Amen Even so Come Lord Iesus It shall not be well while the Father and Christ the prime Heire and all the weeping children be under one roofe in the Palace-Royall it is a sort of mysticall lameness and that the head wanteth an Arme or a finger and it is a violent and forced conditon for Arme and finger to be separated from the head The Saints are little pieces of mysticall Christ sick of love for union the wife of youth that wants her husband some years and expects he shall return to her from over-sea lands is often on the shoare every ship coming near shoar is her new joy her heart loves the wind that shall bring him home she askes at every passenger news O saw you my husband what is he doing when shall he come Is he shipped for a return Every Ship that carrieth not her husband is the breaking of her heart What desires hath the Spirit and Bride to hear when the Husband Christ shal say to the mighty Angels Make you ready for the journey let us go down and divide the skies and bow the heaven I 'le gather my prisoners of hope into me I can want my Rachael and her weeping children no longer Behold I come quickly to judge the Nations The Bride the Lambs wife blesseth the feet of the Messengers that preacheth such tiding Rejoice O Zion put on thy beautifull garments thy King is coming yea she loveth that quarter of the Skie that being rent asunder and cloven shall yield to her husband when he shall put through his glorious hand and shall come riding on the Raine bow and clouds to receive her to himself The condition of the people of God in the three Kingdoms calleth for this that we now wisely consider what the Lord is doing there is a Language of the Lords fire in Zion and His furnace in Jerusalem If we could understand the voice of the crying Rod The Arrowes of God flee beyond us and beside us but wee see little of God in them We Saile but we see not shoar we fight but we have no Victory the efficacy of second causes is the whole burden of the businesse and this burden we lay upon creatures and it s more then they can bear and not upon the Lord God is crying lamenesse on creatures and multitude that his eminency of working may be more seen 2. Many are friends to the successe of Reformation not to Reformation Mens Faith go along with the promises untill Providence seem to them to belie the promise through light at a key-hole many see God in these confusions in the three Kingdoms but they fall away because their joyning with the Cause was violent kindenesse to Christ it is not a friends visite to be driven to a friends house to be dry in a showre and then occasionally to visite wife and children Christ hath too many occasionall friends but the ground of all is this I love Jesus Christ but I have not the gift of burning-quick for Christ O how securely should Faith land us out of the Gun-shot of the prevailing power of a black hour of darknesse Faith can make us able to be willing for Christ to go thorow a quarter of Hells pain Lord give us not leave to be mad with worldly wisedome 3. When the Temptation sleepeth the mad man is wise the harlot is Chaste But when the vessell is peirced out cometh that which is within either Wine or Water Yet if we should attentively lay our ears to hypocrites wee should hear that their Lute-strings do miserably jar for Hycrisie is intelligible and may bee found out Would Parliaments begin at Christ we should not fear that which certainly we have cause to fear One wo is past and another wo cometh The Prophets in the three Kingdoms have not repented of the Superstition will-worship Idolatry Persecution Prophanity Formality which made them vile before the people and the Judges and Princes who turned judgement into gall and wormwood are not humbled because they were a snare on Mizpah and a net spread upon Tabor No man repenteth and turneth from his evil way no man smitteth on his thigh saying what have I done It s but black Popery the name being changed not the thing to think the by-past sins of the Land are by-past and a sort of Reformation for time to come is satisfactory to GOD Ex opere operato By the deed done Yea the divisions in the Church are a heavier plague then the raging sword These same sins against the first and second Table the reconciling of us and Babylon Pride Bribing Extortion Filthiness and intemperance unpunished blood touching blood and not revenged vanity of apparell the professed way of salvation by all kinde of Religions whatsoever are now acted in another stage by other persons but they are these same sins if that head-ship that flattering Prelates took from Jesus Christ and gave to the King be yet taken from Christ and given to men if Christs Crown be pulled off his head no matter whose head it warme it s taken from Christ both wayes I shall pray that the fatnesse of the flesh of Jacob for this do not wax leane and that the warefare of Britaine be accomplished But if the faithfull watchmen know what hour of the night it is now there be but small appearance that it is near to the dawning of Britains deliverance or that our sky shall clear in hast would God the yeare 1645. were with childe to bring forth the salvation of Britain It was once as incredible that the enemy should have entred within the gates of Jerusalem as it is now that they can enter within the Ports of London Edinburgh Dublin I speak not this to incourage Cavaliers for certainly God watcheth over them for vengeance but that we go not on farther to break with Christ the weaknesse of new heads devising new Religions and multiplying Gods for two sundry and contrary Religions argue interpretatively two sundry Gods According to the number of our Cities must come from rottennesse of our hearts O if we could be instructed before the decree that is with childe of Plagues to the sinners in Zion bring forth a man childe and before the long shadows of the evening be stretched out on us But of this Theame no more Grace is the Proposition of this following Treatise when either Grace is turned into painted but rotten nature as Arminians do or into wantonnesse as others do The error to me is of a far other and higher elevation then opinions touching Church-Government Tenacious adhering to Antinomian errors with an obstinate and finall persistance in them both as touching Faith to and suitable practise of them I shall think cannot be fathered upon any of the regenerated For it is an opinion not in the Margin and borders but in the page and body and too near the Center and vitall parts of the Gospel if any offend that I desire to anger them with good-will to
shall be said unto them ye are the sons of the living God 1 Pet. 2.10 Which in time past were not a people but are now the people of God which had not obtained mercy but now have obtained mercy 3. The words of Scripture that importeth a reall change doth prove the same as Col. 1.12 Who hath made us meet or sufficiently qualified us to be partakers of the inheritance of the Saints in light Christ is a qualified work man and changeth Hel and the most untoward Timber of Hell in Heaven and in a Vessell of glory It s a vain thing to dream that Christ hath no other esteem and warmnesse of heart to us when we are dead in sins and trespasses and Posting as in a horse race after the Devil who rideth and acteth and breatheth in the children of disobedience and when he hath raised and quickned us for his great love and placed us in Heaven with Christ Eph. 2.1 2 3 4. And made us Kings and Priests unto God Then the state of Hell and Death should be the very state of Grace and Heaven before God A new creature 2 Cor. 5.17 Light in the Lord Eph. 5.8 partakers of the divine nature 2 Pet. 1.4 Renewed in the spirit of the mind Eph. 4.23 Such as are begotten again unto a lively hope by the resurrection of Iesus Christ from the Dead 1 Pet. 1.3 Born again not of corruptible seed 1 Pet. 1.23 Kings and Priests unto God Rev. 1.5 A generation of Kings Priests unto God 1 Pet. 2.9 Must be in their state some other thing then old creatures then darknes then unrenewed uncircumcised old men slaves of sin persecutors blasphemers injurious persons The Lord speaketh of a change great enough Is. 43.4 Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Were the children of wrath from Eternity Honourable No were they more precious honourable actually before God from eterernity then the rest of the Nations No the contrary is evident Ez. 16.3 Deu. 7.7 8. Ps. 147.19 20 Deu. 26.5 Certainly if Faith or conversion to God a special part of which is Faith doth not alter the state of Believers before God then are they Believers and actually converted before God and so justified from eternity When were they then sinners Never Their sins were just no sins from Eternity and blotted away as a cloud as a thick cloud as it is Isa. 44.22 And that from Eternity and from Eternity sought and not found because pardoned Jerem. 5.20 no more remembred Isaiah 43.25 now they were justified from Eternity and ere they believe in him that justifieth the ungodly no other ways then in Gods decree and eternall purpose but the truth is this is the principle false and rotten pillar of all Libertinisme which I evert thus and they shall never be able to answer it if faith be so far forth a manifestation of our justification before God because justification was in the sight of God actually done from eternity before all time then are we never ungodly and actually sinners before God For it is unpossible say Antinomians that God can both hate us as ungodly and love us as iustified in Christ and it is vain and non seâ—se say they that God loved the persons from eternity and hated the sins or that he loved the elect with the love of election or love of good will did not also love them with the love of justification this is their term not mine or with the love of complacency and his good liking to faith in them Then say I from eternity the justified were never ungodly never sinners never the heirs of wrath never such as served divers lusts and were disobedient polluted in their own blood which is down-right contrary to the word of truth 2. Observe the Principle of Antinomians We are not justified by faith say the How then Because we are justified from eternity only we are said by Paul to be justified by faith in that by faith we come to the knowledge and assurance of the state of election and of justification and Gods Act of not imputing sin to us which Acts were possed upon us from eternity and before the children had done good or evill Rom. 9.13 And observe the words of Mr. Hen. Denne to this purpose I do beleeve saith he sin to be of that hideous nature and the justice of God so perfect that be cannot but hate the person unto whom be imputeth and upon whom be chargeth sin if so be the person charged cannot give full perfect and present satisfaction and yet will I not say that the Son of God upon whom all our iniquities were charged was at any time Filius Odii a son of hatred for the Father was eternally well-pleased with him the reason is that our sins were no sooner charged upon him but that he had given full and perfect satisfaction being the Lambe slain from the foundation of the world Rev. 13.8 Answ. If God cannot but hate the person upon whom he chargeth sin either God never charged our sins upon Christ contrary to Scripture Isa. 53.6 1 Pet. 2.23 24. 2 Cor. 5.21 or then he hated Christ which no sound Divine dare say The payment and satisfaction which Christ made cannot hinder Christ to hate sin so the person upon whom sin is as Antinomians teach while as they refuse this distinction no more then the satisfaction that Christ made for sin can hinder it self or hinder Christ to die for sin for if God should hate Christ it should be satisfactory hatred and penall 2. I much wonder if God from eternity charged sin upon his Son Christ for the place he citeth Rev. 13.8 and the judgement of Antinomians so expounding it evinceth this to be his meaning how Christ from eternity could give full perfect and present satisfaction to prevent the hatred of his Father is not imaginable indeed when Christ gave satisfaction I beleeve that it was full and perfect but that Christ from eternity gave present satisfaction and that to make us actually justified from all Eternity is a Point no head can conceive except Herod Pilate Iews Gentiles the Traitour Judas and all who were wicked Actors in killing of Christ be men uncreated who had existence and being and sinned from eternity this lieth fairly for the eternall world of Aristotle then surely faith doth not bring us to the knowledge only of our state of justification as passed and done from eternity as if election to glory and the love of God therein and justification and that love as manifested by faith were two coeternal twins both at once begotten from eternity Sure I am we are justified by faith but sure I am we are not elected and chosen to life eternall by faith And if to be justified by faith be as our Masters though ignorantly teach nothing but this that we come to the knowledge of our justification by faith as by a
Gods not loving of men to Gods disposition heart will and pleasure and not to our defects is blasphemy Ans. The Lord ascribeth his having mercy and his hardning to his own Free-will Rom. 9.17 Exod. 33.19 and his love is as free as his mercy and by this means Gods first love to us should arise from our love preventing his contrary to his own word Deut. 7.7 Eph. 2.3 4. Tit. 3.3 2 Tim. 1.9 and man should be the first lover of the two the creature then putteth the Lord in his debt and giveth first to God and God cannot but recompence Esa. 40.13 14. Rom. 11.34 35. now it s no shame for us to live and dye in the debt of Christ The Heaven of Angels and men is an house of the debtors of Christ Eternally engaged to him and shall stand in his Debt-book ages without end Obj. 3. Infinite goodnesse may as soon cease to be as not be good to all or withhold mercy from any Ans. Every being of Reprobate Men and Devils is a fruit of Gods goodness but of Free-goodnesse else God should cease to be if he should turn his Creatures to nothing for he should cease to be good to things without himself if these were all turned to their poor mother-Nothing 2. Mercy floweth not from God essentially especially the mercy of Conversion Remission of sins Eternall life but of mer Gracc for then God could not be God and deny these favours to Reprobats Freedome of mercy and salvation is as infinitely sweet and admirable in God as mercy and salvation it self Obj. 4. But God is so essentially good to all as he must communicate his goodnesse by way of Justice in order to free obedience and that is life Eternal to those who freely beleeve and obey Ans. But the great Enemy of Grace Ja. Arminius teacheth us that all the freedom of Grace Rom. 9. is resolved in the free pleasure of God in which he freely and without hire purposed to reward Faith not the works of the Law with life Eternall whereas it was free to him to keep another order if so it shuld seem good to him and by this means God is yet freely and by an act of pure grace not essentially good to all even in communicating his goodnesse by way of Justice For what God doth by necessity of his nature and essence that he canot but do but sure it is by no necessity of nature doth the Lord reward works faith or any obedience in us with the Crown of life Eternal He may give heaven freely without our Obedience at all as he giveth the first Grace freely Eze. 16.6 7 8. Rom. 5.10 Ephes. 2.3 4 But this is surer the fewer have Grace Grace is the more Grace and the more like it selfe and free Obj. 5. But I have a good heart to GOD. Ans. A quiet heart sleeping in a false peace is a bad heart most of sinners give their souls to the Devil by theft they think they are sailing to heaven and know nothing till they shoare sleeping in the land of Death Matth. 