Wisdom and Counsel in his Power Love Peace So that So the way of Christ in bringing man back from death to life is a wonderful way unknown to the World and Flesh only known by Christ in the Word of Truth Isa 55. 1. My wayes are not your wayes but look how far it is a wonderful way that he prescribes in Matth. 16. To denie our selves to take up his crosse lose our life It is called the mystery of the Kingdom for Genesis 3. He ordained that man should never by that way of the flesh enter into life but by another way that kills the flesh 2. The way of Christ is opposite to the way of the World that his glorie may appear For Israel by want of Faith stood in fear of the Armie of the Philistins but Jonathan and his Armour-bearer only discomfited by Faith a wonderful power of God 3. Thus God makes himself known in the earth by his great wonderful works now Christs way is wonderful not only in his birth in earth without a Father in Heaven without a Mother but also in his miracles which were great As in disputing at twelve years old and fasting fourtie dayes but also in his ministry that a silly man opposing the whole Hirarchie of the Pharisees and Jews yet spake with authority to the subduing of all so in his Apostles for the wonderful evidence of the Truth doth for the present dash all contrary power though afterward it rise again He is also wonderful in the administration of his Kingdom as he came to give us light that sat in darknesse and obscuritie 1. To give Life and yet he dyed himself and in Reason was overcome in death but that Faith believed the Resurrection 2. To make us Rich and yet he himself Poor 3. To make us free and himself bound 4. To comfort us and yet he himself cryed out for comfort My God my God why hast thou forsaken me It must needs be some wonderful way that Christ hath to worke a Redemption for me and this by an unspeakable power and love which is seen in all mans straits as in prayer and affliction temptation and death as 1. Man cryes and prayes to be eased like Paul for a prick in the flesh God hears by a secret power and grace and saith in Paul 2. In affliction he layes Load and yet preserves by feeling the Fathers love 3. In temptations justifies and yet we feel no killing of the flesh 4. Death comes and yet we live in him 1. Away then with that reasonable Religion Christs way is above that man hath a readie way of Religion to do well and know much and so hath an opinion in Flesh but not a stay to the Soul also a reason of love as his neighbour and friends but no reason to love Enemies It must be a wonderful power of Christ that must separate man from himself in reason it were likest that man should speed best that comes righteous to him but not so he that comes a sinner 2. We see then the necessitie of Faith and the nature of it that it is not a reasonable perswasion but a powerful cleaving to Christ no dealing with God but by Faith for Reason can make nothing of the wayes of Christ 3. Mâ—rvel then not though the World cannot away with it the Wisdom of the World counts it foolishnesse but Faith knows that Reason is a foolish counseller this is another title and propertie or declaration of the Wisdom of the Father that was with him he is the Counseller the Prophet of the Church to teach it Wisdom and guide it in the way of peace So that the Fountain of all wisdom and counsel is in Gâ—d and none wise in matter of Religion God but they that are wise in and truly know Christ In him are hid all the treasures of wisdom and knowledge which are conveyed unto man as he believes waits for he is made of God to us wisdom and righteousnesse c. If any obey my will he shall know whether this Doctrine be of God 1. For he was in the bosom of the Father and sent out to counsel and advise deceived men to turn to God again 2. Man is blind even the wisest of the World the crosse of Christ is their greatest misery for it is foolishnesse to them and they cannot approve it but the World thinks not so for who are counted so wise as the children of this World who fight against God 1. So God hath shewed the way to prosper that is to believe trust and obey but the wicked say not buâ— cark care and oppresse but the way of life is a denial and losse of life and will But they say Save life and will for man will either find a way of his own oâ— help God in his way 2. Some are wise above the Gospel and Christ and will needs see into Gods Secrets with their fleshlie eyes as Arminius who will needs set rules and laws to God which neither Arminian or witty man can do it is the very quintessâ—nce of witt that under-propps man this more crosseth faith than anything the greatest Contemplatives the greatest Idolaters saith Luther 2. How lothe is man to be a fool but he would appear to be somewhat how he strains his Wit vents his conceits that he may appear to know Such a one knows more from curious searching and batâ—ing his brains than from Christ in the heart There is two Counsellers to man 1. Satan adviseth the Worldings to care deceive the Wanton to follow his pleasure the Drunkard his pots the Hypocâ—ite his righteousnesse yea as an Angel of light be shines as a false light to puff up himself 2. But Christ counselleth otherwise 1. To forsake the World and all 2. To believe in him alone 3. To love him 4. To