Apostles walk in a seeming way of holinesse with Christ but this makes Christ all in vain to joyn any thing with him For Christ was to denie himself and cleave to the Promise of Faith yea though he was to be taken from them yet they should wait for the Promise of the Father who should send the Promise of the Father within few dayes Nay we are grown so cunning in Religion that we can chuse our Christs own Way and approve it but walk not therein by the Spirit of Christ but so follow Christ in our fleshly thoughts but not by Faith alone giving up our selves in love to the good of others So we see Gods wayes is not our wayes yea our thoughâ—s and his words never agree together one of these must be forsaken either we must cleave to his Word and forsake our own wayes or follow our own wayes and forsake his Word But we live by thinking not by believing Invent devise and comprehend that we may guide our selves but not rest in patience to believe another Like the Prodigal but see the good and safe way of Christs that stands in simple believing from a troubled heart and in subjection to the Fathers will in love in patience to bear his Crosse But this is grievous to fleshly thoughts but sweet and safe to the Soul A people that provoked me to anger continually That are hardned under the Love of Religion so presumptuous that they rebell with a stout stiff neck So that When man hath gotten the World into his heart and some competent way of Religion to cover his rottennesse he â—â—lls into herdnesse securitie presumption and so sights against God with open face Isa 1. I have nourished a People and they rebelled against me and in Jeremiah They murther and steal and all under a coller of the Temple of the Lord They have gotten a brow of brasse like those Psal 10. Pro. 1. Tush there is no knowledge in the most high For the knowledge of the truth without the power thereof hardens above all But the Truth in the power thereof beats man down and all things in man to live in another or not to live at all not that the World and Religion can grow up together for then it choaks the Word and wee becâ—me Rebellious as Adam For now they sin with an authoritie under the sore-knowing of a Saviour Like a man in the Kings house that robbeth and oppresseth under the hope of Pardon For whâ—tsoever makes man strong hearted is not Christ for he melts the heart in sorrow and in love For this is the greatest disgrace that can be if a man must bring Christ to help forward his Lust As to steal and oppresse and Christ must help us Thus with us God hath holden out his hand but we dare provoke him to his face and call his Word a lye run to other shifts as though we seem to flatter a while yet Religion is but made a way to bring about our own Lusts as 1. Do get the World more freelie or advance our glorie or keep peace but all these covers a Rebellious heart For if it were seen as thy Face thou wert a shamed for ever This is the greatest Rebellion in the Church covered under Religion God most provoked thereby For here man tempts God and layes all blame on him blindly waiting for his Power yet hath no heart nor desire to return storing himself with Riches and Righteousnesse that he may not repent But do we provoke him to anger or rather our selves to our own confusion for we see how he delt with Israel led them captive then cast them off Doubtlesse he was never more provoked they sacrifice in Gardens and burn Incense on Altars of Brick which should have been on Altars of Stone without a hammer Thus he shews how they chuse their own wayes that is to say They sacrifice in Gardens when the Law was at Jerusalem burnt Incense on Brick which should have been on Altars of Stone without a hammer as
Christ the Stone hewen out of the Rock without hands they lay among the groves there to enquire of the dead for the want of things and not waiting on God and the Words of the Prophets They eat abominable broth and swines Flesh both which were forbidden by the Law So that in all they forsake Christ signified by all those and chuse their own wayes and this is mans way in the Church We offer not at Jerusalem sitting at the door of the Tabernacle weeping and confessing Where is tâ—e Mercie Seat and Ark of the Covenant but in Gardens of Pleasure in serving God at our leasure and not on the Corner-stone Christ Jesus but on the Altar of our good qualities which we have hewen to our selves We wait not on God his Will Word that we may know it but in the dead groves of our devotions and run back to these rotten effects of care diligence If the World shew good signs we believe if we see signs and Wonders we trust we feed on Swines Flesh Flesh and broth thereof That is we feed on the Flesh and filthy World which begets nothing but flegmatick and cold opinions instead of pure nourishment to Faith and Love Stand by for I am holier than thou So with all these abominations there went still a poysoned opinion of holinesse and high thoughts which made all stink in his nostrils So that when with Religion there goes a high thought in man and exalting of himself above others because of his Religion it poysons all and stinks before God and will bring man to a fearful fall at the last Thus it was with the Pharisee I am not as other man as this Publicane Col. 2. Touch not taste not handle not It was their practice when they had been at the Mercat they washed the false Apostles thought themselves more acceptable to Christ because they were circumcised And those Gadders in the Church that went about talking and thought because of their Religion they should be respected and relieved which Paul writes against that they should not be suffered Thus is Religion turned into mans own glory and not to Christs glory This flows from pride and self-love which had its beginning in man ending in man as all things do This makes men Judges in Religion and not Christ a Saviour and so with all Religion there grows up a cursed opinion and seeking of respect which poysons all But well worth that Religion where man is not listed up by it and hath nothing but all laid up and enjoyed in Christ not in self SERMON XIX Isai 63.1 Who is this that cometh from Edom with dyed garments from Eâ—zra This that is glorious in his apparel travelling in the greatnesse of his strength I that speak in righteousnesse and mighty tâ— save IN the tenth verse of the former Chapter is a large promise of Mans Redemption by Christ under the Type of Israels deliverance out of captivity as Prepare the way of the Lord cast up the high-way gather up the stones lift up the Standard The Lord hath proclaimed to the end of the World to Sion Behold thy salvation cometh his reward is with him and his work before him That is to say Make readie the hearts of men by repentance and then salvation is at hand and thou shalt be a holy people prepared of the Lord Prepare the way that is let not Israel settle in Babylon but come out Remember Jerusalem that you have lost the signs of my presence the Ark of my Covenant the Mercy-seat and all the tokens of my Love and that you are now strangers to me so bring down their hearts and make a way for my mercy that I may do them good that they long for my salvation they shall find it ready at hand Let them not trust in their strength nor rely on the favour of Babylon the world the Flesh for they will still keep them bound but return to me and I will deliver them so that No mercy to man nor salvation from God nor redemption by Christ nor holiness by the spirit but where God makes way in mans heart by dayly repentance dayly turning mans heart from the world himself and all things in true sense of his bondage and longing of the soul after Christ Repent for the Kingdom of Heaven is at hand Psal 107. He brought down their hearts with sorrow then had mercy on them For all Israels wanderings he plagues them till he made them yield and cry and pray then helps them in distresse It was Johns office to make way for Christ For what should Christ do with an hardened heart filled with conceit of Wisdom righteousnesse and the world or riches For all afflictions that God layes on man either in the world or in himself by the word is but to bring down the heart to let him see how the World hath deceived him sin hath beguiled him and his conceits brought him into a false surmise and so lets him see what a little power he hath in himself that so forsaking and turning to another he may find mercy For though God give gifts to man yet they are kept onlie in the hand of Faith else man turns to them and forgets God and himself and so becomes proud and conceited becomes a Saviour to himself But the salvation of God is never given but to repenting hearts that are ashamed of themselves and their own cursed rebellious hearts and in sighing sorrowing pray seek for mercie But we all would have salvation another way than by repentance as one by knowing another by dying another by gathering strength but none by denying themselves Indeed we daily pray Lord forgive us our sins but sin is not our burden we would all have mercy to our hardened hearts Nay how far are we from the salvation of God whose hearts never felt the bitternesse of repentance or are again hardened through knowledge We all dream of being saved but alace there is no way in thy heart Thou knows how little thou minds God or Christ at all how little thy heart is troubled about life or death but carried away with present losse Where is the place that can witnesse thy sorrow and heavinesse of heart thy sighing folding of thy hands how little is it in thy thoughts What hast thou done daily doest against God or thy self How little art thou troubled about thy eternal being no Repentance being wrought in thee all Religion is but a matter of discourse and circumstance But woe to us for repenting dayes are gone and so salvation hid the time was when we were sinners went mourning weeping all our dayes were repenting dayes And then were vve ashamed to look into our ovvn cursed hearts vain vvayes and all night our very dreams were on misery then light rose in our darknesse but now we are wise righteous see not the pride lust worldlinesse of our ovvn
hearts even drovvned in pride of our ovvn hearts have a conceit of salvation in our selves Is sin lesse sinful than it was Stand vve not as much need of salvation as before nay our hearts are not prepared for mercie but claime it as a due and therefore is salvation far from us But know that before salvation or freedom come from Christ to our hearts these high looks must down we carried into Babylon God never casts his mercy upon hardened hearts but the poor mourners shall be comforted So that faith holinesse is daily preserved by repentance deep humility vvhen God opens the high vvay of our hearts he gathers out the stones all his mercies though they bring comfort yet still more humblenesse that he should daily be so good we so vile rebellious still so is mercie salvation contained Who is this that cometh from Edom. That is from the land of captivitie from Bozra the chief Citie of the Edomites representing the great povver of Satan Flesh and the World wherein man is bound novv comes the Prince and Captain of our Salvation out of our captivity and death and is consecrated through suffering even in death overcoming all things his garments red with the blood of the Sacrifice Laying it down by way of admiration in the question answer containing wondering and Christs ansvver For the vvhole Chapter is a Prophetical Declaration of Redemption by Christ and the state of man to be redeemed as 1. The Person or Redeemer even Christ discovered by his povver and strength travelling in the greatnesse of his strength and the rest c. 2. By his truth and righteousnesse I that speak in righteousnesse 3. The way means how he hath done it viz. First By death under a Metophor of Trading the Wine-presse 4. What he hath done viz. Troden them in his Wrath. Who is this that cometh This shews the expectation of the captive Church waiting for a deliverer according to the promise after seventy weeks so man after his long bondage under hell and Flesh and seeing Christ a weak poor man and that all in blood crucified dead and buried seems an unlikely man to reason but in his answer he puts away all doubts that he is the only man and Redeemer So that The weary waiting and forlorn heart of man though he see little possibility to obtain life by Christ in sense reason but many more likely devices ye shall never find freedom but only in him For he was ordained of old to break the Serpents head and prophesied to bind up the broken hearted Yet what a doe had he with his Disciples for to perswade them that He was He but still they cried Is not this Josephs Son is this likely to be He He only was Jobs refuge in all his afflictions when he saw nothing but death yet his Redeemer liveth This he witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life By works How many poor lame and blind did He help which He was after to do spiritually the afflicted he comforted as Mary and the Prodigal The Pharisees cryed out Who is this that forgiveth sins that destroyes the Law Nay others said Except ye be circumcised Christ cannot profit 1. For he came to destroy the flesh and redeem the spirit therefore was he weak in the flesh strong in spirit that he might cross the curious witt and pride of man who looked for great things 2. All things prosper according to his presence with man and not he according to the power of the creature all other things are but miserable comforters only puts off for a time but it comes again with all violence like a sore that is ill healed Yet who hath believed this report Nay in any straits we look for other helps The World saith Come see what riches and certaintie I will relieve thy wants be diligent ply thy mind to me and I will ease thee and saith Man This is that comes with full hand and good gain This is like to preserve so much Inheritance so much coming in and is yet never a whit eased but a slave still The flesh saith Come to me I come not in sadnesse and sorrow but in mirth and pastime and pleasure I will put away sorrow from thy heart and season all sadnesse with mirth and yet for all this in the midst thereof the heart is sorrowfull Reason saith Come to me I will shew thee a likelie way do good worke righteousnesse see thy great knowledge and good qualities then believe that Christ may profit but simple believing stands not in this but in another thing and when thou feels nothing in thy self Reason would judge this but a blind way Nay saith Christ But come hither look on me believe my Word I am poor and needie in flesh and so must thou be I will deliever thy Spirit and free thy mind these deceive thee but I speak in righteousnesse though I seem base yet all power is given to me and I am mighty to save So that he that looks for salvation by Christ had need of Faith more than Witt When the poor captive Soul sees nothing but death and bondage no power to free himself and sees nothing but poor Christ all wallowing in blood shut up in the grave sits mourning at the Sepulchre and yet look for salvation in him had need to pray daily Lord increase our Faith and help our unbelief And to this end would Christ confirm his Disciples in expectation of the Promise and Life by his Death and to wait for the Holy Ghost by the Sacraments and pledges of his love and truth which he left them saying I know ye doubt and fear and hereafter ye shal see me forsaken judged and crucified and buried and then will your hearts tremble but that I have spoken in Righteousnesse take this as a pledge of my love and truth when ye come together eat and drink this believe my Promise rejoyce in me in my death for though I must trade the Wine presse alone yet I will trade it in my Furie I that speak in righteousnesse The word of Christ is the word of righteousness to believing hearts and shall be assuredlie fulfilled to troubled Spirits Mighty to save So that All power of saving man is in Christ no power in man to procure or pâ—eserve his own safetie I have troden the Wine-presse So that Jesus Christ hath under-gone the wrath of the Father for man that he might redeem man from wrath and by his suffering hath wrought Redemption for man I have troden the Wine-presse alone So that None partakes with Christ in the work of mans redemption but he is the beginner finisher of mans happinesse Mine own arm brought salvation So that When all povver in man fails miserie strikes then is the power of Gods spirit still at hand I will trade