7.21 22 23. Luk. 16.27 28. Obj. 6. Why But God hath bestowed on me many favours and riches in this world Ans. Gods Grace is not graven on gold it should be but the Logick of a beast if the slaughter Oxe should say The Master favoureth me more then any Oxe in the stall I am free of the yoak which is upon the neck of others and my pasture is fatter then theirs Obj. 7. The Saints love me Ans. The Saints can mis-father their love and love where God loveth not Obj. 8. All the world loveth me Ans. You are the liker to be a step-childe of Jerusalem and of Heaven for The world loveth its own Ioh. 15.19 better it were to have the world a step-Mother then to be no other but to lye in such a womb and suck such breasts Obj. 9. I believe life Eternall Ans. That Faith is with childe of Heaven but see it be not a false Birth few or none come to age and none clothed in white and Crowned but they were jealous of their Faith and feared their own wayes Naturall men stand aloof from Hell and Wrath. SERMON IV. The Woman was a Greek a Syrophenician by Nation MUch woe is denounced by the Prophets against Tyrus and Sidon yet sweet Jesus draweth by the curtain and openeth a window of the partition and saveth this Woman Loe here Christ planting in the wildernesse the Cedar the Shittah tree the Mirttle the Oyle tree Esa. 41.19 and here Esa. 55.13 is fulfilled And in stead of the thorn what better are Sidonians then thornes shall come up the Firre tree and in stead of the Bryar shall come up the Mirtle tree and no praise to the ground but to the good husband-man And it shall be to the Lord for a name for an everlasting sign that shall not be cut off Christ then can make frame a fair Heaven out of an ugly Hell and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory 1. What are they all who are now glorified The fairest face that standeth before the throne of Redeemed ones was once inked and blacked with sin you should not know Paul now with a Crown of a King on his head he looketh not now like a Blasphemer a Persecuter an injurious person The woman that had once seven Devils in her is a Marie Magdalen far changed and Grace made the change 2. Grace is a new world Heb. 2.5 The Land of Grace hath two Summers in one year Esa. 33.24 The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Ioh. 11.26 Whosoever liveth and believeth in me shall never dye They are not mortall men that are in Grace there 's neither sicknesse nor death in that Land 3. We say of such a Physician he hath cured diseases that never man could hee cured stark death then you may commit your body to him he is a tryed Physician 1 Tim. 1.16 Christ hath made a rare copy a curious samplar of mercy of the Apostle Paul For in him he hath shewn all long-suffering for a pattern to them that should hereafter believe in him to life Eternall Heaven is a house full of miracles yea of spectacles and Images of Free-Grace you may intrust your soul with all its diseases to Christ he hath given many rare proofs of his tried art of Grace he hath made many black limbs of Hell fair Saints in Heaven such a man such an Artificier threw down an old dungeon of clay and made it up a fair Palace of Gold Obj. But what am I a lump of unrepenting guiltinesse and sin to such a vessel of mercy as holy Paul and repenting Mary Magdalen Ans. Grace as its in God and fitnesse to receive Grace in us is just alike to all There was no more
has heard the voice of my weeping Tears have a tongue and Grammar and language that our Father knoweth Babes have no prayers for the breast but weeping the mother can read hunger on weeping Object 3. But I am often so as I cannot weep weeping is peculiar to a man as laughing is and spirituall weeping is peculiar to the renewed man Ans. Vehemencie of affection doth often move weeping so as it is but spilt weeping that we can attain hence Ezechiah can but chatter as a crane and a swallow and moan as a dove Is. 38.14 Sorrow keepeth not alway the Road-way weeping is but the scabberd of sorrow and there 's often more sorrow where there is little or no weeping there 's most of fire where there is least smoak Object 4. But I have neither weeping one way or other ordinary nor marred Ans. Looking up to heaven lifting up of the eyes goeth for Prayer also in Gods Books Psal. 5.3 My Prayer will I direct to thee and I will look up Isa. 48.14 Mine eyes fail with looking upward Psal. 69.3 Because 1. Prayer is a pouring out of the soul to God and Faith will come out at the eye in lieu of another door often affections break out at the window when the door is closed as smoak venteth at the window when the Chimney refuseth passage Steven lookt up to Heaven Act. 7.55 He sent a Post a greedy pittifull and hungry look up to Christ out at the window at the neerest passage to tel a poor friend was coming up to him 2. I would wish no more if I were in Hell but to send a long-look up to Heaven there be many love looks of the Saints lying up before the Throne in the bosome of Christ the twinkling of thy eyes in Prayer are not lost to Christ elie Stevens look Davids look should not be registred so many hundred years in Christs written Testament Object 5. Alas I have no eyes to look up the Publican Luk. 18. looked down to the earth and what senses Spirituall have I to send after Christ. Ans. There 's life going in and out at thy nostrils Breathing is praying and taken off our hand as crying in Prayer Lam. 3.56 Thou hast heard my voice hide not thy ear at my breathing at my cry Object 6. I have but a heard heart to offer to God in Prayer and what can I say then wanting all praying disposition Ans. 1. Therefore pray that you may pray 2. The very aspect and naked presence of a deed spirit when there is a little vocall praying its acceptable to God or if an overwhelmed heart refuseth to come its best to go and tell Christ and request him to come and fetch the heart himself 3. Little of day light cometh before the Sun the best half of it is under ground Ro. 8.23 We our selves groan within our selves All is here transacted in our own heart the soul cryeth O when will my Father come and fetch his children When shall the Spousely in her Husbands bosome 4. If Christs eye but look on a hard heart it will melt it 5. I shew heer the Minimum quod sic the smallest of Prayer in which the life and essence of Prayer may breath and live Now Prayer being a powring out of the soul to God much of the affections of love desire longing joy Faith sorrow fear boldnesse comes along with prayer out to God and the heart is put in Christs bosome and it s neither up nor down to the essenc of sincere praying whether the soul come out in words in groans or in long-looks or in sighing or in powring out tears to God Job 16.20 or in breathing Object 7. What shall be done with half praying and words without sense Ans. This is the woman of Canaans case Piscator observeth an Elepsis of the word or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or because or for Have mercy on me my daughter is vexed she should have said because my daughter is vexed But the minde is hasty that she lets slip words so are broken Prayers set down in Scripture as Prayers Psal. 116.1 I love because the Lord hath heard my voice There 's nothing in the Hebrew but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I love but he sheweth not whom he loveth it s a broken word because as Ambrose saith He loved the most desireable thing I have love he would say but its centure and bed is only God Psal. 6.3 My soul is sore vexed but thou O Lord how long That is a broken speech also Psal. 109.4 For my love they were my enemies in the Hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vani Tephilla at ego oratio But I prayer or I was all Prayer as if I in soul and body had been made of Prayer The reasons of broken Prayers are often 1. The hastinesse of the affections not the hastinesse alwayes of unbelief Esa. 28.16 But often of Faith 2 Pet. 3.10 Love and longing for Christ have Eagles wings and love flyeth when words do but creep as a Snail 2. It cometh from a delique in the affections they are broken as a too high bended Bow that there 's a swooning and delique of words every part of a supplication to a Prince is not a supplication a poor man out of fear may speak Non-sense and broken words that cannot be understood by the Prince but non-sense in Prayer when sorrow blacknesse and a dark overwhelmed spirit dictateth words are well known in and have a good sence to God therefore to speak morally Prayer being Gods fire as every part of fire is fire so here every broken Parcell of Prayer is Prayer so the Forlorne son forgot the half of his Prayers he resolved to say Luk. 15.19 Make me as one of thy hired servants but v. 21. He prayeth no such thing and yet his Father fell on his neck and kissed him a Plant is a tree in the potency an infant man seeds of saving grace are saving grace prayer is often in the bowels and womb of a sigh though it come not out yet God heareth it as a Prayer Rom. 8.27 And he that scarcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Psal. 10.17 Lord thou hast heard the desire of the humble Desires have no sound with men so as they come to the ear but with God they have a sound as Prayers have Then when others cannot know what a groan meaneth God knoweth what is under the lap of a sigh because his Spirit made the sigh he first made the Prayer as an intercessor and then as God heareth it he is within praying and without hearing Object 8. But are all my cryings in Prayer works of the Spirit Ans. The flesh may come in and joine in Prayer and some things may be said in haste not in Faith as in that Prayer Ps 77.9 Hath God forgotten to be gracious
by his efficacious Grace to will and to do as he hath promised Phil. 2.13 Ezek. 36.26.27 and the regenerate cannot sin at all because its the Lords fault God avert blasphemy that we sin for for without his giving of a new heart and his efficacious moving us to walk in his way to which God is tyed by Covenant Ezek. 36.27 Deut. 30.6 We cannot chuse but sin hence they teach we are not obliged to pray nor do we sin in not beleeving in not praying when the breath of the wind of the Holy Ghost doth not blow and act us to those holy duties Hence also it is taught That none are exhorted to beleeve but such whom we know to be the elect of God or to have his spirit in them effectually working Obj. 3. To do any thing in conscience to a commandement is to be under the Law and contrary to the Covenant of Grace ib. Er. 33. Ans. The Law of Grace or Gospel hath Commandements as Rom. 6.12 Let not sin raign therefore in your mortall bodies And this is backed with a reason taken from the promise of Grace v. 14. For sin shall not have dominion over you for you are not under the Law but under Grace so Phil. 2.12 Work out c. for vers 13. It s God who worketh in you Though we have no Physicall dominion over the assisting grace of God so as I can forceably command the winde of the Spirit to blow when I please yet have we a certain Morall Dominion by vertue of an Evangelick promise so as faith is to have influence in all acts of sanctification to look to the promise of assistance which he who cannot lie hath promised though he be not tied to my time and manner of working yet do I sin in not praying and in not believing even when his wind bloweth not Gods liberty and freedom of grace doth not destroy the Law of either works or grace and free me from a duty Object 4. Beleeving and obedience of Faith is but a consequent of the Covenant not an antecedent so I must beleeve upon other grounds but not in way of the condition of the Covenant for in that tenour I am to do nothing Ans. The Apostle Rom. 10. Expresly distinguisheth between the righteousnesse of the Law vers 5. Which requireth doing as a condition and the righteousnesse of faith ver 6. Which requireth believing ver 10. and Gal. 5.5 We through the spirit wait for the hope of righteousnesse through Faith nor can any have claim to the Covenant but such as beleeve Object 5. The covenant is Gods love to man to take him to himself and that before the children do good or ill and to him that worketh is the reward not reckoned of grace but of debt Ans. The covenant is a fruit and effect of Gods love but it is not formally Gods love for because God loved Israel therefore did he enter in covenant with them Deut. 7.7 8. Ezech. 16.8 and Arminians expound that of Iacobs imbracing of the covenant by Faith and of Esaus rejecting of it through unbelief Whereas Paul speaketh of Iacob and Esau as they lay stated in the eye and view of God from eternity ere they were borne and had as yet neither done good nor ill Now the covenant of Grace or Gospel manifested to Iacob and Esau is not eternall but proposed to them after they are borne and when the offer of Christ in the Gospel is made and how could Esau ere he was born refuse the Gospel except you say he did evil before he did evil which is non-sense 2. Paul saith plainly To him that believeth is the work reckoned Object 6. Our act of believing is a work and no work can be a condition of the covenant of Grace yea Christ alone justifieth faith is not Christ nor any partner with him in the worke yea we are justified before we believe and Faith only serveth for the manifestation of justification to our conscience for we believe no lie when we believe we are justified but a truth then it must be true that we are justified before we believe Ans. 1. Christ alone as the meritorious cause justifieth and his imputed righteousnesse as the formall cause and this way Christ alone justifieth the Patriarchs Prophets Apostles and all believers ere they be born but this is but the fountain ready to wash but believe it Christ washeth not while we be foul he clotheth us not while we be naked he giveth not eye-salve while we be blinde nor gold while we be poor nor is his name our righteousnesse while we be sinners 1. Men not born cannot be the object of actuall righteousnesse the unborn childe needeth no actual application of Christs eye-salve of his gold and righteousnesse now justification is a real favour applyed to us in time just as sanctification in the new birth 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified then they were sometimes not washed 2. Poverty putteth beauty worth and a high price on Christ sense of sin saith O what can I give for precious Iesus Christ But his Father cannot sell him 2. Yet is Faith a palsie hand under Christ to receive him Ioh. 1.11 It s an Evangelick act and not a meer passion but of grace deputed to be a receiver a certain Inne keeper to lodge Christ and so Christ his alone doth not justiâ—ie us being meer Patients this is not to put Faith in the chair and Throne of Estate with Christ Faith giveth glory to Christ and taketh Grace as an almes but taketh no glory from him Rom. 4.20 But he was strong in the Faith giving glory to God We cannot be justified before we believe 1. We are damned before we believe he that believeth not is condemned already Iohn 3.2 He that is justified is glorified Rom. 8.30 and saved Mar. 16.16 3. We are borne and by nature the sons of wrath Ephes. 2.2 We our selves were sometime disobedient c. But he hath saved us v. 7. That being justified by his Grace we should be made heirs according to the hope of eternall life Rom. 7. Paul maketh clearly two different times and States of the Saints on v. 5. When we were in the flesh and the motions of sins which were by the Law did work in our members to bring forth fruit unto death then our first husband the law was living and we under a mother and father that begat children to death and so we were justified v. 6. But now we are delivered from the Law and Rom. 6.14 Yea are not under the Law but under Grace when Christ our second husband marrieth the widow freed from her first husband the Law then are we under grace and justified and then new Lord new Law 4. By Faith we are only united to Christ possessed of him Christ dwelling in us Ephes. 3.17 Living in me by Faith Joh 11.26 Gal.
