thou O Lord Arise cast us not off for ever Both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnurah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hakitsa signifieth to awake out of sleep So prayer putteth God on noble acts of omnipotencie as to bow the Heavens and come down Isa. 64.1 To shake put on work all creatures in Heaven and Earth for the saving of one poor man Psal. 18. As when the sick childe cryeth for pain all the sons and servants yea the Father of the house and Mother are set on work and put to business for his health Hence when David prayed Psal 18. vers 6 7. The earth shook the foundations of the Hills were moved for the Lord was wrath smoak and fiery coales went out of his mouth he bowed the Heavens and came down he rode upon a Cherub and did flye upon the wings of the wind So it did put the LORD to divide the Red-Sea to break the Prison doors and Iron chaines to deliver Peter Paul and Silas 5. It acteth so upon God that it putteth the Crown upon Christs head and hightneth the footstool of his throne so much doth that Prayer Thy Kingdom come hold forth and that last prayer of the Church Rev. 22. which the Spirit the Bride uttereth Even so come Lord Jesus is a hastning of that glorious Mariage day when the Bride the Lambs wife shall be married on Jesus Christ a ripening of the glory of God of Christ the King and head Mystical of his body the Church The Glory of infinite Justice and saving Grace in the Redemption of men is like a fair Rose but inclosed within its green leaves in this life But when Christ shall appear this Rose shall be opened and cast out in bredth its fair and beautifull leaves to be seen and smelled openly by men and Angels In very deed this prayer Even so come Lord Jesus is summons for the last Judgment for the full manifestation of the highest glory of Christ in the finall consummate illustration of Free-grace and mercy in the compleat Redemption of all the Prisoners of hope onely for the Declaration of the supream Judges Glory who shall then do execution on Satan his Angels Antichrist and all slaves of hell so that though prayer made not the world yet it may unmake it and set up a new Heaven and a new earth 6. Prayer is a binding of God that he cannot depart and layeth chains on his hands and buildeth a wall or an hedge of thornes in his way that he cannot destroy his people Isa. 64.7 And there is none that calleth upon thy Name and stirreth up himself to take hold of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none to lay hands on thee Ezec. 22.30 And I sought for a man amongst them that should make up the hedge and stand in the gap or in the rupture made by war before me for the Land that I should not destroy it but I found none If a Moses or a Samuel should intercede by prayer that the Lord would spare the Land his prayer should be an hedge or a wall to stand in the way of Justice to hinder the Lord to destroy his people 7. Prayer is a Heavenly violence to God expressed in divers powerfull expressions as 1. Isa. 62.6 7. The faithfull watchmen pray and cry to God so hard that they give the Lord no rest no silence while he establish Jerusalem 2. Praying is a sort of striving with the Lord Rom. 15.30 I beseech you strive with me in prayers to God for me 3. Jacob by prayer wrestled with the Lord and the Lord as if he had been straightned saith Gen. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Send me away dismisse me And Jacob said I will not dismisse thee till thou blesse me Which is well expounded by Hosea chap. 12.4 Jacob had a Princely power over the Angel and prevailed he wept and made supplication to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a Prince or as many render it Rectus fuit cum Deo or Directus fuit vel prosperum successum habuit Which may note either a Princedome in prayer over God which is the true reason of the name Israel or as others think he stood right up and his prayer did not bow nor was broken when a Temptation lay on him as heavy as a Milstone even when the Lord said he would depart from him yet he prevailed under that weight So Exod. 32.10 When Moses was praying for the people The Lord said to Moses Let me alone that I may destroy them The Chalde translate it Leave off thy prayer before me All which tendeth to this That Prayer is a Prince and a mighty wrestling prevailing King that hath strong bones and strong armes to be victorious with God We know the Parable of the Widow Luke 18. Who by importunity obtained of the unjust Judge that he should avenge her of her Adversary The scope of which Parable is that prayers without fainting putteth such a labour and a trouble upon God that he must hear and answer the desires of his Children So doth the Lord resemble himself to a master of a Family gone to bed with his Children who yet being wearied by the knocking of his Neighbour cannot choose but rise in the night and lend him bread to strangers come to his house 8. Some also say that prayer commandeth God as Isa. 45.11 Ask me of things to come concerning my sons and concerning the work of my hand command ye me which place though it may well bear another interpretation yet is this not beside the scope of the Text for sure it is that God hath laid a sort of Law on himself in regard of his binding promise to hear the Prayers of his children And that he cometh down from the Throne of his Soveraignty to submit himself to his own promise of hearing Prayers Psal. 34.15 Psal. 65.2 Psal. 145.18.19 Mat. 7.7.8 Joh. 14.13.14 Vse 1. If Prayer prevail over God and Christ even to the overcoming of the Devil then much more will a praying people prevail over Hell and Malignants it were wisdom then for Malignants to yeeld and strike Sail to these who can by Prayer set Omnipotencie on work and ingage the strength of Israel against them Amalek had omnipotency against them and a harder party then spears and bowes and Armed men in that praying Moses was against them The third Psalm was a strong peece against Absalom and Ahitophel and all that conspired against David Christs Prayers for the perfecting of his own Body and gathering in his first-born include i◠them a Curse upon all those that hinder the gathering in of his flock Wo to the enemies then against whom our Intercessor prayeth curses The Prayers of Christ against his enemies shall blast them and their Counsels and all their War undertakings Vse 2. Some are discouraged they can neither fight for Christ nor do any thing to promote this Cause as wanting strength of body and means
chase few men to Christ three grounds thereof p. 44 How men naturally love the Devil p. 45. Satan how an unclean spirit p. 46 It s true wisedome to know God savingly p. 47. What hearing bringeth souls to Christ p. 49. Four defects in hearing p. 50. Hell coming to our senses in this life should not cause us believe without effectuall Grace p. 51. It s good to border near to Christ p. 52. SERM. VI. Crying in prayer necessary p. 53. Five grounds thereof p. 54. Prayer sometimes wanteth words so as groaning goeth for Prayer p. 55. How many other expressions beside vocall praying go under the liew of praying in Gods accompt ibid. 8. Objections removed p 55.56.57.58 59 60. Some affections greater then tears p. 56. Looking up to heaven praying ibid. Breathing praying p. 57. That wherâ—in the least of prayer the Minimum quod sic consisteth ibid. Broken Prayers are Prayers p. 58. The Lord knoweth non-sense in a broken spirit to be good sense p. 59. SER. VII Why Christ is called frequently the Son of David not so the Son of Adam of Abraham p. 62. Christ a King by Covenant p. 63 What things be in the Covenant of Grace ibid. The parties of the Covenant p. 64 Christ hath a sevenfold relation to the Covenant 1. He is the Covenant it self 2. The Messenger 3. The Witnesse 4. The Surety 5. The Mediator 6. The Tâ—stator 7. The principall party contracter p. 64 65. Christ the Covenant it self ibid. Christ a Messenger of the Covenant in 4. particulars ibid. A Witnesse in four things p. 66. A Surety in three p. 67 68. A Mediator in three things 1. A Friend 2. A Reconciler 3. A Servant p. 69. Christ a servant of God and our servant ibid. Christ confirmed and sealed the Testament p. 70 Christ the principall consederate party ibid. The Covenant made with Christ personally not mystically proved from Gal. 3.16 The contrary Reasons answered p. 71. A Covenant between the Father the Son proved ibid. Of the Promises of the Covenant p. 73. Two sorts of Promises p. 74. Christ took a new Covenant right to God p. 75. Five sorts of promises made to Christ and by proportion to us ibid. SERM. VIII The condition of the Covenant p 77. Libertines deny all conditions of the Covenant p. 78. The new Covenant hath conditions to be performed by us ibid. Six Objections removed p. 77 78 79 80 81. A twofold dominion of gracious and supernaturall acts p. 79. We are not justified before we beleeve proved by six Arguments p. 81. A condition taken in a threefold Notion p. 83. It s not a proper condition by way of strict wage and work when we are said to be justified and saved upon condition of faith p. 85. The Freedom 2. Eternity 3. Well-ordering of the Covenant the three properties thereof p. 87 88. The freedom of the Covenant is seen in regard 1. of Persons 2. of Causes 3. of Time 4. of manner of dispensation p. 86 87. Uses of the Doctrine of the Covenant p. 88 89 90. SERM. IX Christ God and man and our comfort therein p. 91. Christ immediate in the Act of Redeeming us and so sweeter ibid. Christ incomparable p. 92. Four other necessary uses p. 91 92 93 94 95. To believers all temporall favours are spiritualized and watered with mercy four grounds thereof p. 96. By what reason our Father as a Father giveth us spiritual things by that same he giveth us all things p. 98. Mercy originally in Christ and how p. 99. SERM. X. Parents affection their spirituall duty to children p. 102. Thirteen Practicall Rules in observing passages of Divine providence p. 103 104 105 106 107 108. 1. We are neither to lead nor to stint Providence p. 103 2. But to observe God in his wayes and not to look to by-ways of providence ibid. 3. Omnipotency not laid down in pawne in any means p. 104. 4. God walketh not in the way that we imagine ibid. 5. Providence in its concatenation of Decrees actions events is one continued contexture going along from Creation to the day of Christs second coming without one broken threed p. 105. 6. The spirit is to be in an indifferency in all casts of Providence p. 106. 7. Low desires best p. 107. 8. We are to lie under providence submissively in all ibid. 9. Providence is a mistery ibid. 10. Walketh in uncertainties toward us ibid. 11. Silence is better then disputing p. 108. 12. It s good to consider both what is inflicted who ibid. 13. God alway ascendeth even when second causes descendeth ibid. SERM. XI Every temptation hath its taking power from the seeming goodnesse in it p. 109. Reasons why this was a temptation to the woman p. 110. The scope of the Temptation to make the tempted believe there is none like him p. 111. The non-answering of Christ is an answering ibid. 5. Reasons of the Lords not hearing of Prayer p. 113. Seven wayes prayers are answered ibid. Praying in Faith alwayes heard even when the particular which we suit in Prayer is denied p. 114. Faith in one and the same Prayer seeketh and knocketh and answereth and openeth to it self p. 115. The light of saving Faith and the Propheticall light of the Pen man of the word of God differ not in â—pâ—ce and nature ibid. The dearest not admitted into God at the first knock p 116. SERM. XII Naturall men and even the renewed in spirit in so far as there remaineth some flesh in them are ignorant of the mystery of an afflicted spirit p 117. Peace of conscience is a work of Creation p. 118. A reason why it s so hard to convince the deserted p. 119. Christ sweeter to the deserted then all the world ibid. Difference between Gods trying and the creatures tempâ—ing in three Positions p. 121. A Creature cannot put a fellow creature to act sin upon an intention of trying him ibid. In the actions of creatures we must know Quis 2. Quid 3 Quare Who â—ommandeth 2. What 3. And for what end In Gods actions It is enough to know Quis Who that is Jehovah p. 122. Four doubts of the tempted p. 124 125. In the sending of Christ to the lost sheep of the house of Israel there be three things considerable 1. His designation 2. Qualification 3. Commission p. 126. The Son most fit to be Mediator ibid. How Christ is qualified p. 127 His Commission ibid. It is not properly grace that we are born its grace that Christ is born p. 128. Gods hidden decree and his revealed will opened p. 129 A twofold intention in the promises ibid. How and who are to believe the Decree of Reprobation concerning themselves p. 130 SERM. XIII It s a priviledge of mercy that Christ is sent to the Jews first p. 131 Nine priviledges of the Jews p. 132. The honour and priviledges of Britain p. 133. The Redeemed called sheep upon four grounds p. 134. How passive the Redeemed are in the way to
neither should we believe for this because we see with our eyes and hear with our ears even while we are in this life daily pieces and little parcels of Hell for we see and hear daily some tumbling in their blood thousands cut down of our Brethren Children Fathers Malefactors hanged and quartered Death in every house These these be little hells and little coals and sparkles of the great fire of hell and certain Documents to us that there is a Hell Yet we neither hear nor come to Christ. Nay suppose a Preacher come from Hel to the rich Gluttons five brethren Luk. 16. and should bring with him all the lashes and print of the whips of Satans Scorpions on back and side on thighs arms and legs and though he should bring up to us out of hell ten thousand damned and bring with him the fire the red coals of the Fury of God every coal as great as a mountain and offer them all to our eyes and ears senses such is the power of our deafnesse and blindnes that we should not believe For when many little hells work so little by length of time this one great hell should never bring us to hear and come to Christ. See how little we are affected with the blood of so many thousands of our own flesh in the three Kingdoms Alas our senses are confined within time The other thing observable is That it is good to be neer the place where Christ is It was advantage that the woman dwelt upon the borders of the Land where Christ was It s good for the poor to be a Neighbour beside the rich and for the thirsty to take up house and dwell at the Fountain and for the sick to border with the Physician O love the ground that Christ walketh on To be born in Sion is an honour Psal 87.6 because there the Lord dwelleth It s a blessing to hear and see Christ Mat. 13.16 we do not weigh nor duely esteem what a favour it is that Christ walketh in the midst of the golden Candlesticks that the voice of the Turtle is heard in our Land it s ours to build him a pallace of Silver For the sixth Article which is Her adoring of Christ it shall be spoken of in another place I hasten therefore to her Prayer SERMON VI. IN her Prayer as it is expressed by Matthew we have 1. The maner of it She cryed 2. The compellation or party to whom she prayeth O Lord thou son of David 3. The Petition Have mercy on me 4. The Reason For my daughter is vexed with a Devil She cryed The poor woman prayed as we say with good will with a bent affection Why is crying used in praying Had it not been more modesty to speak to this soul-redeeming Saviour who heareth sometimes before we pray then to cry out and shout For the Disciples do after complain that She cryeth so after them Was Christ so difficile to be intreated The reasons of crying are 1. Want cannot blush the pinching necessity of the Saints is not tyed to the law of Modesty Hunger cannot be ashamed Psal. 55.2 I mourn in my complaint and make a noise saith David and Ezekiah Esa. 38.14 Like a Crane or a Swallow so did I chatter I did mourn as a Dove Job 30.28 I went mourning without the Sun I stood up and I cryed in the congregation 2. Though God hear Prayer onely as Prayer offered in Christ not because very fervent yet fervour is a heavenly ingredient in Prayer an arrow drawn with full strength hath a speedier issue therefore the Prayers of the Saints are expressed by crying in Scripture Ps. 22.2 O my God I cry by day and thou hearest not Ps. 55.17 At noon wil I pray and cry aloud Ps 18.6 In my distresse I cryed to the Lord Ps. 88.13 Vnto thee have I cryed O Lord Ps. 130.1 Out of the depths have I cryed Jon. 2.2 Out of the belly of Hell I cryed Psal. 28.1 Vnto thee will I cry O Lord my Rock Yea it goeth to somewhat more then crying Job 19.7 I cry out of wrong but am not heard Lam. 3.8 Also when I cry and shout he shutteth out my Prayers He who may teach us all to pray sweet Jesus Heb. 5.7 In the days of his flesh offered up prayers and supplications with strong crying and tears he prayed with war shouts 3. And these prayers are so prevalent that God answereth them Psal. 34.6 This poor man cried and the Lord heard and saved him from all his fears Ps. 18.6 My cry came before him even to his ears the cry addeth wings to the prayer As a speedy Post sent to Court upon life and death Ps. 22.5 Our fathers cryed unto thee and were delivered Psal. 34.17 The righteous cry and the Lord heareth We all know the Parable of the poor Widow and the unrighteous judge if the oppressed be not delivered Christ and his Father and Heaven shall hear of it hence 4. Importunity in praying I will not let thee go saith Iacob to his Lord till thou blesse me So James calleth it chap. 5. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer possessed with a spiâ—it but a good spirit-Prayer steeled with fervor of spirit so fervent that David is like the Post who layeth by three horses as breathlesse his heart his throat his eyes Ps. 69.3 I am wearie of my crying my throat is dried mine eyes fail while I wait for my God 5. There is violence offered to God in fervent prayer Exod. 32.10 Moses is answered when he is wrestling with God by Prayer for the people Now therefore let me alone that my anger may wax hot against them Let me alone is a word of putting violent hands in any there be bones and sinews in such prayers by them the King is held in his Galleries Cant. 7.5 Object But if so be that prayers must bee fervent even to vocal crying and shouting then I cannot pray who am often so confounded that I cannot speak one word Ans. So was the servant of God in a Spirituall kind of praying in uttering the Psal. 77. when he saith v. 4. Thou holdest mine eyes waking I am so troubled that I cannot speak yea groaning goeth for praying to God Psal. 102.20 The Lord looked down from heaven to hear the groaning of the prisoner Rom. 8.26 The spirit intercedeth for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sighes that none can speak Faith doth sigh prayers to heaven Christ receiveth sighs in his censure for Prayer words are but the body the garment the outside of Prayer sighs are neerer the heart-work a dumb beggar getteth an almes at Christs gates even by making signes when his tongue cannot plead for him and the rather because he is dumb Object 2. I have not so much as a voice to utter to God and Christ saith Cant. 2.14 Cause me hear thy voice Ans. Yea but some other thing hath a voice beside the tongue Psal. 6.8 The Lord