love one another Wisdom without Christ can do nothing but fill the heads and that with conceits opinions but he is wise that is counselled by Christ yet attending on him in that blindnesse of his Soul by faith he shal be enlightned and know the will and secrets of the Lord but man will needs know these before the time An Exposition of some Verses of the fifth Chapter of Matthew the Quality Disposition of these that are Blessed BLessed are the pure in Spirit consisting in what state 1. The qualitie is pure in Spirit that is whose Spirits have nothing to rest on not comfort in it but worn out of all hope and stay in the Flesh is destitute of all help but waits onlie on relief on God So that He only whose heart is purged by the Word from all stayes and hopes in the Flesh is truly a Subject of mercy and shall be enriched and the only Guest at his Supper So the Prodigal we see the poor receives the Gospel the full stomack lotheth the honney-comb Isa 66. To him will I look that is of a contrite heart and humble
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
of natural wit to know the good will pleasure of God or the Mistery of Christ so as man shall find life theteby or certainty therein but as the Father makes himself known in Christ by his Word power of his Spirit unto the faith of man believing his truth 1. Cor. 2. The natural man understandeth not the things of God Christ saith I am the light that enlightens all that comes after me Joh. 1 He is the light of the world Joh. 1.4 There is anoynting that teacheth all things 1. Joh. 5. None can say that Jesus is the Christ but by the Holy Ghost Though we think that That Jesus we read of was the Christ and Saviour yet the flesh thinks but of him after the flesh but his mightie Power his wonderful Truth unspeakable Love to Man the bitternesse of his Sufferings the Joy in the Fathers will the Victory over Hell and Death the joy at the Fathers right hand none knowes it but he that believes it out of blinnnesse and misery 1. For the Father hath hid the treasures of wisdom in him hidden them from the world found not by curious searching but by humble crying believing found not in man but in Christ there to be enjoyed for he is made our Wisdom Righteousnesse Sanctification and Redemption 2. Adam had thought to have known God in the Creatures and himself and the evil also without God but knew no good till God revealed Christ in the promise So until we be brought by the truth of Christ to know no good in any thing but in God nor no evil in any thing but in our selves we know nothing at all but we seek to see a good in every thing and in our selves especially and would see no evil and so are lifted up and know nothing as we ought 3. And this Christ prayes that his Elect may know that thou art in me and I in thee and that thou hast sent me And I speak not of any self but they are the words of my Father that sent me for of my self I can do nothing 4. And note that this great Mystery was revealed after Christs death for then he sent the Comforter to lead into all truth and not till then Before this the Disciples had a thousand imaginations of Christ but now they knew that he was the Son of the Father Head of the Church So we have a world of fancies toâ—câ—ing God and Christ but never know him until the Crosse reveal him for till then we only tâ—ink him to be such and such and another thought crosseth that But this makes the weaknesse and vanity to appear his power preserves for every mans work shall be revealed by Fire How wonderful are the blind conceits that man hath of God and Christ as 1. When we will needs comprehend God vvithout Christ in his Essence Properties Attributes Eternity Omnipotencie c. What a foolishnesse is this to think to compasse in our thoughts Omnipotence c. 2. Others that frame a knowledge of Christ in comprehending the Story of his Life and Death Works c Thus vve know him by Relation as we do other Countries where we never were but never vvalk on foot with him in his death and miserie None knowes him whose miserable heart is not delivered from Death by him who believes his truth above all then this truth makes him free 3. We see then that all Knowledge comes by Faitht as suppose a man a Stranger promise to ransome me a captive I believe he will but I know not that he will but only vvait in faith nor hovv he vvil do it nor vvhy he vvill but when he makes good his word then I know his love vvhich he revealed to me and I not able to conceive in my self So with Christ he promiseth that he vvill redeem me but I know not that he vvill onlie I believe and wait in miserie yet by that Faith I am preserved through the Word though I feel nothing but death and bâ—ndage Wouldst thou know the Love of God that passeth Knovvledge vvait on Christ by Faith believing his Word and he will reveal the Love of the Father For though vve know not the mind of Gâ—d yet vve have the mind of Christ So that thou must knovv nothing but in him abide in him â—nd his Word abide in thee and he will reveal all things unto thee So that our curious and busie Wit so hun ing to knovv and straining out the Wit to understand leads to many fancies But knovv that his wayes are insearchable but vvait and attend and he vvill reveal Christ and the Father if thâ—u fit under the