3. To make an opposition between Christ and his grace the fountain and the stream Ioh. 1.16 Tit. 1.14 1 Joh. 3.8 Obj. If the actions of grace be all turned upon this axle-tree of Gods gracious will what can I do when I am indisposed to do good Ans. If this be a rationall question then is no man condemned because he believeth not in the only begotten Son of God contrary to Ioh. 3.18 36. For Reprobates are finally indisposed to believe 2. Indisposition is our sin that we should be humbled for and Inke water cannot wash a blacked cloth sin excuseth not sin SERMON XV. 25. Then came she and worshipped him saying Lord help me CHrist had denyed her to be His but she wil not deny but Christ is hers See how a Believer is to carry himself toward Christ deserting frowning Christ first answered her not one word 2. He gave an Answer but to the Disciples not to the woman O dreadful Christ refuseth to give her one word that may go between her and Hell and dispair 3. The Answer that he giveth is sadder and heavier then no Answer it s as much As woman I have nothing to do with thee I quit my part of thee Yet she is patient 2. She believeth 3. She waiteth on a better answer 4. She continueth in praying 5. Her love is not abetted she cometh and adoreth 6 Acknowledgeth her own misery Lord help me And putteth Christ as God in his own room to be adored 7. She taketh Christ aright up and seeth the temptation to be a temptation 8. She runneth to Christ she came nearer to him and runneth not from him she claimeth to Christ though Christ had cast her off 1. Patient submission to God under desertion is sweet What though I saw no reason why I cry and shout and God answereth not 1. His comforts and his answers are his own free-graces he may doe with his own what he thinks good and grace is no debt Hear O Lord for thy own sake Dan. 9.19 2. Infinite Soveraignty may lay silence upon all hearts good Hezekiah Isa. 38.15 What shall I say he hath spoken unto me and himself hath done it It is an act of heaven I bear it with silence 2. She believeth Isa. 50.11 There 's a high and noble Commandment laid upon the sad spirit He that walketh in darknesse and seeth no light let him trust in the name of the Lord stay upon his God 2. Fill the field with faith double or frequent acts of Faith Psal. 22.1 My God my God why hast thou forsaken me Two faiths are a double breast-work against the Forts of Hell 3. In the greatest extremity believe even as David in the borders of Hell Psal. 23.4 Yea though I walk through the valley of the shadow of death I will fear no evil it s a Litote I will believe good it s a cold and a dark shadow to walk at deaths right side Job 13.15 Though he slay me yet will I trust in him See Steven dying and believing both at once Christs very dead corps and his grave in a sort believing Ps. 16.9 My flesh also shall rest in hope How sweet to take Faiths back-band subscribed by Gods own hand into the cold grave with thee as Christ did vers 10. Thou wilt not leave my soul in grave 4. Faith saith sense is a Lier Fancy sense the flesh will say Job 16.13 His Archers compassed me round about he cleaveth my reins asunder and doth not spare and poureth out my gall on the ground but Faith saith ver 19. I have a friend in Heaven Also now my witnesse is in heaven Job 19.11 Sense maketh a lie of God He hath also kindled his wrath against me and taketh me for his enemy No Iob thou art the friend of God see how his Faith cometh above the water ver 25. I know that my friend by blood or my Redeemer liveth c. 3. She waiteth on in hope and took not the first nor second answer Hope is long breath 't and at mid-night prophâ—sieth good of God Mic. 7.9 Though I fall I shall rise again Jonah 2.4 Then I said I am cast out of thy sight yet I will look toward thy holy Temple There 's a seed of heaven in hope Iob 13. When God did hide his face from him ver 24. Yet ver 16. He also shall be my salvation There is a negative and over-clouded hope in the soul at the saddest time the believer dares not say Christ will never come again if he say it it s in hot blood and in haste and he wil take his word again Isa. 8.17 4. She continueth in praying She cryed Lord Son of David have mercy on me she has no Answer she cryeth again while the Disciples are troubled with her shouts she getteth a worse answer then no answer yet she cometh and prayeth we know the holy wilfulnesse of Jacob Gen. 32.26 I will not let thee go till thou blesse me rain calmeth the stormy wind to vent out words in a sad time is the way of Gods children Psal. 88.7 Thy wrath lieth hard upon me 9. My eye mourneth by reason of my affliction And what then Lord I have called daily upon thee I have stretched out my hands to thee Psal. 22.2 Christ in the borders of Hell prayed and prayed again and died praying 5. She hath still love to Christ and is not put from the duty of adoring 1 Pet. 1.8 Whom having not seen yet ye love The deserted soul seeth little there must be love to Christ where there is 1. Faith in the dark Faith is with child of Love 2. Where the believer is willing that his pain his hel may be matter of praising of God Ps. 77.13 Who is so great a God as our God The Church was then deserted as the Psal. cleareth 6. She putteth Christ in his Chair of State and adoreth him the deserted soul saith bee what I will he is Iehovah the Lord confession is good in saddest desertion Iob 7.20 I have sinned what shall I do to thee O preserver of man Lam. 1.17 The seed of Iacob is in a hard case before God and under wrath v. 12 13 14. Yet v. 16. The Lord is righteous for I have sinned This maketh the soul charitable of God how sad so ever the dispensation be 7. She seeth it is a triall as is clear by her instant persuing after Christ after many repulses It s great mercy that God cometh not behinde backs and striketh not in the dark Psal. 77.10 And I said this is my infirmity he gathereth his scattered thoughts taketh himself in the temptation Its mercy 1. To see the temptation in the face some lie under a dumb a deaf temptation that wanteth all the five senses Cain is murthered in the dark at midnight with the temptation he knoweth not what it meaneth 2. Gods immediate hand is more to be looked at then any
love Christ. This truth is in it that in such a pain and sad condition of suffering as the damned are in sin despair or Gods hating of them excepted Saints can believe and love Christ Psal. 22.1 at least desire to have leave to love Christ for the evill of sinne may the evill of punishment cannot quench the love of Christ which is stronger then death then hell Cant. 8.6 7. The soul at the lowest condition is like the man who hath ingaged his lands for so great a sum as may be a Just price to buy the land and so in effect he hath sold the land but with a reversion he keepeth the reversion and so by Law within such a time he may redeem his morgaged inheritance The weakest of believers at his lowest ebbe keepeth the reversion of Christ He may by some grievous sinne be under such a terrible desertion as to put the inheritance of Heaven to a too great hazard of being lost and in appearance and in his own sense and in the sense of many all is gone yet then to say nothing of the invisible chain of Gods unchangeable decree of Election which the strongest armes of Devils and Hell cannot break there is fire under the embers sap and life in the root of the Oak tree God saith of the bud of this Vine tree though the man neither see nor hear it destroy it not for there is a blessing in it As touching the second The Question may be What remaineth for him in this condition to know his condition or what can he do I answer 1. When Christ hath left his bed and is gone he is to keep warm the seat that Christ was in I do not say that the Church Cant. 5.6 was at the lowest ebbe yet a desertion there was and a sad one But in this condition she openeth her heart to Christ I rose up to open to my beloved 2. vers 5. There be some droppings of Myrrhe from her hands some sense of Christ. 3. I called him but he answered me not there remaineth a faculty of praying 4. A love-sicknesse hence it is evident in the lowest and ebbest condition of a fainting faith there is something answerable to this and this is to love the smell of Christ that he hath left behinde him when he himself is gone it is to desire to behold with love and longing the print of his feet the chair of love that he sate in hence though you feel no work of sanctification his seat is kept by some spirituall meditations as to consider what a kinde of love it is that Christ hath bestowed on sinners for that he loved his own before he died for them his love being the cause why he died for them and still after the purchased Redemption he loveth them and intercedeth for them up at the right hand of God and this is as much as to say Christ hath loved you and repenteth not of his love love made him die for you and if it were to do again he would die over again for you Rom. 8.33 34. 1 Tim. 3.16 And suppose we that there were need that CHRIST should die twice or foure times or an hundred or millions of times and that he had ten thousand millions of lives and that our sins should have required that he should first die for one believer and then die again the second time for another and then the third time for another and so that hee must for every severall Elect person have died a severall death Love love should have put him upon all these deaths willingly and therefore if the beleever had ten loves as many loves in one as there be Elected men and Angels all had been too little for Christ and when the believer hath been serving and praising up in the highest Temple as many millions of ages of years or a tract of Eternity answerable to that duration of ages as the number of the sand on all the coasts in earth of all the stars in Heaven of all the flowers hearbs plants leaves of trees that hath been or shall be from the Creation of God to the taking down of the workmanship of Heaven and earth yet shal he be as much in Christs debt for this infinit love when that time is ended as when he first opened his mouth in the first breathing out of praises in the state of glory 2 He may turn over in his minde all the promises and the literall revolution of them in the minde though it be but a deed or act of the understanding and memory may cast fire on the affections in which there resideth a habit of grace though there be no fire in the bellows yet blowing with the bellows may waken up and kindle fire in the hearth where there is little The habit of grace is often as sparks of fire on the hearth under the ashes and may be kindled up and made a fire 3. When Faith is weakest and the soul under a winter and a dead eclipse its fit to keep the heart in a passive frame of receiving of him again as to sorrow for sin and to put to door unrepented sins as when the King goeth abroad sweep the Chamber for his return Missing of Christ longing for his return inquisition for him Watchmen saw ye him Love-sicknesse for him putteth the soul in a sweet passive capacity to receive him again Cant. 3.1 2 3 4 5. 4. When the Church is in bed sleeping yet she is charged to open Cant. 5.2 to weep at the noise of Christs knock when you cannot rise is somewhat a prisoner may stir his legs and cause the iron fetters tinckle though he cannot get out there is some strength when we are bidden Heb. 12.12 Lift up the hands that hang down and the feeble knees Motion will make fire 5. Especially Christ sleepeth least when his childe is in a high feaver Love watcheth then most at the bed side SERMON XXIV THY Faith Faith is so Christs as the fountain and the cause that it is ours as agents moved and acted by Christ. Hence it s a foul errour to say that there 's no inherent Rightoousness in the Saints and no graces in the souls of believers but in Christ only There 's water even the spirit powred on the dry ground Isa. 44.3 Gods spirit put within us Eze. 36.26 27. The spirit of grace and of supplication powred on the house of David Zach. 12.10 A well within the saints springing up to life everlasting Joh. 4.14 The Father and the Son through the operation of Grace take up house in them Jo. 14.23 Such a new stock and plant of Heaven set in them as they have the Anointing dwelling in them 1 Joh. 2.27 The seed of God abiding in them 1 Joh. 3.9 Vnfained faith dwelling in Timothy 2 Tim. 1.5 Grace in them as fire under ashes 2 Tim. 1.6 And a new Divine nature 2 Pet. 1.4 An inward man 2 Cor. 4.16 Col. 1.27 Christ in
oppressour and delivered them from pressures of conscience under Episcopacy a Masse-service and burdensome ceremonies and for the sins of the King Queen Court Prelats and Prophets the persecuting and killing the witnesses of Christ in Queen Maries days and in the late Prelats time and the present unjustice carelesse and remisse minding Religion and their labouring to spoile the Kingdome of Christ of that power that Christ hath given to his people of Church-discipline and translating it to their Parliament to make Church-discipline Parliament-discipline confounding so the two kingdoms their tolerating of blasphemous sects some denying the Godhead of Christ some his Kingly Office to sanctifie govern his people some his Priestly some his Propheticall Office and many other sins of Prophets and people not repented of and most of these sins and many others and especially the breach of the Covenant in Scotland these two Kingdomes are to fear heavy judgements and that their calamity is not yet at an end But rather one wo is passed but another cometh Except these lands be humbled and lie in the dust before the Lord Yet in all this the dispensation of God though bloody is but the Lord saying as of old so now to Britain Isa. 1.25 And I will turn my hand upon thee and purely purge away thy drosse and take away all thy tin 26. And I will restore thy Judges as at the first and thy counsellors as at the beginning afterward thou shalt be called the city of righteousnes the faithfull city 27. Zion shall be redeemed with judgement and her converts with righteousnesse 2. A rough dispensation of Christ cannot abide long rough to the Saints he must answer and ease the pain of the womans broken spirit it s a nights pain to Christ to cause the tears run down the cheeks of his Church all the night he cannot but bring a day light of joy before the Suns ordinary time to rise Ps. 30.5 Christ smiteth and weepeth for compassion both at once Tender mercy in Christ moveth as much if not more within then without The mothers bowels are as much on work within when the childe is but upon her breasts and he is not capable to know a mother as a mother and love as love as ever when the deserted is but new and hot come out of the second womb and a babe born over again yet in a spirituall Feaver he is as much as ever in the bowels of Christ though he be not in that case capable of the sense and actuall apprehension of Christ as Christ and of the sense of Christs love as his love Ier. 31.20 Since the time that I sufficiently talked with him in correcting him or since the time of my sufficiency of speaking against him in remembring him I do remember him I spake much in mine anger against him and half against my will I did chide him and scourge him but my moved bowels the stirrings of a compassionating heart did contradict in a manner my rough correcting my heart came out of me with every rough word and stroke The Sun and nature worketh long and many years under earth in the generation of Gold and Silver ere we see gold and silver God and his servant nature did us a pleasure a great favour in that kind in secret down in the bowels of the earth to make unseen and concealed provision for our purses this secret love to us acted down in the dark is no love to us while we find it and see it yet is nature in a mystery under a vail sweating under earth to bring forth for us Mettals Trees Herbs Flowers corn for our service but we see no harvest at that time Christs bowels are sweating and as much labouring in childe-birth paine of compassion and love and tender mercy toward us when we are in an Ague and a fit of desertion as at any time but we are loved of Christ and pittied and we know no such thing All Christs answers and words to this woman till now were but interpretations and Proclamations of wrath and rejecting of her as not one of the lost sheep of the house of Israel a Dog under the Table not a child of the house love came never above ground till now yet did Christs affection and love yern upon her all the time Out of all this we collect Christ may love persons yet his dispensation may be so rough as that to their sense there is no ground of being assured that Christ loveth them til he shall be pleased to manifest it Hence we may gather these Propositions considerable for the Times 1. Propos. Gods free and unhired love is the cause of our Redemption Vocation Sanctification and eternall salvation he loved us in our blood and while we were polluted in our blood Ezech. 16.6.8 When we were the lost world Joh. 3.16 ungodly Rom. 5.6 Enemies ver 10. He quickned us called us when dead in sinnes Eph. 2.1 Without works 2 Tim. 1.9 The bil of Grace is Christs welcome and pay nothing 2. Our Divines say God loveth the persons of the Elect but hateth their sins M. Denne offendeth at this and so doth the Arminians with the same reason if God hate the works of iniquity he cannot but hate the persons and workers of iniquity also It s true the Lord hateth so the persons of the Elect for their sins as he taketh vengeance of their sins on their Surety Christ but this consisteth with the Lords loving of their persons to eternall salvation The truth is Gods affection ad intra of hatred and displeasure never so passeth on the persons of the Elect as on the persons of the Reprobate he had thoughts of love and peace in secret from eternity to his own Elect he did frame a Heaven a Saviour for them before all time 3. Propos. Our Divines do rightly teach that there is a twofold love in God Amor benevolentiae A love of wel willing which he did bear to them before the world was it is called the love of Election Of this love Rom. 9.13 Paul speaketh I have loved Jacob and hated Esau this is fountain love the wel-head of all our salvation There is another love called Amor complacentiae A love of complacency a love of justification so M. Denne termeth it which presupposeth faith Without which its unpossible to please God Heb. 11.6 of this Christ speaketh Joh. 14.21 He that loveth me shall be loved of my Father and I will love him and will manifest my self to him ver 23. If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him so Christ the wisdom of God saith I love them that love me Pro. 8.17 And so Christ speaketh of his love to his redeemed and sanctified Spouse Can. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thy eyes with one