when he sits crying ouâ— of himself O wretch that I am that hath thus abused my good father cast away my self and know not what to do but dy and perish Then he appears and â—owns on him a while but after his heart be brust with sorrow the faâ—her can no longer refrain but smiles and comforts him as Joseph to his brethren For He came to seek and save that which was lâ—st He came to redeem the captive spirit of man that was locked up in fleshly bands and his own guilt Not to ease the captive flesh of man for many great afflictions ly on many whom He never easeâ—h because man cannot have his own Will and Lust and World and Ease and Glory but these he pities not But when the spirit mourns after God and cannot be comforted by all the world but sits in ashes and cryes in the night the Sun then breaks out and joy comes in the morning But nothing is a burthen to the spirit of man but sin and guilt and weakâ—esse for other afflictions are burthens to the flesh and they are helped But in the afflicted spirit there is such a depth of miserie that nothing can help but His Love Spirit that He hath promised As nothing can ease the heart of a rebellious child but reconciliation with the Father all â—hat man can do to help can but strengthen â—â—â—â—â—m His Love only stays the heart by Faith all things dâ— but only put off and that by stâ—â—â—gthening conceit buâ— it returns again with greater violence like â— wound ill healed But this shews that we have little of Christs comâ—any save only His name among us we talk of Him dispute and follow Him up and down to the Temple and seem to sat by His side but wâ—â—h proud hardened hearts Nay I judge whether thou art as well with Him as without Him for any good thou hast by Him save only a heartless helpless hope if thou may have the World thou seeks no more If thou have no more joy than thou hast with him it will prove but small Nay we are not for His presence like an adulterous Wife that cares not for her Husbands presence but if ever that heart be turned by Repentance and possest of its own guilt then none but He. Others thinks to procure His presence by trimming and garnishing a fair out-side profession of Christ and think if they were more holy and righteous then He would surely come but we thus make a Christ to our selves But woe to that Righteousnesse that hides Repentance and hardens the heart Woe be to that Presumption that is lifted up above Mercie Woe be to that Conceit of believing that joyns hands with the World and shuts man up in self-love and woe to that Hardnesse of heartâ— that despiseth long suffering and heaps up Wrath against the day of Wrath. And hence we see that where Repentance is hid from man Gods love and pity are far from him whatever we have it matters not how Wise Righteous Holy Rich or Youthful we are if any Hardnesse of heart goes with all But we are full and sit as Queens and want nothing Yet the day is coming when we shal seek Him and shal not find Him when all shall fail us and we afraid to hear of His presence when He shall sit as Judge to judge the World then shall we cry O where is he now that we despised and set so lighâ— by And then weep with Esau and say Father hast thâ— not one blessing left Bless me even me also Then shal he answer nay These are blessed and shall be blesseâ— thou hast had the fulnesse of the earth for thy portion bâ— my love and mercy thou regarded not In his pity and love he redeemed and bare them Heâ— is the continuance of his love notwithstanding theiâ— dayly falling off yet he guided and bare them as 〈◊〉 nurse in his arms all the ancient dayes as he choosâ— them in love and pity and remains faithful to Abrâ—ham and his seed So that As Gods love and pity without any thing in man is the first fountain of life to man and only cause of his happiness so is the same Love Goodnesse and Power the dayly preservation and guide of man in the way of happiness through Faith As Paul by the grace of God I am that I am not I but the grace of God in me therefore doth the Lord so often remember Israel of his deliverance out of Egypt the promise to Abraham that they might look at that Law and depend on that Promise How came Israel out of all these straits but that God still pityed and forgave them as David how he prayed to be guided and preserved and relieved dayly from God And this the Apostle strove for that nothing might stand in the heart of man after grace received but the same grace still and further beats down all things else but this For is not man as weak in himself and Satan and the Flesh as strong as ever Is not man as sinful and His grace and help as needful as ever For Paul of himself could not live but Christ lived in him and he waited therein He hath delivered and will deliver me Christ did not worke properly for himself for man to guide himself by his own power for this is not in man but in Christ who is his Safetie Peace Righteousnesse and Holinesse and all for Israel was not able to stand before any enemie when they forsook the Covenant for what shall uphold man under the cross but his love and pity when all fails As the Martyrs was it their wit or power or strength of heart that preserved them No but the Power and Truth of Christ through Faith For as the child hath nothing of his own but lives at the fathers appointment and providence so we See then it is not as wise unbelieving men imagine that after the mysterie of the Gospel be revealed and apprehended in flesh turns back with Israel and become wise and righteous and strong in themselves so it is with many that were sinners but God received them to mercy and now they worke it out beginning in the spirit but ending in the flesh and then think to recompence God Is God more beholden to thee than before or rather is not thy sinful lust and pride and worldly heart and hypocrisie as hateful to God now when thou hast the knowledge of his will as thou thinkest But these are commonly the greatest backsliders For though they stick unto Religion yet they fall from Christ in Religion and conceit and clothe themselves with his gifts The World is in their hearts Repentance gone Prayer dead Faith only in name So that to those he shal have just complaint one is rich in the World and cares not for his blessing but he will turn it to a curse another is wise to guide himself but will prove a fool and wander another is Righteous and rich in
Knowledge but a thief to God and his mercie most shut from him Whence God shall judge and say Thou of all others shouldest have trusted me thou profest my Name sat by my side but thou art the great thief of all for thou hast robbed me of my glorie thou ran from me in pride therefore thou of all others art the farthest off mercie See the wonderful love of God towards man that pities man that pities not himself When the sturdie Child hath run away yet having wrought his peace he calls him back by his Word and pardons him when the weak heart of man feels Danger and Wrath and feels no ease to comfort him when he is persecuted and knows not what to answer God puts a Word in his mouth What a fool then is man that hath such a pitiful Father attending for his good in all and yet runs to the World and flesh those cruel Tyrants and seeks help there So dayly mercie in God and miserie in man Faith in Gods Word is mans preservation Pray we then that the Truth of the Gospel Faith may be preached in the Church that man may have nothing to lean to but mercie but how hard is this new way to continue but we would stil have something to feel and lean to but not his mercie But they rebelled and vexed his Holie Spirit Such is the cursed nature and rebellious flesh of man So that Such is the rebellion of the fleshly nature of man that the more goodnesse and love God shews to man he is the more rebellious and wanton against God forgetful of himself to the losing of all Israel Jer. 2 David casts off God when his mountain was strong and Jude They turn the grace of God unto wantonnesse And I nourished a people and they have forsaken me they abused the Patience of God This is plain in experience though God hath given us all enough in the World that we see or may see his blessing who might have frustrated thy labour yet how lâ—the to depend on this blessing but would have all sure in the flesh by extremitie He hath verified and yet we have not trusted His Word but would have all in possession For the flâ—sh grows wanton by ease and fulnesse and it is the hardâ—st thing of all to enjoy fulnesse and yet the flesh not to be hardened thereby Tâ— keep Humilitie Repentance and Weaknesse a foot when we feel rest and peace but then man thinks it will never be night again Like a wanton child when he hath gotten what he would have casts off the father as the Prodigal till he had spent all How may we see it in children when parents have cockered them so that now they are the greatest vexation and they wish they were dead or had never been born For man dots on every thing that he quite forgets the fountain and makes it a foundation of future hopes Hence cometh so much looking at what we have seen and felt and reckoning up old store and thence arguing our present happinesse We are grown hardened and secure and it may be shal never taste the like again But what a cursed thing is the heart of man that God can do him no good but he turns it to evil as in all thou never prays nor seeks heartily to God but when need pincheth thee then thou cryes but if he ease thee thou casts Him off As Israel both in the wildernesse and Canaan to Dan and Beth-â—l and made agreement with the Canaanites and after led captive to killing of the Prophets and afterward to persecute Christ himself till they had lost all and all under a colour of Religion And so in the Worlding God hath given all it into his hand and he hath let into his heart made a god of it that World worldly mind as God he trusts it loves it above him saying This is it that must ease my heart so he grinds the poor and oppresseth the needy Others having tasted the goodnesse of God in Christ have cast off fear and thinks all is their own under pretence of Religion they are grown wanton and worlâ—ly out-right Others he hath pardoned a thousand times and they are grown wanton hardened and presumptuous to cast themselves down thinking but not believing that he will pardon what ever they have done Others have health and strength and do nothing but serve their own Lusts So that there is great danger in prosperitie there Satan traps man than man grows secure forgetful and wanton Watch for there is danger of the Devil shutting the heart in that fullnesse and so stops the currant of his grace No thriving in Religion but under the Crosse for man is never ought but then What a rebellions creature is man and untoward child that because God is good therefore he will be nought The Father cannot smile but the child grows way-ward but when God seems evil man is the best but do we provoke him to anger or our selves to our own destruction for he will say I did thee good and sent the Wealth Health Riches and would never have failed thee I sent my Spirit which thou grieved therefore thou must want the comfort thereof at need SERMON XX. Genesis 22.1 After these things God tempted Abraham and said Abraham Abraham and he said here am I. VVE have heard of Christs birth according to the Promise and the wonderful treasure of all good that was to be conveyed to the Church by him the Church conceived joy because they expected a Messiah was to come and great hope offered by him but no sooner was he come but he was hunted with miseries and never had rest in the flesh till death was conspired and accomplished that so mans faiâ—h might not be in the arm of flesh but in the power and mercie of God This we may plainly see in this storie figured than which not a more lively typ in the Scriptures for Isaac being born according to the Promise it could not be but Abraham rejoyced and might have great hope even in Reason that the Promise might go on but that God might purge this he takes Isaac away in the flesh that the puritie of Abrahams Faith might appear to all the World In this Chapter is laid down the Storie of Abraham and Isaac his Son 1. The offering of Isaac at Gods Commandment 2. The Confirmation of the Promise renewing of the Covenant 3. The posteritie of Nahor and familie of Rebecca in offering of Isaac note 1. The Purpose and Commandment of God as a tryal to Abraham 2. The expectation of the Commandment and Abrahams obedience in the Command 1. The Time after these things 2. The Author God said to Abraham 3 The scope that is to 〈◊〉 Abraham In AbrahaÌ„ we note 1. The expectation of the Commandment 2. His obedience against nature in both overcoming as 1. His great power of Faith against Reason 2 Flesh which assaulted in diverse circumstances