defile his precious sinlesse Royall and Princely blood by dipping in such a loathsome foul and deformed creature as a sinner is Rev. 1.5 Dogs eat the crums Here be degrees of persons and things in our Fathers house Children and dogs yet dogs which the Lord of the house owneth here is a high table and bread and a by-board or an after-table and crums for dogs here be persons of honour Kings sons cloathed in Scarlet and sitting with the King at dinner when his Spikenard sendeth forth a smell and here be some under the table at the feet of Christ waiting to receive the little drops of the great honey-comb of rich grace that falleth from him Follow Christ and grace shall fall from him his steps drop fatnesse especially in his Palace 1 Joh. 2.12.13.14 There be in our Lords house little children babes there be in it also experienced ancient Fathers for Grace hath gray haires for wisedom not for weaknesse there be strong men also Christ was once a little stone but he grew a great mountain that filled the whole earth yea and the heaven too Christ is a growing childe In Christs lower firmament there be stars of the first and second magnitude and in his house vessels of great and of small quantity cups and flagons Isa. 22.24 yet all are fastened upon the Golden-nail Jesus Christ. 2. All are in the way the plants all growing but one is a grain of mustard seed and a rose not broken out to the flower and another is a great tree its morning and but the glimmering of the rayes of the day-star in one and its high Sun perfect day near the noon-day with another Strong father Abraham mighty in believing was once a babe on the breasts that could neither creep nor stand nor walk The love of Christ in its first rise is a drop of dew that came out of the womb of the morning the mother in one night brought forth an hoste an innumerable millions of such babes and covered the face of the earth with them But this drop of dew groweth to a Sea that swelleth up above hell and the grave Cant. 8.6 7. It is more then all the floods and seas of the earth and floateth up to the Heaven of Heavens and up and in it must be upon Christ 1 Pet. 1.8 Ye see not Christ yet ye love him It overfloweth Christ and taketh him and ravisheth his heart It is a strong chain that bindeth Christ when the grave sin death devils could not bind him Can. 4.9 Act. 2.24 3. Christs way of administration is a growing way his Kingdom is not a standing nor a sitting nor a sleeping Kingdome But its walking and posting Thy Kingdome come An increasing Kingdom a growing peace Isa. 9.7 Of the increase of his Government and peace there shall be no end In regard of duration even in heaven there shall be a growing of his Kingdom There 's not yesterday and to morrow and the next year in heaven yet there 's a negative increase glory and peace shal ascend in continuance and never come to an height the Sun never decline the long day of Christs glory and peace shall never end Christ is saying even now Father I must have all my children up with me that where I am there they may be also And therefore the head draws up to him now a finger then a toe now an arm then a leg he hath been these sixteen hundred years since his Ascension drawing up by death whole Churches the Saints at Corinth at Româ— at Philippi The seven Candlesticks and the seven Stars of Asia are long ago up above Orion and the seven Stars and are now shining up before the Throne This consecrated Captain of our Salvation will not sleep till his Fathers house be filled till all the numerous ofspring and the Generations of the first born be up under on roof with their Father Heaven is a growing Family the Lord of the house hath been gathering his flocks into the fair fields of the Land of Praises ever since the first Abel died and all down along the believers were gathered to their Fathers 1. Vse is that we despise not the day of smal things Gods beginning of great works is smal What could be said of a poor womans throwing of a stool at the man who did first read the new Service Book in Edenburgh It was not looked at as any eminent passage of Divine Providence yet it grew till it came up to Armies of men the shaking of three Kingdomes the sound of the Trumpet the voice of the Alarm the lifting up of the Lords Standart destruction upon destruction garments rowled in blood and goeth on in strength that the vengeance of the Lord and the vengeance of his Temple may pursue the Land of Graven Images and awake the Kings of the Earth to rise in Battle against the great Whore Babylon that the Jews may return to their Messiah and Israel and Judah ask the way to Zioâ— with their faces thitherward weeping as they go that the Forces of the Gentiles and the Kingdoms of the world may become the Kingdoms of God and of his Son Jesus Christ. And this act of a despised woman was one of the first steps of Omnipotencie God then began to open the mouth of the Viall of his wrath to let out a little drop of vengeance upon the seat of the Beast and ever since the right arme of the Lord awaking hath been in action and in a growing Battle against all that Worshipped the Beast and received his mark on their right hand and their forehead and who knoweth but Christ is in an act of conquering to create a new thing on the earth and subdue the people to himself Omnipotencie can derive a Sea a world of noble and glorious works from as smal a Fountain as a straw a ram-horn yea Jaw-bone of a dead Asse God can put forth omnipotencie in all its flowers and golden branches of over-powering and incomparable excellencies upon meer Nothing the winde is an empty unsolid thing the Sea a fluid and soft and ebbing creature yet the wind is Gods chariot he rideth on it and the Sea his walk his paths are in the great waters 2. Vse A crum that falleth from Christs Table hath in it the nature of bread some weak ones complain O I have not the heart of God like David nor the strong faith of Abraham to offer my son to death for Christ nor the burning fire of the zeal of Moses to wish my name may be razed out of the Book of life that the Lord may be glorified nor the high esteem of Christ to judge all but losse dung for Jesus Christ as Paul did But what if Christ set the whole loafe before the children is it not well If thou lie but under Christs feet to have the crums of mercy that slippeth through the fingers of Christ The lowest room in heaven even behinde the door is heaven 1. There 's a
Land or a Nation must be longer in the fire then one particular person Satan worketh as a naturall agent without moderation Spiritual 〈◊〉 chase â—ew or none to Christ. How men naturally love the Devil Satan how an uncleane Spirit It s true wisdom to know GOD savingly Art 5 Mark 7 What hearing bringeth souls to Christ. Three vices in hearing Simile A sight of Hell should not work Faith without Graces efficacious action It s good to border neer to Christ. Crying in Prayer necessary Obj. 1. Praying sometime wanteth words so as groaning goeth for Prayer Obj. 2. How many other expressions beside vocal prayer go under the worth of prayer in Gods accompt Obj. 3. Some affections in pâ—ayer are greater and above weeping Obj. 4. Looking up to heaven goeth for praying Obj. 5. Breathing goeth for praying Obj. 6. Wherein is that least in which praeyer may be conserved Obj. 7. Broken Prayers aâ—e Prayers The Lord knoweth nonsense in a broken Spirit to be good sense Obj. 8. Why Christ is frequently called the son of David not the son of Adam c. The Covenant Christ a King by Covenant What the Crvenant of Grace is and what things are in it Parties in the Covenant Christ hâ—â—h a seven fold relation in the Covenant of Grace 1. Christ the Covenant it self 2. Christ the Messenger of the Covenant Christ as Messenger of the Covenant maketh report to us of his Fathers â—il 2. Of himseâ—f 3. Of his father to us 4. Of us to the father 3. Christ the witnesse of the Covenant Christ witnesseth especially 4. things 4 Christ the Surety of the covenant Christ a Surety 5. Christ is the mediator of the Covenant Christ hath a threefold relation as a mediator Christ Gods servant and our servant and smitten of both 6. Christ confirmed sealed the Testament 7. Christ the principal confederate party of the Covenant The Covenant made with Christ personally Gal 3 16. Proved from reasons out of the Text. A Covenant between the Father and the Son prâ—ved Of the promises Two sorts of promises Jer. 32.38 Zach. 13.9 Christ took a new Covenant-right to GOD. Five sorts of promises made to Christ and by proportion to us in him 4. The conditioâ— of the covenant Object Dr. Crisp Christ alone exalted Ser. 6. pag. 160. Rise raign Ruine of Antinoâ— Families Er. 16. p. 4. Libertines deny all conditions of the covenant of Grace Obj. 2. The new covenant hath conditions to be performed by us Rise raign of Antinomian Er. 22. page 5 Obj. 3. A two fold Dominion of gracious and supernaturall acts Obj. 4 Obj. 5 Crispe 16.167 Obj. 6. Crispe 16.168 We are not justified before we believe Rise and Reign of Anti. er 38. p. 7. ib Err. 48. p. 9. A condition taken in a threefold notion It s not a proper condition by way of strict Wages work when we are said to be justified saved upon condition of Faith Rise and Reign Err. 36. p. 7. 5. The properties of the Covenant 1. Freedom in regard 1. Of Persons 2. Of Causes 3. Of time 4. Of manner of dispensation 2. Property of the Covenant Eternaâ—â— 3. Well ordered 6. 1. Use. Al without the covenant are under the curse of the Law 2. Use. Men try not if they be in covenant with God 3. Use. They are stable sure and cannot fail 4. Use. We may plead Mercy from the covenant 5. Use. 6. Use. Christ God and man and our faith and comfort there in 1. Use. Christ immediate in the act of redeming us so sweeter 2. Use. Christ incomparable 3. Use. 4. Use. Use 5. 2 Art To beleevers all temporal favours are spiritualized and watered with merâ—ie 3. By what reason our Father as a Father giveth spirituall things by that same he giveth us all things Mercy originally in Christ and how Parents spirituall affections and duty to their chil Simil. 1 Rule Practical Rules in observing passages of divine Providence 2 Rule We are neither to lead nor stint Providence We are to observe God in his ways 3 Rule Omnipotency not laid in pawn on any means 4 Rule God walketh not the way that wee imagine Providence in its concatenation of decrees actions events is a continued contexture going along from creation to the day of Christs second appearance and not a threed is here broken all is fair and white 6 Rule The Spirit is to be in an indifferency in all casts of providence 7 Rule Low desired are best 8 Rule Lie under Providence submissively in all 9 Rule 10 Rul 11 Rule 12 Rul 13 Rul Every temptation hath its taking power from the seeming goodnesse in it Reasons why this was a temptation to the woman Temptations scop is to mak the tempted believe there is none like him 1. The non-answering of Christ is an answer Reasons of the Lords noâ— hearing prayer How tâ— know that our prayers are answered We are heard when we are not heard praying in Faith is alwayes heard even when the particular that we aske is denyed Faith in a prayer asketh answereth it self The light of saving Faith the Propheticall light of the Prophets not different in nature space 1. Use The dearest not admitted into God at the first knock 2. Use. Naturall men and the renewed in so far as there remaineth in them flesh are ignoranâ— of the mistery of an afflicted spirit Peace of conscience is a work of Creation 1. Use. A Reason why it s so hard to convince deserted ones of the comforts of the Spirit and to bind them up 2. Use. Christ sweeteâ— to the diserted then all the world ver 24 1 Posit How God tempeth Difference between God trying men and Satan the world sin tempting men 2 Pos. A creature cannot put another creature to act sin upon an intention to try his fellow-creature 3 Pos. In creatures actions and commandements we must 1. know Quis who commandeth 2. Quid what hee comands 3 Quare upon vhat Reason he commandeth But for Gods actions and commandements it s enough Quis who doth it who commandeth it If Jehovah I am silent and must obey 1. Pos. 2. Pos 4 Doubts of the tempted 3. Pos. 1 The Designation of Christ to his office How the Son is most fit to be our Mediator Simil. 2. The qualification of Christ. 3 Christs Commission It s not properly grace that we are born it s an ast of free grace that Christ was born 1. Use. Gods hidden decree his revealed will opened A two-fold intention in the offer of the promises How and who are to believe the Decree of Reprobation concerning themselvs It s a priviledging mercy that Christ is sent to the Iews first Privileges of the Iews 9. reckned here 1. Use. The honour and priviledg of Britain Why the Redeemed are called the Sheep of Christ. 1 Reas. How passive the redeemed are in the way to Heaven 2. Rea. The Saints are most dependent creatures 3. Rea. How know we
THE TRYAL TRIUMPH OF FAITH OR An Exposition of the History of CHRISTS dispossessing of the daughter of the woman of Canaan Delivered in SERMONS In which are opened The Victory of Faith The condition of those that are tempted The excellency of Jesus Christ and Free-Grace AND Some speciall Grounds and Principles of Libertinisme and Antinomian Errors discovered BY SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews REVEL 21 28. And I will give to him that overcometh the morning star Published by Authority London Printed by John Field and are to be sold by Ralph Smith at the Sign of the Bible in Cornhill neer the ROYALL EXCHANGE TO THE RIGHT HONOURABLE THE LADY JANE CAMBEL Vicountesse of Kenmure Sister to the Right Noble and Potent The Marques of ARGILE Grace and Peace MADAM I Should complaine of these much disputing and over-writing times if I were not thought to be as deep in the fault as those whom I accuse but the truth is while we endeavour to gain a grain-weight of Truth it is much if we lose not a Talent weight of goodnesse and Christian love But I am sure though so much knowledge and light as may conduce for our safe walking in discerning the certain borders of divine truths from every false way suppose that searching into questions of the time were a usefull and necessary evil only yet the declining temper of the worlds worst time the old Age of time Eternity now so near approaching calleth for more necessary good things at our hands it is unhappy if in the nick of the first breaking of the morning skie the night-watch fall fast asleep when he hath watched all the night It s now near the morning-dawning of the Resurrection O how blessed are we if we shall care for our one necessary thing It is worthy our thoughts that an Angel never created as I conceive standing in his own land His right foot upon the Sea and his left foot on the earth hath determined by oath a Controversie moved by scoffers 2 Pet. 3.3 Yea and with his hand lifted up to Heaven sware by him that liveth for ever and ever who created heaven and the things that are therein and the earth and things that therein are and the sea and things that are therein that there should be time no longer Rev. 10.5 6. If Eternity be concluded judicially by the Oath of God as a thing near to us at the door now about sixteen hundred years ago it is high time to think of it What we shall do when the Clay-house of this Tabernacle which is but our summer-house that can have us but the fourth part of a year shall be dissolved Time is but a short Trance we are carried quickly through it our Rose withereth ere it come to its vigour Our piece of this short-breathing shadow the inch the half-cubite the poor span length of time fleeth away as swiftly as a Weavers-Shuttle which leapeth over a thousand threads in a moment How many hundred houres in one Summer doth our breathing clay-Post skip over passing away as the Ships of desire and as the Eagle that hasteth to the prey If death were as far from our knowledge as Graves and Coffins which to our eyes preach death are near to our senses even casting the smel of death upon our breath so as we cannot but rub skins with corruption We should not believe either Prophets or Apostles when they say All flesh is grasse and It is appointed for all to die Eternity is a great word but the thing it self is greater death the point of our short line teacheth us what we are and what we shall be Should Christ the condition of affairs we are now in the excellency of Free-grace be seen all in their own lustre and dye we should learn much wisdom from these three Christ speedeth little in conquering of lovers because we have not seen his shape at any time we look not upon Christ but upon the accidents that are beside Christ and therefore few esteeme Christ a rich penny-worth But there is not a Rose out of heaven but there is a blot and thorn growing out of it except that one only rose of Sharon which blossometh out glory every leaf of the Rose is a heaven and serveth for the healing of the Nations every white and red in it is uncomparable glory every act of breathing out its smell from everlasting to everlasting is spotlesse and unmixed happinesse Christ is the out-set the master flower the uncreated Garland of Heaven the Love and Joy of men and Angels but the fountain-love the fountain-delight the fountain-joy of men and Angels is more for out of it floweth all the Seas Springs Rivers and floods of love delight and joy imagine all the rain and dew Seas Fountains and floods since the Creation were in one cloud and these multiplied in measures for number to many millions of millions and then divided in drops of showers to an answerable number of men and Angels this should be a created shower and end in a certain period of time and this huge cloud of so many Rivers and drops should drie up and rain no more but we cannot conceive so of Christ for if we should imagine millions of men and Angels to have a co-Eternall dependent existence with Christ and they eternally in the Act of receiving grace for grace out of his fulnesse the flux and issue of grace should be eternall as Christ is for Christ cannot tire or weary from eternity to be Christ and so he must not he cannot but be an infinite and eternall flowing sea to diffuse and let out streames and floods of boundlesse grace say that the Rose were eternall the sweet smell the lovelinesse of greennesse and colour must be eternal O what a happinesse for a soul to lose its excellency in his transcendent glory What a blessednesse for the creature to cast in his little all in Christ his matchlesse Al-sufficiency Could all the streams retire into the fountain and first Spring they should be kept in a more sweet and firme possession of their being in the bosom of their first cause then in their borrowed channels that they now move in Our neighbourhood and retiring in to dwell for ever and ever in the Fountain-blessednesse Jesus Christ with our borrowed goodness is the firme and solid fruition of our eternall happy being Christ is the spheare the connaturall first Spring and element of borrowed drops and small pieces of created Grace the Rose is surest in being in beauty on its own stalk and root let life and sap be eternally in the stalk and root and the Rose keep its first union with the root and it shall never wither never cast its blossome nor greennesse of beauty its violence for a gracious spirit to be out of his stalk and root union here is life and happinesse therefore the Churches last prayer in Canonick Scripture is for union Revel 22.20
has heard the voice of my weeping Tears have a tongue and Grammar and language that our Father knoweth Babes have no prayers for the breast but weeping the mother can read hunger on weeping Object 3. But I am often so as I cannot weep weeping is peculiar to a man as laughing is and spirituall weeping is peculiar to the renewed man Ans. Vehemencie of affection doth often move weeping so as it is but spilt weeping that we can attain hence Ezechiah can but chatter as a crane and a swallow and moan as a dove Is. 38.14 Sorrow keepeth not alway the Road-way weeping is but the scabberd of sorrow and there 's often more sorrow where there is little or no weeping there 's most of fire where there is least smoak Object 4. But I have neither weeping one way or other ordinary nor marred Ans. Looking up to heaven lifting up of the eyes goeth for Prayer also in Gods Books Psal. 5.3 My Prayer will I direct to thee and I will look up Isa. 48.14 Mine eyes fail with looking upward Psal. 69.3 Because 1. Prayer is a pouring out of the soul to God and Faith will come out at the eye in lieu of another door often affections break out at the window when the door is closed as smoak venteth at the window when the Chimney refuseth passage Steven lookt up to Heaven Act. 7.55 He sent a Post a greedy pittifull and hungry look up to Christ out at the window at the neerest passage to tel a poor friend was coming up to him 2. I would wish no more if I were in Hell but to send a long-look up to Heaven there be many love looks of the Saints lying up before the Throne in the bosome of Christ the twinkling of thy eyes in Prayer are not lost to Christ elie Stevens look Davids look should not be registred so many hundred years in Christs written Testament Object 5. Alas I have no eyes to look up the Publican Luk. 18. looked down to the earth and what senses Spirituall have I to send after Christ. Ans. There 's life going in and out at thy nostrils Breathing is praying and taken off our hand as crying in Prayer Lam. 3.56 Thou hast heard my voice hide not thy ear at my breathing at my cry Object 6. I have but a heard heart to offer to God in Prayer and what can I say then wanting all praying disposition Ans. 1. Therefore pray that you may pray 2. The very aspect and naked presence of a deed spirit when there is a little vocall praying its acceptable to God or if an overwhelmed heart refuseth to come its best to go and tell Christ and request him to come and fetch the heart himself 3. Little of day light cometh before the Sun the best half of it is under ground Ro. 8.23 We our selves groan within our selves All is here transacted in our own heart the soul cryeth O when will my Father come and fetch his children When shall the Spousely in her Husbands bosome 4. If Christs eye but look on a hard heart it will melt it 5. I shew heer the Minimum quod sic the smallest of Prayer in which the life and essence of Prayer may breath and live Now Prayer being a powring out of the soul to God much of the affections of love desire longing joy Faith sorrow fear boldnesse comes along with prayer out to God and the heart is put in Christs bosome and it s neither up nor down to the essenc of sincere praying whether the soul come out in words in groans or in long-looks or in sighing or in powring out tears to God Job 16.20 or in breathing Object 7. What shall be done with half praying and words without sense Ans. This is the woman of Canaans case Piscator observeth an Elepsis of the word or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or because or for Have mercy on me my daughter is vexed she should have said because my daughter is vexed But the minde is hasty that she lets slip words so are broken Prayers set down in Scripture as Prayers Psal. 116.1 I love because the Lord hath heard my voice There 's nothing in the Hebrew but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I love but he sheweth not whom he loveth it s a broken word because as Ambrose saith He loved the most desireable thing I have love he would say but its centure and bed is only God Psal. 6.3 My soul is sore vexed but thou O Lord how long That is a broken speech also Psal. 109.4 For my love they were my enemies in the Hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vani Tephilla at ego oratio But I prayer or I was all Prayer as if I in soul and body had been made of Prayer The reasons of broken Prayers are often 1. The hastinesse of the affections not the hastinesse alwayes of unbelief Esa. 28.16 But often of Faith 2 Pet. 3.10 Love and longing for Christ have Eagles wings and love flyeth when words do but creep as a Snail 2. It cometh from a delique in the affections they are broken as a too high bended Bow that there 's a swooning and delique of words every part of a supplication to a Prince is not a supplication a poor man out of fear may speak Non-sense and broken words that cannot be understood by the Prince but non-sense in Prayer when sorrow blacknesse and a dark overwhelmed spirit dictateth words are well known in and have a good sence to God therefore to speak morally Prayer being Gods fire as every part of fire is fire so here every broken Parcell of Prayer is Prayer so the Forlorne son forgot the half of his Prayers he resolved to say Luk. 15.19 Make me as one of thy hired servants but v. 21. He prayeth no such thing and yet his Father fell on his neck and kissed him a Plant is a tree in the potency an infant man seeds of saving grace are saving grace prayer is often in the bowels and womb of a sigh though it come not out yet God heareth it as a Prayer Rom. 8.27 And he that scarcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Psal. 10.17 Lord thou hast heard the desire of the humble Desires have no sound with men so as they come to the ear but with God they have a sound as Prayers have Then when others cannot know what a groan meaneth God knoweth what is under the lap of a sigh because his Spirit made the sigh he first made the Prayer as an intercessor and then as God heareth it he is within praying and without hearing Object 8. But are all my cryings in Prayer works of the Spirit Ans. The flesh may come in and joine in Prayer and some things may be said in haste not in Faith as in that Prayer Ps 77.9 Hath God forgotten to be gracious