Reasons proving that Christ was not intrinsâ—cally and formally the sinner p. 253. What righteousnesse of Christ is made ours p. 256. The believer how righteous and Christ how not p. 257. Christs bearing of our sins by a frequent Hebraisme in Scripture is to bear the punishment due to our sins and not to bear the intrinsecall blot of our sins p. 263. How Christ is in our place p. 265. How the debter and the surety be one in Law and not intrinsecally one p. 267. A perplexâ—d conscience in a good sense is lawfully consistent with a justified sinners condition p. 269. A conditionall fear of eternall wrath required in the justified but not an absolute fear and yet trouble of minde for the indwelling of sin is required p. 271. SERM. XX. The conscience in Christ is freed from sin that is from actuall condemnation but not from incurring Gods displeasure by the breach of a Law if the believer sin p. 272.273 I am to believe the Remission of these same very sins which I am to confesse with sorrow p. 276. How the conscience is freed from condemnation and yet not from Gods displeasure for sin p. 272. Eight cases of conscience resolved from the former Doctrine p. 277. To be justified is a state of happinesse most desirable illustrated from the eternity of the debt of sin p. 280 The smallest and worst things of Christ are incomparably above the most excellent things on earth illustrated in six particulars p. 284. What must Christ himself be when the worst things of Christ are so desirable p. 290. The excellency of Christ further illustrated and the foulnesse of our choice evidenced p. 292. How to esteem of Christ illustrated in four grounds p. 294. Degrees of persons younger and older in grace in our Lords house p. 297. Christs Family is a growing Family p. 298 God bringeth great and heavenly works out of the day oâ— small things p. 299 We are to deal tenderly with weak ones upon six consideraâ—tions p. 303 SERM. XXI The prevalency of instant Prayer put forth upon God in eight acts p. 303. Prayer moveth and stirreth all wheels in Heaven and earth p. 304. Five things concerning Faith p. 312. There is a preparation going before Faith ibid. There is no necessary connexion between preparations going before Faith and Faith p. 313. Affections going before Faith and following after differ specifically and not gradually only p. 314. All are alike unfit for conversion ibid. Some nearer conversion then others p. 315. Three grounds or motives of beeleving p. 316. Glory and Christ the hope of glory strong motives of beleeving ibid. Faiths object the marrow of Gods attributes to speak so 318. Faith a Catholick Grace required in all our actions naturall and civill as well as spirituall p. 319. Christianity how an operous work p. 321. The six ingredients of Faith p. 322. Faith turneth all our acts which are terminated on the creature into halfe non-acts p. 324 Faith hath five notes of difference in closing with the promise p. 331. Literall knowledge worketh as a naturall Agent p. 334. Warrants of applying set down in five positions p. 337 SERM. XXII Eight ingredients of a counterfeit Faith p. 347. Thirteen works or ingredients of a strong Faith and how to discern a weake Faith ibid. Strong praying a note of strong Faith ibid. â— Instant pleading a note also ibid. Strength of grace required in beleeving â—bid Christ rewardeth grace with grace p. 349. How grace beginneth all Supernaturall acts p. 350. There is a promising of bowing and predeterminating grace made to supernaturall acts yet so as God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operate with the believer in these acts ibid. Four reasons why Grace in the work of faith must begin and so begin as we are guilty in not following p. 351. Grace is on the Saints and to them but glory is on them but not to them p. 352. Grace to an Angel necessary to prevent possible sins p. 356. 3. Note of a strong Faith not to be broken with temptations ibid. 4. Faith staying on God without light of comfort a strong Faith p. 358. The fewer externalls that Faith needeth the stronger it is within p. 359 Comforts are externalls to Faith p. 360. Some cautions in this that some believe strongly without the help of comforts ibid. Reasons why diverse of Gods children die without comfort p. 361 SERM. XXIII The more of the word and the lesse of reason the stronger Faith is p. 362. 6. A Faith that can forgoe much for Christ is a strong faith p. 363 7. It s a strong Faith to pray and believe when God seemeth to forbid praying p. 364. 8. Great boldnesse argueth great Faith p. 365. 9. To rejoyce in tribulation p. 366. 10. To wait on with long patience p. 367. 11. A humble Faith is a strong Faith p. 368. 12. A strong desire of a communiâ—n with Christ p. 369. 13. Strength of working by love argueth a strong Faith p. 370. A great Faith is not free of doubtings p. 371. Diverse sorts of doubting opposite Faith p. 372. Some doubting a bad thing in it self yet per accidens and in regard of the person and concomitants a good signe and argueth sound gracâ— p. 373. Of a weak Faith p. 375. Negative adherence to Christ not sufficient to saving Faith ibid. A suffering Faith a strong Faith p. 378. Faith in regard of intention weak may be strong in regard of extension in three Relations ibid. The lowest ebbe of a fainting Faith p. 379. What of Christ remaineth in the lowest ebbe of a fainting Faith p. 381. SERM. XXIV A stock of Grace is within the Saints our Grace is not all and wholly in Christ though it be all from Christ p. 385. The powers of the soul remain whole in conversion ibid. The stock of grace is to be warily kept p. 386 Four things are to bee done to keep the stock without a craze p. 387. The tendernesse of Christs heart and strength of love toward sinners p. 389. Christ strong in morall acts and strongly moderate in naturall acts the contrary is in naturall men ibid. Christs motion of tender mercy as it were naturall p. 392. How mercy worketh eternally and secretly and under ground even under a bloody dispensation p. 393. Judgement on the two Kingdoms except they repent p. 394. A rough dispensation consistent with tendernesse of love in our Lord p. 395. Free love goeth before our Redemption p. 397. Christ loveth the persons of the elect but hateth their sins p. 398. A twofold love of God one of good will to the person another of complacency to his own image in the person ibid. No new love in Goâ— p. 399. Objections of Mr. Denne the Antinomian anâ—wereâ— p. 400. What it is to be under the Law p. 402. How God loveth us before time and how he now loveth uâ— in time p. 405 By Faith and conversion our state is truely
But is considered as a disease troubling his childe which in love and in pity he seeketh to make riddance of in manner aforesaid and not in anger and displeasure It s true Papists hold that when God forgiveth sin in David he forgiveth not the punishment for David is punished with the sword on his house for that same sin but it is known that this doctrine is a too-fal and Pillar to underprop the Chamber in Hell which they call Purgatory and that their meaning is that punishment inflicted on a justified person is a punishment satisfactory to the justice of God that so they may make the merits of the Saints suffering to ride up as a collateral sharer with the high noble blood of the killed Lamb of God who onely satisfactorily taketh away the sins of the world This we disclaim But on the other hand we hold that there is another justice in God then that legall and sin-revenging justice which Christs sufferings hath expiated and fully satisfied both in regard of Gods acceptation and of the intrinsecall worth of the death of him who was God the Prince of life And this other justice is also the justice of an offended Father correcting though in mercy and so it is a mixt justice the sins of the Saints as sins 1. Because the sins of the Saints are not only the offending of divine revenging justice but also a wrong done against this mixt justice and against the mercy and kindnesse of God 2 Sam. 12.7 8 9. Exod. 20.1 2. Psal. 81.6 7 10 11 Psal. 78 11 12 13 42 53 54 55 56. Deut. 32.11 12 13 14 15 16 17 18. Amos. 3.2 And therefore God doth punish in his own sins as sins 2. 1 Cor. 11. Those who are not to perish with the world are for this cause because they eat and drink unworthily sick and punished with death v. 30 32 33. It is clear against the Text that Mr. Towne saith That a justified person having the least measure of Faith cannot eat drink unworthily the smallest Faith maketh them worthy and so those who in that Text did eat unworthily did but dally with the Gospel and never actually put on Christ. But Faith doth no more hinder a justified person to receive the Lords Supper unworthily then it doth hinder him to commit adultery or incest or to kill and whosoever should come to the Lords Table under these sins without repenting should Eat and Drink unworthily and such a sin may a believer according to Gods heart as David was commit and there is great oddes between being unworthy and eating unworthily all believers of themselves are unworthy of Christ and Salvation but being in Christ by Faith they are counted worthy and yet they may Eat and Drink unworthily but Mr. Townes sense seemeth to carry That a justified person cannot sin nor Eat and Drink unworthily because Faith maketh him worthy and if so the way of Grace is a wanton merry way the justified are freed from the Law and from any danger of sinning 3. Nothing more evident then that David was punished according to the rule of that mixed and fatherly justice which keeps a due proportion between the sin and the punishment his sin was to cut off Vriahs house out of Israel God sendeth the sword against his house all his dayes he took another mans wife secretly and did commit filthinesse with her the Lord took his wives before the Sun and gave them to Absolon who defiled his bed Here 's justice though I grant mixed with mercy sword for sword bed for bed 2 Sam. 12. Eli honoured his sons more then God suffered them to profane Priesthood and Sacrifices justice rooted out his sons from Priesthood and Sacrifices Hezekiah out of his pride shewed all his Treasures and all that was in his house to the King of Babylons Messengers and justice measured out the like to him all that was in his house and all his treasures were carried away as a spoile to Babylon 4. Ezek. 9.6 Slay old and young begin at my sanctuary Luk. 1.20 And behold thou shalt be dumb because thou believest not my word The Church of God In terminis saith so much Lamen 1.18 The Lord is righteous for I have rebelled against his Commandment 14. The yoke of my transgression is bound by his hand they are wreathed and come up upon my neck ch 3.39 Wherefore doth a living man complain a man for the punishment of his sin 40. Let us search and try our wayes and turn again to the Lord Isa. 42.24 Who gave Jacob for a spoil Israel to the Robbers did not the Lord against whom we have sinned Mica 7.9 I will bear the indignation of the Lord because I have sinned 2 Kin. 24.20 For through the anger of the Lord it came to passe in Ierusalem and Iudah untill he had cast them out from his presence that Zedekiah rebelled against the King of Babylon It s not of weight that is brought to take off the force of these pregnant Scriptures The Church consisting of mixed persons good and bad elect and reprobate say they is according to the wicked party punished in justice but not the believing party But I answer all Iudah good and and ill Ieremiah Daniel and all the holy seed were involved with the perverse and obstinate Idolaters in the same common calamity of a sad captivity and it was not the ill figs and stiffe-necked Idolaters that did confesse the Lords Righteousnes and their own Rebellion against the Lord nor did the wicked party enter in a Triall of their wayes and acknowledge that the unregenerate man only suffereth for his sins nor did any of that side with patience hope and silence bear the indignation of the Lord it was the true Church Gods Iacob the meek of the earth that did thus stoop to Gods correction and yet these same were punished for their sins as they acknowledge Lam. 1.18 Mic. 7.9 5. This is also against the Covenant and threatnings thereof Lev. 26.21 And if ye walk contrary to me and will not hearken to me I will bring seven times more plagues on you to vers 41. If then in their heavy afflictions their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity 42. Then will I remember my Covenant with Jacob Psal. 89.30 If his children forsake my Law and walk not in my judgements c. 32. Then will I visit their transgressions with the rod their iniquitie with stripes 33. Neverthelesse my loving kindnesse will I not utterly take from him c. Nothing more evident then that these that are in the Covenant of Grace from whom God cannot remove the sure mercies of David are visited for their iniquities with temporall Rods. 6. It is against Gods anger and displeasure at the sins of his own children for God is really angry at his own childrens sins and why then doth he not punish them for their sins Exod. 4.14 The anger