of us all from David his high mountain 1. Thus God keeps his Children weak and poor in the Flesh that they may seek to him be strengthened by his power and Spirit 2. Thus he makes way for believing for while man hath any thing to look at his eyes are turned from God nor doth he purelie believe in him 3. O! This promise is onlie open to the weak and poor as Matth. 5. For none tastes of Wrath that fears it nor none fails through weaknesse that feels it The sturdie Oaks are shaken with the storm when the bending Reed escape through yeilding 4. Though God have given Isaac yet Abraham must not trust to him so God gives joy and Peace according to the Promise yet may we not leave the Promise and trust to these nor tye the Promise to them 1. Vain then is the stay of them that have no other foundation but what Flesh yeilds which is nothing but shame as also those that tye God and limit him to these and believe only because of these as the Worldling because of Riches the Pharisee because of Righteousnesse and Believers which turn from the Promise and fix on these onlie are deceived For God gives these at his pleasure but his Truth must rest as mans Foundation 2. But how will man do when Isaac must be slain all thy hopes in the Flesh taken away As thy Riches Libertie Joy Peace c. Where wil thy rest be then as it was with the Martyrs 3. Thus we see how God in crossing man blesseth him by causing the outward man to perish so the inner man is renewed 4. Happie he that enjoyes all things in the Flesh but fix on nothing but enjoy as not enjoying rejoyceth as not rejoycing useth as not using But if man fix on any thing after the Flesh it is the readie way to lose it as to the Jewes Temple and Davids high Mountain Abraham went three dayes journey And all this while he shewed not the place that Reason and Affliction might worke their utmost spite in tryal of Faith So that So doth God with man he often defers deliverance to man and hides from him a long time the purpose of his Love that man may wait in Faith be weakned in flesh and in waiting be delivered Thus he made Israel to wait four hundred years the Church waitâ—d long for the Promise of the Messiah God hath put timâ—â— and seasons in his own power and the Jews for a Messiah to come with worldly power but God sent his Son in povertie and weaknesse This made Mordecai so confident that if Esther refuseth God would send deliverance some other way For the vision is for an appointed time Hâ—b 2. 1. This he doth to hide Pride from mans heart and to make the World a fool that when man most expects it he defers it 2 God hath a revealed will which man is to believe but a secret will man is to wait on 3. God first workes all things down in man separats the heart from them before he comes 4. For God hath an end and man hath need of sore afflictions and when these are brought about then will God come Thus the husband man waits for the harvest First it is buried in the earth a long time then appears a little but subject to manie frosts blasts and disasters yet he waits thus 1. Man draws on his miserie by anticipating God his thoughts We think now and now with David O! when shall I come and appear before thee and mine eyes sail with waiting and yet he withholdeth For thou art not yet subject when thou sees the Wisdom and Righteousnesse of God that thou can as willingly lye under as wisht to be delivered then shal thou be freed but so long as there remains a Will of thy own crossing his this must first be brought under For God sends light in darknesse life in death therefore because we are not yet dead nor in darknesse the Promise is deferred it is not enough that thou hast a foundation of Truth but thou wild needs have a sign and assurance in flesh for the Spirit to rest on 2. God hath given his Word and Promise that man is to wait on but we are loth to travel three dayes and stay till God shew it God hath said I will deliver thee but we would see some sign of it he sayes I will deliver thee but we would have some other assurance than his Word of Truth that is Man would have some other stay beside Christ 3. Wait then thou wearie Soul on God though thou see no means for deliverance will come the weakling cryes out because he is not now delivered he is quite forsaken but God knows thou hast a wanton wit and rebellious will to be subdued 4. Nay when God shews nothing but death and to the eye of man that life is farthest off then is it the nearest Abraham might be wearie but God stayed him but patience with hope preserved him Man is wearie of Gods hand even almost before he feel it dreams of nothing but deliverance even like an impatient man that feeling the biting Corassue would have the plaister taken of but the Wise Surgeon knowed that the rotten flesh must be eaten out so God will have the Flesh to be quiet the Spirit strengthened before he remove his Rod. For a whole burnt offering By which he was to be consumed that there should be no memorial left for so was the laws of the burnt-offerings So that Gods will is to be believed and obeyed of man without reservation and the Flesh and World to be crucified without sparing any part thereof of all these that would rest in God He will be loved with all the heart and we must have no God but him For this is the great Commandement Israel must not leave a hoof behind in Egypt he will be loved above Father or Mother 1. For look what a man reserves to himself he draws from God and denieth him acknowledging some other Gods besides him and so the mind runs after it as Adam did and so we halt betwixt two opinions 2. If it be spared a little presentlie it gets strength will arise again and so is a halting betwixt two 3. Man spairs and reserves but that wherein he thinks there is a good besides God and so the heart runs after it and so destroyes Faith 1. Some indeed wholly spare Isaac the World and cannot abide to be touched 2. Others offer their refuse with Cain but reserve Isaac nay believers will still have some hold in the flesh some reservation so hard a thing is it to sacrifice all they would have part of the World some ease peace freedom some assurance of Life and Gospel but all these must be sacrificed 4. Religion that is true is then a simple thing and cannot mix it self with any thing like quick-silver or the turtle-dove 5. Then the obedience of Gods Children if it be simple it
excuses as here in Saul when wâ— seem to condemn our selves then we justifie our selveâ— and hope because of our confession to find mercie Iâ— is a great point of simplicity to do good and not tâ— have an eye to it but still here ariseth a thought oâ— being something because of that everyone is approvinâ— of the good but thinks none of the evil in themselves 〈◊〉 so imagins a power in themselves which destroy Faith It is but a poor comfort that man gets by his obedience to the Law nay God will find out manie 〈◊〉 blaiting Lust Iniquitie in thy heart as hereafter What meaneth then Here Samuel discovers his Hypocrisie for he discovers wherein he had failed So that When man hath justified himself and hid himself in the depth of his own counsel yet there remains in man a Legion of Rebellion which hinders his peace and which God will find out in the end as to Adam and the Young Man and the Rich Fool. 1. For mans pride ariseth from ignorance in himself 2. Adam slips over these easily with little notice 3. After Faith and a desire to obey God yet there remains a rebellious flesh and ease and peace which he would preserve Thus we all keep up a conceit of our selves but then what means this following of the World this envie hatred these wringings pinchings covetousnesse What means then Saul seeking to justifie himself Samuel discovers his Hypocrisie And that by bringing before him the spoil that he had reserved underneath as in Saul so in us Saul had done something but there rested a whole herd to be destroyed So that When a man hath tasted of Gods love and mercie and it may be hath inclined to do Gods will yet there is a troup of rebellious lusts and affections underneath which both darkens the light of Faith and keeps mans Soul in bondage and either they or we must be destroyed Thus to the young man Matth. 19. The rich fool and Adam 1. For all men like Israel think they should have rest so soon as they are passed the Red-Sea when alace there are bitter waters to drink hunger thirst to be endured and the Amalakites to be slain Here is the dayly exercise and power of Faith and of Christ in man in subduing these enemies under foot to the perfecting of our freedom and establishing everlasting Righteousnesse That man daily feeling these Rebells within him may see his Weaknesse and Rebellion may flee daily from himself to God for victorie For he that partakes of Christs death once through Faith to his Redemption by the power of the same death dyes daily that so hâ— may live into God Thus deal Hypocrites when looking upon theâ— own righteousnesse grow high minded and strongly presumptuous not feeling these base filthly lusts beâ— lye underneath nay thus we imagine to our selves aâ— opinion more by a thousand times than we enjoy indeed Thus are those deceived who tasting somâ— sweetnesse of Faith and Gods love sit down thinâ— all things is done and Heaven obtained when indeeâ— they then shrink from God and themselves too anâ— then arise a Legion of Lusts that are unkilled There is then a beginning of stedfastnesse in going on in Religion these beginnings may utterly faâ— where the others follows not there is a believing 〈◊〉 Righteousnesse but there must be a believing by thâ— same faith and a daily feeding on Gods goodnesse and truth 1. And hereby appears how apt man is to flatter himself without cause thinking all is well when it is nothing so When the Prophet comes and by the Word of Truth divides betwixt the marrow and the bone For thou sayest Thou believest God and thy confidence is in Christ and that he is and will be a Father unto thee but what means the leaning to and looking at the works of thy hand or qualitie of heart and increase of confidence thereby Why then is there such seeking for and trusting to thine own power why art thoâ— then so vexed for want joy peace and fulnesse Why then dost thou so dote upon the World so lifted up it fulnesse cast down in want Thou sayest Thou lover God and Christ and his Word what means then this self-love wherein thou hast alwayes a self aim 2. This casting off Christ and seeking ease in the flesh What means then this little respect to the Gospel and so careful for all things else 3. What means this censuring and judging condemning others this opening their shame and this preying into their faults this back-bitting insulting â—his hardnesse of heart and unmercifulnesse to them in â—ant this pinching and grudging and grinding their â—aces this contention and unwillingnesse to forgive â—hou sayest thou hatest the World Sin and Lust but â—hy then is thy willing serving of it and this rejoycing 〈◊〉 it and mourning for want and this total imployment about it and these burning lusts and fierie maâ—ice Thou sayest Thou wilt suffer any thing for Christ as Peter but what meaneth then thy swearing â—nd fore-swearing for these great vexations for these â—arthly crosses and this fear of losse and danger of Death So that it is not as we imagine when the Word of Truth comes O! that men would cleave to this Word of Truth in Spirit it would either hew Agag in pieces or else Saul should be cut off thereby O! that we lived daily in the true understanding of our selves this would destroy vain glory and pride We think because we have now a good motion and â—hen a sweet joy and feeling that God must needs love for these but we see not the lowing and roaring rebellions of the heart that fight against Christ And thus most men deal with Saul by halfs in Religion because they begin to look with Flesh at the conquest that they have gotten when thousands are behind verse 15. We have brought then from the Amalekits Here Saul again excuseth himself and pleads their intent to offer Sacrifice as afterward verse 21. So that So thus in all men not mortified through Faith would still have both Joy and Faith and a Will and Word of his own So with Adam so with Peter He would have had case in the Flesh and Christs companie too so the young man Matth. 19. see all unmortified For till by the power of God in the crosse the Flesh be subdued it seeks to live as well as the spirit save it self For there is a self-confidence a wisdom and a love which would turn all to its own advantage which indeed should know or effect nothing at all and so draws the mind after it Thus we dally with God in the way of Faith by sparing things that are profitable pleasures And thus man excuseth this or this I do to follow the World that I may be better sitted to serve God to do good to others and so it appears that it is the end indeed nay thus we dissemble with God For
when we say We would live in freedom and joy that in that joy we might better praise God our maker but the end indeed is for the good and ease of our selves the flesh especially in things that perfect our ease and peace though the mind be thereby insnared we yet deal easily with it and thus we still reserve our fat things and deal favourably with them and these are our greatest enemies Then Samuel said When thou wast little in thine own eyes This is Gods message wherein he reckons up his favours to him and secondly his rebellion against those I raised thee up of nothing why didst thou fall on the prey as though I would not have rewarded thee This Message and Word was to convince Saul of his disobedience and 1. He shews the door of mercie 2. The way of Life So that The free grace of God is the fountain of life to man and when man is vile and nothing in himself then is the power of God most shown He that humbleth himself shall be exalted He hath filled the hungry and sent the Rich emptie away For so is man capable of grace and the power of God is magnified in weaknesse What is it that stops thee free grace of God to man that is that strength and worth of man that thinks he hath for were man little enough he would pray cry and believe and fear all mischief enters in at the door of pride or rather this is the door that shuts our Christ we still muse what we are but not what God is Then in this little and low condition to wait on God in the Word of Truth and by Faith to walk in his power shal destroy all enemies but when we fight with our power and so cut carve to please the flesh and when we depart from the Word of Truth we never prosper not that man by thinking basely shall procure peace but when simplie he is so so God is and will be with him but mans perverse way is to turn from his God and fall upon his prey So that the daily way of miserie to man is his disobedience and forsaking the way of Faith and turning to the prey So Adam so David Paul to his Revelations so the Prodigal would have the prey so Demas turned to the prey nay almost all have been caught in this snare For such is the force of sensual lust imagination that where God doth not mightilie preserve man still turns hither For the Word of Truth is the Life of man which while it lives in man it suffers nothing else to live in him but when man turns from this in comes a Legion of lusts and base affections and imaginations but this layes all low Thus we fall on the prey of the World which ensnared all men even believers themselves thus God bids flee the filthinesse that 's in the World through lust and promiseth that he will be with us but this we forsake and gather Mammon before hand and fall on the prey and this choaks all So believers dots also on the libertie of the Gospel and turns it to wantonnesse turns to the prey yea whatever God doth to man man turns to it simplicitie of Faith is foresaken But see our safetie God being our portion freedom his Word our Life so shall we live for ever verse 20 And Saul said I have obeyed Here is Sauls second excuse wherein he defends himself that he had done the Commandement of God which indeed he had done in part for he had killed many of the Amalekits but yet with reserving part of the Spoil to himself 1. He sought honour of Samuel Therefore he brought Agag alive and slew him not 2. The Riches in sparing the Cattel under the pretence of sacrifice so it is with all double hearts in Religion So that Man by the light of the Law shining into him and working fear by the light of the Gospel manifested working freedom may restrain and rectifie many things with a seeming obedience yet still with a reservation to himself and some gain to be gotten which mars all As the young man Matth. 19. Had done much with a reservation of false confidence Ezzra 3.3 Their hearts ran after covetousnesse so those Libertines 1. Pet. They promised libertie they had great swelling Words c. Satan is as a Saphira Acts 5. For nothing goes through flesh but Faith in God and the power of God in man this purifies all but flesh would still have something and that makes our obedience not simple For man is seldom so separate from himself in pure love unto God but some self-love there is that is to his fleshly will sticking to him and purloyning something into his pouch to feed flesh with all For mans natural power being enlightned by the evidence of Truth discovering both the happinesse of believers and the miserie of the rest doth produce in man an obedience according to his apprehension and so far as the blind light workes upon him but he never c mes to a real and actual denyal of himself but there is a building up of his hope thereby not to a simple heartie believing and so living but still with a reservation of believing his own work and love of himself and such is the Religion of the most We spare the King and far of the Flock for there is a reservation almost in all For when man would belâ—eve and lieve for ever and with all their hearts see what a reservation hangs on Righteousnesse Reason self-Conceit so we believe God but neither because we are such and such So there is a stop in our Faith we still have an eye to something else in our Faith And so for love we love God but with this limitation not so much because it is good in it self truly manifest to us and that it is good to us and so mans self still comes in for want of mortification For hardly do we any thing wherein we have not some respect to our selves And for the Word we see Religion is the only way and God the only good but still there sticks in us a great lyking of the World we hope for a good in it find a marvelous sweet therein So that none hath any reason to be proud in Religion though he have obtained and done that which many have not done yet there is still more that he knows not loves not does not it may be thou hast a little Faith and now and then trusts God but for the most part denies him and trusts thy self and arm of flesh or trusts him for this or that reason so a little love to God but a full love to the World and thy self And here we see that in all Religion two things poisons all viz. vain glorie and a beloved World for First we still would have it therefore we limite all to this onlie for we have so many reservations for the World as a care