Nor is that of Jeremiahs to be put in Christs golden censure to be presented to the Father Jer. 15.18 Wilt thou be altogether to me as a Liar and as waters that fail nor that of Job 13.24 Wherefore holdest thou me for thy enemy Christ washeth sinners in his blood but he washeth not sin he advocateth for the man that prayeth to have him accepted but not for the upstarts and boylings of corruption and the flesh that are mixed with our Prayer to have them made white Christ rejecteth these things in prayer that are essentially ill but he washeth the prayer and causeth the Father accept it There be so many other things that are a powring out of the soul in prayer as groaning sighing looking up to heaven breathing weeping that it cannot be imagined how far short printed and read prayers cometh of vehement praying for you cannot put sighs groans tears breathing and such heart messengers down in a printed Book nor can paper and ink lay your heart in all its sweet affections out before God the Service-book then must be toothlesse and spiritlesse talk SERMON VII SOn of David O Lord thou son of David In this compellation consider why Christ is called the son of David never the son of Adam never the son of Abraham It s true he is called frequently the Son of man but never when any prayeth to him and he is reckoned in his Genealogy Davids son Abrahams son the son of Adam but the son of David is his ordinary stile when prayers are directed to him in the days of his flesh The Reasons are 1. Christ had a speciall relation to Abraham being his seed but more speciall to David Because the Covenant was in a speciall maner established with David as a King and the first King in whose hand the Church the feeding thereof as Gods own flock was as Gods depositum and pawn laid down the Lord established the Covenant of Grace with David and his son Solomon who was to build him a house and promised to him an Eternall Kingdom and Grace and perseverance in Grace and that by a sure Covenant the sure mercies ef David Esa. 55.3 2 Sam. 7.8 9 10 11 12 13 14 15 16. 1 Chron. 22.9 10. 2 Sam. 23.5 Yet hath he made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire Psal. 89.3 I have made a covenant with my chosen I have sworn unto David my servant 4. Thy seed will I establish for ever and build up thy Throne to all generations vers 21 22 23 24 25 26 27.28 29 30 31 32 33 34 35 36 37. Gabriel the Angel speaketh the same to Zacharias Luk 1.32.33 So vers 68 69. Acts 13.34 35 36 37. Acts 2.30 Now it was necessary that Christ the Messiah should lineally descend of a King Abraham was not a King Adam was not formally a king by covenant as David was 2. Christ changeth names with David as he never did with any man Christ is never called Abraham but Ezek. 34.23 24. David my servant shall be a Prince among them Hos. 3.5 They shall seek the Lord their God and David their King 3. David entred to a Typicall Throne against the heart of Jew and Gentile Psal. 2.1.2 And so did Christ Acts 4.25 26. And did feed the people of God in the midst of many enemies Psal. 110.1 2. And so did Christ Acts 2.34 35 36. Not so Abraham he was a befriended man in a strange Land That which I aime at is this by the received Divinity of the Jews and of the Gentiles who knew God Christ was a King by the Covenant of Grace and the speciall party of the new Covenant as was David This may be made more evident if we enquire a little in the Covenant 1. What it is 2. Who be the parties 3. What promises 4. What condition 5. What properties 6. Some uses with all Brevity The Covenant is here a joynt and mutuall bargain between two according to which they promise freely such and such things each to other hence God and man made up a solemn bargain in Christ 2. They both consent Christ forced not his Spouse to marry against her will nor was God forced to make a covenant Love and Grace was that which lead Christs hand at the pen in signing the covenant with his blood 3. As a cluster of Stars maketh a constellation a body of Branches a Tree so a masse of Promises concurreth in this Covenant Where ever Christ is clusters of Divine Promises groweth out of him as the Motes Rayes and Beams from the Sun and a family as it were and a society of Branches out of a Tree 4. There is here giving and receiving Christ offereth and giveth such and such favours we receive all by beleeving except the grace of Faith which cannot be received by Faith but by free favour and grace without us in God Grace first and last was all our happinesse If there had not been a Saviour to borrow that expression made all of Grace grace it self we could never have had dealing with God 2. The parties of the Covenant are God and Man Oh how sweet that such a Potter and such a former of all things should come in terms of Bargaining with such clay as is guilty before him Now the parties heer on the one part is GOD on the other The Mediator Christ and the children that the Lord gave him Observe 1. In the covenant of Nature and Works God and his friend Adam were parties contracting And in the second covenant God and his fellow Christ and all his are parties a covenant of Peace cannot be between an Enemy and an Enemy as they are such those who were Enemies must lay down wrath ere they enter into covenant contraries as contraries cannot be united God being the sole author of this covenant did lay aside enmity first Love must first send out love as fire must cast out heat It s true this covenant is made with sinners as God made the covenant of nature with Adam yet righteous but an Union covenant wise could never have been except God had in a manner bowed to us and grace proved out of measure gracious Christ is the party here so Christ hath a seven fold relation 1. As he is more then a creature he is the Covenant it self 2. As he dealeth between the parties he is the Messenger of the Covenant 3. As he saw and heard and testifieth all he is the Witnesse of the Covenant 4. As he undertaketh for the parties at variance he is the Surety of the Covenant 5. As he standeth between the contrary parties he is the Mediator of the Covenant 6. As he signeth the Covenant and closeth all the Articles he is the Testator of the Covenant 7. As he is a side or the half of the Covenant he is the Party contracting in the Covenant For the first Isa. 42.6 I
gave thee for a Covenant of the people for a light of the Gentiles Isa. 49.8 I will preserve thee and give thee for a Covenant of the people Christ God and man is all the Covenant 1. Because he is given to fulfill the Covenant on both sides 2. He is the Covenant In abstracto he is very Peace and Reconciliation it self Mic. 5. 5. And this man shall be the peace when the Assyrian shall come unto our Land As fire is hot for it self and all things hot for it and by participation so thou art in so far in Covenant with Christ as thou hast any thing of Christ want Christ and want Peace and the Covenant 2. Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger or Angel of the Covenant whom ye delight in Christ travelleth with tidings between the parties 1. He reporteth of God to us that its his fathers will that we be saved Joh. 6.39 2. Christ reporteth of himself for it setteth Christ to be a Broker for Christ and wisdom to cry in the streets who will have me Prov 1.21 22. Prov. 9.1 2 3 4 5. It became the Lord Jesus to praise himself Joh. 6.48 Joh. 8.12 I am that bread of life I am the light of the world Joh. 10.9 I am the door v. 11. I am the good Shepherd 3. He praiseth his Father Joh. 15. My Father is the good Husband-man 4. He suiteth us in marriage and commendeth his Father and our father in law You marry me dear souls O but my Father is a great person Joh. 14.2 In my Fathers house are many dwelling places 2. He commendeth us to the Father a Messenger making peace will do all this Joh. 17.8 They have received thy words and have known surely that I came out from thee and they have beleeved that thou didst send me 25. O Righteous Father the world have not known thee but I have known thee and these have known that thou hast sent me Ministers cannot speak of Christ and his father as he can do himself O come hear Christ speak of Christ and of his Father and of heaven for for he saw all O sweet beleever Christ giveth thee a good report in heaven the Father and the Son are speaking of thee behinde-backs A good report in Heaven is of much esteem Christ spake more good of thee then thou art all worth He telleth over again Ephraims prayers behinde his back Jer. 30.18 O woe to thee Christ is telling black tidings of thee in Heaven Such a man will not beleeve in me he hateth me and my cause and my people Christ cannot lye of any man 3. Christ is an Eye-witnesse of the Covenant and heard and saw all the whole Covenant was a bloudy act acted upon his person Isa. 55.4 Behold I have given him for a witnesse to the people Rev. 1. 5. The faithfull witnesse Rev. 3.14 The Amen the faithfull and true witnesse The Covenant saith 1. The Son of man came to seek and to save the lost Luke 19.10 Amen saith Christ I can witnesse that to be true 2. Christ dyed and rose again for sinners Amen saith the witnesse Joh. 1.18 I was dead and behold I live for evermore Amen Christ putteth his Seal to that This is a true and faithfull saying That Christ Jesus came into the world to die for sinners I can swear that is true saith Christ. 3. The world shall have an end saith the Covenant and time shal be no more By him that liveth for ever and ever who created heaven and earth saith this Angel-witnesse Rev. 10.6 that is most true Time shall be no more It s a controversie to the world if Eternity be comming Christ endeth the controversie with an oath 4. Christ shall judge the world and all shall bow to me This Amen of God saith that's true Rom. 14.11 For as it is written as I live saith the Lord every knee shall bow to me The Covenant of Works had a promise but because it was 1. Conditionall 2. To be broken and done away it had no oath of God as this hath O doubting soul thou sayest that thy salvation is not sure Why And it s a sworn Article of the Covenant thou hast Christs great Oath on it Alas God loveth not me hast thou the Son thou hast a true Testimony it s not so and Pro. 14.5 A faithfull Witnesse will not lie Christ has cause to remember that thou art saved he beareth the marks of it in his body Athiest thou sayest who knoweth there 's a heaven and hell Why the Witnesse of the Covenant saith I was in both and saw both 4. Heb. 7.22 Christ is the surety of the better Covenant And in this the Father is surety for Christ if he undertake for David and Hezekiah Psal. 119.122 Isa. 38.14 Far more for his own Son God hath given his word for Christ he shall do the work Isa. 52.13 Behold my righteous servant shall deal prudently Isa. 50.9 Behold the Lord God will help me and again the Son is Surety to the Father And the great undertaker that God shall fulfill his part of the Covenant that the Father shall give a Kingdom to his flock Luke 12.32 Joh. 6.37 38 39. 1. Christ as a Surety for us hath payed a ransome for us 2. Giveth a new heart to his fellow-confederats 3. And is ingaged to lose none of them Ioh. 17.12 But raise them up at the last day Joh. 6.39 If we could surrender ouâ— selves to Christs undertaking and get once â— word that he is become good to the Father for us all were well woe to him who is that loose man as he has not Christ under an Act and band of Surety that he shall keep him to the day of God we make loose bargains in the behalf of our souls 5. As Christ standeth between the two Parties he is the great Lord Mediator of the new Covenant Heb. 12.24 1. Substantially our Text calleth him Lord the Son of David by condition of nature he hath something of God as being true God and something of man as sharing with us hence is he Mediator by Office and layeth his hands on both parties As a days man doth Job 9.33 In which he hath a threefold relation 1. Of a friend to both he hath Gods heart for man to be gracious and satisfie mercy and a mans heart for God to satisfie justice 2. Of a reconciler to make two one to bring down God to a Treaty of Peace to take him off Law and high demands of Law which sought personall satisfaction of us and in his body to bring us up to God by a ransome payed and by giving us faith to draw near to his Father so he may say Sister and Spouse come up now to my Father and your Father to my God and your God and Father come down to my Brethren my kindred and flesh 3. He is a
place the Father his place Faith its place the sinner his place 1. Vse· All without this covenant are miserable Christ undertaketh not for them The Lord dealeth with them by Law read Deut. 28. Lev. 26. Job 20. chap. 18. and 27. They have bread but it s not sure not so the beleever Isa. 33.16 His bread shall be given him his waters shall be sure The beleever has all by the free holding of Grace his bread by covenant his sleep by promise safety from the sword to lie down and no man shall make them afraid by covenant his land is tilled by the Covenant of Grace Ezek. 36.34 The man not in this covenant hath all by tenour of the condemning Law the weapon of Steel shall go through bones and liver by vertue of the curses of the Law 2. Men never try their standing whether they be under the first husband of the Law or if they be married to the better husband Christ and under Grace where art thou O sinner in Christ or no They live at random and by chance not knowing that the two covenants hath influence on eternity a man is judged according to his state rather then his actions 3. No state so stable and sure as the covenant of Grace Christ is surety for the believer that he fall not away Christ honour is ingaged he shall not have shame of his Tutory Isa. 50.7 I know I shall not be ashamed saith Christ It s his honour to raise me when I fall 4. We may use arguments of Faith challenging God Jer. 31.18 Turn thou me and I shall be turned why For thou art the Lord my God The Covenant is Faiths Magna Charta the grand mother-promise all prayers must be bottomed on this Jer. 14.21 Do not abhor us Why vers 22. Art not thou he the Lord God Isaiah 64.9 Remember not our iniquity for ever behold see we beseech thee Why we are all thy people every one doth for its own the Prince for his own People the Father for his own children yea the damme for her own young ones the Shepherd for his own sheep and God for his own in covenant with him an offensive and defensive covenant of Peace and War taketh in the believer and all that serveth him the stones of the field Job 5.23 and in covenant with the horse thou ridest on that it shall not cast thee and crush thee in covenant with the sword with the Canon and Musket with the Spear and Bow yea with Death as a Boat to carry thee over the water to thy fathers Land So the Covenant I 'le blesse them that blesse thee and curse them that curse thee Isa. 54.16 I have created the water to destroy Creation is a work of omnipotency only no creature can do it Then fire cannot consume water cannot drown the Saints except by a dispensation of the Lord. 5. Christ is not fastned as a loose nail or as one broken or rotten wedge in the covenant He is there as a nail in a sure place Zach. 10.4 Isa. 22 23. Hang all the vessells of the Fathers house on Christ He cannot break O sweet we are given to the Surety of the covenant Ioh. 17.3 Son answer for him thy life for his life thy glory for his glory and render account of him when the Kingdom shall be given up to the Father Adam was surety in the first covenant and so it fell out free-will holdeth all sure in the Arminian Covenant 6. In desertion to swim upon the covenant keepeth from sinking so Christ in his sad and black hour My God my God why hast thou forsaken me SERMON IX O Lord thou Son of David The one word O Lord holdeth forth Christs Godhead the other Son of David holdeth forth his Man-hood Here 's the perfection of our Mediator in that he is the substantiall Covenant and Emanuel God with us or God us in a personall union the substantiall marriage and aliance between the two houses of Heaven and Earth God and clay 2. He is not ashamed to call them brethren Heb. 2.11 And why would he take part of flesh and blood but because he would be a child of our house vers 14. 3. He would be of blood to us not only come to the sick and to our bed side but would lie down and be sick taking on him sick clay and be in that condition of clay a worm and not a man that he might pay our debts and would borrow a mans heart and bowels to sigh for us mans eyes to weep for us his Spouses body legs and arms to be pierced for us our earth our breath our life and soul that he might breath out his life for us a mans tongue and soul to pray for us and yet he would remain God that he might perfume the obedience of a High Priest with heaven and give to justice blood that chambered in the veins and body of God in whom God had a personall lodging 1. Vse O what love Christ would not intrust our redemption to Angels to millions of Angels but he would come himself and in person suffer he would not give a low and a base price for us clay he would buy us with a great ransom so as he might over-buy us and none could over-bid him in his market for souls if there had been millions of moe believers and many heavens without any new bargain his blood should have bought them all and all these many heavens should have smelled one Rose of Life Christ should have been one and the same Tree of Life in them all O we under-bid and under-value that Prince of love who did over-value us we will not sell all we have to buy him he sold all he had and himself too to buy us 2. Vse What an incomparable thing must the Mediator God-man be There 's no fair creature no excellent one but there 's a peece of nothing and creature-basenesse and creature-vanity in it even a thing of blood to the mother-nothing of the creation of God there is no Rose but it hath a Brier growing out of it except the Rose of Sharon that flower of the field not planted with hands the Son without a Father and who shall declare his generation A Rose that should smell and cast out odours for a mile of earth or for ten miles could draw to it many beholders but if it should smell for the bounds of the half of the earth it should be more admirable the flower that sprang out of the root of Jesse spreads his beauty and the odours of his myrhe through heaven and earth could the darknesse of hell stand and look on the face of the Sun blacknesse of darknesse should be better seen but convene all the little pieces of the Creation summon before Christ faire Angels all the Troops of the sin-lesse glorified spirits the broad skies fair heavens lightsome stars all the
delicious Roses Flowers Gardens Medows Forrests Seas Mountains Birds all the excellent Sons of Adam as they should have been in the world of innocency and let them all stand in their highest excellency before Jesus Christ the matchlesse and transcendent glory of that great All should turn the worlds all into pure Nothing what wonder then that this same Lord Jesus be the delight heaven of all in it Rev. 7.17 The Lamb hath his Throne in the midst thereof Rev. 22.4 And they shall see his face They do nothing else but stare gaze behold his face for ages are never satisfied with beholding suppose they could wear out their eyes at the eye-holes in beholding God they should still desire to see more To see him face to face hath a great deal more in it then is expressed words are short garments to the thing it self Your now sinfull face to his holy face your piece clay-face to his uncreated soul-delighting face is admirable We do not praise Christ and hold out his vertues to Men and Angels The creatures as the Heaven Sun Moon are Gods debtors and they owe him glory but men who have understanding and tongues are Gods Factors and Chamberlains to gather in the rent of glory and praise to God the heavens do indeed declare the glory of God Ps. 19.1 but they are but dumb Musitians they are the Harp which of it self can make no Musick the creatures borrow mans mouth and tongue to speak what they have been thinking of God and his excellency these five thousand years now all the glory of God and the glory of the creatures are made new by Christ Rev. 21.5 And made friends with God Col 1.20 and are in a speciall manner in the Mediator Christ he is Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irradiation or brightnesse of the glory and the character or expresse image of his person All creatures by Adams sin lost their golden luster and are now vanity-sick like a woman travelling in birth Rom. 8.22 All the creatures by sin did lesse objectively glorifie God then they should have done if sin had never been in the world and so they were at a sort of variance and division with God And it pleased Col. 1.20 the Father in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make friendship between God and all things that is to confirme Angels to reconcile man to restore the creatures to be more illustrious objects of his glory now the in-come of the rents of glory is more due to Christ and the debt the greater in that Christ hath made all things new and why should we not in the name of Sun Moon Earth Heaven which are all loosed from the arrestment of vanity by Christ and in the name of Angels and of Saints redeemed hold forth the praises the glory of God in Christ Pa◠pay what you owe to Christ O all creatures but especially you redeemed ones 3. Vse If Christ the Mediator be so excellent a person we are to seek our life the Gospel-way in Christ we often conceive Legall or Law-thoughts of Christ when we conceive the Father just severe and Christ his Son to be more meek and mercifull but the Text calleth him Lord and so that same God with the Father nor hath Christ more of Law by dying to satisfie the Law nor is he more mercifull then the Father because he and the Father are one there are not two infinite wills two infinite mercies one in the Father another in the Son but one will one mercy in both and we owe alike love and honour to both though there be an order in loving God and serving him through Christ. 4. Vse Infinite love and infinite majesty concur both in Christ love and majesty in men are often contrary to one another and the one lesseneth the other In Christ the infinite God breatheth love in our flesh 1. And we see but little of Christ we know not well the Gospel-spirit we rest much on duties to go civill Saints to Heaven but the truth is there be no Morall men and Civilians in Heaven they be all deep in Christ who are there we are strangers to Christ and believing 2. The spirit of a redeemed one can hardly hate a redeemed one or be bitter against them Christ in one Saint cannot be cruell to Christ in another Saint 3. Christ cannot lose his love or cast it away the love of Christ is much for conquering hearts his chariot is bottomed and paved with love duties bottomed on Christs love are spirituall as the Father accepteth not duties but in Christ so cannot we perform them aright when the principall and fountain cause is not the love of Christ Ioh. 21.15 5. Vse The Ancient of dayes the Father of Ages taketh a stile from his new House The Son of Man he hath an old House from whence he is named The Son of God he must affect us and his delight be with the sons of men when he taketh a name from us we should affect him and affect a communion with him and strive to have Christs new name as he taketh our new name The Son of man of David Son of David have mercy on me The second Article of her prayer is conceived under the name of Mercy Why Gods mercy is a spirituall favour deliverance to her daughter is but a temporary favour that may befall a Reprobate The Devil may be cast out of the Daughters body and not out of the Mothers soul. Yea but to the Believer all temporall favours are spiritualized and watered with mercy 1. They are given as dipped in Christs bowels and mercy wrapt about the temporary favour Mar. 1.41 Jesus cured the Leper but how Jesus moved with compassion put forth his hand and touched him So is the building of the Temple given but oyled with mercies Zach. 1.16 Therefore thus saith the Lord I am returned to Jerusalem with mercies my House shall be builded in it Epaphroditus recovered health but with it some of Gods heart and bowels also Phil. 1.27 For indeed he was sick neer to death but God had mercy on him 2. The ground of it is Gods mercy the two blinde men Mat. 20.30 put this in their Bill they cry Have mercy on us O Lord thou Son of David They will not have seeing eyes but under the notion of mercy David pained with sore sicknesse as some think or under some other rod of God desireth to be healed upon this ground Psal. 6.2 Have mercy on me O Lord for I am weak 3. Faith looketh to temporall favours as Faith with a spirituall eye as Christ and his merits goeth about them Heb. 11.22 By faith Joseph when he dyed made mention of the children of Israels departure 23. By faith Moses come to age refused to be called the son of Pharaohs daughter Why and that was but a civill Honour Moses his faith lookt at it in a spirituall manner 4. That same ground that
