no faith the flesh Unlesse we be circumcised Christ cannot profit 1. Thus in all unbelieving hearts the Word of Christ is still cast off for first 1 It is foolishnesse to it that a man should forsake the World live by faith follow God with Abraham he knows not whither suffer the losse of my own Will nay of my Wit nay of my Life and all this is a foolish way 2. And it crosseth the heart of man which he will needs have for rather than he will want that he casts off Christ himself with him in Matth. 19. He went away sorrowfull So that mans infidelitie is still nourished by fleshlie Reason and fleshlie Lusts which fight against Faith 2. Thus the World trusts any thing rather than God and his Word For 1. The World saith Hearken unto me and seek me ply it and be diligent I will fill thee with fulnesse and thou shall not want 2. So lust calls Come I will fill thee with mirth and put away sadnesse delight thee with pleasures and yet the heart is sorrowful 3. So Reason I will lead thee the good and safe way behold thy Righteousnesse Wisdom c. What needs thou fear Thesâ— are the promises of God and of his Word 4. Nay saith Christ These will sail but come thou to me and I will ease thee and deliver thee and redeem thee from all bondage 3. Nay We that are traders in this Word yet how is the heart slant from the simplicitie of the Gospel and so gets no good thereby For 1 We gather conclusions from it by strength of Witt and Art We frame it to our conceits It begets strong opinions in us and we frame tricks and self-holie devices all out of it which are but the Froth of our fleshly brains But believing not from a broken heart tender relenting We call opinion believing and so as among men it is too true a complaint That plain dealing is gone So in Religion plain dealing is lost We professe the Word and trade in it and cast it off when we have done 2. Or we confound Law and Gospel because neither hath power in us We set one in the room of the other and make the Gospel effectual by the Law and not the Law fulfilled by the Gospel 3. Or we make the Word subordinate to man and not man to it laying a foundation in our selves of good qualities and building the promises thereon when it is free without condition We judge the Word and are masters of the Scriptures and are not guided governed with it 4. Or we seek a sign or a wonder that may confirm the word to us that we might feel some joy peace that we might know some assurance But he saith I have given thee a sure Word to believe that but in all we cast away God and his Word and hence it is we get so little good by it 5. But happy he that sticks to this God Promise it shall not fail speak the Word and my servant shall be whole What a mighty Faith that believed that Word and was healed 6. But this shall be a heavy VVord one day when the Son stands condemned at the Bar and the Father saith Now thou seest what is become of thy Rebellion I was thy Father and never wanting or did I ever fail thee I promised thou should not want and gave thee my Testimonies I sent my Son a man like thee he brought my Will to thee and my Promise but thou would have none of me but thou would have the VVorld and follow thine own VVill Thou trusted in thy own Power and VVisdom and Righteousnesse and Holinesse Now plead if thou can therefore not I but that VVord which thou hast cast off shall judge thee Then I gave them up to hardnesse VVhen mans heart is turned from the VVord of Truth he usually hardens in some fleshly way So that No greater judgement besals man nor surer sign of Gods destroying VVrath than when God ceaseth to call and worke with man but leaves him to the lust hardnesse of his own heart Thus to the old VVorld I will no longer strive with man Rom. 1. He gave them up to vile affections The Gentiles he suffered them to walk in their own VVayes and Counsels Joh. 17. I pray not for the World These he leaves if man have tasted the good VVord of God c. and fall from that VVord he is left impenitent Thus the VVorld when a man grows hardned that the Father can do no good then he casts him off Two things hardens above all First Fulnesse of the VVorld Secondly Knowledge of the VVord without the power thereof 1. VVhat may we then fear when all our former working hearts are turned into hardned knowledge presumption For First where is our weeping and mourning dayes where is that melting and trembling of heart before the VVord VVhere are those cryes prayers after Christ and his Truth Nay all is turned into secure talking or dead-hearted profession that now it is but a dead Letter God is not with the Word so that we may say as Deut. 5. I have heard all your Words But O! that there were such a heart we fear the plague sword tremble when it approacheth but no judgement like to this when God leaves us to all these and suffers man to walk in his own course to his destruction 2. But well-worth tender hearts whose minds are drawn from the World from all things of himself what ever he feels yea though but death and sorrow yet joy and peace shall come he will soon confound all enemies SERMON IX Exod. 12.21 22 c. Then Moses called all the Elders of the people of Israel and said Chuse you out and take for every house a Lamb and kill the Passeover And take a bunch of Hysop and dip it in the blood that is in the basons and strake the lintel and the two posts of the door with the blood c. VVHen God intended to bring Israel out of Egypt viz. Man out of the bondage of sin and Satan and bondage of corruption He sends Moses Aaron and the Prophets to guide them according to his will according to the promise made to Abraham and now to be accomplished by Moses First He sends him with assured confidence of his assistance 2. He hardens him against Pharaoh ceaseth not to plague Pharaoh till he make him yeild though against his will and so makes way for the deliverance of Israel Israel a figure of the Kingdom of Christ 1. As they lived in Goshen where was light and plenty yet in bondage under Pharaoh So we under the light of the Gospel yet bound in infidelity and lust of the World 1. Because we stick not to the Covenant or because the time is not yet come 2. Though the promise was made to Abraham and stood fast in him yet for the present saw little hope of deliverance so we though the
never hurts man but this perverts the mind 3 Nay this makes a man a slave to Satan lusts and to worldlie vanitie which he secures all his life and then dies and they forsake him Now this iniquitie above all was their Infidelitie and pride denying God and Christ 1. Thus are we all in miserie and bondage and sees it not nay account this our happinesse and rejoyce â—herein We feel want of the World riches honour but of the Word of Truth no want at all but that wherein we most delight shall be our overthrow 2. Thus hath he dealt with our Land Nation it hath swept away whole Families Towns yet we â—egard it not For it is this that sets all plagues on fire 3. We cry out under plague death O when will â—his ill weather cease But when wilt thou leave sinâ—ing against God SERMON XVIII â—sa 65 2 3.4 I was sought of them that asked not after me I was found of them that sought me not and I said Behold me Behold me to a Nation that called not upâ—n my Name IN this Chapter is laid down the calling of the Gentiles and the rejection of the Jewes the freenesse of Gods mercy to the one and the righteousnesse of his judgements to the other Shewing the constant dealing of God in his Church calling in by the Word of Truth such as have been aliens and enemies thereto casting off such as have enjoyed it yet walks stubbornly in pride after their own wayes The Jewes were a people particularly chosen to God by a special Covenant and preserved by his power according to his promise But the Gentiles were Heathen aliens and Idolaters who walked every one after his own way that had nothing to do with the Covenant and special blessing Not that they were restrained from enjoying happinesse but that none should be blessed but that cleaveth to the God of Israel and became a Jew These were turned from their own wayes to Gods others fell from God to their own for they retained his Word and way before them yet did cleave to their own wits and wills and thereby would accomplish his righteousnesse The Gentiles enquired not after nor sought God till he sent his servants with the Word of Truth to them finding them in their Idolatry and vain wayes said Behold me Behold me For though some in all Ageâ— were called in because the Word light on them yet this was the general and ordinary work So that See by that wayâ— that seems most unlike to manâ— Wisdom and most opposite to mans carnal Judgementâ— doth God worke and stablish His Kingdom and manâ— happinesse that his Power and freenesse of his Gracâ— may appear For they were grafted in contrary to Nature so thaâ— all his Works are contrary to Nature for though he â—estroy not Nature from its being yet he destroyes the Lifâ— Kingdom that seeks in the creature without him Sâ— that so long as man runs after his natural Inclination as we all do he wanders from Gods way therein Foâ— what an unlikely way is it to reason that by dying wâ— shall live and by losing life we shall find it and by suffering get the victorie Not that by dying in our selves we shall live in our selves but in another How unlike that Abraham an Idolater should become the Father of the faithful For he sought nor nor enquired after him yet God called and he obeyed And Paul the great enemy of Christ yet was made the great Champion of Christ Christs way of suffering is a way few do willingly embrace We professe Christ and talks of Christ but we s eek other wayes to come by it and keep this only alive in conceit like a hâ—llow hearted friend who bears fair and speaks well but when it comes to it will part with nothing Thus Paul confounded all those reasonable wayes of the false Apostles and of their knowledge and righteousnesse c. and brings all to simplicity of Babes and helplesse hearts for they kept all alive in conceit but their hearts covered 1. Thus God makes man a depending creature to wait only on his Power and Grace 2. All the wayes of God are wonderful to a believing heart but whatever is within compasse of reason is not wonderful 3. This he doth that he may hide pride from man â—or so the Jews were grown haughtie when they had â—elt his way of Faith and wrought their own safety For that way that man thinks to get life by devising he â—hall not Man grows wise to believe by it and righteous to believe from it and humble that he may gain â—he promise But here simplicity of heart is lost This â—s not the way but by being a fool and sinner in himâ—elf then he is found Now this is abused by hardnesse of mens hearts who â—herefore cast off fear and saith God will find me if I â—eek him not and be merciful though I seek him not â—nd follow not so hard after him and so musled in seâ—uritie because he saith He can do nothing this is the â—lead of a senselesse heart in securitie he saith He can do nothing abusing his absolute power and freeness of â—is mercâ— But I may say Have they not heard Yes the sound is gone through the World so with thee Hath he not sought thee and called thee daily and yet thou hardens thy heart against him Thou hast not sought him but he thee and yet thou hidest thy self from him all thou canst Thus doth every believing heart that knows himself find in experience the wonderful power and mercy in Christ when thou wast wallowing in thy gored blood yea following the sway of thine own will yea feeding thy heart with fleshly pleasures then God knocketh at thy heart when thou little thinks of him nay ever since when thou felt nothing but guilt and death saw no other reason yet then he gave life Nay when thou had in strength of wisdom not from a troubled heart thought to establish thy thought of happinesse yet he beat thee down Yea when thou thought thy self in the likeliest way to become happie then proved it most cursed when thou seems most wretched it becomes ever best from him And all this God hath done that thou mightest for ever believe him who hath chosen and called thee one thou knowes most vile rebel lustful covetous unlikeliest of thousands This confounds all the reasonable wayes of fair projects which man hath framed to himself either out of the world or out of Religion to establish his thoughts of ease and happinesse for we see the offers of grace and his great works and then reasons à posteriore and thinks to ascend thence to happinesse But his grace is free out of our compasse it is to be attended on We would know a reason of God in all his works else we hold him not just But what reason is it thaâ— ever the Gentiles should believe but his mercy And thus all
nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
man in pride and presumption and makes him secure in a few faint endeavours of his own 3. But the only bed of rest in all things is this as Chemnitius saith That against this s andal of refusing Gospel we lift up our thoughts to the good pleasure of God and there rest in subjection so in all things as First Wants thâ—u Comfort and Peace of Conscience doth God wiâ—hhold the fâ—eling of his Love from thee Thou wonders what is the cause nay say Even so O Father because it is thy good pleasure to bring me down 2. Art thou troubled with a worldly husband a frowaâ—d wife untâ— ward Children say Even so O Father It is thy goâ—d pleasure 3. Art thou weak and sickly say It is even so thy pleasure to keep under my Lost and Pride and Wordly affections 4 Seest thou Iniquitie to abound and Gospel despised say so Father it s thy pleasure 5. Art thou Persecuted and the Enemie prevails over thee say Father it s thy pleasure This is the continuall exercise under the Crosse in patience not to fret and lust and strive seing the will of the Father orders all things we would still have our own pleasure done and strive for our own wills but this is our woe Nay and herein is our happinesse that it is his good will toward all little ones that are subject as Children his Will and Rod shall rule and crush the stoutest even Pharaoh himself but the meek and lowely shal find his good will towards them that he will turn their enemies to be their friends c. This good will of God is not to be comprehended by man for it rests in the Word of God there to be made known in time and only to be believed For all the works of God are never known till they be wrought only to be believed before For to Reason manie times God seems to be a severe Tyrant nay his Word a Fable which speaks of great priviledges and they seem in their own sense to be forsaken in affliction but God gives them a Word that will stand his good will shal be revealed in time in the mean time sit still All things are given to me of my Father Here he sheweth how this good pleasure is câ—nveyed to man viz in Christ for he hath given all things to him So that lest you little ones should be disheartned know that I have all in my power by a free gift and come to me and I will ease you So that God the Father hath given and stored up in Jesus Christ a treasure of all wisdom goodnesse c. And whatsoever appertains unto the perfecting of his Kingdom that in himself the Father may be glorified and man made happie So by promise he gave him strength to crush the Serpents Head and to Abraham that in him all people should be blessed Isa He laid help on him that was mighty in his birth he was to be called Wonderful Counseller c. And a light to the Gentiles and the glory of Israel the deliverer of his people out of prison to give light to the blind He was the Vine that had the sap in him yea the treasure of wisdom Yea the fulnesse of the God-head Yea all Judgment was committed unto him Yea in conclusion all power in Heaven and Earth and victory over Hell and all Enemies This was manifested in his Word that was with authoritieâ— and never man spake like him even to the World in general And in his Miracles hath it been seen that any man opened the eyes of the blind and raised the dead This the Father did by an eternal purpose for his glory and this hath been done for the good and salvation of man that man that was not capable by his fleshly wisdom of Gods wayes yet should have one in the flesh like himself in whom by whom he would convey all things that 's good to man because we cannot ascend to Heaven therefore we might have a God on Earth 1. Where then is that power and ability in man oâ— in any other Creature for guiding or preserving himself which the wit and pride of Man so boasteth off Hath not the sparrow power to fall without his providence Then what power in Man towards this great vvork Nay as there is no power in the Common-wealth neither for preserving right nor keeping under of vvrong but in the King therefore the verie pettâ—â— Constable or any Officer he commands in the Kings Name and Rules by the power of the King nor no Will but the Will of the King So in this Kingdom of Christ no power but in the King for subduing of rebellious men in the Church by his Word or Rebellious lusts in the heart of man but the power of this Kingdom Therefore the Apostles commanded the evil Spirit by the Name of Jesus of Nazareth And as he that rules in his own Name is a Traitor and doth no good So he that thinks to live and rule by his own power shal not prevail This conceit only ariseth out of blind pride that when God hath shown his power in him he takes it to himself and stores it up in conceit and this out of the strength of Lust that will needs have another thing than he gives or out of a proud opinion that he would believe another truth than his So that lust and opinion are the two great enemies of Faith But if thou haste some abilities out of Christ in thy self What 1. needs thou Faith to believe in him or to pray him 2. Why dost thou not conquer thy Lusts and free thy self as thou seemes to desire 2. Whatever then man desires here he must have it for it is not else whereto be had whether Peace Forgivenesse Assurance Comfort Rest Here it is laid up given to the needy he hath alwayes to deal with such none else 3. Happy then he that lives by saith in him whose eyes are still towards him that waits at his Posts and listens to his Word let all things else passe work Righteousness live holily but look for life in none but him And yet how loath is man to attend here but he would have all in his own keeping because he would not depend on him and yet were we then most miserable if our life depended on our ovvn care and keeping For No man knoweth the Son but the Father Here is his limitation viz. That none by the wit of man is able to know Me Power Wisdom Mercy Truth and Way of Happinesse that 's hid in me but whom the Father doth teach uphold by his power but I that know it in him truly those to whom I reveal it by my word and spirit through the crosse way of death For it is an unknown way to the world that by Death should come life and by sorrow and sufferings joy and freedom so that No power or possibility in man by the strength
They rejoyced as men in harvest and that divides the spoil and they that sow in tears shall reap in joy 1. For all joy but this is nothing but mistakings like a man that laughs in Sleep for want of understanding in himself and feeding himself with shadows and tidings that Satan brings to him 2. All oâ— eâ—joy is but rejoicing in the Flesh. He only comforts the Spirit when Flesh mourns 3. All other joyes ends in sorrow but this sorrow in joy What is all the joy the World can give to man even as the cracking of Thorns under a pot Thou art rich and full of wealth yet a carefull heart in the midst thereof Thou joyes to day and mourns to morrow So the vvanton vvhat cause of joy while his Soul is more fettered and guilt increased Joy passeth guilt remaineth and yet none so merrie Thus Satan hath messengers to rejoice man being sad 1. The World brings tidings or wealth and honour c. 2. The Flesh of pleasure joy and freedom c. 3 Reason from self-righteousnesse and wisdom c. But Christ from the love of the Father that is worth all Now this never springs but from mourning in our selves like that of Paul at his conversion to Christ So then the difference of these are 1. First One rejoyceth to gain the World another to be freed from it 2. One to have his ovvn will and another to lose iâ— 3. One to have all things and suffer nothing another to suffer all things and to have nothing but Christ 2. We see that all joy that we conceive that ariseth out of Religion and not hence is but a fondation layed in man which will die with him But as the Child is merry in his Fathers love though he knovv nothing vvhat shall be done to it and not because he is heir and must be advanced to a great portion so it is vvith us not from any quality in our selves but in another For unto you is born So that Christ truely born unto man is the only fountain of Life unto man in all distresses In the Citie of David Mic. 4. So that nothing shall disannul the truth of the Word of God nor shake the heart that is stayed thereon A Savior You and the World seemes to be lost condemned but behold here is a Saviour at hand even a Saviour sent to you So that The only stay and rest unto the restlesse heart of man is assurance of a Saviour confidence of heart in him As Simeon Mine eyes have seen thy salvation Zach. That we being delivered out of the hand of our enemies c. And hast raised up for us a mighty Salvation And he shall save the people from their sins Such a Saviour was figured in Moses and Joshua And thus prophesied by the Angel Thou shalt call his name Jesus for he shall save my people 1. For man is a lost and condemned creature the word of truth hath judged him his own heart hath given sentence against him For this hath the Spirit of man sought since Adams fall some in the World some in themselves but never found but by Christ The very Heathens sought it and we make many Saviours but all faile save this It is not with us as it was with the Disciples we have found the Lord Christ We go a seeking and enquiring but we have not found the Lord. He saves us out of the hand of our enemies viz. 1. From the guilt of our Souls and temptation of Satan 2. From the corruption of our Nature and bondage of corruption 3. From affliction and sorrow and crosses and want 4. From death and hell and judgement at the last 1. See those miserable Saviours that we frame as the