time love delight c. Yet God is shut out of all yea after experience of Gods love how freely do we return to the World again Religion then is an absolute yeelding our selves to God and his grace without reservation of thoughts â—hat Agag that great Captain of michief even Infideâ—itie and fleshly Confidence wherein Amalekite â—rusted yea the Infant and Suckling in broad Lusts â—pen these outward objects must be slain and that by 〈◊〉 pure believing and loving obedience to the Fathers â—ill here we see that all coverings will not serve the turn For when Samuel comes all is destroyed well-worth him that is open-hearted to confesse and live by mercie See the difference of mens double hearts that are still building up and excusing and alwayes on their own side to build up man But Faith sets a man against himself and alwayes on Gods side pulls him down and all things in man For often greatest noughtinesse is covered and hatched under pretence of Religion as that of Jezabel to Naboth See in the World what covering of lust and oppression what greedinesse when man thinks that for Religion he should be respected but Faith and Love teacheth no such thing Then Samuel said to Saul Hath the Lord as great delight So Samuel pursued him still by the Word of the Lord out of all holds and yet by the Word of the Lord opposeth his good seeming intent layed down by a question that Saul might make answer and be convinced in himself 1. He casts out all conceits of a Sacrifice to please God while the heart is not subject 2. He illustrats it by way of comparison of these two that is Obedience is better than Sacrifice 3. He amplifies it by the contraries for Rebellion is as the sin of Witch craft 4. He denounceth Gods righteous judgements against Saul wherein the cause is in Saul to declare the qualitie thereof The judgement it self hath rejected thee c. First note how Samuel pursues him till he make him yeeld at last to the judgement So that This the proper effect of the Gospel viz. The proper and kindly working of Gods Truth in man is still to bring man down and all things in him to lay him low in himself that he may be exalted through mercie iâ— Christ Let man denie himself and become a Fool saying In me dwells no good thing I am not able to think anâ— good thought all our Righteousnesse is as a filthy clout Phil. 3. All these are but drosse Thus the Word brings all Sacrifice to nought the Law given in Thunder to shake mans heart the Promise made freely without any respect of mans Righteousnesse that man may purely believe Nay and the power whereby all is accomplished is in God not in man that man liâ—e a begger daily may wait there Thus it brought Paul to his knees First brings man to fear and weaknesse before it bring him to Faith and it keeps him in fear that he may rest in God For man is grown proud and wise against God else he had never stood need of his Word for it should have been a living Word in his heart for ever as Paul The weapons of our warfare are mighty to bring down strong holds But see the very truth is perverted by man for though Samuel come to beat Saul of his hold yet he still finds other shifts l ke a wilie Fox So men grow wise and cunning and are listed up thereby yea most yeeld fleshly obedience to this spiritual truth and thereby becomes holie in conceit Others conceiving gloriously of Christ and thence grow high minded for knowledge puffs up and so becomes a man of high thoughts but that man in whom the Word lives and man by it keeps the eye inward towards himself and keeps down all high thoughts in a quiet sense of their own Weaknesse and Vanitie to attend with a crying and praying heart for mercie which is sweetly enjoy'd and not lifted up but man freed and not hardened thereby but out of feeling of himself is pitiful towards all judgeth none but himself This shews the wonderful power of Gods truth that it will make Saul to bow so of any man even Pharisees for the present though afterward they get up again Now it is not Sacrifice that he looks for but a believing loving heart So that All Service and Sacrifice that men seem to offer to God not flowing from a loving heart are nothing with him These are like the cutting off a dogs neck Isa 1. Who required these things at thy hand Psal 50 I reprove thee not because of thy Sacrifice wherewith shall I appear c. For he stands not need of thee neither can he be moved by them unlesse we think as Balaam with his seven Bollocks and Rams These are born of the flesh Children of the bond Woman and not of God nor by promise Righteousnesse is nothing when we make it away to Faith but when it is an expression of a believing heart then it is sweet Now it is not Sacrifice that he condemns but the cursed opinion that goes with it Like that in the Law a daily singing a daily sacrifice so with us when we do it with an evil intent and not out of a simple mind But we have one sacrifice that is Christ only who hath sacrificed life and all and that is it that pleaseth God Thus it is with us also our obedience is but to sacrifice to our God at Gilgall that is to purge sin and to please God that we may get an opinion that God is well pleased for that but this opinion maâ—s all it is not our obedience that is any thing to God in the Work but our yeelding heart For most have looking to that which they have done some looking at it as Pharaoh This crosseth the free sacrifice of love it is a great point of simplicitie in the hight of our obedience still to be more vile and this is the power of Faith for it shews from whence we had it not by our own power Nay when even in our own selves we are opposit to God he hath vouchsafed his grace The only sacrifice of God is a broken and contrite heart sacrifice thy self and it is in stead of all thy lusts desires case peace life and all and when thou hast done that thou shall have as Christ had victory over all a Resurrection a Freedom and a Glory and so shall sit at Christs right hand by Faith till all be subdued to thee and then man offers sacrifice of praise confessing his name not to purge sin but in expression of Gods love and manifestation and that in love and mercie and not in sacrifice Obedience is better than Sacrifice So that That which is accepted is an obedient heart subject to the Fathers will in love is the Life of all Religion and better then a thousand Sacrifices Isa 50. God opened mine ear and I was not disobedient and Samuel said Speak Lord
for thy Servant heareth Christ yeelded himself to the Father Also David the will of the Lord be done and Christ to the Pharisees Ye tithe mint annise and cummin c. Psal 8. If my people had hearkened For God is the sole Lord over all and man a silly creature and as the life of a subject is in obedience to a Prince so here is mans happinesse in yeelding to Gods will for that must stand whether man be obedient or not for disobedience was that which cast off Adam and Israel that is because man will needs be God Now obedience is two-fold of Faith and Love Obedience of Faith is when the clear evidence of the Truth of the Promise and mans Reason and Wisdom â—eelds to that Truth as Moses at the Red-Sea and Abraham When man sees no reason in himself that God should or will keep promise but the contrary he seeing nothing but rebellion and iniquitie yet stickâ— to that where all reasonable wayes of the World and all threats of Satan are overcome though the World threaten want yet he believes fulnesse for this is the will of God that ye believe But most believe not but rebell in this for though God hath promised yet we obey not believe not but give the promise the lye and say That God will not do and therefore fear So that infidelitie is the great Rebel that strikes at the Truth of God which a man cannot endure This Faith also mars not obedience in neither limiting God a time but waiting nor a measure but believing that it shall be our rest Obedience of love is the end of the Law where the love of Christ enforceth man and this is a sweet and free yeelding up of a mans life unto God as a Sacrifice Rom. 12. Which cannot be till our bodies and flesh be sacrificed and then in the Spirit of our minds we are revived according to the will of God This is not to be a foundation of Faith but a necessary expression of the love and goodnesse of God to man This flows from Faith naturally there is nothing but rebellion and lust if Faith fail to wait on God God doth this obedience and man fleeth and man seeketh shifts or some device The intent is doing what he commands not because the Law forceth so many thievish hearts are bound to be true but not from the heart And warms of Gods love in the heart to suffer for his sake what ever befalls as the Martyrs did but this shews the little obedience in man For indeed neither will ye yeeld but the old contention remains whether shall be God Faith and Love is the obedience life of man and when man lives in 〈◊〉 yeelding temper nothing can vexe him let impossibility come and he is obedient and suffers And so was Christ obedient unto the death of the Crosse But while man hath a will and love of himself he is never freely obedient but would frame Gods will to his and to hearken to Satans voice raither than Gods So that An open ear to hear and a heart to believe and obey the voice of God and the Word of Truth is better than all seeming sacrifice a man can offer Isa 45. Incline your ears c. Then shall ye hear the voice of God and he that hears shall live He opened mine ear and I was not disobedient So to that end God hath given his Word to man that thereby he might be called back again to God Therefore God saith cry aloud to man and bid him return and come and live for ever and so he that hath an ear to hear let him hear When God sets his love and mercie and truth to or beâ—ore man and when man attends and meets God here then is that Word accomplished to man But Christ may still say Who hath believed our report as to Israel but Israel would not hear for man hath two Preachers before him still 1. Satan who by his Ministers the World and the Flesh daily whispers and calls man to obey as to Christ Satan saith I will give thee all those the World calls here is Riches the flesh calls here is peace ease and honour God calls and saith Here is all in me Now look whose voice takes place and is believed so man prospers Man hears as God manifests and herein is a reasonable mystery and spiritual power by the one man growes wise and by the other faithful and obedient For rebellion is as the sin of witch-craft Man through rebellion of his own heart and stubbornesse of his own will runs away from God forsakes the Covenant of peace casts off obedience and himself to misery in the end as Pharaoh and Saul here SERMON XXIII 1. Sam 4.3.4.5 So when the people were come into the Camp the Elders of Israel said Wherefore hath the Lord smitten us this day before the Philistins VVHen God had governed Israel by Judges for many years and manifested his power and truth by his Priests and Prophets in bringing them into the Land of Promise according to the Covenant and given them many victories over their enemies Israel grew secure and presumptuous yea the Egyptian Priest himself grew so carelesse of the Lords sacrifice yea even Ely himself committed them into the hands of his Sons who filled their bellies and lusts and that without reproof Whereupon the Lord intended to destroy that vain confidence and to proceed against the house of Ely which he fore-tells in the second Chapter by a man of God and in the third by Samuel which in the fourth Chapter he brings to passe First by giving Israel into the hands of their enemies once again and then delivering the Ark into the hands of the Philistins destroying Ely and his two sons After Israel had received the overthrow at the hands of the Philistins they make way for a second by running further from God So that This is the way of man for man by every affliction is either brought nearer to God or else driven farther from him and so makes way for greater evils to befall him As David who to hide his shame ran into murther so Adam having sinned to hide his shame hides himself from God so Saul to the Witch of Endor like a child that grows more cunning after the whip more wâ—lly but not more wise And this through stubborness and hardness and pride of wit But Joshua when they fâ—ll before Ai never ceased till he had found out the curse from God cast out the execrable thing Many things light upon man that touch not his heart but is so blinded with lust and self-love that the light of the truth leads him not out but his wit will needs guide him God doth nothing in vain If man regard not Processe or any hatchment that is coming he shall see that a writ of Rebellion is coming and if he regard not that than a Bailiff comes and to prison he must and that God by the righteousnesse of