smitten of God in the dark and so wicked men never do come lawfully out of affliction they see not God nor sin and for that cometh not out of prison by the Kings keyes but they break the Goal and leap out at a window the Land is to see all the circumstances of this bloody War in these three Kingdoms We are to put a difference between Gods afflicting one man and a whole Church Now God hath his fire in our Sion and we wonder that Wars have lyen on Germanie twenty six years and that for divers years the sword hath been on us in these Kingdoms 1. There be many vessels to be melted a fire for an afternoon or a war for a morning of a day or a week cannot do it Seven dayes sicknesse of a dying Childe putteth David to go softly and in sackcloth Years are little enough to humble proud Scotland and England God humbled Israel 400. years and above in Aegypt and kept them forty years in the Wildernesse and Judah must lye smoaking in the Furnace seventy years 2. One Temple was forty six years a building God hath taken eighty years to Reform England and many years to Reform Scotland and the Temple is not builded yet give to our Lord time hope and wait on 3. Babylon is a great Cedar that cannot fall at the first stroak it s not a work of one day or a year to bring that Princes the Lady of Nations from Her Throne of glory to sit in the dust and take the Milstones and grinde meal SERMON V. VExed with a Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is Devilled that is fully possessed The malice of the Devill is a naturall agent and worketh as intently and bently as he can as agens maximum quod sic the fire putteth forth all its strength in burning the Sun heateth and inlightneth as vehemently as it can A Milstone fallen from the sphere of the Moon down to the earth useth no moderation or abetment in its motion The malice of Hell being let loose it worketh mischief by nature not by will Satans possession is full Peter saith to Ananias Acts 5.3 Why hath Satan filled thy heart to lye against the Holy Ghost As there is a fulnes of God Eph. 3.19 so there 's a fulnesse of the Devil as Rom. 1.29 being filled with all unrighteousnesse It is no wonder that Cavaliers and Malignants work as their Father the nature of the Father is in the son modus operandi sequitur modum essendi the manner of working is sutable to the nature of the worker hel works like Hell Ier. 3.5 Behold thou hast spoken and done evil as thou couldst Esa. 5.18 They draw sin and iniquity not with a rush or a threed but with â—ords of vanity and with a cart rope Mic. 7.3 They do evil with both hands earnestly All that malice and Hell could do of cruelty to young old to women sucking infants hath been done in Ireland and England The Devil in his element is twice a Devil he is in his own when he formeth and actuateth bloodie instruments and he aboundeth in his own sphere Satans malice its alone is great and a sinners wrath is heavier then stones and sand but when they are conjoyned as united force is stronger who can stand before them Christs Lambs have been preserved amidst Devils and men since the Creation amongst Wolves by no humane power and strength Observe That all that came to Christ have been forced through some one necessity or other either a leaprous body blind eyes a palsey a bloody issue a withered arme or a dying son and that some have been brought to Christ at least their Parents or Friends have come to Christ through reason of bodily possession by the Devil but we read of none that came through reason of the Devil 's spirituall possessing of them either by themselves or others 1. There is much flesh and much nature in us and so much sense and little spirit and little of God a blinde eye will chase thee to Christ a soul under the Prince of darknesse will not 2. We are all body and life and time but we are not all Soul and Spirit and Eternity Heaven is far from being the master Element in us 3. Misplaced love is much Ioh. 8.44 Ye are of your Father the Devil saith Christ to the Jews every childe loveth the Father Why And men love not the Devil doth not every wretch through natures instinct abhor the Devil Is not this the Mother-devotion of any wretch that knoweth nothing of God from the womb God save me from the Devil and all his works I have nothing to do with that fowl spirit It s true There 's a physicall hatred of the Devil as he is a spirit an Angel and the Pursevant of divine justice inflicting evil of punishment on all men naturally but there 's in all men an inbred morall love of the Devil as he is a fallen spirit tempting to sin here every prisoner loveth this keeper like loveth like broken men and Bankrupt flee together to Woods and Mountains an Out-law loveth an Out-law Fowls of a feather flock together the Devil and sinfull men are both broken men and Out-laws of Heaven and of one blood wicked men are 1 Ioh. 3.10 The children of the Devil they have that naturall relation of Father and Son There 's of the Devils seed in sinners there 's a spirituall concupiscence in Devils to lust against Gods Image and Glory and Satan findeth his own seed in us by nature to wit concupiscence a stem a sprouting and childe of the house of Hell It were good we knew our own misery the man resolveth a prisoner has a sweet life who loveth his own chains because made of gold and hateth them not because chains and falleth to Paint the walls of his Dungeon and to put up Hangings in his Prison and will but over-gild with gold his Iron Fetters Oh! are we not in love with our own Dungeon of sin and do we not bear a kinde love to our Father the Devill We bring in provision for the flesh and nourish the Old man as old as since Adam-first sinned Alas we never saw our Father in the face we love the Devill as the Devill fallen in sin but we see him not as a Devill but only under the embroderies of golden and silken temptations we sow to the flesh we Inne our Crop to the Devill but we know not our Land-lord and because sense and flesh is nearer to us then God we desire more the Liberties of State free commerce and peace with the King then Christs Liberties the power and purity of the Gospel that we may negotiate with Heaven and have peace with God Vnclean spirit This is the quality of this Devil An unclean Devil Now whether he be called so because he tempted the Maid to some prodigious acts of uncleannesse or because in generall he tempteth to uncleannesse of
2.20 Receiving Christ Ioh. 1.11 Having Christ 1 Joh. 5.12 Married to Christ Eph. 5.32 Eating and drinking Christ by Faith Joh. 6.35 47 45. Coming to him as to a living stone 1 Pet. 2.4 Abiding in him as branches in the Tree Joh. 15.4 5. Now if we were justified before we believe we should have a Union by the vitall act of Faith before we be justified and so we should live before we live and be new creatures while we are yet in the State of sin and heirs of wrath 5. This justification without Faith casteth loose the covenant I will be your God But here a condition God is not bound and we free therefore this is the other part And ye shall be my people Now it is taught by Libertines That there can be no closing with Christ in a promise that hath a qualification or condition expressed and that conditionall promises are legall It s true if the word condition be taken in a wrong sence the promises are not conditionall For 1. Arminians take a condition for a free act which we absolutely may perform by free-will not acted by the predeterminating grace of Christ so Jurists take the word but this maketh men Lords of Heaven and Hell and putteth the keys of life and death over to absolute contingency 2. Conditions have a Popish sence for doing that which by some merit moveth God to give to men wages for work and so promises are not conditionall But Libertines deny all conditions But taking condition for any qualification wrought in us by the power of the saving Grace of God Christ promiseth soul ease but upon a condition which I grant his Grace worketh that the soul be sin-sick for Christ and he offereth wine and milk Isa. 55.1 And the water of life freely Rev. 22.17 Upon condition that you buy without money no purse is Christs Grace-Market no hire and sence of wretchednesse is a hire for Christ and the truth is it s an unproper condition if a father promise Lands to a son so he will pay him a thousand Crowns for the Lands and if the Father of Free-grace can only and doth give him the thousand Crowns also the payment is most unproperly a hire or a condition and we may well say the whole bargain is pure Grace for both wages and work is Free-grace but the ground of Libertines is fleshly lazinesse and to sin beâ—cause Grace aboundeth for they print it that all the activity of a Believer is to sin So to beâ—lieve must be sin to run the ways of Gods commandments with a heart inlarged by Grace must be no action of Grace but an action of the flesh 6. Paul in the Epistle to the Romans to the Galatians taketh for granted that justification is a work done in time transient on us not an immanent and eternall action remaining either in God from eternity or performed by Christ on the Crosse before we believe and so never taketh on him to prove that we are justified before we either do the works of the Law or believe in Iesus Christ but that we are justified by Faith which certainly is an act performed by a regenerate person for a new creature only can perform the works of the new creature and Faith is not the naked manifestation of our justification so as we are justified before we have Faith satisfaction is indeed given to justice by Christ on the Crosse for all our sins before we believe and before any justified person who lived these fifteen hundred years be born but alas that is not justification but only the meritorious cause of it that is as if one should say this wall is white since the creation of the world though this very day only it was whited because whitenesse was in the world since the creation justification is a forinsecall sentence in time pronounced in the Gospel and applied to me now and never while the instant now that I believe it s not formally an act of the understanding to know a truth concerning my self but it s an heart-adherance of the affections to Christ as the saviour of sinners at the presence of which a sentance of free absolution is pronounced Suppose the Prince have it in his minde to pardon twenty Malefactors his grace is the cause why they are pardoned yet are they never in Law Pardoned so as they can in Law plead immunity while they can produce their Princes Royall sealed Pardon 5. The properties of the Covenant I call 1. The freedom of it consisting in persons 2. Causes 3. Time 4. Manner of dispensation 1. Men and not condemned Angels are capable of this covenant 2. Amongst men some Nations not others Psal. 147.19 20. 3. So many not any other 4. The Father not the Son the poor not alwayes Kings the Fool not the wise man the husband not the wife not these who were bidden to the Supper but beggers halt withered lame 2. Causes in the first covenant there was Grace not deserving and therefore now as the Law is propounded it is a Pursevant of Grace and the Gospels servant to stand at Christs and the Believers back as an attending servant 2. Yea mercy unto thousands toward those who have but Evangelick love to Christ cometh into the Law Christ having in a sort married the two Covenants 3. I am the Lord thy God Exod. 20. Is Grace standing at the entry of the door to these that are under the Law to bring them out but in the Gospell all is unmixed Grace 1. Not personall obedience is my heaven but I stand still and another doth all that may merit glory Christ saith Do ye but stand still behold me and see friends my garments rolled in blood I bind for you only consent put your hand to the Pen but I am the only undertaker to fight it out for you 3. For time the first breach of the Law is wrath and no place by Law for repentance but here come to Christ who will and when you will after thou hast plaid the Harlot with many lovers bring Hell and sins red as scarlet and crimson come and be washen come at the eleventh hour and welcome fall and rise again in Christ run away and come home again and repent 4. The maner is 1. That so much as would have bought ten thousand worlds of men and devils was given for so many only an infinite superplus of love so as I may say Christ did more then love us Aegypt and Aethiopia was not given for our ransom 2 A sure and eternall Covenant bottom'd upon infinite love Why may not the link be broken and the sheep pluckt out of his hand Why the Father that gave them to me is greater then all Where dwelleth he In what Heaven Who is stronger then the Father The covenant with night and day is naturall and cannot fail confirming Grace in the second Adam is more connaturall 3. Well ordered Christ keeping his
children are our self and their sins white and innocent sins to us Eli honoured his sons more then God and God put a mark of wrath on his house My daughter Observe the rise of this passage of providence Christ wearied of Judea came to the borders of Tyre and Sidon 2. He went to a house to hide himself from her 3. She heard of Christ 4. The hard condition her daughter was in tormented with a Devil upon this God driveth her to Christ 5. Christ is hereby declared to be the Saviour of the Gentiles 6. An illustrious miracle is wrought see a wise consociation of many acts of Providence as one cluster of passages of the Art of wise omnipotency as many herbs and various sorts of flowres make up one pleasant and well smelled Meadow many Roses Lillies and the like one sweet smelling Garden in which these practicall considerations may have our thoughts for Rules 1. Rule Go not before God and Providence but follow him prescription of such and such meanes to God and no other is to stint omnipotency and to limit the holy one of Ilrael The true God tied to a forbidden Image to receive glory is made an Idol so to fetter God to this mean as if not free to work by other meanes is Idolatrous 2. Rule The book of Providence is full both Page and Margin God hath been adding to it sundry new Editions and like children we are in love with the golden covering the Ribbons Filleting and the Pictures in the Frontis-piece but understand little of the Argument of Providence Psal. 107.43 Who so is wise and will observe these things even they shall understand the loving kindnesse of the Lord Job 32.7 I said saith Elihu dayes things of Providence shall speak and multitude of years should teach wisdom God is worthy to be Chronicled 3. Rule God hath not laid his God-head and omnipotency in pawn in the power of means so as God useth meanes because they are efficatious but because he useth them they are efficacious A Ram horn is as near of blood to cause the walls of Jericho fall in Gods hand as Engines of war a straw is a spear to omnipotency 4. His wayes are often contrary to our judgement we lie and wait the way to see God come upon the tops of mountains but we are deceived he cometh the lower way through the valleys we thought omnipotence must change the Kings heart ere such Brambles as Prelates be thrown over the hedge but our King is himself and omnipotence taketh another way the Disciples thought that Christ would make them Kings and restore the Kingdom Christ is dead and buried and he goeth another low way through deaths belly to make them Kings and Priests to God Christ goeth away there be great endeavours and running through streets Cities walls O streets saw you him O broad wayes saw you him whom my soul loveth O dear watchmen where is he But they are all dumbe Christ taketh a lower way Cant. 3.4 It was but a little that I passed from them but I found him whom my soul loveth 5. Rule Slander not Gods wayes of Providence with the reproach of confusion and disorder to God all his works are good very good as were the works of creation There is a long chain and concatenation of Gods wayes Counsells Decrees Actions Events Judgements Mercies and there is white and black good and evil crooked and straight interwoven in this web and the links of this chain partly gold partly brasse iron and clay and the threeds of his dispensation go along through the Patriarchs days Adam Enoch Noah Abraham Isaac and are spun through the ages of Moses and the Church in Egypt and the willdernes and come through the times of the Kings of Israel and Iudah and the captivities of the Church and descend along through the geneâ—rations of Prophets Christ the Apostles persecuting Emperors and Martyrdomes of the witnesses of Jesus slain by the woman drunken with the blood of the Saints while the end of the threed and last linke of the chain be tied to the very day of the marriage of the Lamb now in this long contexture of divine Providence you see 1. Not one threed broken My father worketh hitherto and I work saith Christ providence hath no vacancy but causes events actions ways are all bordered one upon another by the wisdom of Providence so that links are chained and fettered to links not by hazard or chance 2. Though this web be woven of threeds of divers colours black and white comfortable and sad passages of Gods Providence yet all maketh a fair order in this long way Jacob weepeth for his dead child Joseph Joseph rejoiceth to come out of the prison to reign David danceth with all his might before the Ark David weepeth sore for Absalon his sons miserable death Iob washeth his steps with butter and the Candle of the Almighty shineth on his head and Iob defileth his horne in the dust and lieth on ashes and mourneth all is beauty and order to God 6. Rule Put the frame of the spirit in Equilibrio in a composed stayed indifferent serenity of mind looking to both sides black and white of Gods providence so holy David was above his crosse 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both the Ark and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good He putteth his soul upon Gods two ifs if he save its good if he destroy its good Make sure this generall Christ is mine at that Anchor in this harbour my vessell must ride What ever wind blow in externals Christ died for me If I live it s in Christ if I die its to Christ if I ride with Princes on horses its good if I go on foot with servants it is good if Christ hide his face and frown its Christ its good if it be full Moon and he over shadow the soul with rayes and beams of love and light it s also Christ it s also good 7. In all things blesse Christ let the desires below Ier. 45. 5. Seekest thou great things for thy self Seek them not saith Ieremiah to Baruch It s easier to adde to desires then to substract better the heart ascend from a Sallet of herbs to Wines then compell thy spirit to descend and weep 8. Faiths speculations to the worst and hardest in point of resolution is sweet Iob putteth on a conclusion of faith from black premises suppose the Devil and Hell form the principles Faith can make a conclusion of gold and of heaven What if God should kill me What though it were so Yet I will trust in God Job 13.15 What if he throw me in Hell It were well resolved I would out of the pit of Devils cry Hallelujah praise the Lord in his justice