world or wisdom or self-righteousnesse these vve get but yet we are in the hand of our enemies our heart 's full of fear and death 's a terror to us 2. This Saviour is born and given to none but condemned men like a murtherer that can find no way to escape goes to the King and confesseth and cryes for mercie the King pardons for his own glory c. 3. But know that our Salvation stands in another not in our selves though we store our selves and provide great and strong arguments against that day yet all will fail and only bearing indignation of the Lord committing to free mercy must be our salvation 1. Pardoning of Sin 2. In preserving the heart in Faith by the Word to live and dye with Christ and go through all in Patience not as most who think themselves the likeliest to procure a Saviour is to come with their own righteousness and holiness c. But that we come sinners and condemned not bringing righteousnesse but to obtain righteousnesse not to offer sacrifice but to obtain a sacrifice even Jesus Christ Christ the Lord viz The anointed Lord who was figured in that of the Israelites who had the holie Oyle reserved in the Temple sanctified by Moses wherewith their Kings and Priests were anointed Now the Rabbins say that this Oyle ceased in the second Temple till Christ came who was to be anointed with the holie Ghost So that God the Father according to his eternal purpose hath anointed Christ to be Lord and King of his Church to rule in the heart of man that God and his power may he magnified and man made happie in him He hath given all judgement to the Son All power is given to me in Heaven and Earth all things are given in me to my Father he hath hid all treasures in him and hath laid help on one that 's mighty as Psal 4.8 This is manifested in his Word never man spake like this man and his miracles hath it been said that a man opened the eyes of one that was born blind This the Father did by an eternal purpose for the salvation of man that seing man could not comprehend Gods purpose he sent one in our room to whom he hath given power because that we could not ascend to Heaven we might have a God on Earth His Kingdom is righteousnesse joy in the Holy Ghost 1. But we have other Lords the World rules as Lord and we obey it the Flesh commands and we are subject to it 2. Where is that power of man whereof he boasts We would all be Lords and rule according to our own will SERMON V. Luk. 7.36 37 38. c. And one of the Pharisees desired that he would eat with him And Jesus went into the Pharisees house and sat down to meat and behold a woman in the City which was a sinner c. AFter that Christ had preached to the People concerning John Baptist and that many of the People and Publicanes believed and were baptized He upbraids the hardnesse of the Pharisees which neither believed John nor him but rejected the Truth and neither believed John to see their misery and repent nor him that they might receive mercy but trusted in
betterness than before that because of this good qualitie c. judgeth well which only shews the goodnesse of God to man and not of man towards God and so it is this proud opinion that maâ—s all 3. See what a proud thing man is that though a begger yet will needs be on horse-back Hast thou any thing that first thou hast not received it and then why boastest thou as though thou hadst not received it 2. Hast thou any thing properly thine or in thine own power but in the hand of another or canst thou stand one hour thereby 3. Dost thou not marr every thing that thou meddles withall as the Word Prayer c. though good yet in thee nought 4. Dost thou not dissemble with God thy self withall that when thou Professest to trust God and seek his glory dost thou not chiefly trust Wisdom Righteousnesse c. and seekest thy self when alace I all mans dayes are repenting dayes that the Kingdom of God may be daily built up in us 4. And the deceits of mans heart are endlesse For fâ—rst when he thinks best of himself then he is the worst 2. When it is the World indeed that gives all Life He hath a cunning shift so to carrie the matter that Christ shall bear the Name 3. And what ever is revealed and wrought by Christ himself in his man hath a cunning tricke to shape the like in conceit only the one hath them in his head and the other in his heart 5. It is not Christs Religion that puffs man up but that pulls down that Christ may Live in him 1. One sets up the World himself and casts Christ off 2. Another sets up Christ and casts himself down 6. So that truely to know our selves and not to be beguiled is a great mistery not deserved but by him that knows the secrets of the heart For with man he goes for current when God accounts abominable He would have known who and what this Woman had been Here together with his pride in regard of himself he goes a censuring of others even of Christ himself and he judged him because according unto their Tradition he did not cast her off Even indeed because he was merciful to poor sinners So that He that out of Ignorance hath a good opinion of himself hath never a good conceit but a hard sensuring of others and hath pity and compassion on none he that is not partaker of mercy never shews mercy to any but judgeth all even Christ himself Thus the Pharisees justified themselves and condemned all else not like the Publican Isa 65. Stand by I am holier than thou Col. 2. Touch not taste not c. And thus they accused Christ why eats your Master with Publicans therefore not a holy man The elder Brother of the Prodigal I have obeyed thy command but this my Brother hath wasted all with whoors and harlots 1. For pity and compassion to others ariseth even out of feeling and knowing of misery and weaknesse in our selves 2. Comparative righteousnesse is a great plea and argument to a rotten heart nay man never arrogates any things to himself but he judgeth hardly others Nor judgeth others but hath an approving of himself or else why judgest thou another when thou doest the same or a worse thing 3. For those men live by Sacrifice and not by mercy and therefore will have Sacrifice and not mercie for it But Christ will have Mercy and not Sacrifice Sinners not Righteous And this arised out of meer blindnesse in mans self which hath covered his filthinesse with fig-leaves and so tyes Religion to some certain qualities and actions which whoso wants he judgeth and sin in man and mercie in God which is the foundation of all he feels not 1. This shews there is more Pharisees than Publicans in the Church and more that live by sacrifice than by mercy when every one hath a stone to cast at another preying into everie failing judging out of their own rotten hearts that to be a fleshly libertie which flows out of meer love as here in Jesus Christ Nay this we all fall into in casting off or secretly judging every one that is not of the same way with us aggravating the fails and slips of others But I demand What seest thou amisse in them that is not in thee thou thinks Judas a traitor and art not thou the same how often hast thou sold and forsaken Christ for lesse and caused him to be reproached and slandered crucified even for the satisfying of some base lust but thou shalt see when thou feels either his free mercie or thy own misery that thou wilt judge none 2. Hence ariseth all Sects Contentions in the Church even because every one hath a good opinion of himself and judgeth all that are not like him Thus everie Sect condemns others But Christ came not to condemn the world but to save it 3. Nay And this corruption lives in us all how apt is man to forget himself and fall upon others not only to judge their way to be evil but their very estates with God If God bring us before his judgement seat who is able to abide 4. And thus we judge Christ and his Word and are not judged by it we frame it to our own mould are not framed by it as the Pharisees judged Christ prophane because he was not more severe against her would have had Christ to have been a man of wrath judgement and not a mediator for Sinners 5. But Christs Religion is a humble pitiful merciful Religion which indeed is the life of it For this man had Knowledge and also Righteousnesse but no mercy nor love which proved all to be nothing Then said Jesus unto him Simon Simon Here he first convinceth the secret hypocrisie of the Pharisee So that Though man walk unblemeably in the eyes of all and religiously and holily in his own eyes yet in the highest perfection of man God hath somewhat to say unto him As the young man Thou yet lakest one thing and to Saul What meaneth the bleating of the Sheep The Pharisees thought themselves safe but Christ had still somewhat to say 1. For the Word of Truth searcheth the secrets of the heart 2. God judgeth and condemns that which man approves Yea he will bring all to judgement conclude all under sin that no flesh may glory for all mouths must be stopped and none able to justifie himself 1. So that all our secret hidings and coâ—ers will not serve God hath still something to say to us though we strive to make all so sure that he might not accuse us yet all in vain for we know that when we have hardened our hearts in security yet God either by secret Testimonies of guilt or by his Word and Truth is still pulling by the slieve though we slip away yet he will discover at last Two things keeps all men out of Christ under a kind of
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
promise be revealed in Christ yet to our unbelieving hearts little hope of deliverance But still in bondage under Sin and Guilt the World 3. When they were past hope after four hundred years bondage God sent Moses to deliver them by an unlikely way even nothing but the Word of God So when we see least likely-hood in the flesh God sends a mighty VVord to destroy sin and to restore us to freedom 4. After he had laid manie judgements upon Pharaoh still lesse hope for Israel because he hardened grew more raging So with us after the Word hath discovered man to himself he sees no hope but burden bondage doubled 5. Yet after they were brought out of Egypt yet far from the Land of rest because they walked not in the life of the Covenant but after their own lusts So we have much to be suffered and our Will and the World to be crucified But when he intended to bring Israel indeed out of Egypt then he destroyed the first-born even the strenght of Egypt in whom their name and power was to be continued and so he dealeth with us viz. When he intends to deliver the captive Soul of man out of the hand of Satan he destroyes the first-born viz. Our infidelitie and all that power strength which Satan reared up in man and so brings Pharaoh low So that God never delivers his people and brings them into rest and libertie till he hath first made them weak and brought down their strength and laid them low in lamentation and woe Psal 107.12 He brought down their hearts with heavinesse So with the Prodigal and with Paul He struck him blind to the earth and took from him all his Pharisaical strength as Phil. 3. Yea Davids high mountain must be taken away that he may seek to God and be delivered 1. For all that which is born of the flesh is flesh must be destroyed else how can the Spirit