the Law may bring down mans high heart that he may depend on mercy Thus man grows more vile after a judgement to prevent it but no more yielding and obedient to â—scape it It may be God hath taken away thy wife thy husband and father thy stay and rest and yet thou onlie invents new devices to rise but returns not to God that smote thee But look for it if God have comâ— near thee and thou yet blind he will come nearer thee yet if he intend thee good Shall God be still mocked to see that nothing doth man good till his heart be brought down and flee all that he may rest in God For he hath as much to do to bring down thy wit as thy will and to destroy thy carnal confidence and draw thee from thy object All misery come in at the door that is by fleeing from God Yea thus doth God deal with his people children he delivers them into the hand of their enemies and then they think to worke it out and still God makes their works void then they seek to know all and he makes that void c. and suffers nought to prosper till man rest in Faith The Ark had remained in Shilo three hundred years from Jâ—shua's time as Jos 18.7 All the time of the Judges and now must for the security of Israel be removed away So that The long continuance of the Gospel is no argument to prove the perpetuity thereof in any place As to the Jewes and Churches of Asia and Corinth So when man grows more secure thereby God must remove it even so to man Thou hast lived in the light and peace with God but if a man grow wanton thereby the light will grow to darknesse If with Israel thou grow confident of these in thy self because of these priviledges they will not stand In the words note Israels fainting and trouble â—f heart upon their overthrow 1. Their fleshlie device for future safety 2. Their vain confidence in that device that it might save them 3. Their vain joy arising thence 4. The fear of the Philistins 5. Israels overthrow and losse of the Ark when the Lord had not given them the Victorie they fainted began to enquire and murmure as they did by the Word of Samuel but not by believing hearts but now because they had a Prophet they were strong enough So that A faithlesse way is a fearful fainting way and a fainting way is alwayes vexed and tormented at the heart by every crosse where faith waits not in subjection to Gods will and truth So the Disciples Why do you fear O you have little faith But saith David I will not fear what man can do unto me no not if ten thousands compasse me about Mat. 16. Peter was compassed with fear when Christ should suffer because he savoured not the things of God Nay Experience teacheth us that faithlesse men are ever afraid at every rumor of danger At the last day mens hearts shall fail them for fear of that day When a believing man with David Paul goes through all dangers with courage as those Heb. 11. And the Martyrs nay in mans self he shall find that when faith is darkened he fears every thing but when he believes 〈◊〉 overcomes all For man walks in darknesse therefore is the way so fearful as crosses threaten some ruine to mans fleshlie Kingdom which lust would not part with all he sees no other This is it that makes the World so full of fâ—ar yea other faith fear or security fills all nay everie crosse to the worlding gives a wound to the heart But What shall his case be when all shall be taken away Even so is all the Power and Will of man whereby he stands full of fear because he trusts not God Not a feâ—r in regard of our weaknesse and so attending on faith but a bottom fear for want of God his power and therefore a running to mans shifts No safe way to man then but by believing under the crosse and never to judge according to our selves but still sâ—â—ing and feeling the weaknesse of man to wait on him in patience Come let us fetch the Ark from Shilo Here is their device which seem like to them but prospered not So that All fleshlie devices of Mans wit without simâ—le-hearted believing may gain a brain hope but shâ—ll faâ—l and come to nought when man comes to his 〈◊〉 Fleshly wisdom is a fool in Gods matters ever leading man to a way that will not prosper though it shape like to the eye of man By this Satan beguiled Eve and thought to have seduced Christ to argue the Fathers love by Wisdom that is not subject to the Law of God when Israel believed Gideon Jonathan and David overcame with a few contrary to all reason When they eyed reason only then Sauls Armour and Davids one hundred and fifty thousand could not prevail 1. For God hides his wayes from the wit of man and reveals it to Babes 2. Satan lurks here to oppose the way of Faith God hath revealed his Wisdom but hereby Man becomes wise against God and gives him the lye Thus man deviseth a device against God and thinks thereby to thrive and Satan thereby befools man propounding unto him a likely way great power and approbation that he may fix thereon and yet hath not God in the very eyes of the World frustrated their devices as when thou hast great Riches Land Wisdom Friends and what not had built him an nest that he might never want yet he had never good dayes therewith but either he hath spent all to beggerie or a slave to it while he hath it or a languishing of sicknesse had not Gods foolish way of faith been better Thus Satan casts a mist before the eye of Faith when he would bring God his way within compasse of mans witt Now in the Church we grow wise to comprehend the very purpose of God give a reason of his will set a law to his justice faine a reasonable way of believing his free will the foreseeing of Faith God choose man but it is so reasonable a Doctrine it cannot prove true for Gods truth was ever foolishnesse to wise men See the difference of Gods way and mans witt 1. The one is alwayes dark and uncertain 2. The other sure the one forsakes God his Word the other cleaves to it The one seems well and ends ill the other contrary The safe way of man is not to trust the device of man for thou hast seen these fail thee nay when they seem likest the other quiet contrarie therefore never dispute how like or unlike but lay down all believe Hadst thou no Lust nor Will nor Witt to trust to then had Satan no power against thee For either thy Witt or thy Will draws thee on thy Will when thou art not subject in patience thy Witt when thou wilt do Gods Work thine
own way is here They would fight Gods battels but would not attend on him at Shilo his own place But would draw him from thence to them so we would have God with not but not wait on him we would have the promise fulfilled but not wait the time So that The sure way is to wait on God in his way though we see no way out of Reason Abraham abode in Canaan as a stranger Moses and Joshua at Jordan c. For the vision is for an appointed time Thus man workes his own woe when he either invents a way of his own and will not stay or joyns fleshly Wisdom for the furtherance of Gods will or impatience of delay appoints a time Take heed of preserving any thing before God and his Work and Promise Many are never well unlesse the Father be still playing with them That it may save us Here is self-confidence not that they thought the Ark could save them but because if they had the Ark with them God would save them This is not simple believing but with relation to something else than God So that Such is carnall confidence in man it is a snare of Saâ—an wherein he intangles men to draw the heart to look at some Work or Gift of God and so to believe because of that and not for his simple truth and providence So David thought that because of the thousands of Israel he should preserve himself and Israel in Aarons time These are thy Gods O Israel Psal 30. Thou hast made my Mountain strong it shall never be removed The Pharisees they were righteous For this is to build a house on the sand for there is no cause that moves God to do good or man to believe God but his simple Word and Truth though God shine and manifest himself in all things yet when the Soul is turned from God to them they become snares as the brasen Serpent for the mind must have something to rest on So that when God is wanting Satan the God of this World brings in the fulnesse of the World and the certainty thereof and presents them to man 1. Fulnesse of Riches and Friends will supplie 2 Self-righteousnesse and many lusts and failings of love saying They will preserve thee 3. Or a carnal beholding of Christ as here to the Ark 4. Yea believers are thus drawn when Christ lives not in them they suffer with him but in all there is a bottom darknesse and fear of hardnesse and self-pride Here Satan layes the foundation of all iniquities for why doth man covet oppresse deceive but that the World may be his stay and his confidence as 1. Either a blind securitie from little medling or a blind presumption because he hath this or that more than others yet no more certain nor better satisfied Thus the blind World is deceived everie man staying his mind by looking at something that he hath or labours to get something that he hath not that it may save him as the rich fool nay were it for thy riches and friends where were thy believing Thus all things become snares when the mind is fixed on them and man tyes God to them which is not a believing of God but of that portion We should worke Righteousnesse but not look at that Righteousnesse attend on the Ark but believe not in it but rejoyce in it with God Adam might use all creatures but not see a good in them it is a great point of simplicitie to enjoy all and not to depend on it but rejoyce in it with God and thereby to see the Fountain from whence it flowed and the weaknesse of man Nay such is the deceit thereof that it lifts man up above him self man shouts before the victorie But there will come a day of mourning to Israel this Ark and Riches shall be taken away SERMON XXIV 1. Samuel 5.1 2 3 4. Then the Philistins took the Ark of God and carried it to Ashdod from Eben-ezer THus we see the fall of Israel for trusting in their inventions and forsaking the power and truth of God The Ark is now taken from them and Hophnie and Phinias the Priests also and now they are lest desolate for Eli is now dead according to the Word of the Lord which we see must stand So that No power or device of man shall be able to dissannul or make void the Word of God but it shall stand be accomplished both to believers against the wicked though man fight against it and seek to escape it He hath spoken and shall he not perform it Yea Heaven and Earth shall passe away but his Word shall not passe He hath said That Saul shall be cut off all the World cannot uphold him He hath promised to Abraham nothing shall hinder neither four hundred and thirtie years time nor the power of Pharaoh nor difficulties in the Wildernesse nor fourtie Kings in Canaan Hath he said That Messiah shal come he shal be born in the fulnesse of time Hath he said He wil preserve David all the power of Saul or Goliah shall not kill him Hath he promised Life to believers then though Satan rebel and rage yet the promise shall be Yea Amen For he is not man that he should lie God shall justifie his righteous judgements that he hath done nothing to man but he hath told it to man before Hereby appears the puritie of Faith and power of God under the crosse that though man think to shift it yet judgement shall come And though man see no Reason nor help yet abiding by the Word of God he shall finde help and be delivered For David saith Psal 15. An honest man will keep his Word though to his hinderance much more God For there is nothing to hinder him He rules man and not man him But man fights against this and rather strives to make the Truth of God a lie than to yeeld and be subject God hath said He will destroy that man that runs on in wickednesse and that the wicked that forget God shall be turned into hell and yet these men believe it not but make God a lyer as the Serpent did to Eve and say Tuâ—h God regardeth not good or evil or that he is not that he is or doth not that which he hath spoken So the stubborn casts off his Fathers threats till he be cast out of doors Others think they shall devise some way hereafter to escape they take any course rather than believe him and yet we have seen it with our eyes Did he not say He would cut off Saul and destroy Jerusalem cast off the Jews and call in the Gentiles Remove his Candlâ—stick and take away his Kingdom and hath he not done these Nay hath he not said That the drunkard shall come to povertie and shame and doth he not say That the userers and oppressors shall not prosper to the third generation and that the generation of the just shall be blessed do we not see
that wears out all the flesh also Woe to them that have none other stay how will they do when their Shepherd shall be smitten like an Orphant when the Father is dead See the vanitie of man that would still have some hold in the flesh But herein doth God blesse his people when by clearnesse of his truth he destroyes all imaginations by the crosse destroyes all lust and leaves man nothing but God and his Truth 4. The freedom and happiness of man in knowing savouring nothing after the flesh Rom. 8. This is not to walk after the flesh but after the spirit For that which man thus knows he knows not and that which he loves not thus he lusts after for thus to know God or to love him is not to know him but to know will and love all things in God is to know him indeed for that man which knows in the flesh it is not of God but his own imaginations And there will come a scattering day to all fleshlie imaginations as to Jerusalem and Davids high mountain when knowledge shall vanish and mans fleshly hopes shall be destroyed Where then will man appear Thy Husband thy Child thy Idol thy Portion thy Idea thy Shapes of Fancy all shall vanish yea thy shepherd too and nothing left but God and his Truth Where then will thy fleshly heart rest So that To believe and trust when all is scattered is to believe simply For to believe when all is joy and peace is rather to believe after the flesh and because of them which is a turning from God to his gifts and then we losse them but to believe when we are killed as Job and the Martyrs this is to believe God in and from God and to love in and from him When Peter said Though all forsake thee c. Here is Piters blind confidence wherein note this comparison of his though others shall yet not he So that Pride of heart advancing it self above others out of a self conceit of some singular gift or power is the ready way to a fearfull fall below all As Proverbs Pride goeth before destruction Luk 18. The Pharisees So Israel So Pharaoh The Jews Nebuchadnezzar and Lucifer For this is a turning away from God becoming a God to himself These conceits arise from the devil and sets God at nought destroyes Faith and sets up mans fleshly conceits like a Queen These have been the ground of all factions in the Church God will leave this man free to himself and others that dote upon him Thus we see that man is a proud creature he gets nothing but he is lifted up by it nay most labour for abundance not for necessitie so much as they may excel This conceit sticks fast in all arising from blindnesse in regard of our fulnesse for thou mayst see the iniquitie of all men in thy self But faithful men fear and distrust â—hemselves above all relying on God I will not leave thee nor forsake thee Peter had a blind confidence not knowing the weaknesse of man So that Man that is presumptuous and bold through fleshly confidence and his self-power shall never stand nor prosper There this is David Psal 30. and Israel against the Philistines but Davids boasting else-where was in God only through God we shall do great things For mans standing preservation is not of himself This is a sandy foundation for as it was but flesh so it boasted So when the foundation was removed the flesh feared Thus man walks presumptuously in all things thinking I will do this or that when often he is prevented and yet will not see it But that man walks safely that walks in fear for he trusts none but God and as he fears so he believes Faith in God makes man humble in himself No surer sign of a fall in believers than when they begin to boast nay this man denied above all So that How far a man is lifted up in any thing so far he must fall SERMON XXVI Mark 13.35.36 Watch ye therefore for ye know not when the Master of the house come whether at Even or at Midnight or at the Cock-crowing or in the morning lest he coming suddenly finde you sleeping VVE see it verified in this our Brother which we heard the last day viz. That there is no confidence to be put in man Neither for his wit power wealth or continuance For we see it daily to be true That his breath goeth forth and he returns to his earth c. Which is here apparent before us For was not he with us at our last Brothers burial and behold we are now come to accomplish his It 's not long but even one day since that he was in life and liking as you are he sit as you sit in place credit of the World as you are he heard where you â—ow hear he prayed where you now pray he walked strong lusty upon this earth which must now devour and shut her mouth upon him and yet could neither the Riches of this World nor the cryes of his Children nor favour of Friends beg him of Death or keep him from the grave but down he must to accomplish the Will of and Purpose of his Maker And thus we see what a day yea what a night may â—ring forth to make the House desâ—late the Children Fatherlesse to separate the Brother and Sister never to â—ee each other any more in the flesh And thus we see the Lord comes daily amongst us â—hough we think our selves secure because as yet we â—ave escaped that common judgement so frequent in â—ur neighbour towns yet God lets us see that he hath â—oe destroying Angels than one which are kept in the â—cret of his Counsel and stricks according to his purâ—ose and will sometimes by a long easie strâ—â—k â—metimes by a sharp and shorter blow sometimes 〈◊〉 a sudden stab of his providence that cannot be reâ—ted yet not sudden in respect of God with whom 〈◊〉 things are determined but in regard of our securiâ— For as one saith Non subito minantur qui semper â—tant se esse morituros Nothing sudden but what is 〈◊〉 expected Only this learn by Gods dealing with â—n That we have no surer time of life then he had And that it is neither wit nor wealth strength nor health that can prolong thy dayes or put off death or secure thee one hour Therefore learn by him to watch till our master come which is the lesson Christ would teach his Disciples in these Words and in this whole Chapter which is a Prophesie and fortelling of the destruction of Jerusalem and of the coming of Christ the one a figure of the other From verse 24. He shews the sâ—gn of the end of the World and thereby stirs up all to wait because of the uncertainty not known to the Son oâ— Man which verse 34. He amplifies or illustrats by 〈◊〉 parable of a man going into a far Countrey leaves his house and