the Kings house What a motion of free mercy that Christ should lay his fair spotlesse and chast love upon so black defiled and whorish souls O what a favour that Christ maketh the Leopard and Ethiopian white for heaven These two go together Rev. 1. 5. Who has loved us and washed us Humble sinners have high thoughts of free-grace stand not afar off come near be washed for frâ—e-grace is not proud when grace refuseth not dogs salvation must be a flour planted without hands that groweth only out of the heart of Christ. Take humble thoughts of your selves and noble and high thoughts of excellent Jesus to heaven with you A curse upon the creatures proud merits if you make price with Christ and compound with everlasting grace you shame the glory of the Ransom-payer It s no shame to die in Christs debt all the Angels the Cedars of heaven are below Christ Angels and Saints shall be Christs debters for eternity of ages and so long as God is God sinners shall be in graces compt-book The truely humble is the most thankfull soul that is unthankfulnesse is one of the sins of the age we live in it floweth from 1. Contemning and despising Gods instruments The valour of Jephâ—ah is no mercy to Israel because the Elders hate and despise a bastard Judg. 11.1 2 6. The curing of Naamans leprosie is not looked on as a mercy Why washing in Jordan must do it and there be better Rivers in his own land in Damascus Not only God but all his instruments that he worketh by must be eye-sweet to us and carry God and omnipotency on their foreheads else the mercy is no mercy to us 2. Mercies cease to be mercies when they are smoaked and blacked with our apprehensions David 2 Sam. c. 18. and 19. receiveth a great victory and is established on his Throne which had been reeling and staggering of late but there 's one sad circumstance in that victory his dear son Absalom was killed and the mercy no mercy in Davids apprehension Would God I had died for Absolom so a little crosse can wash away the sense of a great mercy The want of a draught of cold water strangles the thankfull memory of Gods wonders done for his peoples deliverance out of Egypt and his dividing the Red-sea What a price would the godly in England have put on the removall of that which indeed was but a Masse-book and the burdensome Ceremonies within these few years But because this mercy is not moulded and shapen according to the opinion of many with such and such a Reformation and Church-government I am affraid there 's fretting in too many in stead of the return of praise and hating of these for whom they did someties pray God grant that the sufferings of the Land and this unnaturall blood-shed may be near an end except the Land be further humbled I fear the end of evils is not yet come This is a directing of the Spirit of the Lord to teach God how to shape and floor his mercies toward us Is it not fitting there be water in our wine and a thorne in our Rose Shall God draw the lineaments and proportion of his favours after the measure of my foot Shall the Almighty be instructed to regulate his wayes of supernaturall providence according to the frame of our apprehensions O he is a wise Lord and wonderfull in counsell Every mercy cannot be overlaid with Saphires and precious stones nor must all our deliverances drop sweet smelling-Myrrhe God knoweth when and how to levell and smooth all his favours and remove all their knots in a sweet proportion to the main and principal end the salvation of his own There is a crook in our best desires and a rule cannot admit of a crook even in relation to the creature far lesse to him who doth all things after the counsell of his own will Truely Lord the Dogs See and consider this woman whose faith was great as Christ saith and so was justified she confesseth and esteemeth her self a Dog and so an unworthy and prophane person Doct. A justified beleever is to confesse his sins to have a sense and sorrow for them though they be pardoned The word is clear for both confession and sorrow for sin though Antinomians make it a work of the flesh in the justified person either to confesse sin or to sorrow for it or to crave pardon for it For confession there is commandment practice promise Num. 5.6 Speak unto the children of Israel when a man or a woman shal commit any sin that men commit to do a trespasse against the Lord and that person be guilty Then they shall confess their sin that they have done This is not a duty of the unconverted onely but tying all the children of Israel men and women Jam. 5.16 Confesse your faults one to another Now it s not confession to men only as if they were sins only before men which the justified person committeth and not sins in the Court of heaven before God as Libertines teach therefore it is added Confesse and pray one for another that ye may be healed for the effectuall fervent prayer of a righteous man availeth much Then justified persons are to pray for pardon of sins confessed I take it to be a precept that as many as say Our Father to God in prayer should also say Forgive us our sins as we forgive them that sin against us and so pardon of sins by a justified person and a son of God is to be asked when we pray for Daily bread and the comming of Christs Kingdome Hos. 14.2 Take with you words and turn to the Lord say unto him Take away all iniquity This must be a confession that a people turned to the Lord are in their iniquities 2. This is set down as a commendable practice Exra 10.1 Ezra confessed and weeped Neh. 9.1 2. And the seed of Israel separated themselves from all strangers and stood and confessed their sins and the iniquity of their fathers Dan. 9.4 I prayed unto the Lord made my confession So David 2 Sam 12.13 I have sinned against the Lord. Isa. 64.5 the Church confesseth Thou art wroth for we have sinned 6. But we are all as an unclean thing Isa. 59.12 For our transgressions are multiplied before thee and our sins testifie against us Job 7.20 I have sinned against thee O preserver of man Psal. 40.12 My sins are more in number then the hairs of my head Jer. 14.7 Our iniquities testifie against us our backslidings are many It s a vain shift to say The Church prayeth and confesseth in name of the wicked party not in name of the justified ones for as many as were afflicted confesseth their sins for the which the hand of God was upon them now Gods hand was upon all Daniel and Jeremiah were carried away captive yea the whole seed of Iacob Isa. 42.24 25. Isa. 64.5 6 7. and Ieremiah Lament 1.16 in name of the
Popish superstition but that such is Christs excellencie that any thing that hath the poorest relation to him is desirable for him 2. A poor woman Luke 7. sought no more of him but to wash the feet of Christ and kisse them Another woman Matth. 9.21 If I may but touch the border of his garment I shal be whole Mary Magdalen sought but to have her arms filled with his dead body Joh. 20.15 She saith weeping to the Gardiner as she supposed Sir if thou hast born him hence tell me where thou hast laid him and I wil take him away To Joseph of Arimathea his bloody winding sheet and his dead and hoâ—ed and torn body in his arms are sweet Christs Clay is Silver and his Brasse Gold 3. Christs â—harpest rebukes are sweet oyl the wounds â—nd the holes that the sweet Mediatour maketh 〈◊〉 the soul when he smiteth with the rod of his â—outh are with child of comforts he rebuked â—ot the Serpent as not minding salvation to Saâ—an but rebuked Evah intending the promised â—â—od for her O what sweetnesse of love is that â—â—pression Jer. 31.20 For since I spake against Ephraim I do earnestly remember him I will 〈◊〉 have mercy on him saith the Lord. Then rebuking of Ephraim which is called speaking against him is dipt in mercy Hos. 11.7 My people are bent to back-sliding this is a rebuke sharp enough yet he chides himself friends with the people v. 8. How shall I give thee up O Ephraim mine heart is turned within me Here is kissing and love wrapped about rebuksâ— so Jer. 3.1 Thou hast played the harlot with many lovers but see mercy Yet return to me saith the Lord. 4. His black and sowre Crosse is sweet and honied with comfort his dead Body a bundle of myrrhe Cant. 1.13 The smell of which is strong and fragrant and sweateth out precious gum rejoycing in tribulations Rom. 5.3 Count it joy all joy when ye fall in divers temptations Jam. 1.2 The Eagles smell heaven in the crosse and Christ in it Gal. 6.14 Yea the refuse and the worst of Christs crosse the shame and the reproaches of Christ are sweeter and choicer to Moses then the Treasures Riches yea then the Kingdome of Egypt and the glory of it Heb. 11. ver 26 27. yea the shame and blushing on Christs fair face Heb. 12.2 which he suffered under the Crosse is fairer then Rubies and Gold and hath the colour of the Heaven of Heavens Nebuchadnezzar hath more pain torment in persecuting Dan. 4.19 then the three children had in being persecuted There 's pain and fury in active persecution He was full of fury and the form of his visage changed but there is joy unspeakable and glorious in passive persecution Christs sanctified crosse droppeth honey 1 Pet. 1.6 5. Christs glownings and sad desertions though to the believer they be death and hell yet have much of heaven in them So Psal. 30.7 Thou turnedst away thy face and I was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhal I was troubled like a withered flower that loseth sap and vigor So Exod. 15.15 The Dukes of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhaln were amazed yet at that time David prayed cryed and was heard ver 8 9 10. The sweetest communion that Christ seeketh of us on earth is prayer Cant. 2.14 and Cant. 5. Desertion is death it self and a death to the soul. 6. I opened to my beloved and my beloved had withdrawn himself and was gone And what was the Churches case My soul went forth from me The Arabick My soul departed I died So is death described by the like phrase Gen. 35.18 Rachels soul was in departing for she died And when men are stricken with sudden fear the heart is said to goe out So Gen. 42.28 The soul of Josephs brethren departed that is they were extreamly amazed When they found their money in their sacks The like was the case of the Church when CHRIST departed she died for sorrow the soul departed from the soul because her Lord and beloved was gone Yet even that death that soul-hell in the want of Christ was a Heaven it was a sweet and comfortable season then hath she a commuion with him in a most heavenly manner 1. Asking at the watchmen for him 2. In binding sad charges on the Daughters of Jerusalem to commend her to God by prayer 3. Then was she sick of Love for him 4. Then fell she out in that large Love rapture in a most heavenly praise of him in all his vertues My welbeloved is white and ruddy and the chief amongst ten thousand c. Here then the Hell that Christ throweth the Saints in in their Desertions is their heaven 6. The meanest and lowest relation with Christ is honour John Baptist placeth an honour in unloosing the Latchets of his shooes and thinketh to bear his shooes is more honour then he deserveth Joh. 1.27 David a great Prophet appointed to be a King O if I might be so near the Lord as to be a door-keeper in his house Ps. 84.10 He putteth a happinesse on the Sparrow and the Swallow that may build their nests beside the Lords Altar Then the fragments and crums that his dogs eateth must be the dainties of heaven and Christs water the wine of heaven Now if any the lowest thing of Christ the Morsell of his dogs be desireable how sweet must himself be if the parings of his bread be sweet What must the great loafe Christ himself be Christ himself is so taking a Lover he hath a face that would ravish love out of Devils so they had Grace to see his beauty he could lead captive all hearts in hell with the lovelines of his countenance which is white and ruddy and pleasant as Lebanon if they had eyes to behold him O he himself is an unknown Lover he hath neither brim nor bottome his Gospel is the unsearchable riches of Christ his Gospel is but a creature How unsearchable must he himself be The wise man Prov. 30.4 putteth a riddle upon all the wisest on the earth Solomon all What is his name We know neither name nor thing Isa. 53.8 Who shall preach his generation O what a mercy â— that he will give sinners leave to love him Or honour us so much that we may lay our black and spotted love on so lovely and fair a Saviour That such an infinite and desireable love as Christs Love should come to borrow that expression within the sides of thy love and heart is a wonder Alas it s a narrow circle and not capacious to contain him and his love that passeth knowledge Eph. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels To seek Grace is desireable but suppose any person were a Masse and nothing but composed of pure Grace and yet want Christ himself he should be but a broken lamed creature put a soul in heaven and let
him be hated of Christ if that were possible Heaven should be Hell Imagine devils were standing with their black chains of darknesse even up in the Heaven of Heavens and the Plague of being hated of Christ on their soul and that they could see him that sitteth on the Throne and somewhat of the Rayes and Beames of that fulness of God that is in Christ yet should Devils still be Devils they wanting Christ the heaven of Angels and glorified men What a flower What a Rose of love and light must CHRIST be who filleth with smell light beautie the four sides East and West South and North of the Heaven of Heavens and his glory Suppose in the hour of our last farewell to time all creatures void of Reason Heavens Stars Light Air Earth Sea dry Land Birds Fishes Beasts were in a capacity to love us and they with Men and Angels should let out upon us the fulnesse yea the Sea of all their love as it s a sweet thing to be lovely and desireable to many yet this were nothing to him who is Cant. 5.16 All desires or all loves So Vatablus rendereth it Christus est totus desideria He is a Masse of love and love it self lovely in the womb the ancient of dayes became young for me lovely in the Crosse even when despised and numbred with theeves lovely in the grave lovely at the right hand of God lovely in his second appearance in glory yea all desirable Cant. 6.10 his countenance white and ruddy 11. his head a golden head his headship and government desirable his locks bushie and black his counsels deep various unsearchable his eyes as Doves chaste pure and can behold no iniquity his cheeks or two sides of his face as a bed of spice and sweet smelling flowers his face manly comely as Lebanon his lips like Lillies dropping sweet smelling Myrrhe his Gospel smelleth of heaven his hands pure his works holy fair as Gold-rings set with Beril his belly or breast and bowels as bright Yvory overlaid with Saphires that is his breast and belly that containeth his bowels his heart and affections are as Yvory bright and glorious and Yvory overlaid covered and adorned with Saphires that are precious stones of a sea-blue and heavenly colour because his bowels and inward affections are full of love tendernesse of mercy and the compassion of his heart most heavenly his legs are pillars of marble set upon sockets of fine gold his wayes and government like marble-pillars upright white pure and set on gold solid firm stable that Christ cannot slip or fall his Scepter a Scepter of righteousnesse and his Kingdom eternall and cannot be shaken his countenance as the mountain Lebanon his person eminent goodly high great tall fruitfull as Cedars his mouth most sweet his words and testimonies as honey or the honey comb yea â—ll creatures are weak and Christ strong all â—â—se he precious all empty he full all black â—e fair all foolish and vain he wise and the â—â—ly Counseller deep in his counsels and wayes The speciall Evangelick sin that we are guilty of is unbelief Joh. 16.9 and this floweth from a low estimation that we have of Christ and therefore these considerations are to be weighed in our estimation of Christ. 