live and be free all that strength we have whether of confidence assurance joy c. arising from Riches Wisdom Power and other gifts and qualitâ—s of nature are but power whereby Satan rules in man Pharaoh was Gods creature but perverted against God and thought to keep Israel by strong hand So all the riches wisdom c. are his gifts but perverted when we think to live and stand by them Therefore must down 2. Yea Pharaoh and his hoste must be drowned in the Sea even in that hearty sorrow deep humilitie that will drown all Pride and self-righteousnesse or what ever else lifts up man 3. Thus doth God bring man to trust him by making void all other strength to trust to 4. For all divinity power and strength is affirmative or positive in Christ only negative in us In denying in forsaking in crucifying c. So that Christ may live â—â—sitivelie in us which cannot be till the chief of all our strength be subdued 1. But do we not with Pharaoh still harden our hearts and will not yeeld though God send Famine yet we recover and harden thereupon Though Plague we escape live we depend thereon We see and taste sore plagues but the World or something creeps in and shuts us up in bondage and darknesse Nay though we feel smart and want Yet we Pharaoh Satan Mammon lives in us and we cleave thereto for Pharaohs hardnesse is in us all in the Root 2. Well were we if our First-born even all our fleshlie power and conceit thereof were slain and that we were brought low enough in the flesh that Israel the elect soul of man might passe on towards rest according to the promise 3. But the worst of all is we feel no bondage nay we fear our first-born should die The World is no burden but a pleasure Sin no sorrow but delight We like so well in Egypt that we dream not off nor despare not a departure 4. But if God mean us good he will kill the first-born of Pharaoh in us and that by his only Woâ—d and Messenger Moses asilly man and yet God performed everie Word that he spake so we fight against the power of darknesse in youâ— else were it more pleasure to us to tell you of Life and Freedom But it is not our message We must first destroy Pharaoh then Israel the poor bond Spirit of man shall flie and be saved 5. There will come a destroying night to all men Then Moses called the Elders of Israel Now before Israel was to depart He ordains the Passeover that seing there should be such a destruction lest Israel should therefore doubt of the promise he gives them a sign or token of safetie As Christ did When the Shepherd should be smitten and desolation sâ—en in the Earth and that Christ was to leave them then he gave them the Sacrifice of his death to assure them though he should die and they suffer afterwards yet this should be a sign and seal of their deliverance from death and hell Therefore he 1. gives a command to keep the Passeover ver 21. 2. He prescribes the manner Take the blood c. 3. He adds the promise For when I see the Blood I will passeover 4. The stablishing of this as a perpetual ordinance to Israel In the first he layes down the matter of the Sacrifice the latter how to be celebrated This ordinance was called the Passeover of the Lamb the other was called the feast of the Passeover This was to be eaten in their private houses the fourteenth day of the first moneth Nisan the other was to be kept seven days and was called the feast of the Passeover or unleavened bread So that this is properly the Passeover the other the Feast This is the sacrifice of their deliverance that night the other a Feast of rejoycing for that deliverance Wherein their was a holy convocation the first and last day viz. A rememberance of the Lords mercie to them and a teaching it to their Children 1. The matter of the Sacrifice was a Lamb of the first year figuring Christ a Lamb without spot 2. The taking of the Blood and sprinkling it was a figure of his Death So that all this was but to lead Israel to Christ and to wait on the Promise made to Abraham That though they should hear a cry throughout all Egypt for the death that was among them Yet that they should stick to that Word behold this sign that they shâ—uld be preserved So that The whole Word of God and all the Sacrifices given to the Church are given to lead man from all things to Christ and the stedfast sticking to his Word and Promise whereby they shall be preserved in all extremities Isa 55. Behold I have given him for a ensign or witnesse to the people 1. Cor. He is our wisdom Righteousnesse c. Joh. 14. I am the way the truth and the life My servant whom I have chosen My beloved in him whom my Soul delighteth All the
promises in him are Yea and Amen They all run upon him in Christ through Christ by Christ And this was the Word of the Father VVho was in the bosome of the Father The Light and Life of men He took flesh and dwelt among us and God hath laid help on one that was mighty and as many as believe this Word shall not perish but have life 1. For such is the distrustful and unbelieving heart of man that he hath given all things to draw him to believe His Son in the flesh and fleshlie Sacrifices and signes that man may see the accomplishment of the Word before his face 2. For the whole Word of God is nothing else but a declaration of Gods purpose touching his pleasure towards man and that Salvation which he determined in Christ only declared to man that he may believe And therefore hath given him the Word Christ Sacrifices and manie wonderful miracles and great works on Pharaoh and all enemies that they may wait on that Word and stick thereto 3. And thus Christ himself dealt with his Disciples saying You are all sory to hear that I must leave you And believe not that I shall rise from the dead your heartâ— will be shaken this night but I shall die and rise again and that I will be present with you by the Holy Ghost whom I will send and abide with you Take and eat this in rememberance of me that so you may not flie to any other help nor be discouraged with any temptation in the VVorld For I will be with you and not forsake you Therefore when ye meet together eat this Passeover and feast and make merrie in me For though I will judge the VVorld by my VVord yet I will passeover you that believe my word and in my Name 1. But woe to the World because of unbelief God hath promised and that Word shall be performed in Christ to all believers This he hath Sealed by manie signs and yet we believe any thing rather The VVorld promiseth and sheweth lying signes and we believe Satan promiseth and sheweth lying wonders and we believe But God hath given his Son and we believe not This is the condemnation that light is come into the VVorld c. He hath given signes and yet we believe not he hath passed over others and saved us from great dangers and still we believe any thing before him 2. Yea and of all things men are least led hither any thing but Christ VVe get knowledge by the VVord and depend thereon and proud thereof it lifts us up but brings us not down to seek hither Nay by this word we will needs comprehend God and his Power without Christ when all power was given to him Yea of all other the Righteous Religious man could not abide him nor walk in his ways as Scribes Pharisees So we become righteous and will live thereby VVe run into a thousand opinions and devices and inventions but Christ despised of all VVe provide Lambs and feed on them but not on Christ And yet we see Gods way was alwayes a low way He a silly Lamb and now ordinarie food of Bread VVine that hereby he might reveal the great Mystery They are poor and common that he may crosse Mans curious devices and that the flesh may see no beauty in them but in him onlie 1. There is outward Elements set before the common senses of man 2. The Word to inform the understanding 3. And Christ and his Spirit to feed the heart and spirit of man that he may believe 4. So that all the Word and Sacrifices are nothing without Faith as in Heb. 4. This leads past all figures Yea when nothing appears but Death this finds Life This gives a place in the heart of man for eating of the Lamb Bread and Wine a silly thing where the heart is not led further It is not knowing talking or doing the thing but believing that Word and resting thereon Now the use and manner of the Sacrifice lets us see the life thereof the sprinkling of tâ—e blood the death of Christ that iâ— his death is accomplished our Redemption The Lamb without spot him who was innocent doing good loving all hurting to none in whom dwelt all righteousnesse and yet he must dye that we may live In this death is the assurance that by suffering comâ—â— life when this Blood is sprinkled on the heart of Man that the eyes of man be still here in all wants straits to wait in Faith here to receive life As also by death and suffering the losse of all things in patience we arâ— through faith made Victors over all The sprinkling oâ— the Blood was a sign to Israel of safetie and of theiâ— deliverance to come So to us This Sacrifice is given to draw our eyes from all other things to Christ only SERMON X. Isa 28.14.15 c. Hear the Word of the Lord ye scornfâ—â— men that rule my people which are in Jerusalem because ye have said We have made a Covenant witâ— Death c. IN this Chapter is laid down the woes denounceâ— against Israel for their hardned securitie and contempt of the Promise of God in the Messiah where unto through fulnesse they were fallen For fulnesâ— begot Pride and that made them even drunk as with wine and so carelesse and secure 1. He pronounceth the woe and then shews their present estate 1. Under pretence of their priviledges they were lifted up in Pride 2. Besotted with VVorld and sensual pleasures as men drunk with wine and hardned in all Two things made them proud 1. Their priviledges of being Gods people 2. The fulnesse of the VVorld and long peace this defection was grown general 1. The People they were lifted up with a singular conceit 2. The Priests and Prophets were grown drunk and bâ—sotted 3. Their Princes were high minded and scorners And so at last in these VVords he proceeds to judgement against Israel shewing what shall befall them â—nd so Prophesies of the Captivity following In which â—e declares formally as in all Courts of justice for the defence of the King his Crown and Dignity For â—herein the cryme being notorious in the Countrey â—nd appearing so before the inferiour Officer they are â—eferred to the judge specially sent by the King before whom they are to receive their final tryal and judgement according to desert VVhere 1. They are called â—o the Bar then the Judgement preferred and sound witnesses produced so judgement and execution So â—oth God here He calls them to the Bar by their names scornful men that rule Israel He prefixes the â—nditement against them because they had cast off the VVord of the Lord by carnal confidence and securitie â—nd so were hardened against God VVhich confidence â—ppeared in three particulars wherein they promise saâ—ety though God had threatned the contrary 1. From Death 2. From guilt and Hell 3 From the Crosse toâ—ether with the ground thereof vanity and falshood