Gods VVord affordeth us the way For winning souls who first for sturdy Rocks A hammer hath for sin and Satans locks A powerful key with many wondrous wardes From which no time nor place so secret guardes For every sickness Medicines sweet affording To every person and degree according Not only so but teacheth to apply And giveth reasons when and where and why As bidding us not grieve whom God would glad Nor strengthen them whom he would have be sad As Reasons serve rebuke exhort reprove And all these with long-suffering and with love Yea warn the wicked of his wicked way On mourning Souls some balme of Gilead lay With many other such like rules yet this May be a thing too which belonging is And that is Christian Wisdom to discern The proper state of those who are to learn Whether wild fallow that needs plowing up Or gapeing dry that showrs of grace would sup Like skilful cooks in season to prepare And each Stomack wholesome fitting fare I wâ—uld not be mistaken here as though Mâ— meâ—ning were sâ— deep in others bow To draw as â—hat I here presume to lay A Pl â—form to direct our Preachers way No no let none once such intention dream If â—ny do I speak it not to them My meaning only is to manifest Whâ— I dâ— hâ—ld in this as in the rest I hâ—ld it fit that each one fitted be As to his need and want do best agree Which being difficult of to discern Those needing most who least desire to learn Teachers must crave Gods spirit so to finde it For in their own case hearers oft are blinded Thinking they knew enough we wish more still Then can be kept subjected to their Will Or comforts to their hardned hearts applying Else loading Conscience that 's already lying The first I needs must say is oftner seen For in the latter few to blame have been Most hearers being such whose wounds do fester Needing sharp cor'sives more than healing plaister And holy things must not be cast to Dogs Nor precious gold before such angry Hoggs For though these Halcion dayes which God hath sent Men may the Churches orderly frequent And so be formal th'unassailed Senses Blinded and guld with Satans sly pretences The strong man arm'd in peace posession keeping Tryals not rousing yet the dog that 's sleeping Yet sure full many who the means thus use Do not forthwith God for their portion chuse But rather in the Closet of their Hearts With Sin and Satan secretly take parts Yea all that live in unregenerate state Do God his truth and Children deadly hate Whom iâ— they could but at a dead lift see On God himself they would revenged be Who being so to that they love so dear They cannot choose but needs his Force must fear Knowing if he live they are sure to smart For that from which they are so loath to part Whose forc'd good works though â—e regardeth not Those dear earn'd goods that one a stone are got Yet are they turn'd through his ov'r ruling hand For him and his in righâ— good stead to stand To make his power known and shall to th'free Hewers of wood and water bearers bee But to return most hearers bring now Such as the truth in words at least allow Yet wanting vigour in the inward part Gods graces into wantonness convert Yea Gods dear Children which regenerate be So far as carnal are not herein free For Wanton flesh soon taking heart at grasse The soul bewitcheth with her whorish face And saith since Christs robes on man nev'r fear it Thou' rt safe enough though slovenly thou weare it It 's meet the hammer of the Word should wound The Laws loud Trumpet much and often sound To such hard hearts for it 's at all no wrong Since Law and Works of right to them belong At least so far forth as they carnal be Or not ingraft in Christ the living Tree And so works taught them in another kind Than those that are of a more freer mind At least until it bring their brazen face And iron sinnew into other case For there 's difference and a main one too 'Twixt works that carnal and regenerate do So do the Governments that they are under Differ as far as heav'n and earth is sunder Th' one under grace things good and well do act Th' other bond slaves rest with the ontward fact Yet is the first far nobler Government Harmonious and full of sweet content As which doth here with noblest minds accord How much more fitting for the noblest Lord. Especially since where man cannot look He ope'ns and reads it in the heart-seal'd Book It 's this no doubt which shall forever be The Saints Companion through Eternity This golden Rule which to be wished were Instead of all Laws might be Ruler here And no discouragement to Princes tho Whose Rule were nâ—arest to Gâ—ds â—rder so Then should long sufferance sweetly make supply To friend or foe to any Injurie If Injurie at all amongst so many Graces of Love there could be offer'd any Which reaches foes for a regenerate state To friends and foes its goodness will impart It 's general unto Christians in their way And unto foes to win them if they may Which may be so yet wickedness and sin Through indulgence men though not fostered in For evermore he loves his friend most dear Who least can with his faults and strayings bear This is that love which from good conscience springs And a pure heart like to the heavenly Kings Who is loves fount pure infinite divine Who sends his sun on good and bad to shine Then would be pouring out abundantly To other men as God had pour'd to thee Yea far beyond ability a will As large as is the light that all doth fill Then would be no envying one another Nor lifting up our self above our brother Nor yet disdain with th' elder son to see The younger in his Fathers grace to be No though the while his brothers feast did laste Sowre herbs instead of dainties he should taste No contumelious nor opprobrious words Which wound the heart more deep than piercing swords No seeking for our private wants supply Letting our Countreyes and out neighbours lye No Practices no bitterness no hate Gainst private persons or the publick state No ill surmise allow'd in friend or foes Without a tâ—yed and a grounded cause No prejudice against a deadly teacher Nor fear of words wrong wrested from the Preacher No busie hunting after higher places Nor no disdaining men of meaner graces No soul rejoycing in committing sin â—ut Gods sweet savour and goâ—d conscience in No wrong invasions nâ—r no hateful jarring No disobedience nor no cause of warring Nor any thing which might a hinderance be â—o sweet concordance and firm amity â—ave that perhaps our conscience would not reach To guide us what 's most fit to do in each But if the judgement were inlightned too Accordingly then were no more a-do But sweet
to little sense Preposterous and of bad consequence The body to an action should be pressed Before the heart be thereto well addressed Yet true it is hand work in brick and clay Will cause long looking for a holy day Or at the least a groaning underneath Such burdens as do make men pant and breath And as before I said men must wisely do In perfect way till God come thereunto And this though grace be weak will not be vain Th'embers blown up it will revive again That beeing to the spirit liberty Which to the Flesh will yoke and bondage be O what an hunger was in many late To search and labour out this spiritual state Which ground in some I trust lay'd long agone The next work now is how to build thereon Alwayes foreseen that from the living spring Our works their liveliness and vigour bring Which though they want their measure that they should Grace being in the wain as I have told Whereby men them unsavory works may call Yet better half-loaf then no bread at all But to end this like brother with his brother The Law and Gospel must be each with other With fire and hammer that to break the rocks And this to quicken dead and withered Stocks Then afterwards the Law of Liberty Doth follow both these necessarily Which I according to the Scripture hold To be the Law of love as I have told When as the love of Christ doth men constrain Duty and Love to yield to God again Wherein because the flesh is wondrous slow And doth unwilling to Gods service go Let rules be urged strictly in Gods blessing Yea to good duties let there lack no pressing And all well-willers say God speed the plough For there 's on all hands backwardnesse enough Witness the tracts that some good men have made Which lye but in our houses for a shade I mean to make our selves believe to know Is our desire that we might somewhat do When I my self have had one seven year And yet for practice ne're a whit the near Though for that purpose this good Book was ment Not Speculation or meer Complement * Rogers his practice of Christianity And if I should affirm my chiefest let Was that I could not finde companions yet To joyn therein for th' Author who did make it Prescribes Societies should undertake it My heart oft tells me Thus I grant that slacknesse Of other men is my most cause of slacknesse Then in conceit I run through thick and thin Some fellowship with God this way to winn Whiles for the passing sweet my soul sees in it I seem I say full ready to begin it Satan and Oppositions crouching low At such a time for danger of a blow Or like an Angel then at least appearing Whiles hee 's but tydings so far off him hearing So seeking to perswade me all is quiet I need not undertake so strict a Dyet Self-love still telling me as said before That one foot forward is at least a score Then blame I each ones backwardnesse to joyn Like one that had in hope a Mint of coyn And still my hart when Partners are most scant Seems most desirous and at greater want Till giving th'onset and things further trying I finde good cause to charge my heart with lying For when in sooth thereto I have dispos'd me I finde things cross which ne're before oppos'd me Many a Lyon in the way to let me How e're my will seem'd on the way to set me Whereas again it keeps so great a toyl For company I finde a plot or soyl By Satan lay'd more lively to express In others sloath mine own much forwardnesse Thereby into my secret thoughts to wring A hideously and most pernicious thing In blameing here my self I 'le not excuse Others who do these worthy means abuse For I protest I cannot this deny I finde the most as backward too as I. Whereas 't were meet that brother with his brother To the found practice should invite each other But a main cause why most of us in vain Endeavour this same practice to attain Is for because we do not so begin As those who would so rich a treasure win That is with Prayer and fasting wear sin out Nor this great work the whole man set about But this shall be when as Gods precious love Shall warm our hearts and cold affections move Which if it be Lord in that good season when Thou sees it best for every one Amen But now for that from which I have so strayed Of which I trow the Devil the ground work laid Yet not without Gods just decree and will His own good ends and purpose to fulfill I mean in plain termes the earnestness and strife Which in Gods heritage is now so rife Between the Grindletonians so men call them And for distinction let that Name befall them Distinction without difference let it be For real difference yet I cannot see Between the Grindletonians I say And those that do oppose them at this day VVhich needs must minister both grief and dread To all live members of the living head Grief to behold Gods people thus distracted Fear lest through Satans wiles some harm be acted I mean lest men through wonted love abate And Satan their affections alienate I speak not this for nothing for I find His subtiltie already in this kind Even in mine own experience I professe As to Gods glorie freely I confesse For while I in thess Controversies bending My best endeavours for their better ending Did finde mens zeal I say not stomacks great Barring in my conceit my hopes to treat My Choller from pursuing the disease Be urg'd upon the parties selves to cease Pressing me through some such unlookt for sound Of mis-construction which in some I found To adverse thoughts sleely insinuated Which yet no sooner I espy'd but hated Or else at least mislike my self herefore Because I could mislike these thoughts no more But O let all Gods Children warrie be How they but on plain grounds vouch enmity Rather instruct if any one be blinded With meekness such as are contrary minded Unlesse he prove a stiff and hopelesse foe Then let the Church a Gods name use him so For ought I know the nearer I agree With opposites keeping the verity Liker I am if any grace be in him I mean mine enemie by love to win him A good old man whom I my self well knew There 's diverse yet alive can vouch this trew Did by the blessed Virgins but due praise Th' affections of some Popish people raise Yea such devotion and attention win And of good harvest greater hopes begin In one plain sermon to alledge no more Then some more learned men did in a score Now handling of the Controversie tho I must commend as necessary too Yet only to be us'd for shunning harms When fair means boot not then men take up arms There 's yet a course my self and others do But overmuch in controversies