1. The wisdom or folly of any man is most seen in the estimative faculty for it denominateth a man wise many are great Judges and learned as the Magicians of Chaldea and Philosophers who know wonders hidden things and causes of things and yet are not wise but fools Rom. 1.21 and vain in their imaginations because there is a great defect in their estimative faculty in the choice of a God ver 22.23 the practicall mind is blinded and they chuse darknesse for light evill for good a creature for their God By faith Moses when he was come to age refused to be called the son of Pharaohs daughter and chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season And how is his faith made faith And how is it evident that he was not a raw ignorant and foolish childe when he made the choise But a man ripe come to years and so as wise as he was old It is proved because his estimative faculty was right v. 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt He is a wise man who maketh a wise choise and for thiâ— cause Esau is called Heb. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profane man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confudit he had not wiseâ—dom to put a difference between the excellency of the birth-right and a morsell of meat so Ezech. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confound Gods Sabbath with another day A profane wicked man hath not wisdome to esteem God and Christ above the creature but confoundeth the one with the other 2. Our esteem of Christ is to be pure chaste spirituall and so to work purely that is the formall reason why we esteem of Christ must be because he is Christ and not because Summer goeth with Christ nay not because he comforteth but because he is God the Redeemer and Mediatour it s a chaste love and a chaste esteem if the wife chuse to love her husband because he is her husband as the sense esteemeth white to be white under the notion of such a colour The operation of every faculty is most pure and kindly when it is carried toward its object according to its formall reason without any mixture of other respects extraneous and by-reasons are more whorish lesse con-naturall not so chaste there is some wax in our honey and this we should take heed unto the elective power is a tender piece of the soul. 3. Estimation produceth love even the love of Christ and love is a great Favourite and is much at Court and dwelleth constantly with the King to be much with Christ especially in secret late and early and to give much time to converse with Christ speaketh much love and the love of Christ is of the same bignesse and quantity with Grace for Grace and Love keep proportion one with another 4. He who duely esteemeth Christ is a noble bidder and so a noble and liberall buyer he outbiddeth Esau. What is pottage to Christ He overbiddeth Iudas What is silver to Christ Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is the greatest count can be cast up for it includeth all prices all summes it taketh in heaven as its a created thing Then all things the vast and huge Globle and Cirle of the capacious world and all excellencies within its bosome or belly nations all nations Angels all Angels Gold all Gold Jewels all Jewels Honour and delights all honour all delights and every all beside lieth before Christ as feathers dung shadows nothing To wash a sinner is the eminencie of love and the highest esteem of him But O what a mercy that Christ should
minimum quod sic the lowest measure or grain of saving Grace and its saving Grace a drop of dew is water no lesse then the great Globe and Sphere of the whole element of water is water a glimmering of morn-dawning light is light and of the same nature with the noon-light that is in the great body of the Sun the motion of a childe newly formed in the belly is an act of life no lesse then the walking and breathing of a man of thirty years of age in his flower and highest vigour of life the first stirrings of the new birth are the workings and operations of the holy Ghost and the love of God even now shed abroad in our hearts by the holy Ghost shall remaine the same in nature with us in heaven 1 Cor. 13.8 9 10. 2. Christ doth own the bruised reed and the smoaking flax so far forth as not to crush the one nor to quench the other and can with tender cautelousnesse of compassion stoop and with his arm go between the lambe on the margin and brink of Hell as to save it from falling down headlong over the brow of the Mountain he Ps. 147.3 Healeth the broken in heart and as a Chyrurgion so Vatablus expoundeth it bindeth up their wounds and putteth the broken bones in their native place again and whereas young ones are easily affrighted yea and distracted with fear when sudden cryes and hideous War-shouts surpriseth them Christ affrighteth not weak consciences with shouts to put poor tender souls out of their wits with the shouts of Armies of the terrours of Hell in the conscience yea Isa. 42.2 The meek Lord Jesus shall not cry nor lift up a shout nor cause his voice be heard in the street O what bowels What stirrings and boylings and wrestlings of a pained heart touched with sorrow are in Christ Jesus When he saw the people scattered as sheep having no sheapherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was bowelled in heart his bowels were moved with compassion for them O how sweet That thy sinfull weaknesse should be sorrow and pain to the bowels heart of Jesus Christ so as infirmity is your sin and Christs pitty and compassion can the Father see the childe sweat wrestle under an over-load while his back be near broken and he cry I am gone and his bowels not be moved to pitty and his hands not stretched out to help Were not the bowels and heart of that Mother made of a piece of the nether Milstone had she not sucked the Milk and breasts of a Tyger and seemed rather to be the Whelp of a Lyon then a woman who should see her young childe drowned and wrestling with the water and crying for her help and yet she should not stir nor be moved in heart nor run to help This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ. We should have tender hearts toward weak ones considering 1. That Christ cannot disinherit a son for weaknesse 2. Love is not broken with a straw or a little infirmity 3. All the vessels of Christs house are not of one size 4. Some mens infirmities are as transparant Christall easily seen through others have infirmities under their garments 5. We shal see many in heaven whom we judged to be cast-awayes while they lived with us on earth 6. Many go to Heaven with you and you hear not the sound of their feet in their journey SERMON XXI Then Iesus answered and said unto her O Woman great is thy Faith c. THis is the last passage of the Text containing a commendation of the Woman given to her by Christ in her face 2. An answer according to her desire 3. The effect of her praying with instancy and pressing importunity of Faith The Devil is cast out of her Daughter Christ acknowledgeth here That Instancy of praying in Faith will overcome God and Satan and all the saddest Temptations that can befall the Childe of God Hence observe what acts of efficacious power instant and earnest praier putteth forth upon God and how the clay-creature doth work upon and prevail with the great Potter and former of all things 1. Prayer is a Messenger and a swift and winged post dispatched up to Court Psal. 5.3 David sent away this post early in the morning with morning wings My voice shalt thou hear in the morning The post is himself for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will addresse my person as in battle array Iob 33.5 Set thy self in order before me and stand up saith Elihu to Iob. Or I will addresse my words Iob 32.14 Now he hath not directed his words against me the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and David sent himself to Heaven not only as a post but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—sappeh soundeth I will look up or espie as one that keepeth watch and ward waiting for an answer from God as the word is Habbak 2.1 and Psal. 18.6 In my distresse I called upon the Lord and my cry came before him even into his ears 2. Prayer putteth a challenge upon God for his Covenants sake and his Promise that is greater boldnesse then to speak to God and wait on Isa. 63.18 Our Adversaries have troden down thy Sanctuary 19. We are thine thou never barest rule over them they were not called by thy Name Lam. 2.20 Behold O Lord and consider to whom thou hast done this Isa. 63.17 O Lord why hast thou made us to erre from thy wayes And hardened out heart from thy fear Return for thy servants sake the Tribes of thine inheritance Hence is there an holy chiding with God Psal. 22.2 O my God I â—ry in the day time and thou hearest not and in the night season and am not silent Psal. 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me 3. It putteth God to great straights and suffering even to the moving of his soul Jer. 31. When God heareth Ephraim bemoaning himself in Prayer it putteth God to a sort of pinch and condolency ver 20. Is Ephraim my dear son Is he my pleasant Childe For since I â—ake against him I do earnestly remember him â—ill therefore my bowels are troubled for him 〈◊〉 Isaac an earthly Father moved and his heart â—ent and torn with the weeping and tears of Esaâ— his son so as he must confer some blessing upon him far more must the bowels of our father infinite in mercy be turned within him at the weeping and tears of a praying and crying Church 4. When God seemeth to sleep in regard that his work and the wheels of his providence are at a stand prayer awaketh God and putteth him on action Psal. 7.6 Arise O Lord in thine anger lift up thy self because of the rage of mine enemies awake for the judgement thou hast commanded Psal. 44.23 Awake Why sleepest
Grace every way free to Saul humbled and so having only half a thirst and desire of Christ then if he were yet in the feaver of his highest blasphemie thirsting after the blood of the Saints 4. Yet are the Saints thus prepared and humbled but not converted Materially Physically or as it were passively nearer Christ and in relation to Gods Eternall Election of Grace who maketh this a step relative to his Eternall love they are under the reach of Christs love and at the Elbow of the right arm of the Father who draweth souls to the son Joh. 6.44 And in the Gospel-bounds and fields or lists of Free-grace as the height and rage of a feaver is near a cool and a return to health and yet most contrary to health and the utmost flowing of the sea when it s at the remotest score of the coast is a disposition to an ebbing though most contrary to a low ebbe so are the humbled souls who have some lame and mained estimative power of light to put half a price on Christ and finds apprehended sin the mouth throat and out entry of hell in that case most contrary to Christ. A fish within that circle of the water that the net casteth is no lesse living in its own element of water then if it were in the bosome of the Ocean some hundreth miles distant from fisher or net yet is it in a near disposition to be catched For grounds of Faith to lead us on to beleeving Consider 1. two words Col. 1.27 spoken of the object of Faith 1. It s named The riches of the glory of this mystery amongst the Gentiles 2. Which is saith Paul Christ in you the hope of glory Now Faith leadeth us to a Mystery that none knoweth but such as are the intimate friends of Christ and are put upon all Christs secret Cabinet-Counsels 2. Glory is so taking a lover that it will deprive a naturall man of his sleep but the Glory of a Kingdome revealed in the Gospel is the flower marrow and spirits of all glory imaginable 3. What is riches of glory Eph. 3.8 That I should preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gold mine of the riches of the glory of Christ so deep that none can finde them out and so large that when they are found out Men and Angels shall not finde their bottome O what foldings and turnings and inextricable windings or glory are lapped up in Christ Yea. Treasures all Treasures are in him Col. 2.3 So it is called 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weight of glory But 2. a weight Eternall a weight aged and full of ages of glory 3. An exceeding great weight and not that only But 4. a far more exceeding and eternal weight of glory no Oratour in the Greek Tongue hath any so superlative expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do but weigh how weighty precious Jesus Christ is how heavy how massie and ponderous the Crown is and what millions of Diamonds Rubies Saphires and precious Stones do shine and cast out rayes and beams of pure and unmixed Glory out of his Crown What smiles and kisses breathing out Glory on thy now sinfull face shall come out of Christ. Now the light of Faith even as a lantern or a day-star in a cloudy dawning leadeth thee up to this 2. Christ in you the hope of glory How in them By Faith Eph. 3.17 Christ the hope of glory is Christ the glory hoped for by a figure that is Faith putteth Christ and Heaven in you by hope So in the believer there is Christ the Lamb the Throne the glorified Angels and sinlesse and blessed Musitians that stand in a circle about the Throne praising him that liveth for ever All these are in the believer by Faith and in him is Heaven the Tree of Life the higher Paradice the river of water of life unto all these Faith intituleth the Soul and they be all nothing to Christ the hope of Glory Even the only begotten Son and Heir of a King is called the hope of his house the only hope of his house but in regard the Heires of mortall Kings are mortall the house is weak and standeth but upon one foot when he hath but one mortall Heir Now it s the infinite perfection of God that he can have but one Son who is infinite and the same Eternall and Immortall God with the Father and that he cannot die So Christ standeth the only hope of the house of Heaven a King by hope the King of hope and all hope of the Captives and Sons of hope and all the Glory of his Fathers house hangeth upon him Christ hath all the Heirs upon his shoulder and Faith investeth the believer to all this power and Glory 2. Faith must be so much the more precious that it layeth hold for its possession on God and on the Garland Marrow if any comparison here can stand and Flower of all Gods attributes the Righteousnesse of Christ. 2. The Free-grace of God the most taking heart-ravishing attribute in God and most suitable to our sinfull condition 3. The high and deep love of God and love which dwelleth in and with the noble and excellent blood that satisfieth infinite Justice There is no such Glory by any act of obedience tendered to God by Adam in his innocent condition or by Angels which never sinned 3. There is as great a necessity of Faith as of Life for the justified man must live by faith There 's no Grace so Catholick it being of necessity interwoven in all our actions as they fall under morall consideration not only in supernaturall actions but also in all our naturall and civil actions in so far as they must be spiritualized in relation to Gods honour 1 Cor. 10.31 So as Joshuah Baruch Sampson David did fight Battels kill men subdue Kingdoms by Faith Heb. 11.32 33. So must the Souldier now fight by that same Faith and so are the Saints to eat drink sleep journey buy sell by Faith We are not to put on Faith as a Cloak or an upper Garment when we go to the streets Fields or Church and then lay it aside in the house at Table or in bed yea the renewed man is not to eat and sleep because the light of reason and the Law of nature teacheth him so to do or the convenience of a calling for then all those actions shall be resolved in the same principles and formall reason of morall performance of them in the believer as in the Carnall man in whom a naturall spirit is stirsman and then we do but in these actions Walk in the light of our own fire and the sparks that we our selves have kindled and shall not see to go to bed but lye down in sorrow Isaiah 50.11 But we are to set Faith as the Plummet and line to Regulate these actions to doe them 1. Because hee who hath bought us with a price commandeth us by the light of