Three VVitnesses he needed not for they out of their hardnesse confesse He proceeds to judgement wherein he 1. He layes down the safe estate of Sion the Church in that he hath there laid the Foundation and Corner-stone Jesus Christ and the safety of all that build thereon He that believes c. 2. And then the judgement of the enemies as 1 That they shall have right judgement by him 2. That he will disannul all their hopes of safetie c. 1. Note their present condition and what had brought them to it viz. Their fulnesse and peace and conceit of their priviledges above others So that had made them now scorners of Christ his Word by the Prophets So that Long peace and plentie ease fulnesse in the World covered with a conceit of Redemption by Christ doth usually harden man against God and cover man from himself that Christ and his promise his wayes and Religion are despised and little set by Which for the most part brings a heavy day in the end Thus the old World mocked at Noah and Psal theâ— 10. Tush there is no knowledge in the most high let him do his Word that we may see it Thus the Phariseâ— being full despised the righteousnesse of God madâ— a mock of Christ See what end it brings Prov. 1. Because they despised my counsels c. Therefore shall thâ— eate the fruit of their own wayes As in Constantine time when the Church enjoyed rest from their enemies and that they had peace through the Christiaâ— World Men became wanton in knowledge and feâ— from the truth of Christ into foul errors to the veâ—â— denying of Christs Godhead and the Holy Ghost Sâ— in times of peace and fulnesse Religion is made but matter of discourse not of practise 1. For two things make all things esteemed Necessity Delight But when the heart is fatted up with thâ— World he feels no want of Christ And for delight hâ— hath none for he never felt the sweetnesse of his Lorâ— and Reconciliation 2. For the fulnesse of the World embraced eats oâ—â— the life of Religion As the thorny ground choked thâ— seed Davids high Mountain And Christ saith How hardly doth these enter into Heaven So that though the World laugh and seems pleasant for the present yet in the end it is a miserable comforter For though Israel was now full and despised the honny Comb of Christs death yet afterwards were carried captive they were forced to sit by the waters of Babel weeping and drink their own tears as those Psal 37. Who had what they desired yet were they set in slippery places and suddenly went down to hell 1. This is too plain in experience peace and plenty have been our portion many a day We feed of the fattest baist our selves before the fire we feel no smart as do others nor are we pinched with famine nor hear we the fearful noise of the drum nor are we affrighted with the terrors of an army We dwell safe under our Vines and are not driven from our habitation as other our neighbours who are glad to forsake house and harbour lands and riches to save their own lives We play with our Wives and Children and sport our selves with them for company when others hearts are broken with cries and lamentation of Wife and Infants and knowes not how to save them from that approaching destruction that is coming And yet what effect hath this wrought even like those in Zephaniah 1.12 which say Tush God will neither do good nor evil and tush we shal feel no evil 2. But look for it for where this goes before the other will follow after If Sodom mock at Lot through fulnesse of bread yet God will meet with them And if the Pharisees stumble at this stone and will not have this man to reign over them yet the falling on them shall crush them to pieces and destroy those his enemies But Israel would never believe warning till it fell upon them 3. To be crossed then in the World to suffer want reproach persecution is a safer way than prosperity For by the one man is driven to Gâ—d for want drove the Prodigal to his Father and hereby the flesh is weakned and crucified but by fulâ—esse made strong and no Judgement nor bondage so great as this Security Hardnesse and Slavery to our own Passions But woe and alace to the poor World who have not the World and yet despise Christ most of any For they are left to their own dissolute Wills and Lusts and want education in Gods Fear as much as meat And therefore it were to be wished that the course begun might be continued 4. But it is a fearful thing to make a mock of Christ and set lightly by his Word and to be so far in love with the World that we esteem not his Word it argues we find little good therein and little comfort by the Promise For what we find any good in we highly esteem of and what would pull us from our pleasant pleasures we cannot endure Therefore was the word of the Prophets so unwelcome to Israel so to us For first 1. The doctrine of Faith we count foolishness and uncertain 2. The doctrine of the Cross impossible 3. The doctrine of Obedience bondage needlesse 4. The doctrine of Death most unwelcome Yea what account do we make of the World what care contending about it and yet how lightly we passe over Christ and his Word But take heed for this grows from setting light to scorning and then to persecuting of it 5. Pray we then with David that we fall not into presumptuous sin For this is that Word that must save thee and that Christ that must redeem thee and thaâ— Promise that must comfort thee And thou little knows what thou scornes even that which at Death must be thy best friend but how caâ— we look for him to be a friend at Death whom we have despised and scorned all our life Because ye have said Here was their carnal confidence Presumption and Fools-Paradise wherein they blessed themselves under the shelter of Vanity aâ—â— Falshood they would not hear of Sin Guilt Death and the Cross but thought they had a device in wit the world to put off all these So that All men naturally labor by all wit and inventions to put off the evil day far from them and security and presumption to give rest to their restlesse hearts rather than to feel the evil in themselves that they may find rest through mercy in another Sâ— the rich fool much goods for many dayes so David blessed himself in his high mountain and Israel by the Ark. Thus the Pharisees covered all under pretence of Holinesse but all in vain Nay all cry Peace peace 1. For man is lothe to see any evil approaching to himself 2. And mans mind must have something to bear it up if not Christ he runns to vain shifts 3.
left but naked Christ a poor despised man Let the Worlding know that there wil come a scattering night where thou and thy guilty portion must part horror possesse thy mind which all thy Wealth will not quiet Yea thy Father and Mother Childern c. will be found too light in that day Yea thy joy in thy Works and Knowledge Then will he say Bring out thy Righteousnesse and all thy qualities of holinesse thy joy and comfort thy Manna laid up nothing then will serve but praying to escape that hour yet shall not but believing that his grace is sufficient But we drink down sorrow like beasts or we hide as under the World or we make an aggreement and put it off We call for Mountains and high devotions to cover us but all this would not free Job nor preserve Jeremiah but down they must So the time will come that God will either by his Word and affliction try us as by fire and then shall we curse the day of our Birth or else try us at Judgement and say What have I done unto thee Wherein have I failed thee what hast thou wanted I warned thee of this night and told thee of this time but thou would not believe thy Blood be upon thine own head But I have prayed for thee How shall man do in this day of Wrath yet here is a friend at back Christ praying as to the men in the Ship and he gone into a mountain to pray So here he knew the sorrows of his people as a Man of sorrows and so prayed for them So that here we see the brotherly care of Christ So that That in great Dangers and Weaknesse of man Christ doth and is readiest to help What care had he of his Disciples and how earnestly prayed he for them Isa 63. In all their afflictions he was afflicted he leaves the ninetie and nine in the Wildernesse and seeks the lost sheep Heb. 6. VVe have a faithful High Priest touched with our Infirmities Like a loving brother if his brother be overlaid he pitieth his weaknesse and helps him if he be beat he stands by and cryes if he want he gives him half Or as the husband helps his Wife runs rides to do her good For though he was the Word of the Father yet he became a High Priest and fellow-feele of our infirmities he was given as a Testimony and witnesse to the People and the first begotten of many 1. What then are those high mystical Speculations and Comprehensions of Christ making him so high like speculative Angels This is but an airy Christ but our Christ is low and among us suffering watching praying with us and for us He comes not for these high thoughts but for pure and contrite spirits 2. What a hearting is this in trouble to endure when Christ like a husband is present in well and in woe We think our case miserable we bear the burden of sin lo he was forsaken and sick he swate water and blood he bears our weaknesse but who feel it he pities our tears but who sheds them he hears our cryes but who makes them So that all high thoughted Religion is not of Christ but of the Devil He came to bring down high mountains and Imaginations We see then that praying believers have a Friend at back praying when we are suffering Friends may sail and Riches may vanish and life taken away but he endures yesterday to day and the same for ever If then we are weak miserable Christ is never wanting That thy Faith fail not And then let him do his worst while thou sticks to me and goes with me through death and hell So that The only way of safety in all straits is a praying and believing heart and while these continue nothing can prevail Psalm 107. They cried in their distresse and he heard them we are kept by the power of God through Faith unto Salvation 1 Pet. 6 8. When stedfast resist in the Faith Psalm 9. They that know thy Name trust in thâ—e 1. For them their cause is wholly committed to God and to his Mercy 2. These are the weapons that overcomes by suffering 3. These overcome the World and crucifie the flesh which only worke our bayne 1. But our mouths are stopped and hearts straitned We live by conceits only we are full and pray not Want makes man pray and weaknesse him believe And so Satan never overcomes none but wise strong men these Christ rejects 2. But the time may come when we shall cry and not be heard whatever stops straitens and hinders prayer is a snare But O Praying dayes are gone But Lord increase Faith in all our hearts When thou art converted strengthen thy â—rethren This is the monition that Christ left and thou must go through much fear and have experience of sorrows yet faith shall overcome though Infidelity seem to overcome yet shall faith discover it and then by renewing Repentance Faith shall restore thee So that note That the faith and comfort of a man being over-clouded and covered is renewed by daily Repentance as in David and Peter and the Incestuous man 1. For as Christs Kingdom comes only to repenting hearts at the first and as Sin in the World by accident brought Christ into the World So sense of sin in mans heart brings Christ thither 2. Here is way made in mans heart for mercy and joy in Christ the heart driven to seek him in earnest 3. Though man build hay and stuble on this foundation yet God will destroy them by Fire the Crosse and bring back Israel with joy that went out weeping 1. But herein it is that our Faith is turned to a dead and fleshly security because repenting dayes are gone we did repent and felt the bitternesse of sin but it is all removed and joy and freedom is come thou become secure so that thus turns the eye from our selves and Christ too and so repentance is hid from our hearts Is sin lesse odious to God than before or doth he more tollerate it in thee than others Art thou not more guilty having felt his love to turn from him Is not thy Pride and Self-Will and Love thy security and high thoughts as odious to him and as great rebellion in thee as was the wanton sins in the days of thy Ignorance Hast not thou as much need of his grace and power to preserve thee as ever thou had to receive them Shall we sin because we are not under the Law but under grace Nay as hard shall thou be sifted but I will bring thee back by deep Repentance and thy Faith shall revive though for the present it fail 2. So that Faith is not preserved but by deep daily humilitie and repentance As Saint Paul though he was partaker of great gifts and more experience of Gods love and power than thousands yet hereby was it preserved He stil rejoyced in infirmities when he was weak