goe And that is where we think men are astray We range as far the quite contrary way Thinking we shall by setting these to these Our adverse part at least wise counterpoise When oft like him that fear'd his house would fall We prop so hard it overturneth all There was upon a time a question stirred What was the testimony of the spirit One answered he held it to be this When by Gods spirit one assured is By reason out of Scripture of his case Another said That same an error was For that the Spirit withnesseth quoth he To speak in proper tearms immediately Yet he in fine concluded so to do Was one kind of his testimonie too The answerer by this conceav'd he smelt Th'opposers moving and his pulses felt That either he mistook himself oppos'd When he conceits th'answer for peace was choos'd When as immediat is so harsh to many As t is not almost yeilded to by any Or else perhaps some over by conceite Espyed in answerer he down would beat This was in 't self good and perhaps did need And well may such endeavours ever speed Thus for because the godlinesse of such And gravity thereto induce me much Since learning and experience ought no lesse Then draw respect and reverence I confess Thus I expound him but n're lesse I think He did not sleep though he then did wink But let me never put the Sail-cloath to That I may better by the Ruther do For how this wrought I say not this I wot It brought forth an effect some wished not But leave we this where men do chiefly set Themselves ' gainst error and prophanness yet Their hearts run right give everie man his due Th' affections godly so the ground be true Which doubt I do not meddle to decide But leaves to better judgements to be try'd For I disclaime my self a judge to make To controvert or parts herein to take But hereto cheifly my endeavours bent To gain accord and prejudice prevent How'ere I have been deemed heretofore A partial censure if yet no more If any say the Bonito and I Do now live in the Sea now in the Sky Whom both the Sea disclaimeth for a fish And Butchers Shambles for a Yeaster Dish Whom fowles pursue when he the sky doth scour And falling fishes eagerly devour I answer I still wish I may as best In God and Conscience testimony rest If I well do no matter who hath ey'd it If I ill do no forge from whom I hide it Whiles Conscience knows my sins recorded be Before a Judge from whom I cannot flye If I the worlds applause and favour gain If he accuse their praises are but vain Fame sometimes may a false allarum send The conscience never but of this an end Then thus I say Who for Gods honor sight Let them go on yet in the spirits might But from Gods Church foul rancour keep thee hence And every spot of hellish virulence Let zeal and knowledge evermore agree And ne're let strife but on just causes be Which is the end whereat Gods people ayme And to their knowledge will pursue the same More striving how to cause men truth to know Then how to give their skill the overthrow Wherein I no mans practice do accuse So nor himself nor others he abuse How ever haply some of pregnant witt With some such weening may their fancies fit Or else on my dejected state they ment To give their ready witt and will the vent Let me propound for resolutions sake So will I doe for no disputes I 'le make Only I say If any list be stirring He 's Master of his Speech I of my hearing If it be true as sound Divines consent Faith most oppos'd is then most eminent And by th'Apostle tearm'd the Evidence Of things not now discerned by the sense So call'd when weak as when in strongest plight For it s exprest by term indefinite To witt to each one who in truth believe An Evidence sound and demonstrative Yea that which doth Gods Childrens hearts uphold In Crosses and Temptations manifold Yea in their doubtings and afflictions so As they despair not as the wicked do Whereon it follows of necessitie It must be active and inherent be And if it be injustice to detract From what one Brother doth well say or act Nay if too sharp a censure be but laid On what 's apparently ill done or said And thus to judge he carelesly doth miss When yet through ignorance perhaps it is Or this sin was deliberatly done When rashnesse might his reason overcome â—his on presumption when as yet he may â—pon infirmity be drawn away â—hat of ill conscience or of hate to me â—hen want of heed or other cause might be â—ea if we must still make the best we can â—f th'words and actions of another man So he be upright hearted and his Word â—r Act a good construction may afford â—f these be so from hence then doth the doubt â—hich I would be resolv'd on issue out â—ut e're I speak let me of one great cryme Wherein I have been charged in any a time â—o wit with too much bolstering indulgence â—f words that savour error and offence â—cquit my self if words so do it can â—nd that clear me which may another man â—f not my case shall so much lesser grieve me â—ecause I know yet one that will relieve me 〈◊〉 say I have been warie as I could â—s for my self that I no error hold 〈◊〉 ever since this variance did arise â—he same in others not to Patronize â—or any man wherein I found him savour â—f new fond Phrases did I therein savour 〈◊〉 â—ould then do no lesse though I had smarted Where I conceive man to be upright hearted â—â—d while such speeches from their mouth I hear 〈◊〉 fitly may a good construction bear â—t them interpret in the better sense â—hich I might do I trust without offence â—â—d help them what I could too to expresse â—heir true intent for I could do no lesse â—t labour others might their meaning see â—hom I perceive misunderstood to be â—is might be done yet none such overflow Charity as some have tearm'd it tho â—hiefly since conscience tells me I did never â—t what I judg'd the speaker meant deliver Racking no strayned sense from any word But what the same might pregnantly afford Which practice I should rather deem a mean Not error to confirm but to reclaim Whiles erring judgements be so men reduce And words ill plac't from error and abuse Unto the Touch-stone that it may agree With God and good men in the veritie Which to my simple skill I still shall pray I may endeavour to my dying day Yet God forbid thou Lord of Heaven should That I the least incouragement should yeild To any one to hold what is not sound And in Gods word hath not a setled ground How far that 's from my will O Lord thou knows Though I therefore all earthlie hopes should loss Let ne're such
thy friends at all That can relieve or ransom thee from thrall I tell thee true as sure as I do live Thou shalt not dye for for thee I will give My only son and he shâ—ll pay the prize Of all thy debt I swear it to thee thrice For rather then that thou in this thy state Should dye and from my love stâ—nd separate I will perform that which before all time Was wiâ—h me then and in my love did shine My word is past to thee it shall appear Which shall thy nature once again up rear By assuming it to my self wherein I will a living life to thee begin For I to death in that same nature thine Will subject lye that then the God-head mine May there appear to be that mighty one The which shall trush like to a mighty stone Thine Enemies and captive lead them all And thee redeem out of thy sinful fall For I will that decayed natuâ—â— thine Assume unto my word the God-head mine Wherein I must perform my Fathers will And andergoe his mighty wrath untill It satisfied be for every one And thus thy debt I will discharge alone And when thy sin and death and hell and grave Hath got on me whatever they could crave Then I 'le triumph and captive lead them all And free thy Nature from thy former fall And in the same I will triumphant ride Unto my Father there I will abide At his right hand there I will reign so long Till sin and death and all that darknesse strong Stand subdued among my people all And then the Kingdom to my Fathers shall Be resigned that so for evermore He may be all in all as heretofore THE SOVLS ANSWER NOw Lord what lets that this thy love to me Doth not yet shine unto my heart so free To make me know and fully understand My happiness which yet is in thy hand Wilt thou not now at this same present time Declare thy Kingdom to this sense of mine I fain would know how thou thy love to me Would so confirm that I may cleave to thee THE LORDS REPLY O Stay a while that way I 'le from thee go And thou after thy flesh and sense also Shall not me know for I will far ascend Above those thoughts yet I an ear will lend Unto thy cry yet is it fit for thee Thou still attend in thy humility The time and season that the Father hath Kept to himself for so the Scripture saith I tell thee true this way thou looks for me I will not come but that way will leave thee Which when I go it shall thy sense so try That down shall fall that which thou lifted by And this is fit it should be done to thee Or else the Comforter thou shalt not see Let not thy heart at this be so agast As though it should for ever with thee last I 'le come again according to that life Of holy Ghost so that no evil strife Shall shut thee out from my dear love wherein I will a living life to thee begin Then let not sorrow fill thy heart so fore As though that thou should meet with me no more Wait but a while in that Jerusalem And thou shall see again that blessed Stem Jerusalem thy heart that now lyes desolate Which of my presence makes so high a rate As by the flesh a Tabernacle there Might builded be to keep thee out of fear It matters not though from thy sense I go I will not leave thee now and alwayes so For when thou thinks that I am gone for ay Wait thou that while for then 's the time I say That I 'le appear my sp'rit it shall descend Into thy heart and thee it shall defend From all thy foes which do encamp thy soul And bring thee where thou shalt without controulâ— Received be into that lasting peace Which shall abide and in thee never cease For then I will give thee my sp'rit which shall Seal thee to me in that true love withall My tokens true which shall not thee beguile Shall be within thy heart and mind and I 'le So charactere my love therein that none Of all thy foes shall hurt thee for that stone That I have cut out of my mountain great Shall fill thy heart and unto dust shall beat Thine enemies all and in thy heart I 'le write Again my Law that first I did indite And therein shall my spirit freely move Which shall be witness of my dearest love And in thy heart there shall my temple be There will I dwell so I assure it thee And thou in me shall be thy resting place From all thy sins in this my day of grace And live in me by my own life alone And thou in me and I in thee be one This is my word from me to thee it s gone And shall prevail as that chief corner stone That shall be lay'd within thy heart so low That death and hell shall never overthrow THE SOULS ANSWER NOw Lord what have I more to thee to say This breaks my heart I can it not deny That golden chain that 's ty'd about my neck That word of thine that gave my foes the check Hath wounded me and win my heart that so From thee and from thy Word I cannot goe Here will I dwell my heritage doth stand On thee alone and builded by thy hand And I will feed by that same water-side That floweth from thee and I will abide Within thy house thy praises forth to tell Thy house my heart there will I with thee dwell For there I shall behold thy wonders all Thy lovely works freeing my soul from thral That pierceing word that made my heart to bow And all my Forces for to overthrow That pure truth that made me naked lye And bair'd my heart before thy seeing eye As in that day in Edens garden I Did eat and drink of the forbidden Tree That living Word wherein thy footsteps shine In love to me in purest streams divine Of thy true light that now my heart so free Of thee shall boast of that same libertie Where I shall stand in that same truest vine And root of life whereout in me may shine Thine own life streams for ever to declare Thy loving wonders in me great and rare And that I may Lord grant me still mine aid Thy Spirits life as unto me thou said Whereby thou mayest within my heart indite Thy living Word That Lord I pray thee write In Table of this meek'ned heart of mine That there thy Image once again may shine In living power and lively streams again From thence may run in such a heavenly strain As I may live and in such union dwell With love divine as may again I 'le tell Reduce my soul from all duallitie And set me fast in perfect unity From whence as from a perfect fountain fair May spring in me these lively graces rare Whereby I may in those same lively streams Preserved be and by those
thus with many they were sinners and God received them to mercy But now these worke it out beginning in the Spirit but â—nding in the Flesh. Alace Is sin lesse burdensome â—â—an before oâ— thou lesse guilty or is God more beholden to thee than formerly Or hast thou some store wherebâ— thou lives no as this was the first so it must be the daily food to live by even this promise never to depart from us But that man still seeing and feeling the burden of his rebellious heart and thence cry and pray and he shall be delivered 2. It is not preying pratting or talking or soaring high into the air or storing Manna or lusting after Quails but to attend on his hand who brought us out and will deliver us if we be not lifted up above him nor drawn from him but with Caleb and Josuah rest constant in his Covenant Open thy mouth wide and I will fill it As I have been a God of mercy so I will be still Ask and I will give thee renewing the promise that they may still believe and cleave to him commanding them without any condition on their part for his promise is free that neither sin nor weaknesse nor failings but open wide and I will fill all thâ—se wants So that There is an endlesse riches of love truth all goodnesse in God to satisfie all needs and desires of man which shall never be wanting to open and praying hearts With thee is the Fountain of life and in thy light shall we see light Isa 55. Come buy Wine and milk without money c. and let your soul delight it self in fatnesse Every one that thirsteth Come drink of the Well of the Water of Life freely Luk 2. He fills the hungry with good things Psal 63 David prayed and he filled his soul as with marrow 1. For he fills all things with his fulnesse With him is fulnesse of joy he sends rain to the dry ground he seeds the ravens he cloathes the Earth with herbs all things flow from him Nay he hath so filled the treasures of Nature that there is not nor can be a vocation much more there cannot be an emptie Soul with whom he had nearer Communion than with all creatures Buâ— if it be not filled with the Word or something else he fills it 2. For all things live by him take away his power and man dies his blessing man wants his Wisdom and man wanders But our mouths and hearts are straitned We cry not unlesse to the World there we open wide saying Give me riches or I die c. So that the mouth of Lust is like the grave never satisfied But to him we seek not we are full and our hearts are straitned We are like a man shut up in little ease where he finds no rest and the Wall so thick his cryes are not heard and so none pities him So we in the World our hearts are pinched there and yet the Walls of the World so thick that the cryes of the Spirit is not heard When a man wants Bread how plentifully doth hâ— crye with an open heart in true necessity and yet like sleeping men we dream of store and beg not 1. We are all knowing wise righteous devote men but not praying hearts O! the heart of man that hath his senses so bound up and benummed as with opinion that he is fallen asleep and prayer not nor wants nothing but to satisfie the Flesh for if ever the heart were open cryed indeed it should be heard 2. But know that the time will come when we shall cry and call knock and weep and not be heard Like the foolish Virgins and Israel here No they were wise and rich and righteous and they cryed not 3. What ever then