burden of thine ovvn ignorance and content for the time to knovv nothing but thy ovvn vilenesse Here we see that Christ is both God and Man A Mâ—n in vvhom the fulnesse of the God head dvvells to vvhom all is given that knovvs the mind of the Father and reveals iâ— to us This is the only God on Earth that mans mind maâ— be fixed here not gade abroad neither ascend into Heaven nor descend down into Hell c. Where then is the free vvill and power of Man vvithout Christ living in him and leading into all Truth dravving the vvill of Man to vvait on God in subjection All else is but trusting to the Wit of Nature vvhich is alvvayes blind It follovveth in the 28. verse SERMON III. Matth 11.28 Come unto me all that are weary and heavy laden and I will ease you Take my yoke upon you learn of me for I am meek lowly in heart HEre is his Invitation upon the former relation of his fulnesse viz. You see where all help is 〈◊〉 then you want help in any strait that lyes on you as a burden Come to me viz. to my Word Promise for there he dwells I will ease you So that There is no certain way or means to a burdened heart to free his guilt ease his burden or rid in him ouâ— of the Snare of Satan but the simple fleeing of the mind from all to Christ in his Word of Truth and there to stick and abide in life and death He was of old ordained to break the Serpents head and prophesied of to bind up the broken hearted He was the refuge of Job in all his afflictions I know that my Redeemer liveth He was sealed and appointed thereto by the purpose of the Father This himself witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live By works How many poor lame blind did he help which he was after to do spiritually to heal the blind c. The afflicted he comforted as the Publicane Mary c. And this Paul found in himself and taught unto others That there is none other Name under Heaven c. 1. For nothing can free the spirit of man but he
it 2. Thy friends forsake thee or thou forsake them 3. Thy Knowledge vanish and thy conceits fail thee 4. Death arrost thee and lay all thy counsels in the dust and no hope of returning or staying any longer no hope to escape the punishment of thy guilty soul then there will be no hope indeed 5. This we see what the life of man is nothing but a wearying of himself and â—eeding his hopes which end in confusion and the greater the way is and more likelie the project the more deceived 1 The way of the Pharisâ—es is a great way of holinesse great conceits arise hence but all abominable 2. The way of fleshlie knowledge and high contemplation is a great and seeming way of happiness yet an enemie to the crosse of Christ 3. The way of self-holinesse and good qualities and joyful feelings feed hope that he hopes it will be something so is not brought down to say there is no hope 6. And here we see what an evil rests in the heart of man like a predominant disease overcomes all medicines There is nothing that God doth to him or that he enjoyes but this evil destroyes it both that evil disposition overcomes it and the evil of miserie falls upon him which all his witt and weary toiling cannot avoide 1. If he meddle with the Word there is an evil Infidelitie and Lust that eats it out and yet he saith There is no hope 2. If he pray there is an evil of selfnesse and pride that conceives hope from what he doth 3. If he seek to know and comprehend yet there is an evil stubbornnesse that he will not yield 4. If he get the World there is an evil of guilt and want that destroyes his hope and confidence Nay there is no evil befals man but there is a greater with man which he sees not but covers all he can untill God take him from himself and make him a new man in Christ And yet saidest thou not There is no hope Yet thou blessedst thy self in new aid and not brought to seek help at me So that Till all mans hope in the flesh be destroyed the help 〈◊〉 God in mercy never relieves him As with the Prodigal and those in the Ship Lord save us we perish The hope that David had in his high mountain turned away the face of God and in numbering the People 72. He was past hope in himself that he hoped to see the goodnesse of the Lord in the land of the Living The Pharisees was strong in this 1. For till then man never prayes nor seeks to God in earnest but to the World and to the Arm of Flesh. 2. For this sights against faith more than all and nothing so opposite 3. For this is the proper effect of the truth to destroy the fleshly hopes in mans heart and to root it out that he may seek to another 4. For till then man never denies himself till he be sensible of his real misery and sees and finds no help in the World or himself to avoide it 1. All the poor ease the World hath is to nourish his hope for all the good he hath is nothing but feeding him self with hopes of more good and so long as he can keep this conceit alive in his heart he will not trouble God 1. See the ground of his hopes First One hath the World or thinks to get it and therefore he hopes he shall not want But David hoped because God was his Shepherd 2. Another hath Religion and the World and therefore he hopes he shall do well 3. Another he hath much light and many feelings of joy and he thinks that all will be well but none hopes in God 2. See the endlesse goodnesse of God that in crossing blesseth them and in destroying hope stablisheth them in him self when the restlesse heart is past hope saying I have gotten the World and looked to my wayes but the Rebellion of my heart is that I have no hope Then saith God If thou hast no hope in the World nor in thy Self then hope in Me. SERMON VIII Psal 81.10 11. I am the Lord thy God which brought thee out of the Land of Egypt Open thy mouth wide and I will fill it But my people would not hearken to my voice and Israel would have none of me THis Psalm is a Psalm of Praise ordained to be sung in the Feast of Tabernacles when from the fifteenth day till the two and twenty they feasted in boothes as Levit. 