then he was strong Great Knowledge devote Holinesse and high Thoughts chooke Faith only humilitie preserveth it The one lives by opinion as light as wind but the other by Faith and mercie he feels nothing but weaknesse and guilt 3. Well-worth weak and repenting hearts that weep with Peter We deny him often but repent seldom What ever knowledge or other thing they have yet if this be kept lively Faith shall not fail though it be seemingly lost and he turned his back and he sees no way to peace Yet wait a while and light will spring out of darknesse and well-worth Crosse that preserves Repentance in man when he sees his own beastly guilt how he hath forsaken God and run from him and sees how all fails then he returns So it is hard to preserve Faith lively in prosperitie It is a great point of simplicitie to enjoy all gifts and yet look at none We see then whereby man is preserved in all straits viz a praying and believing heart all else vanish 4. But praying dayes are gone We have wept but now rejoyce We were weak but now strong in our selves Strengthen thy Brethren Pitie not me nor weep for me but weep for thy self and pitie thy Brâ—thren So that As the life of Faith is in Christ only see the practice of Faith is in love to the Brethren David Psal 16. My goodness is nothing unto thee but to the Saints that are in the Earth Thus all rules of practice after Faith that are stablished by Paul are such like as help the weak admonish the un-ruly c. and Christ left this his last Law Love one another and Faith works by love This was Christs practice all his dayes in doing good this is a free disposition of a Redeemed Spirit the flesh seeks its own but love doth not 1. Thus is the Fathers Love spread abroad and the Truth of the Gospel and the Church increased and herein is the Communion of Saints 1. But we all walk in the thearick knowledge of Faith and Christ and nourish our thoughts therein but we foresake the practice of Faith for self-Love and Pride hath drowned all hearty Religion Do we help the poor and relieve them nay we spoil them do we bear with the Weak nay we judge them do we cover the sins of others nay we spread them Do we love our Enemies nay We hate them 2. I wish we had lesse Knowledge so we had more Faith and Love Is it not a shame to see how Drunkards are linkt together and every Sect as one man yet we that professe to believe in Christ lead everie man to his own gain So we thrive we care not who losse who grieves and bears the burden of others I will go with thee though all forsake thee Pride of heart and over-weaning conceit of our own power because of some singular gift above others is the readie way to fall before all so it s in the Jews Pharaoh Nebuchadnezzar Lucifer So that There is a presumptuous and proud carlesse confidence from the arm of flesh which goes under the name of Faith and lifts man up in securitie a while but will fail in the end Thus David Psal 30. And his numbering the people SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednegâ— answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter IN the former Chapter Daniel had interpreted the Kings Dream concerning the Image of Gold Silver Brasse Iron and Clay and the destruction of several Monarchies by the Stone hewed out of the Mountain without hands that is to say The power of Christ whose Kingdom should overcome all the rest and be everlasting never to be destroyed by which the King was convinced to acknowledge the great Power and Wisdom of the God of Daniel and sell into admiration but understood not the Mysterie of Christ therein nor the downfal of his Kingdom therefore presently returns to his old Idolatrie So that The Word of God from God and the great work of his power doth for the present put man to silence and convinceth him yet where the heart remains hardened and that the mysterie of Christ is hid from man he soon returns to his old vanitie and Idolatrie of his own heart Thus they are often convinced by the great Works of God Psal 16. Yet forgot how they were brought out of Egypt and walked not in the Covenant but returned tâ— their Lusts And the Pharisees in Christs time often put to silence but soon grew wise again to maintain there own Kingdom Yea how manie of his followers who saw his greaâ— Workes and confessed never man spake like him or did the like spake with such power and assurance and yet forsooke him see the stony ground and those of Judea 1. For ease and peace and prosperitie being offered and a man lothe to live without them they choak the VVord 2. The Knowledge of the Gospel without the power of Christ and his death hardens above all none such enemies to the simplicitie thereof 3. For if the Truth and Power of God be revealed yet if God keep not the Promise of Repentance by the Crosse so bring man under the power of that Word he soon starts up and becomes Wise and Righteous in himself not in Christ in the flesh not in Faith 4. Though for the present it dash man and convince him that he confesseth and sweareth that it is the truth yet when it both crosseth his present ease and libertie brings no life but death for the present he grows wearie unlesse the great power and love of God pursue his Soul by his Word and Crosse Hence comes so much back-sliding in the church that men admire the great Power of God yet not living in Repentance under the Crosse Every thing starts up and so they turn to the old way or a new device of their own but do not believe the down-fal of their Kingdom for the present For most men when they have talked and shewed abroad their Wisdom Righteousnesse and increased their Glorie they are the old men again The World is welcome and sweet Sin as light themselves at ease secure as they had never known such a thing 1. And yet they know their ease and securitie ariseth not out of simple confidence of Faith but hardnesse of heart and clothed under a vail of Religion 2. So it is a fearful thing to grow hardened after truth revealed that man joyn hands with the World that sin become lesse sinful in conceit This is a meer securitie and not Faith for if a man flie off and that the Word cease to judge man arraigned at Gods judgement seat For Christ hath two judgements in mans heart viz Judgement and Mercie so it is said Man must give an account of what he hath done Yea of every â—dle Word which is true in mans heart for they are judged and man tormented untill he apply to
he renews his threatnings against Judea that He will pull and pluck up that which He hath planted â—he shews wherein is the cause of his sorrow because he sought great things for himself 3. A promise of safety when evil shall fall upon all flesh yet life shall be given him for a prey Woe is me now What is the grief of Israel had Baruch the book and cast the Word of the Lord away and hardened himself in his clear sight revealed so that judgement must come So that No sure sign of judgement than of hardness of heart under the clear sight of the Gospel of Christ Luke 13. O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered you together as the hen gathereth her brood under her wings and ye would not Mat. 22. The unthankful guests were bidden but hardened against it Tâ—is is the abâ—sing of his long-suffering through hardnesse of heart that cannot repent and yet judging others as the unthankful servant that eateth and drinketh with drunkards In such securitie was Israel fallen now for which Baruch mourned that they cast off the words of Jeremiah saying It is false and God would not cast off his And so follow the Idols and Imaginations of thelt wicked hearts This is the turning of Grace into Wantonnesse like those in Judea for which judgement was prepared they fed their bellies filled their purses by the Gospel but not souls with Faith Love And it is a sign of death when Physick workes not but that the disease grows strong against it so of the soul when the Word of Life prevails not This is a casting off God whose goodnesse we have felt so that now we live of our selves to worke our own peace procure life prevent danger for that is not now called to for counsel nor is help called for as of old and this is the hardnesse wherein to we are all sâ—llen as woeful experience shews And this is the condemnation That light is come into the world and men love darkness rather than light Iohn 3. and this appears when sin and rebellion is the same or the greater and yet lesse burdensome and evil than before When knowledge of the Gospel hath shut up repentance from the heart and pride hath drowned humility and love in himself when God of his Judgements are not feared nor selt but we put the evil day far off when iniquity is grown great and impudent and become as ordinarie as our trades and callings are with us Now the time was when the disciples of Christ and Apostles flocked in abundance and left all as Alexander and Demas but after a while they hardened fell to the World and ease thereof The Galatians would have plucked out their eyes but after turned enemies in legal righteousnesse but we to dead securitie even thus with us Time was when the Word was precious and prevailed to rule in us but now we can abide it through wit and fore-knowledge and sleep quietly 1. But well worth tender hearts who eat and live by the Word whether it speak life or death it prevailes above all and hence see the greatest provocation that ever was raised against God whereby his own people had tasted of his love and grown wanton in the flesh and more fearful judgement fell upon them So now the silly ignorant wretch when he hears but of any judgement he trembles and blesseth himself after his own poor sighing fashion but the wise and great devote ones they