straitens the heart towards God and stops the cryes of the Spirit is a work of Satan though the fairest gift that ever we received But alace praying dayes are gone the time was when thou went mourning and praying in thy Spirit all the day and in thy verie dreams and now thy verie prayers are but dreams and all thy store is but windie emptinesse Alace hast thou not as much need of his grace as ever is not thy pride and false knowledge as great a snare as ever was thy wanton sins yes sure as odious to God But my people would not hear my voice Here is his upbraiding of Israel for their securitie and hardnesse appearing chiefly herein that they cast off his Word and would not hear Nay cast him off and would none of him This is a fearful hardnesse that casts off God and his Word and sought other inventions So that When man casts off the Word of Christ all blessings and joyes is shut up from the Soul of man and when he casts off God from being his God death destruction must needs follow So to Adam and Saul and this is complained of by the Prophets more than all Psal 50. What hast thou to do to take my Word into thy mouth and hast cast my Word behind thee And this was a fearful sign alwayes of the hardnesse of the Jews That they would none of Christ nor his VVord as Joh. 10. I told you but you believed not nor they would not receive his Testimonie Nay Joh. 1. The VVord of the Father was sent a light into the VVorld and to his own but they received it not And here Israel believed not his promise that God would do thus to them nor have God to be the ground of their rest 1. For when man casts off his Word Christ he is put to other shifts seeks other inventions walks in darknesse and knows not whither he goes Like an unfaithful Son who dare not trust the truth and love of his Father that hath brought him up but layes up a portion in secret and gets friends abroad and after a while being thereby hardened casts off the Father quite 2. For the life of the soul is hid laid up in this Word Ps 3.5 Our life is hid with God in Christ Forsake this forsake life It is the treasure of the Kingdom all good is promised here the Soul hath no certaintie nor foundation but in this promise in Christ 3. For God hath sent his Word Christ into the World to seek our the forlorn spirit of man that is misled by the flesh and covered under the vail of the World saying Go seek find out that desolat stranger Thus he offers life if it will return But in steps the blind Reason Wit and Flesh of Man secretly whispering Now this is a blind way First lay a good foundation get the World and something to look at then trust so also be circumcised and keep the Law and then believe Still the Soul a little enlightened by the truth saith But sure this is not the way me think I hear see fair way opened and that is Christ is only the way of Life
Religion almost is but the fruit of maâ— witt and brain and not of a troubled heart but for aâ— end of mans self Gods mercy is simple and his work simple also but all Religion that hath an end in man heart towards man is not of God simple So man is busie in seeking and working to make himself rich searching knowing to become wise glorious Nay man labours to mortifie the flesh to get life thereby but mortification to dayly dying is life but to get life thereby is death for where man kills the flesh to quicken Life he loseth both for all mortification so much urged by Christ Paul is only that care diligence according to that Wisdom given to us that thereby the flesh and daily lust may be kept under that the heart harden not by fleshlie ease fulnesse and so grow wanton but not to give Life to the Soul and so are all wayes of mortification It is good to restrain appetite to keep out the World to walk temperatlie and soberlie and diligentlie in our calling These are good and honest wayes to be chosen to keep under the rebellious Flesh But to do these with an opinion of Life thereby is most base and double dealing for while we pretend to be humble 〈◊〉 inwardlie proud while we seem to mourn we laugh in our selves he that deals with Christ must deal with a single mind and shut all out at doors but Christ and thou and Christ argue the case What thou can plead for thy self and thou shalt see all reason dumb and nothing in thee but a poor prisoner praying daily for pardon and in nothing the freenesse of his grace more appear then in calling the Gentiles This is it which Christ saith They shall come from the east west c. And the Children of the Kingdom shall be cast out So they are not happie whom man accounts but whom God accounts so What he did to those that knew nothing but gropping after goodnesse even sought it in man and so thought that the Souls of those excellent men ascended some into the Sun Moon and Stars became Gods persecuted Christ evermore even to those blind men he sent his speciallest messenger that even was to open their eyes and turn them from darknesse to light So that Whom God intends to make happie he sooner or latter calls and brings his heart by the Word of truth out of the World and himself and all to rest simply on him and believe as Matth 22. Psal 45. Hearken O daughter Sion thou must leave thy Fathers house and Abraham Gen. 12. c. For man is gone out into the World and himself else should we never have stood in need of this Word but it should have lived in us for ever but being gone from God he sends out his message saying Go carrie my will and promise to lost man and bid him behold me For this is the execution of his purpose this calling is outward inward Outward in the outward dispensation of the Gospel he layes before man his Will and Promise and so man understanding and fixing thereon sees a kind of good in it and approves of it Inward when through the inward power of the Truth he finds out mans heart and brings it to it self separating it from the World and its own devices in sorrow and misery and to attend on his Promise though man see nothing but death and misery S◠〈◊〉 this calling is not as most think a mending of this or that Action but a destruction of all and calling man from it not to make him wise to fulfill his own will but to lose it The Word is Evocare viz. Call out as out of Egypt have I called thee Woe then to them that are dayly sought and called and have not an ear to hear Like these Guests Matth. 22. Their minds are shut up they see not their own wants nor the beauty of the Brid-groom set before them God calls man to partake of his love but man saith I have another and so the righteous Wrath oâ— God lights on him For though some expound that 〈◊〉 Matth. 12. Calling those that were bidden That this bidding is the universal grace given to all and that callinâ— is a further grace added to the free-will Yet I take thaâ— addingâ— to be the Covenant made with the Jews tâ— whom he offers the light of the Gospel as Acts the 18 This calling abides still in the use of the Gospel as Firsâ— To dâ—lly Repentance 2. To believing 3. To do his Will in obedience of Love 4. To suffer in Patience To a Rebellious People Though they pretended Holinesse and the service of God yet they were grown Rebellious against his Will and Word So that There is in all men a Rebellious Will and Lust yea even in believers which it ever leads man from God into misery and bondage as in Adam and David And Paul complains of it Rom. 7. Gal. 5. This fights against the Spirit though the will and desire of man be natural qualities yet when they are set upon vain objects and come to rule and draw they ever bring into bondage For hereby is God more denied than by any for though they know him to be true they trust him not and as for a stranger to denie and distrust a man is nothing but for a Child it is Rebellion and Rebellion is as the sin of Witch-craft it denyes God and makes a Covenant with the Devil and workes through envie ever to destruction Thus unblief ever Rebells against God yea raiseth up arms against him When he would be a King no say they This man shal not rule over us but would reign as King themselves But believers most of all who dwell in the Kings House and professe alledgeance and service and yet underneath practise and labour that they may be King and wear the Crown and so are still drawn from God by Lust and fleshlie Wisdom And this may he say to our Land he hath stretched out his hand long over us but we still Rebel witnesse 1. That common trade of iniquitie as common as breathing 2. That hardnesse of heart under the Vail of the Gospel 3. That heartlesse dealing betwixt Religion and the World 4. That casting off the Word we professe believe not that to be true which we know c. This makes man an enemie to God this is it which makes thee cast the Son out of doors we walk in a way that is not good after our own thoughts So the Lord may say They have forsaken my Covenant They follow their own which leads into an ill way of Life So that When man forsakes the simple Word of God and cleaves to the devices and inventions of his own thoughts and follows them he forsakes the way of Life chuseth the way of Death which never prosper It was the Curse that lay on the Gentiles That he suffered everie one to walk in his
cover it and in Saul to spare Agag but greater to excuse it and lie to the Holy Ghost This is a fighting against Christ and strengthening our selves in something else that we might not stand in need of him Like the malefactor that hath done evil and yet will excuse it and justifie himself he will be hanged indeed For God is a God of truth and workes truth in the inward parts and the power of truth is to discover the subtilitie of man and the Devil and to convince the World and to lay the heart naked and bare before God Away then with all doubling lyes let God be true and the Devil and everie man a lyer From the beginning vve all professe to love God and believe in him but we lie But Whence then is this care and confidence in the World this fear and sorrow for losse this pleading of our own Righteousnesse to keep up conceit We professe to love God above all but we lye Whence then is this self-love of the World and we forsake him for a Morsel of Bread that we love our Brethren Whence then is this malice and revenge this oppressing and grinding this cusinning and circumventing and that we love the truth and yet believe it not at all but sell it for our own wills and that God would change his will and rather than we want our Lusts We are all knowing and devote men but honest simplicitie is lost among main plain dealing is gone So in Religion truth and simplicitie is gone simple praying and believing from a troubled Spirit is gone simple love one to another is gone and everie one judging another and locked up in secret surmising not bearing with infirmities but blazing abroad the frailties of others But God will find out all our falshood one day when all our excuses shal be as shiftlesse as to Adam When he shall open the Books and that are hid layed open Then shal thy Hypocrisie and double dealing be laid open whither thou hast trusted God or thy self loved Him or the World Then shal it be seen whether thou believed indeed and in truth For true evidence shal come against thee a malefactor which thou canst not denie It is not our simple sinning that hinders our happinesse for God will pardon but it is our lying and covering it that hides us from Christ As the Child that hath not onlie made a fault but hides and covers it is beaten double This his Father cannot abide God gives us true and simple hearts we seek great gifts and qualities and become wise but lose innocencie and run from our selves In all their afflictions he was afflicted And the Angel of his presence saved them Here is Christ suffering who bare the infirmities of man in all weaknesse So that Christ the loving Saviour of man partakes with man in all his miserie and lovingly helps when all fails Heb. 2. Forasmuch as the Children were partakers of flesh and blood c. Heb. 5. He is a faithful high Priest subject to like infirmities And was partaker with all that was miserable but the Wealth and Glorie of the World he had none of Like a loving elder-brother that sees his younger overburthned helps him beaten weeps and hungry gives him meat For he was the Word of the Father was God yet he took upon him the form of a servant and became flesh and dwelt among us that we might see him afflâ—cted suffering forsaken and yet he overcame all For he came to help the afflicted therefore he came in the flesh that he might destroy flesh by enabling man to suffer destroying fleshly lust in man Thus was he given as a witnesse to the people the first-begotten of many What then means these high thoughts soaring conceits that seek Christ in heaven and think Him to be some angry spirit and so rack their thoughts and beat their brains in comprehending Him but lo He is with the poor afflicted and forsaken this high and full Religion he cares not for nor hath any communion therewith What a hearting then is this to patience that like a loving husband is with the wife in well and woe thou thinks thy case singular none like thee thou poor He poorer thou wants the fathers love so did he thou art persecuted so he unto death thou sick so â—e swaâ—e blood for sicknesse But we have little fellowship with Him for we are full and rich and at ease He bears our weaknesse but who feels it He wipes away tears but who sheds them He hears our cryes but who makes them Nay we are all Christs to our selves therefore He is a stranger to us All high flying Religion then is not of Christ for he hath no communion with man but in affliction therefore Paul desired only to be partaker in his afflictions for he hath not to do with rich men at ease and he that saith He hath fellowship with him and not in his death lyes and deals not truly It is not affliction that hurts or hinders man but want of Faith for he is afflicted with us but because we do not believe his power and truth nor are we patient to want rest therefore are we crushed under afflictions we have not learned to lose the world and our selves with him the fire cannot fear them And where man is partaker with Christ in afflictions he makes him also partaker with others to mourn with them that mourn But we are little disposed to the practice of Faith while we judge others in stead of pardoning we spread abroad their Infirmities we spoil the poor but believing miserable men have a friend at back that is with them giving a mouth and wisdom when friends and world fail yet then He abides and fails not but when they have least hope they have readiest help and when they are weak then are they the strongest And the Angel of his presence When they were brought low in affliction and sate in sorrow and helplesse repenting hearts then his love breaks out So that iâ— Christ is only present to afflicted spirits and His love and compassion only is the stay of repenting hearts nothing else As here he alludes in the presence of the God of Israel in their Redemption out of Egypt when they knew not what to do the Angel brought them out went before them and though they fell into many straits yet the Lord pitied and helped them yea though they rebelled daylie yet He afflicted and pardoned them And His love and mercy is never seen so much as in daylie pardoning for it is a burden that all the World cannot remove For he was given to bear the infirmities of men Mat. 11 If any be burthened he shal find rest to his soul As in the Prodigal and the Publican like a wise tender father whose child hath want only run away yet the father seeks him and finds him First leâ—s him sit forlorn in the wildernesse and seems to take no notice then