23. To put them in mind how they dwelt as strangers in Egypt and were thence delivered and after forty years in the Wildernesse where they dwelt in Tents daily to be removed at Gods appointment and they to live by Faith in the Covenant Shewing the life of man that though he dwelt in Tents as Abraham and have no habitation nor succour nor power to defend him yet God helped them in all these straits wherein 1. He exhorts them to praise God with Psalms and Instruments 2. Reckons up the great benefits of God in their deliverance both in Egypt and the Wildernesse where he gave them a Law and everlasting Testament 3. Adding the promise that he will be their God still if they will trust and fear him of which 4. He shews a reason why they should have none other Gods viz. because he is their only God that brought them out of the Land of Egypt and confirms the promise that he will be the same still 5. Then he upbraids them and shewes how notwithstanding all these mercies and truth they forsake and would not hear him 6. And so the righteousnesse of his Judgement in forsaking them with an aggravation of his judgement by remembring what they had lost and might have found I am the Lord thy God Why shouldest thou have any other God I am only He all thy devices have failed but I was alwayes thy refuge none could help when I helped So that When man hath run through all Inventions Lusts yet none but God in Jesus Christ shall be his rest and stay and the heart simply believing acknowledging this is only happy How often doth he urge this in the Prophets I am God alone and beside me there is no other Who can measure the Heavens or gather the Earth into his fist who can tell things to come I only have laid the foundation of the Earth The Prodigal would needs have others yea be a God to himself but was fain to flie hither David Psal 73 confesseth I have none in heaven but thee Thus cryed the People when Elias offered Sacrifice The Lord he is God the Lord he is God Pauls righteousnesse was but drosse none but Christ and him crucified 1. All other things are but deceivable snares of Satan and all our toyl and hopes are but our own sorrows for to this we must and he must either be our best rest and friend or woe to us These may flatter a while but
is total to all his will though never so hard to flesh and blood For these cannot enter into the Kingdom and if it be in God and for God why then not one as well as another for all are a like in him that is wholly given to God by Faith in him So Abraham went three dayes journey And yet saw nothing that Satan might all this while tempt and trye him and yet God still preserves him This is Gods dealing to believing man So that God usually tryes his to the bottom that they may be saved in the Faith and shew forth his power of truth and promise to all Thus Job and David Psal 77. Thus Paul Christ his Martyrers thus was Satan let loose upon Abraham 1. For while man is but crost a little he runs to other fleshly help from one shift to another as here Abraham might Reason though I be banished yet I have the Promise and though it be long deferred yet Isaac is now born but here God strikes down all these proppes at once 2. God doth thus worke good out of evil to man he lets Satan loose to beat and canvisse man in the flesh and drive him out for he is the God of the World and must rule there that he may drive man home to God but if man will make a Covenant with him and stay there he will be his Lord and reward him 3. Man wil catch hold of any thing before he be well drowned even a Leaf or Reed but God plungeth him into the deep then he calleth from thence 1. We have not yet resisted unto blood no temptation hath taken us but such as man can remove with the World or Reason fixed on the Truth revealed or qualities and so we get sin a hiding place in the flesh 2. Believers need yet a great deal of purging through affliction for still we retain something because of which we hope and believe but this is not plain dealing with God nor pure believing 3. But know that day will come when God will trye us to the bottom and leave neither Father nor Mother Wit nor Wisdom we shal be put past all our shifts in the flesh So that 4. We see what a doe God hath to bring man low enough hence it is that we are not enlivened enriched and made free in God because we are not poor weak and blind in the flesh but find ease there and rest 5. Thus God secretlie upholdeth his Children in affliction though themselves see not how they are preserved he still sends Life in Death who know not how they are raised Stay here and I and the