Damme it s like a Chariot though it have four wheels yet it moveth only as drawen by the strength of Horses without it it s a Plough of timber only that without Iron and Steel breaketh up no earth The new Seed of God acteth as acted by God hence repenting Ephraim Ier. 31.18 Turn thou me and I shall be turned renewed David is often at this Quicken me quicken me the swooning Church Cant. 2. Stay me with flagons and comfort me with apples 3. Sheep are docile creatures Iohn 10.27 My sheep hear my voice I know them and they follow me There is a Controversie with Papists how we know Scripture to be the Word of God there is two things here considerable one within and another without How knoweth the Lamb its mother amongst a thousand of the Flock Naturall instinct teacheth it From what Teacher or Art is it that the Swallow buildeth its clay House and Nest and every Bee knoweth its own cell and waxen House so the instinct of Grace knoweth the voice of the Beloved amongst many voices Cant. 2.8 and this discerning power is in the Subject There is another power in the Object of many thousand Millions of men since the Creation not one in figure and shape is altogether like another some visible difference there iâ— amongst many voices no voice like mans tongue amongst Millions of diverse Tongues of men every voice hath an audable difference printed on it by which it s discerned from all other To the new Creature there is in Christs Word some character some found of Heaven that is in no voice in the world but in his only in Christ represented to a beleevers eye of Faith there is a shape and a stampe of Divine Majesty no man knoweth it but the beleever and in Heaven and Earth Christ hath not a Marrow like himself Suppose there were an hundred counterfeit Moons or fancied Suns in the Heaven a naturall eye can discern the true Moon and the naturall Sun from them all the eye knoweth white not to be blacke nor green Christ offered to the eye of faith stampeth on faiths eye speces little Images of Christ that the soul dare go to Death and to Hell with it this this only was Christ and none other but he only 4. Sheep are simple fancy leadeth them much therefore they are straying creatures Isa. 53.6 Psal. 119. vers 176. 1 Pet. 2.25 there is nothing of the notion of death or of another life in the fancy of Sheep a mouth-full of green Grasse carrieth the sheep on upon a Pit and the mouth and teeth of Lions and Wolves Fancy is often the guide of weak Beleevers rather then Faith little care we by nature what we shall be in the mixt Generation Fancy and Nature cannot out-see time nor see over or beyond death fair green-like hopes of gaine are to us hopes of reall good we think we see two Moons in one heaven there is a way good-seeming that deceiveth us but black death is the night lodging of it Alas we are journying and know not our night Innes and where we shall lodge when the Sun is going downe poor soul where shall you be all night 1. If Beleevers be such dependent creatures what do Libertines and Antinomians teach us That the soul need not go out to Christ for fresh supply but it is acted by the Spirit inhabiting and dwelling in us also that it is the way of the Law not of the Gospel that we act in the strength of Christ both these are against the Gospel 1. We are commanded to pray even the sons who in faith calleth God Our Father which is in Heaven lead us not into temptation which God doth no other way then by giving us new supply of Grace to actuall resistance and Christ wil have us to pray Lord increase our faith the virgins in love with Christ pray Draw us Paul prayeth that the God of peace would sanctifie the Thessalonians wholly 1 The. 5.23 for this he boweth his knee that the believing Ephesians may be strengthned according to the riches of his glory with might by his Spirit in the inner man that Christ may dwell in their hearts by faith and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ Eph. 3.15 16 17 18 19. and that Author Heb. 13.20 21. That the God of peace may make the Saints perfect in every good work to do his will working in them that which is well pleasing in his sight 2. It s against Christs intercession whose it is to keep the faith of the Saints from failing Luk. 22.32 and who finisheth our faith Heb. 12.2 confirmeth us to the end 1 Cor. 1.8 advocateth for new grace 1 Joh. 2.1 2. appeareth in the presence of God for us Heb. 9.24 3. This cannot stand with the promise of perseverance made in the Covenant of Grace Ier. 32.40 41. Es. 59.21.24 Ezech. 36.27 Ioh. 6.39 40. Ioh. 4.13 14. Nor 4. with the faith of perswasion of perseverance Rom. 8.38 39. Jude v. 24.25 Psal. 6. 2 Tim. 4.18 and 5. This must infer either that the regenerate doe not and cannot sin by not believing and persevering in faith and perfecting holinesse in the fear of God which is blasphemy or that the Saints may finally fall from Grace or that the use of grace and willing and doing in the Saints is not of or from confirming and assisting grace 6. This putteth our stock of Grace in our own hand as if Christ did literally only reveale to us the way to Heaven and leave it to our own free will to guide well or ill And so we are to thank Christ for beginning in the spirit and to thank our selves that we go on and grow in grace or end not in the flesh Nay but Christs dispensation in whose grace we are strong Eph. 6.10 can do all things Phil. 4.13 is nothing but one continuate act of Free grace or a long cord or chain of dependency on Christ yea Grace is glory on the wheels Its glory like wheat in the blade in the way in the flâ—x and tendency to the ear and Harvest depending on the continued aspect of the Summer Sun of Righteousnesse the new creature is the iron in the fire heaven in the moulding and framing and under the hammer and tooles of Christ and a Rose in the opening before it cast out its leaves and in this we are to have these considerations 1. Faith is leasurely to look to Christ in bringing his work out of the mould and taking the new ship off the stocks as a perfected vessell We conceive erroneously that Faith only eyeth Christ as pardoning and that it hath no eye no activity and influence on our owne gracious acts wrought in us by Christ but Faith is an agent as it is a patient and joyneth with Christ and with Free-will to an active purifying of the heart
That temptations are measured by grans and scruples to the Saints there 's a seed of comfort and hope in Christs glowning and frownings he would say when the children are filled with bread first then you that are dogs shall also have your portion of the childrens bread there is a kisse and bowels of compassion under the lap of that covering and cloak of wrath with which he is covered for in wrath he remembers mercy and moderateth anger Fury is not in me Is. 27.4 2. Gospel trials and temptations are for a mercifull end that Paul may not be puffed up or as he saith 2 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I should be like a Meteor lifted up in the air above measure 2 Corinth 1.9 But wee had the sentence of death in our selves as condemned malefactors that we should not trust in our selves 3. God will not have them above our strength but the burden and the back are proportioned 1 Cor. 10 13. It s good that we know Christ breweth or mixeth our cup he can Sugar the salt and bitter wine with mercy there is no desertion of the Saints that we read of but there 's as much of Christ in it as giveth it some taste and smell of heaven Heaven is stamped upon the hell of the Saints life is written on their death their grave and dead corps are hot and doth breath out life and glory their ashes and dust smell of immortality and resurrection to life Even when Christ is gone from the Church he leaveth a pawn or a pledge behinde him as love-sicknesse for the want of him Cant. 3. and 5. When Christ is nothing but an empty grave and he himself is away yet weeping for the want of him without care of Angels or Apostles when the beloved himself is gone is somewhat of Christ yea he sendeth before a Messenger to tell that the King himself is comming as in a great summer drouth little drops goeth before the great shower to make good report that the earth shall be refreshed 1. longings for him 2. waiting after him 3. Christ in you seeking after Christ are Messengers of heaven sent before to dresse and adorne the lodging for the Prince who is on his journey comming to thee SERMON XVII 27. And she saith truth Lord yet the whelps eat of the crums that fall from the Masters table OBserve 1. The womans witty answer by retortion in great quickness by concession of the conclusion and granting she was a Dog she borroweth the Argument taketh it from Christs mouth to prove her question She Argueth from the temptation Let me be a Dog so I be a Dog under Christs feet at his Table Wisedoms Schollers are not fools Grace is a witty and understanding Spirit ripe and sharp so it s said of Christ Isa. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatablus Odorari facit illum Forerius respirare ejus erit in timore Domini Grace has a sagacity to smell things excellently so Prov. 1.4 The wisdom of God in the Proverbs giveth subtilty to the simple Vatablus ductilibus calliditatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petaim à Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as may easily be milked and flattered and perswaded in young ones reason sleepeth affection ruleth all and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnarma the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicknesse in all things and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Discretion its Thoughtfulnesse grace furnisheth the soul with quick sharp deep thoughts to know a Divel an Angel Heaven hell and that stollen waters are not sweet Heb. 5.14 They have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their spirituall senses are as wrestlers experienced or as learned Scholers in Universities acquainted with the knowledge of good and ill 2. Faith is thus pregnant as to draw saving conclusions from hard principles and to exstract the spirit of the promises Christ came to save sinners then saith Paul to save me for 1 Tim. 1.15 I am the chief of these sinners and though a temptations language be the language of hell and unbelief as thus Thou art a sinner a lost and a condemned one and therefore hast nothing to do with Christ Faith argueth the language of Heaven and the Gospell from this I am a sinner and a lost one but one of Christs sinners and one of Christs lost ones and for that same very cause I belong to Christ. 3. Faith doth here contradict the temptation and modestly refute Christ if Christ say Thou art a transgressor from the womb Ans. I confesse Lord But Christ died for transgressors 2. If he say Thou art under a curse Ans. With a distinction It s too true Lord So I am by nature But Christ was made a curse for me 3. If he say Thou hast holden me at the door I confesse Lord it is so But if Christ say I came not for thee thou art a Dog to such belongeth not Christ the bread of children you may then Answer O Lord with all reverence to thy holy Majesty It s not so I am thine thou didst come for me the bread belongeth to me When a sinner dare not dispute his actions with Christ yet he may dispute his estate The state of Son-ship is not sin and therefore we must adhere to this as Christ did when he was tempted If thou be the Son of God c. He refused to yeeld that if then Christ himself should say Thou art a Reprobate expound it as a temptation far more if Satan if conscience if the world say it you are not to acknowledge these to be Heralds sent to proclaime Gods secrets Job would not believe his friends in this Then to be tempted to deny your son-ship and claim in Christ may be your temptation not your sin injections of coals to try may come immediately from God as well as from Satan 2. It is good say Antinomians To lay the Saints under a Covenant of works because it doth this good to make us make sure our evidences that Christ is ours yea some desire a wakened conscience that the terrors of God may chase them to Christ But 1. that is a murmuring at Gods dispensation Let Christ tutour me as he thinketh good he hath seven eyes I have but one and that too dimme 2. We are not to make sad whom God hath not made sad Eze. 13.22 Nor to make a lie of Grace Nor 3. To usurpe the Devils office to accuse a brother far lesse your self Truth Lord the Dogs Behold where humility sitteth 1. Christ cannot put humility lower it sitteth in the dust Luk. 15.19 I am not worthy to be called thy son O great Paul What is lesse then nothing and lesse then the least of all Eph. 3.8 Vnto me who am lesse then the least of all Saints is this grace given 1 Tim. 1.13 I was a persecuter a blasphemer 1 Cor. 15.9 I am the least of the Apostles
the Kings house What a motion of free mercy that Christ should lay his fair spotlesse and chast love upon so black defiled and whorish souls O what a favour that Christ maketh the Leopard and Ethiopian white for heaven These two go together Rev. 1. 5. Who has loved us and washed us Humble sinners have high thoughts of free-grace stand not afar off come near be washed for frâ—e-grace is not proud when grace refuseth not dogs salvation must be a flour planted without hands that groweth only out of the heart of Christ. Take humble thoughts of your selves and noble and high thoughts of excellent Jesus to heaven with you A curse upon the creatures proud merits if you make price with Christ and compound with everlasting grace you shame the glory of the Ransom-payer It s no shame to die in Christs debt all the Angels the Cedars of heaven are below Christ Angels and Saints shall be Christs debters for eternity of ages and so long as God is God sinners shall be in graces compt-book The truely humble is the most thankfull soul that is unthankfulnesse is one of the sins of the age we live in it floweth from 1. Contemning and despising Gods instruments The valour of Jephâ—ah is no mercy to Israel because the Elders hate and despise a bastard Judg. 11.1 2 6. The curing of Naamans leprosie is not looked on as a mercy Why washing in Jordan must do it and there be better Rivers in his own land in Damascus Not only God but all his instruments that he worketh by must be eye-sweet to us and carry God and omnipotency on their foreheads else the mercy is no mercy to us 2. Mercies cease to be mercies when they are smoaked and blacked with our apprehensions David 2 Sam. c. 18. and 19. receiveth a great victory and is established on his Throne which had been reeling and staggering of late but there 's one sad circumstance in that victory his dear son Absalom was killed and the mercy no mercy in Davids apprehension Would God I had died for Absolom so a little crosse can wash away the sense of a great mercy The want of a draught of cold water strangles the thankfull memory of Gods wonders done for his peoples deliverance out of Egypt and his dividing the Red-sea What a price would the godly in England have put on the removall of that which indeed was but a Masse-book and the burdensome Ceremonies within these few years But because this mercy is not moulded and shapen according to the opinion of many with such and such a Reformation and Church-government I am affraid there 's fretting in too many in stead of the return of praise and hating of these for whom they did someties pray God grant that the sufferings of the Land and this unnaturall blood-shed may be near an end except the Land be further humbled I fear the end of evils is not yet come This is a directing of the Spirit of the Lord to teach God how to shape and floor his mercies toward us Is it not fitting there be water in our wine and a thorne in our Rose Shall God draw the lineaments and proportion of his favours after the measure of my foot Shall the Almighty be instructed to regulate his wayes of supernaturall providence according to the frame of our apprehensions O he is a wise Lord and wonderfull in counsell Every mercy cannot be overlaid with Saphires and precious stones nor must all our deliverances drop sweet smelling-Myrrhe God knoweth when and how to levell and smooth all his favours and remove all their knots in a sweet proportion to the main and principal end the salvation of his own There is a crook in our best desires and a rule cannot admit of a crook even in relation to the creature far lesse to him who doth all things after the counsell of his own will Truely Lord the Dogs See and consider this woman whose faith was great as Christ saith and so was justified she confesseth and esteemeth her self a Dog and so an unworthy and prophane person Doct. A justified beleever is to confesse his sins to have a sense and sorrow for them though they be pardoned The word is clear for both confession and sorrow for sin though Antinomians make it a work of the flesh in the justified person either to confesse sin or to sorrow for it or to crave pardon for it For confession there is commandment practice promise Num. 5.6 Speak unto the children of Israel when a man or a woman shal commit any sin that men commit to do a trespasse against the Lord and that person be guilty Then they shall confess their sin that they have done This is not a duty of the unconverted onely but tying all the children of Israel men and women Jam. 5.16 Confesse your faults one to another Now it s not confession to men only as if they were sins only before men which the justified person committeth and not sins in the Court of heaven before God as Libertines teach therefore it is added Confesse and pray one for another that ye may be healed for the effectuall fervent prayer of a righteous man availeth much Then justified persons are to pray for pardon of sins confessed I take it to be a precept that as many as say Our Father to God in prayer should also say Forgive us our sins as we forgive them that sin against us and so pardon of sins by a justified person and a son of God is to be asked when we pray for Daily bread and the comming of Christs Kingdome Hos. 14.2 Take with you words and turn to the Lord say unto him Take away all iniquity This must be a confession that a people turned to the Lord are in their iniquities 2. This is set down as a commendable practice Exra 10.1 Ezra confessed and weeped Neh. 9.1 2. And the seed of Israel separated themselves from all strangers and stood and confessed their sins and the iniquity of their fathers Dan. 9.4 I prayed unto the Lord made my confession So David 2 Sam 12.13 I have sinned against the Lord. Isa. 64.5 the Church confesseth Thou art wroth for we have sinned 6. But we are all as an unclean thing Isa. 59.12 For our transgressions are multiplied before thee and our sins testifie against us Job 7.20 I have sinned against thee O preserver of man Psal. 40.12 My sins are more in number then the hairs of my head Jer. 14.7 Our iniquities testifie against us our backslidings are many It s a vain shift to say The Church prayeth and confesseth in name of the wicked party not in name of the justified ones for as many as were afflicted confesseth their sins for the which the hand of God was upon them now Gods hand was upon all Daniel and Jeremiah were carried away captive yea the whole seed of Iacob Isa. 42.24 25. Isa. 64.5 6 7. and Ieremiah Lament 1.16 in name of the