mock him and say Tush this is nothing we shall escape it and call his word a lye so that we may justly fear the sequell of these fearful signs these more certain signs than in Sun and Moon For where is the mourning weeping and repenting heart Where is the lowly believing mind that joyes in tribulation Where is the open loving single heart without respect Well nay we cry Woe is me now for Israel hath cast off the Lord and we fight against his Word our long peace hath made us secure The Word Works of God are become a dallying to us and we sing peâ—â—â— peace and yet forsake the way and despise the Kingdom of peace God hath added grief to my sorrow New grief to my old sorrow one grief after another that I find no rest though I faint in my sighing see Gods dealing So that God usually tryes his to the bottom and adds one affliction to another to all which he loves and suffers them not to find any ease and rest in the flesh As with Job Psal 78. He brought down their hearts with sorrows Psal 77. He wept all night Thus Paul had fightings and terrors thus Christ and the Martyrs even persecuted unto strange Cities thus Abraham nothing left Psal 4. One deep calls another thus the wayes of Christ and our conformitie to his death For untill man be throughly whipt and beat under he runs to some new shift 1. And so God in love chaseth him from all holes as Abraham though he was brought from his Countrey yet he had no Children then was Isaac given then he had hope in the flesh but he took that away 2. Thus was Gods dealing with the Church though they had some breathings given yet when the flesh bâ—gan to grow wanton and rejoyce and so they forget and turn from the God of their Life thâ—n he sent his Rod to waken them that they might not setle on their fleshly ease 3 Thus will God worke good out of evil He lets Satan loose to whip torment his for the destruction o the flesh 4. Man will lay hold upon any thing before he drown yea even a Lease or Reed but God plungeth him into the deep and then he cryes and is heard 5. Light afflictions makes man more wise and wilily to escape in the flesh but sound and deep grief added to sorrow brings down the heart and makes hâ—m pray Thus we see all seeks rest in the flesh and we have gotten the World to seed us and Religion to â—â—ver us in prosperitie and peace and say Soul take thine ease and â—â—t as a Queen and say We shall not be moved We add joy to mirth the Pipe and Tabret is in out Feasts we drink and care and laugh in the midst of our finning but Sorrow and Repentance is hid from us We have not resisted unto blood nor affliction hath taken us but such as with a little time of Wisdom could remove or at least forget 1. But know if God intend thee good he will add grief to thy sorrow Thou thinks it a heavie thing to lose Father Husband or Wife but it will be a heavier thing to feel the burden of thy Spirit when God hath turned his Face away and taken all from thee that thou feâ—lest nothing but guilt within and death approaching and yet God absent Then will grief be added to sorrow Who then shall comfort thee 2. Thus the
Faith of our Church is all fleshly fleshly joy prosperitie cast the Spouse of Christ Canticles 1. Is black and her Locks wâ—tt with dew in seeking her beloved in the night and with weeping in the streets but no such enquirie with us Others indure grief upon grief Now full anon taken away now in peace anon Drumming and Cannons roaring in the streets now in Health and Lustie anon struck dead in an instant Children crying Wives bemoaning Maids ravisht Fathers Husbands slain and none to comfort them but unrully Souldiers to spoil them These are dayes and places of Prayer No ease in the flesh but crying in the Spirit 3. We see also the springing corruption of man like the springing Willow by the water side cut it now and it shoots out the next spring 4. So that believers needs abundance of purging through affliction For still we retain something and gathers some hope from thence and so flesh still renews again This was it I think which led some honest minds to betake themselves to such austere living thinking thereby to tame the flesh voluntarily denying fleshly case but yet it sprung up under a more spiritual form but in a greater mistery of wickednesse For look how far a man afflicts himself he is able to comfort himself but if God add grief to thy sorrow and lay it on indeed it will fetch tears yea blood 5. The way of man never sorrows till it be kindly such as all flesh cannot ease it was so with thee once and why not now It is but a light and fleshly sorrow for want of ease that is eased by any thing in man but a wounded spirit who can bear but we take wounded flesh for spirit For that is when a spirit is wounded with guilt and want because it hath followed and believed the flesh and then as here is no way seen for recoverie but sighing and fainting therein till God beyond hope come I will pull down that which I have builded He will cast Israel away whom He once choose for his only people I will send them into Babylon whom He appointed to dwell in Canaan and to worship in Jerusalem and all because their hearts were lifted against him in their imaginations So that now he will pluck up all that he may cast down their vain confidence because they were hardened in securitie and lifted up in pride So that God will certainly destroy and cast out the fairest gift given to man when mans heart is lifted up thereby and hardened therein Thus he pulled down the confidence Israel had in the Ark Thus he brings down Davids high mountain and Pauls rebellions this was Johns office to destroy high mountains Paul had confidence in the flesh but Gâ—d laid it in the dust So that after he confest That in me dwells no good thing but is given only by Christ in such humility and baseness that man might not be lifted up his kingdom not be here He arrogated nothing to Himself but to his father Not mine but him that sent me 1. For Christ will pull down all other kingdoms that he may erect his own as in Daniel the kingdoms vanished one after another This is the stone hevven out of the rock without hands and therefore Christ came to destroy the kingdom that the law had builded in man and to convince the world of sin because of righteousnesse which they had established of judgement because the Prince of this World judged falsly of Him 2. For man is cloathed in his gifts as the Angels became strong and wise without God He hath built him a city provided a portion working righteousnesse full of knowledge a God in his own eyes but God will pull all these dovvn that he may be God 3. The vveapons of our vvarfare are mighty through Him to pull dovvn strong holds not through our selves And this he doth by the povver of the vvord It is a mighty voice and thereby layes low all mans thoughts for the present and by the Crosse kindly together 4. All gifts that God gives to man are to shew his power and love for the good of others not to make them the Idols of our ovvn hearts and say These are thy Gods O Israel 1. Woe then to the Pride of man vvho is lifted up by every gift exalts himself judgeth others despiseth the weak but such boasting must down yea whatever God gives them he will take it again if you begin to store it up 2. It is a great point of simplicitie of heart in the fulnesse of all gifts the hearts be lovv lifted up by none vvhen he hath seen all secure he seeth none and enjoyeth freedom yet vvalks in fear as the Child though he vvant nothing yet he hath nothing properly his ovvn God is and will be the keeper of his ovvn gifts vvhich vve put into the hands of flesh O! therefore lay your foundation on a Kingdom 3. But know there vvill come a pulling dovvn as to Israel when they sate by the Rivers of Babylon What foolishnesse vvhen it is us that builds and plaints and gathers and makes sure that vvhich must be cast dovvn and scattered when thy mouth shall be filled with gravel thy portion scattered thy honour buried in dust thy strong confidence perisheth thy Soul carried into the land of darknesse 4. See the perverse heart of Man and strength of fleshly heart Who the more God bestows on him the lesse he cares for him like an untoward Child keep him bare in Faith and dependence of his Fathers love and he prayes and believes and is obedient but fill his hand and let him have his Lust he sets his Father and Mother at nought Yea thus the Flesh makes advantage of the most excellent gifts as bâ—re even the joy peace and assurance God gives man for man retains nothing but is lifted up by it And believes that it is God but not man more humble and low to see his own vilenesse saying What is man that thou regardest him Doest thou seek great things for thy self seek them not Thou mourns weeps that this desolation must come It is because thou finds ease and peace and great matters no all shall be taken away Seek them not for this is the cause why thou art so troubled thy fleshlie lusting not throughly mortified and prepared in faith and patience to wait So that The main ground of all our miserie and sorrow is our lasting expectation of great ease and peace in the flesh not faithfullie prepared to be subject to Gods will or content with his present portion David looks that Absolom should be spared above all and therefore was so grieved at his death yea more than at the death of all the rest Peter expected to have his life continue there in peace therefore so wishing that Christ should not go up to Jerusalem when Hezekiah had overcome Senacharib he thought he should live in peace which made the message of death so