Lad All left him and he left these behind So that If man go to ascend to God and meet him comfortablie in any strait no coming with Flesh and blood but leave these and fix on him in naked belief So David with Goliah so Christ was left alone none to assist 1. For flesh and blood cannot enter into the Kingdom of God and His wayes cannot be comprehended 2. Fleshly affection draw men to their own ends but Faith only layes hold on Christ these harden the heart give a hope without Faith which God wil not accept 3. These destroy Faith for the Soul cannot live on both thus would worldly men fain take the World to Heaven with them yea all are lothe to leave all behind but would have something to bear them companie what ever makes for hurting of mans flesh is mans death let Flesh know nothing nor rule nothing Then the Angel said Stay thy hand Here Abraham is brought to the pits brink and sees no deliverance but only is preserved by Faith they saw nothing but death before them Isaac willing and Abraham readie and content both preserved by Faith and subjected So that It is impossible for man to meet death willingly or think thereof but only when lively power of Faith upholds and hath killed and crucified the Flesh and will thereof by the sufferings of Christ This made Paul willing to leave this tabernacle David to commend his spirit into the hands of God and Christ his life to the father and Martyrs to the fire 1. For Flesh fears destruction of it self and if it be not overcom'd and preserv'd by another power it dyes before the time death makes on end of all and leaves nothing neither father nor friends land nor riches but destroyes all for as here Isaac is gone all Abraham children at once the means of promise and also if that his life had been herein he had utterly failed 2. This is the great lust and enemie to be destroyed for skin for skin and all that a man hath will be give for his life and yet to this we must all passe it makes death so fearful to worldly hearts it leavs nothing to hold by other losses leave some hope of recoverie but this without Redemption and yet this will come we see it before our eyes even death coming when thou must part with thy dearest husband loving wife â—eâ—der children and kind brother friends lands world and all and see thy self gasping upon thy death-bed here see Isaac on the Alâ—ar and see how thou wilt hear it 3. Yea this makes death fearful to believers because the Flesh is not mortified but lives in them desires to live and because they live not in God would yet live in the world All put this day afaâ— off one is yet lusty and strong or is yet weak hopes to recover and yet never willing to commune with death because we live not in and by the death of the World another is old yet thinks he may yet laste many years So that Only the believing man in whom life is already overcome shal die chearfully as Paul who said I can die at Jerusalem He sees that death shall free him from the world the Flesh lust and all Stay thine hand Now God comes with help at a pinch when it is not expected if Abraham had a deâ—iring expectation of due deliverance this way God would yet have tryed him further but seeing past help and yet believing he comes So that God comes to help his people in the fittest time when man in reason sees no help in the world or in himself then is God ready at hand As at the Red sea so to Elisha when the King of Assiria had besieged him in Dothan there were mountains full of Chariots of fire So to David against Goliah Psal 107. Hungry and thirsty then they cried unto the Lord The Publicans cried Lord be merciful to me c 1. For at first God made all things out of nothing and so brings light out of darknesse and the poor to confound the rich 2. When the heart hath passed all fleshly power then he rests in faith for he hath nothing to trust to c. 3. Thereby are the sufferings of Christ accomplished in the Saints in earth as with the Martyrs when friends mourned strangers bewailed acquaintance
how their Father was bested Whiles with great toil and sweat of brows he bought Th' inheritance which now they set at nought Who play at fast and loose light come light gone Like snow in Summer on a Sun-hot stone These must be first taught by the Road to know What 't is to use their Patrimonies so What if such life be still continued No hope for them but dis-inherited And still as they are of a dutie quailing Their Master never of due reck'ning failing This tutors them and as a hyred groom Still holds them under till their freedom come But that once there then all that 's past they see Mere Rudiments and but School-fashions be Wherein un'wares they have been trained long To get them skill and pluck their plummes among Yea hard hem'd in by th'masters straiter hand Till they their state might better understand Much like the untam'd Colt the Horse or Mule Who if he shew his strength no man can rule But true skill comes not till the time appointed That they are with the Sp'rit of Sons anointed Whereof more measure one enjoyes indeed The lesser he of Rudiments hath need For Child-hood thoughts and skill but like it brings But riper age doth banish Childish things And now the ground of learnings well begun He needs not each inch to his rules to run Not that I dream of such a rule