dream so the justification of the Saints is like the free acquitting of a broken man that hath borrowed thousands and is unable to pay the cancelling of his Bill freeth him in Law from paying the sums but doth in no case make him a man that never borrowed mony nor doth it free him from that inherent blot of unjustice in regard of which he is a broken man who hath wasted his neighbours goods but perfected sanctification expelleth sin in his essence being root and branch in its dominion Lordly power indwelling so that it is no more and this is like the expelling of night-darknesse out of the whole body of the Air by the presence of the Sun diffusing its beams and light from East to West and North and South I grant the habit of sanctification perfected in glory doth not make it a false proposition that such a pardoned and washed Saint never sinned for Factum infectum fieri non potest What is done can never be undone that were a speaking contradiction but it putteth the man in that State that he is as free of the indwelling of the body of sin and perfectly holy as the body of the Aire at Noon-day is free of darknesse and qualified with inherent light now Antinomians cannot endure especially Master Eaton their chiefe leader that we say that sanctification is unperfect in this life or that the indwelling of sin can consist with free justification and remission of sins in Christs blood But let us turn our eyes a little toward the wisdom of Gods free dispensation to scan the reasons why our Lord will have justified Saints to go halting to heaven 1. He can at our first conversion make us Glorified and perfected Saints but it s his wisdom to take a time and succession to perfect his Saints he took about thirty and three years on earth for the work of our Redemption and would for three dayes lodge in the grave as it were a neighbour to our Father corruption and the worm our brother and sister Job 17.14 Though he saw no corruption Psal. 16.10 He hath been dressing up the high Palace of Glory his Fathers house these sixteen hundred years if he be pleased to take moneths and years to the work of the applying of purchased Redemption whereas he might and could have done it in one instant as he created light out of darknesse with one word we are to be silent his wisedom in so doing is sufficient for us the second heaven and the new light in the redeemed soul is done by continuing acts of omnipotency the first heaven was sooner made shall it seem hard to us that our midnight and our full noon-day-light of grace are not existant in one instant together We are to wait on in patience and not to fret that we cannot at our first conversion pray out of us the indwelling body of sin and sigh out the weight and sin that doth so hardly beset us Heb. 12.1 God is wise who will have our day to break and dawn by degrees and our shadows to flee away and our Sun to arise to Noon-day-light through length of time if a creature yea the most excellent of created Angels should but sit at the helme of this great world to Rule Govern all things but for forty and eight hours the Sun should not rise in due time the wals and covering of the great building of the world should fall the Globe of the world and of the whole earth should reele to and fro and stagger like a drunken man all should go to confusion and so if we had a world of Grace of our own carving and had it in our wise choise to go from the first moment of our New-birth to heaven without sin we should lose our selves by the way and take on new debt that should require the new and fresh crucifying of the Lord of Glory we should be no better Tutors Governours and Lords to our selves then Adam and the Angels that fell The weight of a Saints Heaven and Hell upon his own clay-shoulders is a Heaven put to a great hazard or rather to a remedilesse losse I shall easily grant that its sure that my heaven be upon Christs shoulders 2. Grace worketh suitably to the nature of the Patients the Vessell would be prepared with the frequent sense of Grace before Christ powre in it the habite of Glory its fit we see and feel the shaping and sewing of every piece of the wedding garment and the framing moulding and fitting of the Crown of Glory for the head of the Citizen of Heaven yea the repeated sense and frequent experiences of Grace in the ups and downs in the way the falls and risings again of the Traveller the Revolutions and changes of the spirituall condition the new Moon the darkned Moon the full Moon in the spirits ebbing and flowing raiseth in the heart of Saints in their way to the Country a rank smell of that fairest Rose and Lillie of Sharon Jesus Christ the delight of men and Angels that as Travellers at night talk of their foul way and of the praises of their Guide and Battell being ended Souldiers number their wounds extoll the valour skill and courage of their Leader and Captain so the Glorified Souldiers may take loads of experiences of free-Grace to Heaven with them and there speak of their way and their country and of the praises of him who hath Redeemed them out of all Nations Tongues and Languages The half drowned man shaketh his head and dryeth his garments before the Sun in the Shoare with joy and comfort The impressions of the kisses of the face of him that sitteth on the Throne are the deeper that the frequent experiences of Grace have been many much dirty and dangerous way and the lively and hearty welcome of Glory suiteth well together 3. As there is much yea an exceeding weight of Glory in heaven so its convenient that the way to Heaven be strewed and covered with Roses of renewed acts of free-grace and Christs repeated expressions of new pardon one expression coming after another that since the Saints pray dayly forgive us our sins it is in the wisdom of God fitting that as Glory in heaven is one continued act of happinesse for all eternity so the Grace that maketh the old and sinfull man a new creature should be one continued act of Grace and as many streams and rivers are one water and one spring in the fountain and many lines one in the center and thousands of generations of men are but one man in the first father Adam so multiplied acts of Grace in the Saints from the first moment of their conversion to the period and first hour of their glorification are but one fountain Grace in God revealed in the Mediator Christ and there can be no reason why our first conversion should be free Grace and the perseverance of the Saints in Grace and all their steps in the way should not also
be grace Grace is not only singly in the Saints but Grace and peace must be multiplyed on them 4. The standing and prorogated intercession and advocation of Jesus Christ every day upon occasion of new committed sins 1 Joh. 2.1 2. and the golden Altar that hath been hot these 1600. yeers Rev. 8.3 4. with the fresh prayers of the Saints must have a daily use so long as Christ is in the Office of the great true and exalted high Priest now passed into the holy of Holiest and better it is that Christ act Grace again and again in heaven as we sin again and again on earth then that the act of our high Priests intercession had been all but one act on the Cross and the way to heaven was made long and falls there must be in the way to the end that I might lodge many nights and moneths by the way with my guide Christ and my expences and charges in the way might be free-Grace 5. Faith hath its work in our graduall mortification wee beleeve that Christ shall perfect what he hath begun so it was needfull that Winter and moneths of Spring and Summer go before our harvest and reaping of the fruits of the tree of life 6. Christ works in the lower kingdom as making the higher kingdom the copy and samplar of his working now it s most sutable for flowers and roses that must be transplanted to grow up in the high garden beside the tree of life and to blossome out glory for all eternity that they grow for a time in the land of Grace that they may take kindly with the soil so the lower and higher gardens of Glory and Grace differ not in nature what groweth in the one can wel grow in the other they cannot suit with the happinesse of that land except they have experienced the holinesse of continued Grace in this land and Christ maketh storms of sin to blow upon his young heirs for their Winter God keeping life at the root that they may be fitter for an eternally green flourishing Summer of Glorie and when Christ consecrated himself through many afflictions that he might be an heir suitable for Glory he being brought through fire and water hot and cold and many changes to heaven and so came to eternall happinesse through many yeers continued holinesse it was not fit that Christ who was to make heirs like his rule and samplar should bring them to glory with a leap and a step from a justified condition to a glorified estate without an intervening progresse in sanctification and holinesse Christ understandeth well the fundamentall Laws of the higher City the new Jerusalem the frame of the government of that kingdom is that none be received as free Citizens of Glory but such as have served Apprentices Minors little children under Tutors to Grace and the way of holinesse he is of too short standing who cometh hot and smoking out from his lusts a justified sinner to step immediatly into Glory and so here is a stranger welcomed to heaven from hell a childe of Satan playing at the Devils fire side yesterday or the last hour now this day this same very hour must be inrolled amongst those who walketh with the Lamb in white Some Souldiers I grant are advanced to be high Commanders Per saltum by a leap but it s for some piece of rare service to the Prince and State and its like the repenting Theef in few hours space had been in three severall Kingdoms in the state of Nature the Kingdom of Darknesse and the Kingdome of Grace and that day with Christ in Paradise But this is I conceive rare and give me leave to say Princes at their Coronation do some extraordinary acts of Grace by priviledge of the new Crown that they may hansell the new Throne with acts of Mercy Christ was now in an act of pure unmixed Grace actually and formally redeeming the lost world on the Crosse and was now this day crowned by his Mother the Church and installed King-Redeemer of Saints and therefore would hansell Paradise with a sinner by a priviledge of matchlesse Grace there is but one example of it in all the Scripture 7. The way to heaven is sweeter that it should be here Nulla dies sine Linea that every day and hour that we sin as every hour we contract new debt Christs free Grace might have its daily flux the fountain opened to the house of David daily running renewed forgiveness going along with this day our daily bread hence these noble acts of Grace 1. Every sin the least omission by Law is hell Deut. 27.26 Gal. 3.10 two sins must be two hells seven sins seven hells then multiplied sins to the number of the hairs of Davids head Psal. 40.12 and not sins only but innumerable iniquities must cause the account of Christs free Grace to swell and arise to a deliverance from two from seven from innumerable hells O Grace every day every hour So then the Rebell brought nine times a day twenty times a day for the space of fourty yeers by his Princes Grace from under the ax how fair and sweet are the multiplied pardons and reprivals of Grace to speak so Here is multitudes of multiplied redemptions here is plenteous redemption I defile every hour Christ washeth I fal Grace raiseth me I come this day this morning under the reverence of Justice Grace pardoneth me and so along while Grace put me into heaven The Lambs Book of life containeth not onely the names of those who are ordained for that blessed end of eternall life but also the means leading to the end then here are written all the sins alâ—â—he pardons of free Grace since the first Adam sinned O but the Book of life must be a huge Volume O how large and broad and long must the Accompts of the Grace of Christ be 2 We are not saved compleatly because justified but Rom. 8.23 We are expectants of the Divinity of immediate vision groan within our selves waiting for the Adoption the Redemption of our body v. 24. and are saved by hope In regard of Title we are saved compleatly but in another sense we are but Lords and Kings in Title only we are far from the Lands Rents Crown and our fathers house and so are not saved while our feet stand within the streets of the new Jerusalem 3. In this consideration we sigh in our fetters and bolts and sin remaineth in us for our exercise and humiliation that we may have an habituall ingagement to Iesus Christ and his Grace that soul loveth much to whom much is forgiven and especially when in sense and frequent experiences much and multiplied backslidings are forgiven Obj. 1. But justification is one indivisible act of Grace pardoning all sins past present and to come and is not a successive and continued act in progresse alwayes such as is sanctification for we are but once justified I answer by these following Assertions Asser. 1. There is a
Popish superstition but that such is Christs excellencie that any thing that hath the poorest relation to him is desirable for him 2. A poor woman Luke 7. sought no more of him but to wash the feet of Christ and kisse them Another woman Matth. 9.21 If I may but touch the border of his garment I shal be whole Mary Magdalen sought but to have her arms filled with his dead body Joh. 20.15 She saith weeping to the Gardiner as she supposed Sir if thou hast born him hence tell me where thou hast laid him and I wil take him away To Joseph of Arimathea his bloody winding sheet and his dead and hoâ—ed and torn body in his arms are sweet Christs Clay is Silver and his Brasse Gold 3. Christs â—harpest rebukes are sweet oyl the wounds â—nd the holes that the sweet Mediatour maketh 〈◊〉 the soul when he smiteth with the rod of his â—outh are with child of comforts he rebuked â—ot the Serpent as not minding salvation to Saâ—an but rebuked Evah intending the promised â—â—od for her O what sweetnesse of love is that â—â—pression Jer. 31.20 For since I spake against Ephraim I do earnestly remember him I will 〈◊〉 have mercy on him saith the Lord. Then rebuking of Ephraim which is called speaking against him is dipt in mercy Hos. 11.7 My people are bent to back-sliding this is a rebuke sharp enough yet he chides himself friends with the people v. 8. How shall I give thee up O Ephraim mine heart is turned within me Here is kissing and love wrapped about rebuksâ— so Jer. 3.1 Thou hast played the harlot with many lovers but see mercy Yet return to me saith the Lord. 4. His black and sowre Crosse is sweet and honied with comfort his dead Body a bundle of myrrhe Cant. 1.13 The smell of which is strong and fragrant and sweateth out precious gum rejoycing in tribulations Rom. 5.3 Count it joy all joy when ye fall in divers temptations Jam. 1.2 The Eagles smell heaven in the crosse and Christ in it Gal. 6.14 Yea the refuse and the worst of Christs crosse the shame and the reproaches of Christ are sweeter and choicer to Moses then the Treasures Riches yea then the Kingdome of Egypt and the glory of it Heb. 11. ver 26 27. yea the shame and blushing on Christs fair face Heb. 12.2 which he suffered under the Crosse is fairer then Rubies and Gold and hath the colour of the Heaven of Heavens Nebuchadnezzar hath more pain torment in persecuting Dan. 4.19 then the three children had in being persecuted There 's pain and fury in active persecution He was full of fury and the form of his visage changed but there is joy unspeakable and glorious in passive persecution Christs sanctified crosse droppeth honey 1 Pet. 1.6 5. Christs glownings and sad desertions though to the believer they be death and hell yet have much of heaven in them So Psal. 30.7 Thou turnedst away thy face and I was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhal I was troubled like a withered flower that loseth sap and vigor So Exod. 15.15 The Dukes of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhaln were amazed yet at that time David prayed cryed and was heard ver 8 9 10. The sweetest communion that Christ seeketh of us on earth is prayer Cant. 2.14 and Cant. 5. Desertion is death it self and a death to the soul. 6. I opened to my beloved and my beloved had withdrawn himself and was gone And what was the Churches case My soul went forth from me The Arabick My soul departed I died So is death described by the like phrase Gen. 35.18 Rachels soul was in departing for she died And when men are stricken with sudden fear the heart is said to goe out So Gen. 42.28 The soul of Josephs brethren departed that is they were extreamly amazed When they found their money in their sacks The like was the case of the Church when CHRIST departed she died for sorrow the soul departed from the soul because her Lord and beloved was gone Yet even that death that soul-hell in the want of Christ was a Heaven it was a sweet and comfortable season then hath she a commuion with him in a most heavenly manner 1. Asking at the watchmen for him 2. In binding sad charges on the Daughters of Jerusalem to commend her to God by prayer 3. Then was she sick of Love for him 4. Then fell she out in that large Love rapture in a most heavenly praise of him in all his vertues My welbeloved is white and ruddy and the chief amongst ten thousand c. Here then the Hell that Christ throweth the Saints in in their Desertions is their heaven 6. The meanest and lowest relation with Christ is honour John Baptist placeth an honour in unloosing the Latchets of his shooes and thinketh to bear his shooes is more honour then he deserveth Joh. 1.27 David a great Prophet appointed to be a King O if I might be so near the Lord as to be a door-keeper in his house Ps. 84.10 He putteth a happinesse on the Sparrow and the Swallow that may build their nests beside the Lords Altar Then the fragments and crums that his dogs eateth must be the dainties of heaven and Christs water the wine of heaven Now if any the lowest thing of Christ the Morsell of his dogs be desireable how sweet must himself be if the parings of his bread be sweet What must the great loafe Christ himself be Christ himself is so taking a Lover he hath a face that would ravish love out of Devils so they had Grace to see his beauty he could lead captive all hearts in hell with the lovelines of his countenance which is white and ruddy and pleasant as Lebanon if they had eyes to behold him O he himself is an unknown Lover he hath neither brim nor bottome his Gospel is the unsearchable riches of Christ his Gospel is but a creature How unsearchable must he himself be The wise man Prov. 30.4 putteth a riddle upon all the wisest on the earth Solomon all What is his name We know neither name nor thing Isa. 53.8 Who shall preach his generation O what a mercy â— that he will give sinners leave to love him Or honour us so much that we may lay our black and spotted love on so lovely and fair a Saviour That such an infinite and desireable love as Christs Love should come to borrow that expression within the sides of thy love and heart is a wonder Alas it s a narrow circle and not capacious to contain him and his love that passeth knowledge Eph. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels To seek Grace is desireable but suppose any person were a Masse and nothing but composed of pure Grace and yet want Christ himself he should be but a broken lamed creature put a soul in heaven and let
minimum quod sic the lowest measure or grain of saving Grace and its saving Grace a drop of dew is water no lesse then the great Globe and Sphere of the whole element of water is water a glimmering of morn-dawning light is light and of the same nature with the noon-light that is in the great body of the Sun the motion of a childe newly formed in the belly is an act of life no lesse then the walking and breathing of a man of thirty years of age in his flower and highest vigour of life the first stirrings of the new birth are the workings and operations of the holy Ghost and the love of God even now shed abroad in our hearts by the holy Ghost shall remaine the same in nature with us in heaven 1 Cor. 13.8 9 10. 2. Christ doth own the bruised reed and the smoaking flax so far forth as not to crush the one nor to quench the other and can with tender cautelousnesse of compassion stoop and with his arm go between the lambe on the margin and brink of Hell as to save it from falling down headlong over the brow of the Mountain he Ps. 147.3 Healeth the broken in heart and as a Chyrurgion so Vatablus expoundeth it bindeth up their wounds and putteth the broken bones in their native place again and whereas young ones are easily affrighted yea and distracted with fear when sudden cryes and hideous War-shouts surpriseth them Christ affrighteth not weak consciences with shouts to put poor tender souls out of their wits with the shouts of Armies of the terrours of Hell in the conscience yea Isa. 42.2 The meek Lord Jesus shall not cry nor lift up a shout nor cause his voice be heard in the street O what bowels What stirrings and boylings and wrestlings of a pained heart touched with sorrow are in Christ Jesus When he saw the people scattered as sheep having no sheapherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was bowelled in heart his bowels were moved with compassion for them O how sweet That thy sinfull weaknesse should be sorrow and pain to the bowels heart of Jesus Christ so as infirmity is your sin and Christs pitty and compassion can the Father see the childe sweat wrestle under an over-load while his back be near broken and he cry I am gone and his bowels not be moved to pitty and his hands not stretched out to help Were not the bowels and heart of that Mother made of a piece of the nether Milstone had she not sucked the Milk and breasts of a Tyger and seemed rather to be the Whelp of a Lyon then a woman who should see her young childe drowned and wrestling with the water and crying for her help and yet she should not stir nor be moved in heart nor run to help This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ. We should have tender hearts toward weak ones considering 1. That Christ cannot disinherit a son for weaknesse 2. Love is not broken with a straw or a little infirmity 3. All the vessels of Christs house are not of one size 4. Some mens infirmities are as transparant Christall easily seen through others have infirmities under their garments 5. We shal see many in heaven whom we judged to be cast-awayes while they lived with us on earth 6. Many go to Heaven with you and you hear not the sound of their feet in their journey SERMON XXI Then Iesus answered and said unto her O Woman great is thy Faith c. THis is the last passage of the Text containing a commendation of the Woman given to her by Christ in her face 2. An answer according to her desire 3. The effect of her praying with instancy and pressing importunity of Faith The Devil is cast out of her Daughter Christ acknowledgeth here That Instancy of praying in Faith will overcome God and Satan and all the saddest Temptations that can befall the Childe of God Hence observe what acts of efficacious power instant and earnest praier putteth forth upon God and how the clay-creature doth work upon and prevail with the great Potter and former of all things 1. Prayer is a Messenger and a swift and winged post dispatched up to Court Psal. 5.3 David sent away this post early in the morning with morning wings My voice shalt thou hear in the morning The post is himself for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will addresse my person as in battle array Iob 33.5 Set thy self in order before me and stand up saith Elihu to Iob. Or I will addresse my words Iob 32.14 Now he hath not directed his words against me the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and David sent himself to Heaven not only as a post but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—sappeh soundeth I will look up or espie as one that keepeth watch and ward waiting for an answer from God as the word is Habbak 2.1 and Psal. 18.6 In my distresse I called upon the Lord and my cry came before him even into his ears 2. Prayer putteth a challenge upon God for his Covenants sake and his Promise that is greater boldnesse then to speak to God and wait on Isa. 63.18 Our Adversaries have troden down thy Sanctuary 19. We are thine thou never barest rule over them they were not called by thy Name Lam. 2.20 Behold O Lord and consider to whom thou hast done this Isa. 63.17 O Lord why hast thou made us to erre from thy wayes And hardened out heart from thy fear Return for thy servants sake the Tribes of thine inheritance Hence is there an holy chiding with God Psal. 22.2 O my God I â—ry in the day time and thou hearest not and in the night season and am not silent Psal. 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me 3. It putteth God to great straights and suffering even to the moving of his soul Jer. 31. When God heareth Ephraim bemoaning himself in Prayer it putteth God to a sort of pinch and condolency ver 20. Is Ephraim my dear son Is he my pleasant Childe For since I â—ake against him I do earnestly remember him â—ill therefore my bowels are troubled for him 〈◊〉 Isaac an earthly Father moved and his heart â—ent and torn with the weeping and tears of Esaâ— his son so as he must confer some blessing upon him far more must the bowels of our father infinite in mercy be turned within him at the weeping and tears of a praying and crying Church 4. When God seemeth to sleep in regard that his work and the wheels of his providence are at a stand prayer awaketh God and putteth him on action Psal. 7.6 Arise O Lord in thine anger lift up thy self because of the rage of mine enemies awake for the judgement thou hast commanded Psal. 44.23 Awake Why sleepest