and then shall the end come But let God be wise and all men fools and lyers for this is not to be known but waited on in all straits and wants 1. He wil come it may be in the first or second watch or at the dawning 2. At death not as thou lustest for we would all have him to stay till the dawning But attend and he will come O! What a day will that be when thou looks for Life and Wealth c. And Death comes and will not stay Lest ye be found sleeping None so great danger to man as a sleepie securitie and mindlessenesse of his own frailtie and the judgements of God Thus Sodom and the Old World And so shall the coming of the Son of man be Wealth and Riches make secure as Luk. 12. Pleasures of the flesh makes secure as Sodom yea the freedom of the Gospel makes secure being turned into the flesh nothing keeps man waking but the Crosse and thus the World is fallen a sleep only dreams of these things But a waking day will come when the sound of the Trumpet of the Word sounds in thy heart or if not the sound of the last Trump and then happie he whom the Master shall find waking FINIS The Preface of Mr. BRIERLY I Wot not what quaint humour now of late To write these numbers set my Pen agate But whil'st my drooping Muse in sundry fashions Was drawing Portracts of some private passions There was presented to my troubled thought This Worlds wide Sea which fiercely rag'd wrought Thereon Christ's Ship fore toste with gast did blow By Satan rais'd the same to overthrow I much much longing e're the Slâ—â— should split To finde the Jonah that did trouble it First here at home did set my self to see And ask my Conscience if I were not He Which though it shew'd me cause enough and more Yet not for any message that I bore What hurt if others to themselves would try And each one in his heart say Is it I That all might joyn their best endeavours more Peace to pursue then they have heretofore My flesh presented me with many wrongs Of lots cast on me by some adverse tongues Who prest me much to tell what Countrey ground My breeder was and whither I was bound To whom I say that I from Canaan came Of which both coast and language too I am And would posterity to understand I serve the Great GOD both of Sea and Land Or at the least I do desire to doe And by his Servants to be held so too Though I must say In me there 's much out-straying And in the unregenerate part gain-saying My Message is for Peace and unitie For fear God's Church should much in danger'd be These are the special not the only end Why on this subject I some speeches spend For my intent is too to keep this glass To view my mind hereafter what it was That this against my face may witness bear If I gain-say what I have written here If any say wâ—ile fools do undertake it A parable seem worse for him that spoke it I say I have been train'd in Christ his School So long I trust I am no wilful fool But such a fool I much desire to be As Gods true Wisdom may remain in me If he grant that let men speak on and spare not For I at all for other wisdom care not But to conclude leâ—â—â—ome may think it wrong I numbers use not liberty of tongue And hold that measures limit one to sore I say if free I had said little more Only expect not here such frame and order As in Gâ—y Gardens fram'd in bed and border Which through fair Allyes answering to the eye In well proportin'd uniformity But some wild Forrest work or ill fenct fields Where grow at tandom such as Nature yields A Cowslop Daffadil perhaps a rush Sometimes arose but ne're a Bramble bush In sine a speech where things at next are sets As memorie objects and occasions met Irregular my Muse hath trac'd the bent Of such occasions as still give it vent A course by some but now of late begun Where those that method want may row and run Professedly and finde a shelter fit To cover wants and suit a running Wit An ess-bee or some such little thing Which honey bears and yet without a sting The thing as yet requires to shadow out My silly kâ—owledge could not bring about But what I thought was needful to be told As I am able I do this unfold Of True CHRISTIAN Liberty I Was sometime as theâ— a stricter man By some good fellows tearm'd a Puritan How I deserv'd that name though I 'le not say Since best men now must bear that brand away But lately ay me Grace hath waxed cool Flesh playing truant out of Moses School Not through the Liberty that Faith doth give But for because much Adam yet doth live Which ever and anon or more or lesse Is turning Gods grace into wantonness And now men say I 'm deeply drown'd in Schism Retyr'd from Gods grace unto Grindletonism So that I now a Liberty do hold Which neither Grace nor Godly Wisdom would I grant how far the Liberty I have Is not in God were better be a Slave And further thus what works of grace I do If any are but weak and slender too What wicked ones may think or censure me Is I confesse a thing doth little move me But that Gods Children hardly should conceit me Whose precious balmes I rather wish should beeâ— me Thou God forbid or that my latter age Should be secluded from thy heritage I mean the fellowship of Saints below Which if I want I whither shall I go In some friends lately I have Strangeness seen I once thought could not possibly have been If O my God this rent from thee arise Then smell the savour of a sacrifice But if some other Sone of man have done it Curst be that sin which at the first begun it But what are these which in Gods Church I hear These strange contentions stird up every where Manasses now with Ephraim contending And Ephraim back again his counter forces bending ' Gainst little Judah both of them partaking Ruben's divisions great heart sorrow making O let not thus Christs seamless Coat be torn Or Sion travel and no Child be born By that foul sin which shares with bloody Sword This live Childs limbs accurst before the Lord And that hard mother Step-dam judg'd to be That can not grieve her son thus mangled see But lest I too much from my self should wander J freely grant this is at all â—o slander That once when time was I did thus muâ—h see Which now is almost out of memory To witt a wonderous beautiful condition On that which now is termed new Religion By name deliverance free Justification True Liberty glad tydings of Salvation Which may be call'd new too in some respects Of objects times and different effects As which the
goe And that is where we think men are astray We range as far the quite contrary way Thinking we shall by setting these to these Our adverse part at least wise counterpoise When oft like him that fear'd his house would fall We prop so hard it overturneth all There was upon a time a question stirred What was the testimony of the spirit One answered he held it to be this When by Gods spirit one assured is By reason out of Scripture of his case Another said That same an error was For that the Spirit withnesseth quoth he To speak in proper tearms immediately Yet he in fine concluded so to do Was one kind of his testimonie too The answerer by this conceav'd he smelt Th'opposers moving and his pulses felt That either he mistook himself oppos'd When he conceits th'answer for peace was choos'd When as immediat is so harsh to many As t is not almost yeilded to by any Or else perhaps some over by conceite Espyed in answerer he down would beat This was in 't self good and perhaps did need And well may such endeavours ever speed Thus for because the godlinesse of such And gravity thereto induce me much Since learning and experience ought no lesse Then draw respect and reverence I confess Thus I expound him but n're lesse I think He did not sleep though he then did wink But let me never put the Sail-cloath to That I may better by the Ruther do For how this wrought I say not this I wot It brought forth an effect some wished not But leave we this where men do chiefly set Themselves ' gainst error and prophanness yet Their hearts run right give everie man his due Th' affections godly so the ground be true Which doubt I do not meddle to decide But leaves to better judgements to be try'd For I disclaime my self a judge to make To controvert or parts herein to take But hereto cheifly my endeavours bent To gain accord and prejudice prevent How'ere I have been deemed heretofore A partial censure if yet no more If any say the Bonito and I Do now live in the Sea now in the Sky Whom both the Sea disclaimeth for a fish And Butchers Shambles for a Yeaster Dish Whom fowles pursue when he the sky doth scour And falling fishes eagerly devour I answer I still wish I may as best In God and Conscience testimony rest If I well do no matter who hath ey'd it If I ill do no forge from whom I hide it Whiles Conscience knows my sins recorded be Before a Judge from whom I cannot flye If I the worlds applause and favour gain If he accuse their praises are but vain Fame sometimes may a false allarum send The conscience never but of this an end Then thus I say Who for Gods honor sight Let them go on yet in the spirits might But from Gods Church foul rancour keep thee hence And every spot of hellish virulence Let zeal and knowledge evermore agree And ne're let strife but on just causes be Which is the end whereat Gods people ayme And to their knowledge will pursue the same More striving how to cause men truth to know Then how to give their skill the overthrow Wherein I no mans practice do accuse So nor himself nor others he abuse How ever haply some of pregnant witt With some such weening may their fancies fit Or else on my dejected state they ment To give their ready witt and will the vent Let me propound for resolutions sake So will I doe for no disputes I 'le make Only I say If any list be stirring He 's Master of his Speech I of my hearing If it be true as sound Divines consent Faith most oppos'd is then most eminent And by th'Apostle tearm'd the Evidence Of things not now discerned by the sense So call'd when weak as when in strongest plight For it s exprest by term indefinite To witt to each one who in truth believe An Evidence sound and demonstrative Yea that which doth Gods Childrens hearts uphold In Crosses and Temptations manifold Yea in their doubtings and afflictions so As they despair not as the wicked do Whereon it follows of necessitie It must be active and inherent be And if it be injustice to detract From what one Brother doth well say or act Nay if too sharp a censure be but laid On what 's apparently ill done or said And thus to judge he carelesly doth miss When yet through ignorance perhaps it is Or this sin was deliberatly done When rashnesse might his reason overcome â—his on presumption when as yet he may â—pon infirmity be drawn away â—hat of ill conscience or of hate to me â—hen want of heed or other cause might be â—ea if we must still make the best we can â—f th'words and actions of another man So he be upright hearted and his Word â—r Act a good construction may afford â—f these be so from hence then doth the doubt â—hich I would be resolv'd on issue out â—ut e're I speak let me of one great cryme Wherein I have been charged in any a time â—o wit with too much bolstering indulgence â—f words that savour error and offence â—cquit my self if words so do it can â—nd that clear me which may another man â—f not my case shall so much lesser grieve me â—ecause I know yet one that will relieve me 〈◊〉 say I have been warie as I could â—s for my self that I no error hold 〈◊〉 ever since this variance did arise â—he same in others not to Patronize â—or any man wherein I found him savour â—f new fond Phrases did I therein savour 〈◊〉 â—ould then do no lesse though I had smarted Where I conceive man to be upright hearted â—â—d while such speeches from their mouth I hear 〈◊〉 fitly may a good construction bear â—t them interpret in the better sense â—hich I might do I trust without offence â—â—d help them what I could too to expresse â—heir true intent for I could do no lesse â—t labour others might their meaning see â—hom I perceive misunderstood to be â—is might be done yet none such overflow Charity as some have tearm'd it tho â—hiefly since conscience tells me I did never â—t what I judg'd the speaker meant deliver Racking no strayned sense from any word But what the same might pregnantly afford Which practice I should rather deem a mean Not error to confirm but to reclaim Whiles erring judgements be so men reduce And words ill plac't from error and abuse Unto the Touch-stone that it may agree With God and good men in the veritie Which to my simple skill I still shall pray I may endeavour to my dying day Yet God forbid thou Lord of Heaven should That I the least incouragement should yeild To any one to hold what is not sound And in Gods word hath not a setled ground How far that 's from my will O Lord thou knows Though I therefore all earthlie hopes should loss Let ne're such