erected As that Gods Word should so become neglected But that th'spirit which from the word ne're swarves Guides all Gods Children as occasion serves And leading them to what 's there spoke or meant In expresse words or by good consequent Whereof the very scope the mould and frame Is in the heart deep written by the same And is to every one his heap of Treasure According to his several pitch and measure Serving for Life and Actions as a Law There-out sound rules and lineaments to draw Whereby Gods Children in good measure can Make up the model of a Christian man As from that store-house where things old and new The good housholder for his houshold drew Wherein the Spirit with the written Word In one self same doth evermore accord Which word of God so spoken by the spirit May fitly well the name of inward merit This tearm I use its working to expresse And in no humor of new fanglenesse Here by the way I would desire amain This grant of thee that fearest God to gain That is as I would none should be obscure In willful use of words which doubts procure So thou shouldst still too hastie censures flye Since who 's in fault it may a question be He for dark speech uneasie to be found Or thou because thou' rt weak to understand I heard a good man once new Phrase controul This for example inward in the Soul Which me thinks deep impression I profess Doth in th' affections fitly well express For which that he good cause yet did not know I dare not judge but think it might be so For reverence which I to his learning bear His wisdome godliness and silver Hayre But that he wanted knowledge how to give A tollerable sense thereof who can believe It may be he dislike it as a guest Bred as he thought in a distempred breast But woe is me why do we go to wars And make a breach about these verbal jarrs I wish that Charitie may every where In these contentions equall ballance bear And yet no further then things do accord With verity and wisdom of the Word Word-strivings with a good Divine I say I much mislike and wish they were away As our dear mothers loss much more then gain And therewithall She 's wearied out in vain Yet grant I too some things but verbal seem Which we at no hand lightly may esteem Proving in Christ his Ship like little holes Or some small clew which like the snow-ball roules Whereof enough examples might be yeilded Of Heresies of smal beginnings builded As of Nestorius Eutiches and others Those base-born buds and hatefull brood of brothers Against the which good warnings well to arme In these worst times I grant will do no harme Christians must still labour to bear a mind Not seeking faults nor in plain misses blind Not seeking cause I say like him which to His question whether man helpt God or no In any work end answered with denyal Is said t'exclaim and make a strange replyal Alledging for his proof this pregnant ground Out of the Judges easie to be found Where those are tearm'd accursed by the Word Who ' gainst the mighty helped not the Lord. Nor may we be like Anaxagoras Who could not see that Snow white collored was But to return whence I but lately left Gods Sons must once be of self-works bereft When they as dung shall suffer all disgrace And faith and love take standing in their place And that the Heavenly Sabbath dawning is When we from our works rest as God from his I do not such a resting here maintain As may cessation from good duties gain But such a seasing as is from the Law A resting in our Saviours yoak to draw Not that the Law is for its substance chang'd But to Gods Saints in other order rang'd It s nature now in Christ so qualified That its grim face we better may abide At least the while its glorie passeth by Closse in the clifts of Christ his wounds we lye Whether like him who once appeal did make From Philip sleeping to the same awake Flying for refuge we in safety be Under that perfect Law of Libertie Which flying is by faith a still relying On Gods free favour both alive and dying Whereout our Sabbaths works which now are sport Though heretofore perform'd in slavish sort For neither circumcis'd nor otherwise But a new Creature God doth chiefly prize Yea this is it wherein he pleasure takes And which in works a real difference makes According to which rule who walketh he Shall ever happie and most blessed be Wherein if any to the Angels train Of pitch or paritie could here attain Who oft on earth by Gods permission walk Yea eat and drink converse with men and talk Acting Gods will yea in a sort do bear Heaven still about them as they sojourn here Ever remaining in that happie case As to behold the heavenly Fathers face Then should they have I dar be bold to say As little need of Rudiments as they For to the pure even all things holy be But to th'impure they fall out contrarie To every one as he in grace doth grow Things are to him according thereunto But for because mans nature is but frail And destitute of means full soon would quail God of his mercie doth us here afford Prayer Publick Private Sacraments the Word Temples and Preachers Times and Seasons fit And set apart for due frequenting it Wherein I see not but there needs a strife In me much like as for my limbs and life I mean to finde Gods presence in the means For
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