Nay but if thou canst pray thou dost set the whole wheels of Omnipotency on work for the building of the Lords house in which regard the Prayer of a sick and poor man shall do more in War for the Cause of God then twenty thousand men It was not Ahasuerus nor the grace that Esther found in the eyes of the King that saved the whole Church of the Iews from destruction but the Prayers of Esther and her maids It s true an Angel broght Peter out of Prison Act. 12. But what stirred that wheel in Heaven vers 5. Here 's the Cause Prayer was made without ceasing to God for Peter by the Church Quod est causa causae est etiam causa causati Prayer Prayer can put a reeling and tottering on King and Court Pope Prelate and Babylon we are to pray the King of the bottomlesse pit the man of sin the graven Images of Apostate Rome out of the world Prayer can yoke all the swords in Europe against the Whore every one who hath the Spirit of Adoption though poor and rejected of men by prayer have powerfull influence on all the Nations of the earth on all Europe on the ends of the earth on the hearts of the Jews on Turkes and Indians Prayer can reach as far as Omnipotency accompanied by the wise decree of our Lord And the poorest Girle or Maid that can pray doth lend a strong lift to heighten the footstool of Christs Royall Throne children and poor Maids by Prayer may put the Crown on Christs head and hold up his Throne and may store and increase heaven by praying Thy Kingdome come and inlarge Hell and fill the pits with the dead bodies of Christs enemies and may by prayer binde Kings in Fetters chaine up and confine Devils subdue Kingdoms Great is thy Faith For the clearing of these words we are to consider three points 1. What Faith is 2. What a great Faith is 3. Why he saith thy Faith appropriating it to the woman Now of Faith I shall speak 1. A word of preparations for Faith 2. Of the grounds and necessary motives to Faith 3. Of the Ingredients of Faith 4. Of the sinners warrants to believe 5. Of divers sorts of false and ill rooted Faiths 1. There be some preparations which go before Faith 1. Faith is a seed of heaven it is not sowen by the good husbandman in unplowed and in Fallow ground Christ soweth not amongst thornes we are builded on the Faith stones are hewen rubbish removed before one stone be laid 2. Every act of Grace in God is an act of Omnipotency and so requireth not time or succession God might have set up the frame of the world in all its fulnesse with lesse then one thought or act of his will put forth by Omnipotency yet did our Lord subject the acts of creating the first world to the rule of time and to a circle of evening and morning nights and dayes so doth the Lord set up a new world of Faith in a soul void of Faith by degrees There 's a time when there 's neither perfect night nor perfect day but the twilight of the morning and God not withstanding created the morning no lesse then the noon day Sun There 's a half Summer and a half Spring in the close of the Spring which God made The Embrio or birth not yet animated is neither seed onely nor a man-child only so is a Convert in his first framing neither perfectly untamed corruption because there 's a crack and a throw in the iron sinew of the neck nor is he a thorow child of light but as we say in the dead-throw in the place of breaking forth of children as Hosea speaketh A child with his head come forth of the womb and no more and so half born only so is the Convert while he is in the making not taken off Christs wheels half in the borders of hell and looking a far off at the Suburbs of Heaven not far from the Kingdom of Heaven But 2. This bridge over the water between the kingdom of darknesse and the state of saving Grace hath no necessary connexion with that Kingdom of the Son of Gods love but such as it hath from the sole and meer decree of the free Election of Grace and therefore many Reprobates may enter the Bridge and never go along to the other Banke of the River God breaketh the Bridge this being the very division and parting of these two unsearchable wayes of Election and Reprobation yet so as the sin in cutting the bridge is the guilt of the Reprobate man As many births die in the breaking forth out of the womb divers Roses in the Bud are blasted and never see harvest through the fault of the seed not of the Sun 3. It s true the new creation and life of God is vertually Seminaliter in these preparations as the seed is a tree in hope the blossome an apple the foundation a Palace in its beginning so half a desire in the Non-converted is love sicknesse for Christ in the seed legall humiliation is in hope Evangelick Repentance and mortification But as the seed and the growing tree differ not gradually only but in nature specifically as a thing without life is not of that same nature and essence with a creature that hath a vegetative life and groweth so the preparatory good affections of desire hunger sorrow humiliation going before conversion differ specifically from those renewed affections which follow after The former being acts of Grace but not of saving grace which goeth along with the decree of Election of Grace and of like Latitude with it the latter being the native and connaturall fruits of the Spirit of which the Apostle speaketh Gal. 5.22.23 In which regard no man is morally and in regard of a divine promise such as this Do this and this and God shall bestow on you the Grace of conversion fitter and in a nearer disposition to conversion then another 1. Because we read not of any such promise in the Gospel 2. Because amongst things void of life all are equally void of life and there 's here no degrees of more or lesse life no intention no remission or flacking of the degrees of life for even as an Ape or an Horse are as equally no men as stones and dead earth are no men though an Ape or an Horse have life common to them with men which stones and earth have not yet they are equally as destitute of reason and an intellectual life which is the only life of a man as a man as stones and earth are So Saul only humbled by the terrours of the Law and sick of half raw desires of Christ is no lesse yet a creature void of the life of God then when he was in the highest pitch of obstinacy spitting out blood and murthers on the face of that Lord Jesus whom he persecuted and in this regard conversion is no lesse pure
to the sails in that flux of the souls way toward God But Faith moderateth and lesseneth all these in relation to the creature so the Faith which hath its direct aspect toward eternity and looketh on the shortnesse of sliding away time and the transâ—ent wheeling away oâ— the poor figure of this world 1 Cor. 7. v. 29.31 turneth all these acts into but half a face on thâ— creature and into leasurely and leaden motions or to half non-acts as if made up of heavenlâ— contradictions v. 29 30 31. Having wives having no wives Weeping no weeping Rejoicing no rejoicing Buying no possessing Vsing the world not using the world When the Saints throng through the presse and croud of the creatures for the world is a bushie and rank wood thorns take hold of their garments and retard them in their way Faith looseth their garments riddeth them of such thornie friends as are too kind to them in their journy who diggeth for Iron and Tin in the earth with mattocks of Gold What wise man would make a Web of cloth of gold a net to catch fish Expences should over-grow gains There 's much of the mettall of heaven in the soul Faith would forbid us to wear out the threds of this immortall spirit such as are love joy fear sorrow upon peeces of corruptible clay Alas is it Faiths light that setteth men a work to make the soul a golden-needle and the precious powers and affections thereof threds of silver to sow together peeces of sackcloth and old rotten rags What better I pray you is the finest of the web in the whole systeme of creation Certainly the heavens must be a thred of better wool then the clay-clay-earth yet if you should break your immortal spirit and bend all the acts to the highest extent of your affections to conquer thousands of Acres of ground in the Heavens and intitle your soul to that inheritance as to your onely patrimonie without Christ Faiths day-light should discover to you that this finest part of that web of Creation with which you desire to cloth your precious soul is but base wool and rotten thred and though beautifull and well dyed to the eye yet Psal. 102.26 The heavens even all of them shall wax old like a garment And the wisdome of Faith knoweth a shop where there 's a more excellent suit of clothes for the soul 2 Cor. 5.1 2. And a more precious peece of the Heaven to dwell in even a House which is from Heaven with which you shall bee clothed When life shall eat up death and mortality 2. The creatures are below the affections of the believer and his affections conquer them as having the vantage of the mount above all the creatures So Paul maketh an elegant contrariety Phil. 3.19 20. Between those whose heart senses minde findeth neither smell taste nor wisedome but in earthly things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde things of the earth importeth all these and those who by Faith look to Heaven and dwell there And the temporaries heart is below the world and the creatures are up in the mount above him So Mat. 13. v. 7.22 The thorns or cares of riches have the fore-start of the earth and sap above Faith or the good seed For the seed was cast in the earth when the thorns had been there before and had the vantage of the season and the soil both The first love is often strongest The Martyrs Heb. 11.35 had poor and weak thoughts of this life and would not accept and welcome life and deliverance from death but had strong acts of Faith and love toward a better resurrection It s a souls strong Faith that bringeth him to nil admirari and to wonder at nothing Never to love much nor fear much nor sorrow much nor joy much nor weep much nor laugh much nor hope much nor dispaire much when the creature is the object of all these acts there is nothing great not the worlds All things or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him who is possessed with that Righteousnes which is of God by Faith Phil. 3.8 9. Men that talketh with good will and all their heart of their learning books of their own Acts good Works Wisdom Court Honour valour in War Flocks Lands Gold Moneys Children Friends Travels are to Examine If Faith be not a chaste thing and that acts of whoredome with the creature and of believing in Christ are scarce consistent Let your affections move toward the creature without sound of feet 3. There must be self-forsaking in believing 1. An affirming and an ay to grace is a negation and deniall to it self 1 Cor. 15.10 I laboured more abundantly then they all Yet not I but the grace of God which was with me To deny that you are Christs or that you have any grace if Christ have any thing of his in you is not self-deniall but grace deniall and God-deniall deny the work of the spirit and deny himself It s a saying of humility Cant. 1.5 I am black and of Faith but comely as the tents of Kedar as the curtains of Solomon And Cant. 5.1 I slept but my heart waked It s Faith to hold fast your state of adoption Lord I am thine 2. When our self maketh a suit to self and putteth in a bill to the flesh O pitie thy self Rejoice O young man in thy youth It s self-renouncing to deny this request to the flesh And Faith only can give an answer to self-declining the crosse He that denieth me before men him will I deny before my Father and his holy Angels saith Christ. And another answer Faith giveth Rom. 8.12 I am not debtor to thee O flesh I owe thee nothing And its Faiths word of answer Eccles. 11.9 But know thou that for all these things God will bring thee unto judgement 3. Faith putteth the soul in that condition that self may be plucked from self without great violence as an apple full of the tree and of harvest-sap is with a small motion pluckt off the stalk Act. 21.13 I am ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my self in readinesse not only to be bound but also to dye at Jerusalem for the name of the Lord Jesus Certainly Faith saw here more in Jesus of excellency and sweetnesse then there could be of bitternes in bonds and death to self 4. There 's a deniall of the creature and a bill of defiance sent to all the lovers of the world when Ephraim is brought to this act of believing Hos. 14.3 For in thee the Fatherlesse findeth mercy Then it s said Ashur shall not save us We will not ride upon horses That creature that we trust on we ride upon it as Israel did upon the horses of Assyria and Aegypt But in this regard Faith dismounteth the believer and abaseth him to walk on foot All the creatures are ships to the believer without a bottome They are empty and weak David forbiddeth us to ride on a Prince
God delights to have men and Angels his debtors Grace holdeth an open and a free Inne with all the dainties that Christ can make to all comers and goers for nothing but thanks and heartily welcome Grace maketh no gain of my work The sweating of Angels and of the Thousand Thousands that sing up the glory of Christ before the high Throne is no income to Christs Rent Grace should not be Grace if it could Traffique or buy or sell with a creature Angels and men stand in the Books of Free-grace for Millions of borrowed summes Christs blood and deep love may be praised but never recompenced Christs love hath filled this world and the new Paradice with debtors and Angels can neither read nor sum nor cast up the Accompts of Free-grace 3. That we cannot be masters of one good act without his preventing Grace evidenceth what nature is and maketh Grace both my staffe and my convey in at Heavens Gates Nature and Free-will must stoop and do homage to CHRIST There 's a Glory active and a Glory passive as there 's also Grace active and passive Free-will is active under Grace and passive also therefore Grace and Mercy is to the Saints and upon the Saints Nature emptieth its lamp upon the golden pipe the rich Grace of the Mediatour and Free-will moveth and runneth but not but as moved driven and breathed upon by Free-grace But as concerning Glory it hath a more eminent and noble relation Glory shall be on the Saints as a garment as a Crown for they shall be glorified But no Glory to the Saints but only only to the Lamb to the flower of the Glory of Glory Jesus the Celebrious Eminent most high and adored Prince of the Kings of the earth and therefore there 's room and place left for sin and shame to Free-will in the busines of praedeterminating grace that nature can but sigh and sin and Grace sing and be spotlesse and innocent Christ so draweth as we sin in not being drawen Christ so taketh and allureth that it is our guilt that we are not taken and overcome with the smell of the Kings Oyntments So is sin the field out of which springeth the Rose the flower of free and unhired Grace sin must go with us as near to heaven as to the threshold of the gates that the sinner may halt and crook when he moveth his foot on the threshold stone of Glory that so pardoning Grace may enter the new City with us 4. The Lord will have us take to heaven with us a Book of the Psalmes and Praises of Grace that in that land we may extol and advance Free-grace and may hold the Book in our hand all the way and sigh and weep and sing and adore the Saviour of Free-grace and may take Graces bill in our hand into Heaven with us O how sweet to be Graces drowned and over burdened Debtor It s good here to borrow much and professe inability for Eternity to pay that heaven may be a house full of broken men who have borrowed Millions from Christ but can never repay more then to read and sing the praises of Graces free bill and say Glory Glory to the Lamb that sitteth on the Throne for evermore praising for ever in heaven must be in liew of paying debt 1. God is not behinde nor wanting to the gracious soul for there 's a promise of Grace here 2. There is an intercession at hand and that more mighty now then at Christs first ascension and shall be more mighty when all Israel shall be converted There is a stirring required in a gracious spirit but with sense of natures weaknesse so as he is to arise and be doing and the Lord shall be with him and he is so to blow upon the coals as if he could do his alone though not without the Faith of Dependance upon an immediate acting from Heaven Object 3. But then Adam yet sinlesse was to believe weaknesse and sin in himself before he sinned Ans. Not so but he was to have that which by Analogie answereth to sense of sin that is a sinlesse consciousness and solicitude that if God should withdraw his stirring and predeterminating influence of corroborating him to will and to do you may call it Grace he should fall and that legs in Paradice without actuall assistance could not actu secundo bear the bulk and weight of Adams connaturall and constant walking with God that Adam might know before he was a debtor to justice that he had need of mercy or the free goodnesse of a surety such as Jesus Christ to prevent debt no lâ—sse then to pay debt even as Angels are debtors to Christ their head for Redemption from all possible sinnes no lesse then we are though the degrees of altitude of Grace varieth much the obliged underlings of such a bountifull Landlord for Repemption from actuall misery 3. That is a great Faith that is not broken with a Temptation But 1. taketh strength from a Temptation as some run more swiftly after a fall that they may recompence their losse of time and that is great Faith that argueth from a Temptation as this woman doth 2. That is Jobs great Faith chap. 2.3 That he still holdeth fast his integrity the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hazak is to hold with strength and power He keepeth fast and with violence his innocency and Faith maketh him stronger then he was the word is used Psal. 147.13 For making stronger the Bars of Ports And its Jobs praise chap. 1.22 In all this Job sinned not nor charged God with folly 3. It s a strong faith in this Woman that in a manner Conquers Omnipotency by believing yea Satan Winds Fire from Heaven Wife Sabeans yea apprehended wrath cannot prevail with Job to subdue his Faith in all he standeth by this Job 15.13 Though the Lord should slay me I le trust in him It s great Faith to be at holding and drawing with God and yet believe and pray Hos 12.3 Gen. 32.26 And not let the Lord alone nor give him any rest Isa. 62.6 7. till he answer as suppose thy prayers were never heard and the Acts of believing were but Darts thrown at Heaven and the Throne without any effect yet because Prayer and believing are acts of honouring God though they never benefit thee it argueth strong grace and so great Faith that it can be said there be ten years twenty years of reiterated Acts of Faith and prayers of such a man lying up before the Throne yea in Christ the high Priests bosome Let God make of my faith what he will yet am I to believe continued believing is Christs due though it should never be to me gain of comfort or successe that is a weak man who is thrown down on his back with a blast of wind or made to stagger with the cast of a straw or a feather The temporary faith is in this seen to be soft that its broken
is an Argument of great Faith Isa. 28.16 He that beleeveth shall not make hast he shall not be confounded with shame so the 70. traslateth it and Paul after them Rom. 9.33 As those that fleeth from the enemy out of hastinesse procured by base fear which is a shame I dare not say that the 70. readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinet insted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundatur but it proveth believing a valorous keeping the field without flying so continued waiting on God to be of kin to believing and the longer the thred of hope be though it were seventy years long as Hab. 2.1.2 or though it were as long as a cable going between the earth and the heaven up within the vail Heb. 6.19 the stronger the faith must be unbelief not being chained to Christ leapeth over board at first as the wicked King said in the â—â—st of unbelief 2 King 6.33 What should I wait any longer on the Lord Faith is a grace for winâ—er to give God leisure to bring Summer in his own season the reasons of our weaknes be two 〈◊〉 We see Israel their dough on their shoulders wearied and tired lately come out of the 〈◊〉 Furnace wandring without one foot of â—eritage fourty years in the wildernesse and four hundred years in Egypt Act. 7.6 This â—â—keth like poverty to believe the other myâ—â—ery in the other side or Page of Providence 〈◊〉 Glory of dividing the Red-Sea and of giving seven mighty Nations to his people and their buildings lands vineyards Gardens is a strong Faith 2. The furnace is a thing void of reason and art and so knoweth little that by it the Goldsmith maketh an excellent and comely vessell of Gold It s great Faith to believe that God by crooked instruments and fire and sword shall refine a Church and erect a glorious building and these Malignant instruments are as ignorant of the Art of divine Providence as coals and fuell are of the Art and intention of the Gold-Smith Mic. 4.12 Isa. 10.5 6 7. The Ax and the Saw knoweth nothing of Art nor the Sword any thing of Justice Prelates Papists Malignants in the three Kingdomes understand nothing of Gods deep counsell upon themselves in that God by a fire of their kindling is burning themselves and taking away the Tin and Brasse and reprobate mettall and refining the Spouse of Christ they serve a great service but know not the master of the work 11. An humble Faith such as was in this woman is a great Faith the more sins that are pardoned as it inferreth the more love to Christ Luk. 7.47 So the unworthier a soul is in it self to believe pardon in Christ argueth the greater Faith it must be a greater Faith to believe thâ— pardon of ten thousand talents then to believâ— the forgivenesse of five hundred pence Christ esteemeth it the greatest faith in Israel thaâ— the Centurion abaseth himself as one unworthy to come under one roof with him and that he exalteth Christ in his omnipotency to believe that he can command all diseases at his nod Math. 8.8 9 10. 12. A strong desire of a communion with Christ is an Argument of a strong Faith Rev. 22.20 Surely I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quickly faith answereth with a hearty desire Amen even so Come Lord Jesus and 2 Pet. 3.12 These two are conjoined the one is a word of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for the other a word of earnest desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hastning after Stepha votis accelerantes the coming of the day of the Lord. Faith desireth an union with Christ and a marriage union The reason is strong Faith cometh from strong love and strong love and strong coals of desiring to be dissolved and to be with Christ Phil. 1.23 Burneth in at Heavens door love-sicknesse for glory goeth as high as the lowest step of the Throne that the Lamb Christ sitteth on and its faith and love together that desireth Christ to mend his pace and saith Cant. 8.14 Make haste my beloved and be as a Roe or a young Hart upon the mountains of spices The fervor of love challengeth time and the slow-moving wheels of yeers and moneths and reckoneth an hour for a day and a day for a yeer Psal. 101.2 O when wilt thou come to me So hope deferred is a child-birth pain and a sicknesse of the soul Prov. 13. 12. Faith with love cannot indure a morrow Faith putteth Christ to posting and leaping over mountains and skipping over hils Cant 2.8 And addeth wings to him to flee more quickly Yet is there a caution here most considerable Faith both walketh leisurely and with leaden feet and moveth swiftly with Eagles wings Faith in regard of love and desire of union with God is swift and hath strong motions for an Union Yea a love-sicknesse to be at the top of the mount to be satiated with a feast of Christs enjoyed face but in regard of a wise assurance that Gods time is fittest it maketh no haste So to wait on and to haste may stand together 2 Pet. 3.10 13. Faith effectuall by or with child of love and good works is a strong Faith 1 Thes. 1.3 Remembering your work of Faith Philem. v. 6. Faith effectuall There be bones in a strong Faith yea sap and life How many Thousands of Apples be there vertually in a Tree that beareth fruit for thirty or fourty years together So it s said of Stephen That he was full of faith and power Act. 6.8 And Barnabas Act 11.24 Full of the Holy Ghost and of Faith What is then a small Faith or a weak Faith is easily known 1. A Faith voyd of all doubting is not a weak Faith Nor yet the strong Faith Antinomians erre many wayes in this point 1. After the revelation of the spirit neither Devill nor sinne can make the soul to doubt say they Yea but the spirit of revelation was in Jeremiah who doubted when he complained Chap. 15. v. 18. to God of God Wilt thou be to me altogether as a liar and as waters that fail Chap. 20.7 8 9. v. 14.15.16 Job doubted c. 13. v. 14. when he said Wherefore hidest thou thy face and holdest me for thine enemy And Asaph Ps. 73.13 Heman Ps. 88.13 14 15. And the Church 77. Psal. Yet all these were sealed by the spirit unto the day of redemption 2. This is like the foul errour of the Arminians who with Socinians hold that as there be three degrees of believers 1. Some babes 2. Some aged so there is a third sort of truly perfect ones who do not sin from the root of concupiscence the combate between the flesh and the spirit now ceasing only they sin through inadvertence or some errour or over-clouding of their light as Adam and the Angels sinned there being no inward principle of corruption in them Hence some Liberâ—ines say These that are in Christ can no more sin and
love Christ. This truth is in it that in such a pain and sad condition of suffering as the damned are in sin despair or Gods hating of them excepted Saints can believe and love Christ Psal. 22.1 at least desire to have leave to love Christ for the evill of sinne may the evill of punishment cannot quench the love of Christ which is stronger then death then hell Cant. 8.6 7. The soul at the lowest condition is like the man who hath ingaged his lands for so great a sum as may be a Just price to buy the land and so in effect he hath sold the land but with a reversion he keepeth the reversion and so by Law within such a time he may redeem his morgaged inheritance The weakest of believers at his lowest ebbe keepeth the reversion of Christ He may by some grievous sinne be under such a terrible desertion as to put the inheritance of Heaven to a too great hazard of being lost and in appearance and in his own sense and in the sense of many all is gone yet then to say nothing of the invisible chain of Gods unchangeable decree of Election which the strongest armes of Devils and Hell cannot break there is fire under the embers sap and life in the root of the Oak tree God saith of the bud of this Vine tree though the man neither see nor hear it destroy it not for there is a blessing in it As touching the second The Question may be What remaineth for him in this condition to know his condition or what can he do I answer 1. When Christ hath left his bed and is gone he is to keep warm the seat that Christ was in I do not say that the Church Cant. 5.6 was at the lowest ebbe yet a desertion there was and a sad one But in this condition she openeth her heart to Christ I rose up to open to my beloved 2. vers 5. There be some droppings of Myrrhe from her hands some sense of Christ. 3. I called him but he answered me not there remaineth a faculty of praying 4. A love-sicknesse hence it is evident in the lowest and ebbest condition of a fainting faith there is something answerable to this and this is to love the smell of Christ that he hath left behinde him when he himself is gone it is to desire to behold with love and longing the print of his feet the chair of love that he sate in hence though you feel no work of sanctification his seat is kept by some spirituall meditations as to consider what a kinde of love it is that Christ hath bestowed on sinners for that he loved his own before he died for them his love being the cause why he died for them and still after the purchased Redemption he loveth them and intercedeth for them up at the right hand of God and this is as much as to say Christ hath loved you and repenteth not of his love love made him die for you and if it were to do again he would die over again for you Rom. 8.33 34. 1 Tim. 3.16 And suppose we that there were need that CHRIST should die twice or foure times or an hundred or millions of times and that he had ten thousand millions of lives and that our sins should have required that he should first die for one believer and then die again the second time for another and then the third time for another and so that hee must for every severall Elect person have died a severall death Love love should have put him upon all these deaths willingly and therefore if the beleever had ten loves as many loves in one as there be Elected men and Angels all had been too little for Christ and when the believer hath been serving and praising up in the highest Temple as many millions of ages of years or a tract of Eternity answerable to that duration of ages as the number of the sand on all the coasts in earth of all the stars in Heaven of all the flowers hearbs plants leaves of trees that hath been or shall be from the Creation of God to the taking down of the workmanship of Heaven and earth yet shal he be as much in Christs debt for this infinit love when that time is ended as when he first opened his mouth in the first breathing out of praises in the state of glory 2 He may turn over in his minde all the promises and the literall revolution of them in the minde though it be but a deed or act of the understanding and memory may cast fire on the affections in which there resideth a habit of grace though there be no fire in the bellows yet blowing with the bellows may waken up and kindle fire in the hearth where there is little The habit of grace is often as sparks of fire on the hearth under the ashes and may be kindled up and made a fire 3. When Faith is weakest and the soul under a winter and a dead eclipse its fit to keep the heart in a passive frame of receiving of him again as to sorrow for sin and to put to door unrepented sins as when the King goeth abroad sweep the Chamber for his return Missing of Christ longing for his return inquisition for him Watchmen saw ye him Love-sicknesse for him putteth the soul in a sweet passive capacity to receive him again Cant. 3.1 2 3 4 5. 4. When the Church is in bed sleeping yet she is charged to open Cant. 5.2 to weep at the noise of Christs knock when you cannot rise is somewhat a prisoner may stir his legs and cause the iron fetters tinckle though he cannot get out there is some strength when we are bidden Heb. 12.12 Lift up the hands that hang down and the feeble knees Motion will make fire 5. Especially Christ sleepeth least when his childe is in a high feaver Love watcheth then most at the bed side SERMON XXIV THY Faith Faith is so Christs as the fountain and the cause that it is ours as agents moved and acted by Christ. Hence it s a foul errour to say that there 's no inherent Rightoousness in the Saints and no graces in the souls of believers but in Christ only There 's water even the spirit powred on the dry ground Isa. 44.3 Gods spirit put within us Eze. 36.26 27. The spirit of grace and of supplication powred on the house of David Zach. 12.10 A well within the saints springing up to life everlasting Joh. 4.14 The Father and the Son through the operation of Grace take up house in them Jo. 14.23 Such a new stock and plant of Heaven set in them as they have the Anointing dwelling in them 1 Joh. 2.27 The seed of God abiding in them 1 Joh. 3.9 Vnfained faith dwelling in Timothy 2 Tim. 1.5 Grace in them as fire under ashes 2 Tim. 1.6 And a new Divine nature 2 Pet. 1.4 An inward man 2 Cor. 4.16 Col. 1.27 Christ in
you the hope of glory Nor are the faculties of the soul and the workings thereof in our conversion destroyed as some say as if the Holy Ghost should come in stead of these for Christ taketh down old work and maketh a new building for himself but the stones are ours the soul remaining in its powers and operations the understanding and will remain but opened Luke 24.45 Joh. 21.18 Eph. 1.17.18 Eph. 4.23.24 Christ removeth the rubbish and the frowardnesse and over-goldeth our stones it s our matter and his workmanship Hence we are agents Grace teacheth no man to be lazie for because all the morall actions of the renewed are commanded of God if we by Grace were no agents in these but meer Patients and Christ and the Holy Ghost the only immediate agents in the omitting of beleeving praying praising hearing in not doing all our naturall and civill actions for God and in a spirituall way yea and in our forbearing to murther whore blaspheme c. for by the Grace of Christ the Saints abstain from sin we should not sin all these wicked acts were to be imputed to the Grace of Christ and the Holy Ghost which is blasphemy and a flat turning of the Grace of God into wantonnesse Now we are by Grace to be agents to purge our selves 1 Joh. 3.3 to run with inlarged hearts in Gods way Psal. 119.32 to stir up and blow upon Grace under ashes 2 Tim. 1.6 To walk in Christ as we have received him Col. 2.6 To keep our selves in the love of God Jud. 21. Vse We are to be carefull of the stock not to hurt or wast the stock of Grace he who is spending on his stock ere it be long shall have nothing cast not water upon your own coal to quench the spirit or to grieve it See what grows out of your stock What income and crop of the fruits of the spirit shall return to Christ The Lord demandeth of every child of God what and where is the stock and where is the rent of Heaven It is the vertue of the Merchant to increase the stock and in all losses to strive to keep it whole There is a wasting of the habit of Grace which is a dangerous thing Eph. 4.30 There is a â—adding of the spirit and a rubbing off of some letters or Characters of the broad Seal of the spirit which is forbidden even as break some spaikes or Ax-tree of the wheels of a great work and the mill or the horologue is at stand and can work nothing beware that no wards of the Conscience be broken for fear that the key of David that openeth the heart fit them not or suit not with the lock David brake a ward and a sprint of the new heart by his Adultery and bloodshed and therefore no Artificer but one only in Heaven could put the lock in frame again Psa. 51.10 The new creation is like a curious horologe made of Christall glasse it must be warily and tenderly handled the frame of the workmanship of the holy Ghost dwelling in us 2 Tim. 1.14 must be kept from the least craze or throw in all the wheels and turnings thereof yea the least mote must not rest on it Quest. What must be done to keep in good temper the new Creation Ans. 1. Beware to go to bed and sleep with a bone broken or disjointed in the inner man It s good to be disquieted in spirit as if there were an aking in the bones after some gâ—â—at sin not repented nor bewailed when Peter by denying his Lord had rotted a bone or a joint of the new man in himself he rested not well that night he went out and wept bitterly Mat. 26.57 Jeremiah made a rash and passionate vow to speak no more in the name of the Lord but he could not sleep with that coal of fire in his bones Jer. 20.9 2. Put the keeping of the new Creature off your hand make it a pawn committed to Christs keeping 2 Tim. 1.12 let him answer for it be not you under the burden of it your self The habit of Grace and the man put under lock and key to Christ is in sure keeping consider what cometh of him Jude ver 24. This is a broken world there be many loose-handed devils going abroad through the earth there be robbers lying await in the way to heaven to take the crown from us Rev. 3.11 The believer who hath a stock of Grace must be at holding and drawing with men and devils Commit the keeping of your souls to the faithfull Creator but be not you idle do it in well-doing 1 Pet. 4.19 3. Deal kindely with Christ when you have him break not with Christ if you would keep the habit of Grace safe do nothing against your state grieving of the Holy Ghost is unworthy of the condition of a redeemed one your place cannot consist with walking after the flesh The Campe you are in cannot well bear compliance with the flesh You have put on the Lord Iesus Ro. 13. v. 14. You cannot lay in for or victuall such a Castle as the flesh for some exercise a providence and lay in provision for the flesh 4. To be doing good keepeth the habit of Grace in exercise and in life also for Grace is of the nature of life and life is preserved by motion and the frequent operations of life yea with this difference the naturall life may be worn out and consumed away with too frequent and violent labour and toil This life is increased by assiduous walking with God for Ioh. 15.2 Every branch that beareth fruit in Christ My Father saith he purgeth it that it may bring forth more fruit Be it unto thee as thou wilt Christ cannot long dissemble to speak so and keep up his love he tryed this woman hardly now he praiseth her in her face Great is thy faith and granteth her desire to the full if there was such a brotherly and naturall compassion in Ioseph Gen. 43.30 Iosephs bowels yerned they were hot and Gen. 45.1 Joseph could not refrain himself Vatablus noteth that the Hebrew word is He could not do violence to himself His love was like a hot Furnace and it was like to make a captive of him and to overcome him now the man Christ hath the same heart and bowels of a man and I conceive as Christ was a man void of sin so the acts of naturall vertues as to pitty the afflicted were stronger in him then in us sin blunteth naturall faculties especially such as inclineth to acts laudable and good such as are love compassion to the miserable and sin boweth or rather breaketh naturall acts that are indifferent in their nature and farther removed from mortality and maketh them intense above nature sin being a violent thing so in natural men there is little power in carnal reason over acts of generation hunger thirst sleep and such as have their rise from the sensitive soul Christ having strength of
16.6 I said to thee when thou wast in thy blood live This Mandate of omnipotent grace is spoken to Jerusalem as hardened and cold dead in sin Eph. 5 14. Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light This is a Commandement of omnipotency given out of sinfull rebellion If Omnipotence say See ye blind hear ye deaf Grace is a King over sin and omnipotency a mighty Conqueror Rebellion cannot stand before the grace of God could we resigne Rebellious and dead hearts to God he should change them though we be most unable to master them 2. Meer-nothing is a servant to omnipotency he sendeth his mandate or statute of heaven to meer-nothing and Darknesse as the Sergeant and Pursevant of GOD must send out Light by vertue of a creating Mandate 2 Cor. 4.6 3. Every creature is under the awe of Omnipotency and dare not without as it were a written and signed Ordinance and Statute of the Almighty exercise their naturall operations As the Lord sendeth an awfull mandate to the Sea and God saith Do not ebbe and flow and the sea is dried up at his rebuke Psal. 77.16 The waters saw thee O God the Waters saw thee they were afraid So saith he Winds blow not Seas rage not fire burn not Lyons devor not Sun move not Clouds rain not Devils hurt not Waters overwhelm not Sword destroy not and they all obey 4. There is a power obedientiall in creatures to be instruments that can be elevated above and contrary to their nature to miracles as clay to be a plaster to blinde eyes to make them see whereas clay can put out seeing eyes by this Iron can swim Peter walk in the Sea yea devils men crossing Gods Morall wil fulfill his eternall Counsell according to that Ps. 119.91 All are thy servants Hell Devils Gavaliers Malignants Papists are Gods servants 5. By this power where as nature must have time and hours to work yet nature followeth the swift pace of omnipotency the Fever departeth from Peters mother in Law in an instant 6. By this power creatures creep into nothing when God commandeth them so to do God putteth his arm to the Heaven and shaketh it and the Hangings Pillars Walls plenishing of the house of Heaven and earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all dissolved all the old Tenants of the world the Heavens which have sitten in Gods house 5000 years at the first warning of their Almighty Land-lord must remove and retire into nothing if God so command them Vse 1. It is comfort to the believer all things are possible Faith hath omnipotency at its service the sword and wars are gone the enemies of the Lord broken the Temple built Babylon plagued at the nod of Faith Devils cannot stand when Christs Mandate chargeth them to fall Vse 2. It is but little that we can do let us have Hosts of men we cannot have the victory Let man be swift yet the Race is not to the swift let him be strong Yet the battell is not to the strong let him be wise and learned Neither is bread to the wise nor yet riches to men of understanding Eccles. 9.11 1. The word of the Almighty is his deed also Psal. 33.9 He spake it was done he commanded and it stood fast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he himself spake and it was The Lords word giveth being to things by the contrary mens deeds are nothing but words so the lives being and actions of the Kings of Israel and Iudah are called Dibre hajamim words of dayes They are the acts and deeds of men living and dying and compassed with dayes for the deeds and acts of men are but words they live and speak a little on earth and die their acts are of as little worth and reality as the airing out and breathing forth of words The greatest Prince maketh a sound for a time as one that speaketh words and then he is gone and lyeth silent in the grave Solomon did many acts but they are called words only 1 Kin. 11.41 And the rest of the acts of Solomon Hebrew The rest of the words of Solomon Are written in the Books of the Acts Hebrew Of the words of Solomon 2 Kin. 21.25 And the rest of the words which Amon did are written in the Book of the words of the days of the Kings of Judah We use not properly to do or act words but to speak words but the holy Language maketh man and all his noble acts but words and would expresse that he is a creature of no great action and can say more then he can do Strong and mighty man is but a creature of words he is a speaking body of clay and can do but little We boast much that this and this we shall do God hath a lock and a chain of Iron on all the creatures Armies are not to be feared the Lord smites the horse and the rider maketh war to cease unto the end of the earth he breaketh the bow and cutteth the spear in sunder he burneth the Chariot in the fire Psal. 46.9 Be not afraid of clay Esay 51.12 Vse 3. If the Lords word create the being of things then are we to conceive of him as of an Independent Soveraigne we forget this and worship a Dependent God If I suffer the people to go to worship at Jerusalem saith Jeroboam I shall lose both life and Kingdom God had promised the contrary to establish him and his Kingdom so he would do what is right in the sight of the Lord 1 Kin. 11.37 38. But he believed that God in the fulfilling of his promise must depend upon the Calves set up at Dan and Bethel So the Jews will have God in the preserving of their Kingdom and place Joh. 11.48 to depend upon the sinfull murthering of the Lord of Glory yea we imagine that God cannot carry on the work of Reformation except we comply with some sort of Antichristian Prelate The King thinketh he cannot be a Monarch except he have a Prerogative to play the Tyrant and his Throne must fall except the Antichrist and blood and unlawfull peace with the bloody Irish murtherers and destroying of the Lords Redeemed flock in both Kingdoms be the bloody Pillars of his Throne and Royall power So God cannot save us if France Denmarke Spain and Ireland come against these Kingdomes we are so wasted except we make a Peace dishonourable to Jesus Christ and his prerogative Royal all this is to place God in a state of Dependency we are too wickedly carefull how God shall acquit himself in his office of Governing the world ere you or I were born the Lord governed the world and his Church without a miscarry the Churches Heaven cannot be marr'd in Christs hand and when we are rotten in the dust he shall carry on all in righteousnesse and wisdom but we take it ill if we cannot have a providence as
Christ the fountain of Heaven and though ye should know Moses David Paul in glory you shall be so taken with beholding the face of the Lamb for evermore in an immediate vision that you find no â—easure to look over your shoulder to Moses or any other For the Lord God Almighty and the Lamb are the Temple of it it must be sweeter when the sweet immediate hand of Jesus Christ shal pluk the soul-delighting Roses of the high Garden and hold them to your senses with an immediate touch so as you shall see behold smell and touch his hand with the rose and when he shall put immediately in your mouth the Apples of the Tree of life and the King himself shal make himself as it were your Cup-bearer for there shall be neither need of Pastor Prophet or of any Christian brother but only Christ himself to hold to your head A Cup of the water of life Rev. 22.1 2. And he shewed me a pure River of water of life clear as Christal proceeding out of the Throne of God and of the Lamb be shewed me which He The Lord God Almighty and the Lamb c. 2â— 22. He that talked with me who had a golden reed to measure the City v. 15. v. 10. He who carried me away in the spirit to a great and high mountain and shewed me the great City the holy Jerusalem descending out of Heaven from God no created Angel could shew to John The Bride the Lambs Wife and what is that He shewed me He made me see Is that but a naked cast of the eye or a speculation No it is more He himself who only reveals all the secrets of God And measures the Temple with a golden Reed He only gave me a drink of the water of life immediatly for to see in the holy language is to injoy Heb. 12.14 Rev. 22.4 Jer. 17.6 Psal. 34.12 Iob 19.26 And then he shewed me must be this in good sense He He the increated King himself made me or caused me to injoy Messengers carry love-Letters now there 's no need of love-Letters betweene the Lord Jesus and the Bride the Lambs wife in this condition certain it is a draught of such water at the Wel-head must be sweetest Then immediate comforts in a heavy condition must be sweetest also as in heavy desertions Word Ministery Pastors Prayer and Ordinances cannot raise up the Spirit What doth the Lord else speak in this No lesse then that mediation of means is but mediation of means and Christ is Christ means in a soul sicknesse yea Apostles Angels Watchmen fail But Christ himself with his immediate action faileth not Cant. 3.1.2.3 vers 4. Joh. 20.8.9.10.11.12.13.14.15.16.17 Christ himself immediately by himself will do in a moment that which all means all Ordinances all sweatings all indeavours cannot do I do not now cry down means and extol immediate inspirations the latter I deny not in some cases but I only compare means and Christ and is not this an experience of some who are broght to the Margin and black borders of Hel and dispairing all Creature comforts having failed them and they having received the Sentence of the second death yet Christ cometh with an immediate glimpse like a fire flaught in the air which letteth the lost and bewildered Traveller in an extream dark night see a lodging at hand whereas otherwise he should have fallen in a pit and lost himself and in a moment in the twinkling of an eye the Lord having rebuked the winds and the stormy Tempests in the soul there is a calm and peace Ps. 31.22 Jona 2.4 Christ is speedy and swift as a Roe his leap is but a stride over a whole mountain at once over many mountains hils Can. 2.8 Especially in his immediats when he coÌ„forts by himself he then maketh no use of a deputy-Sun to shine or of borrowed light the Sun himself riseth with his own immediate salvation and his own immediate wings and we see it was Christs immediate love yea comfort because immediate carrieth with it the heat and smel of Christs own hand it hath the immediate warmnesse of Christs bosom-consolation it was an act of tender mercy that came hot and smoking from the heart of Christ the immediate coal of love smelling of the perfume of the hearth it came last from and that was heaven and the bowels of Christ waters carried from a precious fountain in a vessel many hundred miles are not so sweet as at the well head because they are separated from the fountain they lose much of their vertue sometimes it is so long since the Rose was plucked that the colour and smell which it had while it grew on its own stalk is quite gone Look how inferiour Art which is but medicine for sick nature is to nature in its beauty and strength as painted Physick can neither purge nor cure so far are all means and Ordinances being but the deputies of Christ below Christ himself What is Paul What is Apollo Put all the Prophets all the Apostles all the Patriarchs all the chiefest of Saints in one floor I confesse they should cast forth an excellent smell like the utter borders of the garden of the high Paradise but all their excellency should be mediate excellency and but somewhat of Christ but alas as low as very nothing to Christ as the smallest drop of dew that sense can apprehend to ten thousand worlds of seas fountains floods We defraud our spirits of much sweetnesse because we go no further in our desires then to creature-excellency we rest on mediate comforts because mediate painted things do work but objectively only a painted meadow casteth no smell a painted tree bringeth forth no Apples the comforts and sweetnesse of the creatures have somewhat of paintry in them in comparison of Jesus Christ all reality and truth of excellency is in him and we know God marreth the borrowed influence of means Armies Parliaments Learning and all miscarry Therefore there was never a Reformation nor a great work wrought on earth but Omnipotency put forth many immediate Acts in it The Lord would not be beholding to Moses he himself divided the red Sea he would not ingage himself to fountains and vine trees but he gave them water out of the Rock he would not borrow from the earth and sowing reaping and plowing bread for his peoples food he would give them the bread of Angels from heaven immediately he would have no Engines at the taking of Jericho the blowing of Rams horns was a signe not a cause God immediately cast down the walls he would not have a sword drawn nor a drop of blood shed in the peoples return from Babylon but the Lord putteth an immediate impulsion upon the Spirit of Cyrus as if he had been in a dead sleep and he being awaked by God only sendeth the people away and the Temple must be builded again But how Neither by King nor Parliament nor Armies
spiritual capacities but for drops of grace Christ is disposed to give grace as a river it s too little to seek corn wine oyl from God he is more willing to give great things then small things to ask a feather a penny from a mighty Prince when he saith Ask what thou wilt to the half of my Kingdom and it shal be granted to thee is the undervaluing of the greatnesse of his Royal magnificence Ask what ye wil saith Christ of my Father in my name and it shall be granted Mens desires run upon removall of the Sword Peace Protection Plenty Traffiquing peaceable Seas Liberties of Parliament Subjects Peers Cities Little are mens desires improved in seeking Christ to dwel in the land and that the Temple of the Lord be builded all these suits are below both the goodnesse of the Lord and spirituall capacity of sanctified affections And God giveth to Carnall men that which their soul lusteth after but in his wrath SERMON XXVII Mar. 7.30 And when she was come to her house she found the Devil gone out and her daughter laid upon the bed BEcause I hast to an end and shall not now refute the dream of Papists from this collecting the lawfulnesse of their bastard confirmation and of confirming children by the unhallowed blessing of the Prelate only observe the case of the child Mark saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast in a violent manner in a bed for this is not to be a bed of rest and security as some Papists collect but to expresse how violent Satan is in his last farewell as when he is to be cast out Mark 9.20 When the possessed childe is brought to Jesus and when he saw him straightway the spirit tare him and he fell on the ground and wallowed foaming The Devil and the unclean spirits are not thrown out of a person or Land but they must rage and foam 1. The Lord saith Zach. 13.2 I will cut off the names of Idols out of the land and they shal be no more remembred and I will cause the prophets and the unclean spirits to passe out of the land But this cannot be done but with great violence vers 3. The father and the mother shall thrust through with a sword the false Prophet even their own son ere he be put out of the land The Devil will not be removed without blood sweating and great violence when the unclean spirits of men given to curious Arts and the Idoll Diana is preached down in Ephesus Acts 19.18 That whole great City was full of wrath and they cry out Great is Diana of the Ephesians 19. And the whole City was filled with confusion When Christ cometh to the Crown and the Throne Jews and Gentiles the Kings and Rulers of the earth Herod and Pilate with the Gentiles and the people of Israel are gathered together Act. 4.25 26 27. The word Psal. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rageshu it is to make a great tumult as a furious multitude gathered together that maketh a noise as the noise of a troubled sea therefore some not without reason say the sons of Zebedeus are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benairegesci Sons of Thunder Luke Acts 2. useth the word after the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Budeus expoundeth of fierce and wilde horse and certainlie Christ is Crowned upon Mount Zion with garments rowled in blood this is a spoiling of and a triumphing over principalities and powers Christ dyed the black Crosse with red blood when he performed this noble act of Redemption Col. 2.14 15. So when Christ entreth in any soul to dwell there he must first binde the Devil And then spoyle his house Mat 12.29 What wonder is it that multitudes of heresies and sects and many blasphemous and false ways arise now when the Lord is to build up Sion Satan when Christ is to saile and his Kingdom a coming Kingdom as we pray raiseth up storms and winds in the broad Lake of Brimstone to drown the Church of God Christ hath not fair weather when he goeth to Sea Mat. 8.23 24. Yet his journey is lawfull When Christ is upon Acts of his Priesthood and standeth at the great high Altar with his Censer of gold to offer up the prayers of the Saints to God he casteth fire with the same Censer down upon the earth and there be then Thundrings Lightnings and Earthquakes and hence followeth terrible judgements upon the earth as hail fire mingled with blood and a mountain burning with fire and the third part of the Sea becomes blood and a clear burning star like a Lampe called Worm-wood making the third part of the Waters bitter doth fall from Heaven which is as much as when Christ is upon Acts of mercy toward his people pestilent Heresies of the Popish Clergy and others darkneth the third part of the Sun and Moon that is of the light of the Gospel Rev. 8.1 2 3 4 5 6 7 8 9 10 11 12. Even as when our Lord Jesus standeth to intercede for the people and to pray for fallen Ierusalem which is as a firebrand plukt out of the fire Satan standeth at his right hand his working hand to hinder him Zach. 2.1.2.3 2. This resolveth to many their state Many are free of the Devil I thank God saith one I know not Satan nor any of his works I have peace Satan did never tare me nor cause me to fall to the earth nor doth he torment me But this is a fearful condition 1. It is an Argument of a false peace When the strong man is within the house is in peace not to be tempted of the Devil is the greatest temptation out of Hell and if there be any choise of Devils a raging and a roaring Devil is better then the calme and sleeping Devill when the Devil is within he sleepeth and is silent and the house or soul he is in is silent and there is a Covenant with death and Hell Isa. 28.15 Now Hell keepeth true to a naturall man for a time Cessation of Armes between the soul and Satan is security for a time but it s not peace The Devils warre is better then the Devils peace Carnall hypocrisie is a dumbe and silent thing but its terrible to be carried to Hell without any noise of feet The wheels of Satans chariot are oiled with carnall rest and they go without ratling and noise the Devil carrieth few to hell with shouting and crying suspect dumb holines when the Dog is kept out of doors he howles to be in again the Covenant of Satan to Eve sin and you shall not die standeth with all men by nature till Jesus Christ break peace between us and Satan 2. Contraries meeting such as hot and dry fire and cold and moist water they conflict one with another and where Satan findeth a sanctified heart he tempteth with much importunity as at one time Christ findeth three mighty temptations and he departeth from him onely 〈◊〉 〈◊〉
fair and eye-sweet as white Paper though indeed there be not one spot in Gods wayes so Martha Joh. 11.21 Lord if thou hadst been here my brother had not died But Christ-God in preserving lives dependeth not on his own bodily presence here or there Another complaineth God hath forgotten me he is not my God Why Because I walk in darknes have no light nor any sense of his love It is the black and dead hour of mid-night with me So the Church argueth Isa. 49.14.15 Psal. 77. v. 3 4 5 6 7 8 9. But his unchangeable love depends not on the ebbing and flowing of your transient up and down sense in this you worship a dependent God There is no rule without God to regulate him or yet to straighten him in his walking we are not to misplace God for though the God of Hosts hath purposed to stain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechallel to cast a blot on and prophane the pride of all glory Isa. 23.9 and suffer Parliaments Assemblies Armies Counsels of War Statse-men the Godly the Princes Judges Pastors men of Wisdom Learning Eloquence parts to miscarry in this great service against Babylon it is to cry down the creatures garland and the rose of their eminency that when all spots of Sacriledge and Idol-confidence in men are washed off the work the Lord only may be exalted It is our wisdom to suffer God to be wise for us yea Antinomians will have Christ no independent Redeemer but to them his grace shall not be perfect in pardoning except all sin in root and branch be removed from the justified and they made as sinless as Adam before his fall and the Elect Angels Yea how many connexions of Providence do we spin and twist out of our own head As how happy had we been if the King had remained with the Parl. to countenance it Yea but rather how unhappy for our Reformation had been as an untimely birth if so it had been How blessed should I have been saith another if I had been rich and learned Yea rather you should have dishonoured God in that condition The Catholick and mother sin is God must be dependent we independent 4. Vse All of us have need of a Devil one or other to exercise and humble us but we go wrong to work when we think to make good our party against the devil by our own strength This woman yoked Christ and the devil together and would not yoke with him her alone and the successe is blessed we go to dispute with temptations our selves by reason you shal not dispute Satan to hell with all your Logick nor can Policie and State-wit calm the Prince of the bottomlesse pit who is let loose now in these three Kingdoms to kill with the sword The Horseman upon the Red and bloody Horse and his footman Death are posting through the Kingdoms more wrestling by prayer the putting of Satan in Christs gripes by faith effectuall by love and sincere humiliation should create peace for peace is a work of Creation there 's but one onely can create I mean God by or at the exercise of these graces should create peace we lye bleeding and dying under our lusts because Christ was not intrusted with mortification if we gave in a bill of complaint against our devils as this woman did Christ should loose Satans works and help us Be it unto thee Faith obtaineth the most excellent favours refined mercies and these are immediate favours acts of immediate Omnipotency Christ sent an immediate Post to the Devil though in a remote place its an act of immediate creation and Satan must be gone no creature here interveneth It s Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Omnipotent be it so that doth the turn it s not Faith it s not a good Angel expelling an evill one nor one Devil beating another nor the Disciples helping the woman though they also did cast out Devils The more immediate mercies be the more love-expressions of God in them the first roses the first trees and plants that Gods own immediate art produced and in which nature could not share are the perfectest creatures the rest of the creatures after the fal come not near in goodnes beauty to Gods first samplar which are as it were the first Essays of Omnipotency the greatest mercies are most immediate these be sweet favours that come as it were hot and new immediately from God himself See it in all the excellent things that God giveth us especiall in these four 1. In Christ 2. Grace 3. Glory 4. Comfort Christ is Gods highest love gift Now Christ the mediator was given without any Medium or any intervening Mediatour God out of the meer bottom of Free love giveth Christ The Lord Christ was not given by so much as request or counsell of Men or Angels Christ Heb. 1.3 by himself purged our sins 1 Tim. 2.6 He gave himself a ransome for all 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree he satisfied and payed in his own person It was not a deputed work God the Lord of life in proper person Redeemed us Christs love to us was not deputy love he loved us not by a Vicar Christ is given freely as a Redeemer is more essentially a gift of Free grace to speak so then the grace of faith which is given to those who hear are humbled for sin And Christ given to die for sinners is a more immediate and pure gift of Grace then remission of sins and eternal life which are given to us upon condition of Faith whereas a Redeemer is given to die for us without any condition thought desire any sweating or endeavour in man or Angel 2. So is Grace given out of Grace saving Grace is made out of nothing not out of the potency of the matter The new heart is a creation and as its Grace is framed without tools agents art or service Grace issueth immediately out of Christs heart he hath no hire no payment for it non-payment no money is Graces hire 3. And Heaven is given not by art not by merit not for sweating But how Luk. 12.32 It s the Fathers will And Rev. 21.4 God shall wipe all tears from their eyes It s the sweeter that no napkin but his own immediate hand shall wipe my sinfull face In heaven the vision of him that sitteth upon the Throne is immediate the mirrour or looking-glasse of Word and Sacraments being removed there is 1 Cor. 13.12 But a vision of God face to face Rev. 21.22 And I saw no Temple therein If any should ask tidings and say Iohn what sawest thou in that new City was there any Temple any Priest any Prophets any Candlesticks there He should answer O you know not what you speak I saw no temple there I saw a more glorious sight then all the temples of the earth I saw the Lamb the King in the midst of them I saw