to the sails in that flux of the souls way toward God But Faith moderateth and lesseneth all these in relation to the creature so the Faith which hath its direct aspect toward eternity and looketh on the shortnesse of sliding away time and the transâ—ent wheeling away oâ— the poor figure of this world 1 Cor. 7. v. 29.31 turneth all these acts into but half a face on thâ— creature and into leasurely and leaden motions or to half non-acts as if made up of heavenlâ— contradictions v. 29 30 31. Having wives having no wives Weeping no weeping Rejoicing no rejoicing Buying no possessing Vsing the world not using the world When the Saints throng through the presse and croud of the creatures for the world is a bushie and rank wood thorns take hold of their garments and retard them in their way Faith looseth their garments riddeth them of such thornie friends as are too kind to them in their journy who diggeth for Iron and Tin in the earth with mattocks of Gold What wise man would make a Web of cloth of gold a net to catch fish Expences should over-grow gains There 's much of the mettall of heaven in the soul Faith would forbid us to wear out the threds of this immortall spirit such as are love joy fear sorrow upon peeces of corruptible clay Alas is it Faiths light that setteth men a work to make the soul a golden-needle and the precious powers and affections thereof threds of silver to sow together peeces of sackcloth and old rotten rags What better I pray you is the finest of the web in the whole systeme of creation Certainly the heavens must be a thred of better wool then the clay-earth yet if you should break your immortal spirit and bend all the acts to the highest extent of your affections to conquer thousands of Acres of ground in the Heavens and intitle your soul to that inheritance as to your onely patrimonie without Christ Faiths day-light should discover to you that this finest part of that web of Creation with which you desire to cloth your precious soul is but base wool and rotten thred and though beautifull and well dyed to the eye yet Psal. 102.26 The heavens even all of them shall wax old like a garment And the wisdome of Faith knoweth a shop where there 's a more excellent suit of clothes for the soul 2 Cor. 5.1 2. And a more precious peece of the Heaven to dwell in even a House which is from Heaven with which you shall bee clothed When life shall eat up death and mortality 2. The creatures are below the affections of the believer and his affections conquer them as having the vantage of the mount above all the creatures So Paul maketh an elegant contrariety Phil. 3.19 20. Between those whose heart senses minde findeth neither smell taste nor wisedome but in earthly things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde things of the earth importeth all these and those who by Faith look to Heaven and dwell there And the temporaries heart is below the world and the creatures are up in the mount above him So Mat. 13. v. 7.22 The thorns or cares of riches have the fore-start of the earth and sap above Faith or the good seed For the seed was cast in the earth when the thorns had been there before and had the vantage of the season and the soil both The first love is often strongest The Martyrs Heb. 11.35 had poor and weak thoughts of this life and would not accept and welcome life and deliverance from death but had strong acts of Faith and love toward a better resurrection It s a souls strong Faith that bringeth him to nil admirari and to wonder at nothing Never to love much nor fear much nor sorrow much nor joy much nor weep much nor laugh much nor hope much nor dispaire much when the creature is the object of all these acts there is nothing great not the worlds All things or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him who is possessed with that Righteousnes which is of God by Faith Phil. 3.8 9. Men that talketh with good will and all their heart of their learning books of their own Acts good Works Wisdom Court Honour valour in War Flocks Lands Gold Moneys Children Friends Travels are to Examine If Faith be not a chaste thing and that acts of whoredome with the creature and of believing in Christ are scarce consistent Let your affections move toward the creature without sound of feet 3. There must be self-forsaking in believing 1. An affirming and an ay to grace is a negation and deniall to it self 1 Cor. 15.10 I laboured more abundantly then they all Yet not I but the grace of God which was with me To deny that you are Christs or that you have any grace if Christ have any thing of his in you is not self-deniall but grace deniall and God-deniall deny the work of the spirit and deny himself It s a saying of humility Cant. 1.5 I am black and of Faith but comely as the tents of Kedar as the curtains of Solomon And Cant. 5.1 I slept but my heart waked It s Faith to hold fast your state of adoption Lord I am thine 2. When our self maketh a suit to self and putteth in a bill to the flesh O pitie thy self Rejoice O young man in thy youth It s self-renouncing to deny this request to the flesh And Faith only can give an answer to self-declining the crosse He that denieth me before men him will I deny before my Father and his holy Angels saith Christ. And another answer Faith giveth Rom. 8.12 I am not debtor to thee O flesh I owe thee nothing And its Faiths word of answer Eccles. 11.9 But know thou that for all these things God will bring thee unto judgement 3. Faith putteth the soul in that condition that self may be plucked from self without great violence as an apple full of the tree and of harvest-sap is with a small motion pluckt off the stalk Act. 21.13 I am ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my self in readinesse not only to be bound but also to dye at Jerusalem for the name of the Lord Jesus Certainly Faith saw here more in Jesus of excellency and sweetnesse then there could be of bitternes in bonds and death to self 4. There 's a deniall of the creature and a bill of defiance sent to all the lovers of the world when Ephraim is brought to this act of believing Hos. 14.3 For in thee the Fatherlesse findeth mercy Then it s said Ashur shall not save us We will not ride upon horses That creature that we trust on we ride upon it as Israel did upon the horses of Assyria and Aegypt But in this regard Faith dismounteth the believer and abaseth him to walk on foot All the creatures are ships to the believer without a bottome They are empty and weak David forbiddeth us to ride on a Prince
do act in Faith a float especially because a strong faith is a great vessel and therefore more of Christs tide is required for weighing Anchor and lancing forth The wings of a Sparrow should not raise an Eagle off the earth the limbs of a Pismire could not suit with a Horse or an Eliphant there is need of a strong winged soul to believe especially against hope 4. To believe Christ when midnight speaketh blacknesse of wrath requireth eyes and light of miracles yea it s a greater work then the very miracles of Christ Iohn 14.12 But especially when Christ is absent it s with the soul as with a clock in which the wheels are broken the passes or weights are fallen down Obj. 1. But I aim and endeavour to believe but can do nothing and without his grace my violence to heaven is without fruit Ans. 1. It s true the Semipelagians halfing of the work of believing and the glory of it between co operating grace and will as if nature could divide the spoil with the grace of Christ is damnable pride but its Gods way to half the work between Christ within in regard of the habit of grace and Christ without in regard of the assisting grace of God Luke 15.20 While he was yet a great way off his father saw him and ran and fell on his neck and kissed him Christ rewardeth not natures aims with grace nor doth he make gifts the work and grace the hire or natures labour the race and grace the Garland but he rewardeth grace with grace and that of meer grace Joh. 15.3 He hath in his Decree and Promise marshalled such and such acts of grace to stand beside others and that by Covenant and therefore believe that you may believe pray that you may pray Obj. 2. But who can act saving grace without the blowing of saving grace I can no more do it then I can command the West wind to blow when I list Ans. I grant all nor do I speak this to insinuate that Free-will sitteth at the helm or that Grace sleepeth and Will waketh the contrary is an evident truth yet give me leave to say there 's ods between blowing of the winde and making ready the sails Though Sea-men cannot make wind nor is it their fault to want wind yet can they prepare the Sailes and hoise them up to welcome the wind we cannot create the breathings of the spirit yet are we to misse these breathings and this is a fitting of the Sails and we are to join with the spirits breathings Christ bindeth up the winds in his garment so as if one look of faith or halfe a spirituall groane should ransom me from hell I have it not in stock therefore hath God ordered such a dispensation that in all stirrings of grace the first spring Principium motus the fountain-rise of calling Jesus Lord shall be up in Heaven at the right hand of the Father and the farre end of any gracious thought is as far above me as the heart of Christ who is in the Heaven of Heavens is above the earth though ye think nothing of it and better Christ be my Steward and that the Gospel be at the end of all acts of grace as that Christ be Free wills debtor More reason Christ be Creditor then debtor to his Redeemed ones 2. I know the childe of God may be so far forth lazie as that its his fault that the winde bloweth not if we speak of a morall cause 3. It s his part to joyne with the working of assisting grace Col. 1.29 Whereunto I also labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving according to his working which worketh in me mightily The Lord hath by free promise laid holy bands on himself to give predeterminating grace to his own children to persevere to the end and to prevent Apostacy and hainous sins inconsistent with saving faith 1 Cor. 1.8 Jude v. 24. Ier. 32.39 40 41. Isa. 54.10 Isa. 59.21.22 Luk. 2◠32 1 Ioh. 2.1.2 Yet so as he hath reserved a liberty to himself to co-operate with them in particular acts as it shall be their sin not his withdrawing of Grace that maketh them guilty to the end we may know we are in Graces debt in all good and supernaturall Acts so 2 Chron. 32.31 Ezechiah was tried of God in the businesse of the King of Babylons Ambassadors that the King might see that he could not walk to heaven on clay legs or by his own strength and the reason is clear God cannot make a Promise of contributing this bowing and predeterminating Grace but in a way suitable to Free-grace For God cannot change Grace unto naturall debt it remaining grace for so it should be Grace no Grace which is a contradiction 2. The Lord hath reserved liberty to himself in this promise that in this or this particular Act the omission whereof may consist with perseverance in Grace he may contribute his influence of Grace or not contribute it so David hath not actuall Grace at his will and nod to eschew adultery and murther as he pleaseth nor Peter to decline an evill hour when he shall be tempted to forswear his Saviour Christ nor hath Heman in his hand Psal. 88. nor the deserted Church power Psal. 77. to pray and believe and rejoice in the salvation of God at the disposition of Free-will But the key is up in the hands of the Kingly Intercessor At the right hand of the Father that must open the heart it s far to fetch as far as the Heaven of heavens to make winde and sailing to Christ-ward therefore 3. Seasons of Acts of Grace to believe to walk in any warmnesse of love to Christ and his members are fruits of Royall Liberty and Free-Grace who hath the key of the house of wine to stay the soul with the Flaggons and Apples of love Certainly it is the King himself that taketh the Spouse into His banqueting House Cant 2.4 And yet so as the omission of all supernaturall duties yea our lazinesse in the manner of doing our failings and sins are imputed to our selves and not to the not blowing of the wind of the holy spirit nor to the want of the efficacious motion of the spirit as Libertines teach with Arminians For we so sin through the want of the motions of efficacious Grace as through the want of a Physicall not of a morall cause and so as we are most willing to want that influence and so are guilty before the Lord God hath reasons strong and convincing why he worketh thus 1. It setteth not Grace to work by ingagement the spirit of the living creatures is within every wheel of Christ that it must move from an inward principle the motion of saving Grace is Christs heart wheeled about by it self and by no forraigne cause without it self Love worketh as Love without bud or bribe from Men or Angels Grace is both wages and work the race and the gold to it self 2.
with persecution When the sun riseth anone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.21 He is offended and withereth quickly some spirit of soft clay for a scrat with a Pin on his credit casteth away all his confidence dispaireth and hangeth himself as Achitophel such a Temptation would not once draw blood of a strong believer Strawes Feathers and Flax do quickly take fire and are made ashes in a moment but not so gold there 's bones and mettall in strong Faith so the Martyrs Faith that could not be broken with torments is proved to be a great Faith Heb. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their bodies were racked out as a drum and beaten to death after racking and they would not accept a deliverance Why Faith looked to a better resurrection He who sweateth panteth up the brow of the mount after Christ and carrieth death on his back must have this strong faith that Christ is worthy of tortures a strong faith can bear Hell on its shoulders the Grave and the sorrows of death and not crack nor be broken Psal. 18.4 5 6. Psal. 116.3 4. 4. That Faith is argued to be strong that hath no light of comfort but walketh in darkness upon the Margin borders of a hundred deaths and yet stayes upon the Lord Isa. 50.11 So this woman had no comfort nor ground of sense of comfort from Christ except rough answers and reproaches yet she believeth and so must be strong in the Faith Psal. 3.6 Davids Faith standeth straight without a crooke when ten thousand deaths are round about him and Psa. 23.4 He feareth no ill when he walks in the cold and dark valley of the shadow of black death Heman Psal. 88.7 Thy wrath lieth hard on me thou hast afflicted me with all thy waves Then in his sense God could do no more to drown him not waves but all waves all Gods waves was on him and above him yet ver 9. Lord I have called daily upon thee then he believed daily Hezekiahs comforts are at a hard pinch Isa. 39.14 Mine eyes fail with looking upward O Lord I am opressed yet praying argueth beleeving Lord undertake for me We must think Christs sense of comforts was ebbe and low when he wept cried Heb. 5.7 and was forsaken of God yet then his faith is doubled as the Cable of an Anchor is doubled when the storme is more then ordinary My God my God David chideth his cast down soul when there 's no glimpse of comfort with strong Faith Psal. 42.11 Hope thou in God for I shall yet praise him In swimming well the less naturall helps to hold up the chin and head the greater wave if the swimmer be carried strongly thorow as it were in despight of the streame there 's the more art Art may counter-value strength and sometime wisedom is better then strength The lesse comfort if yet you believe at midnight when the spirit is overwhelmed the more is the art of believing when an inward principle is weak we help it with externalls That the child must be alured with rewards as with Apples a Penny or the like it is because his sight and desire of the beauty and excellency of learning and Arts is but weak or nothing at all sense and comforts are external Subsidies and helps to Faith and these that cannot believe but upon feelings and sense of the sweetness of comforts are hence argued to have weak and broken inclinations and principles of Faith the more freenesse and ingenuity of spirit that is in believing the more strength of faith for that is most connaturall that hath least need of hire you need not give hire reward or buds to the Mothers affection to work upon her and cause her to love her Childe love can hardly be hired nature is stronger then rewards or any externals Comforts are but the hire of serving of God and the results of beleeving in a sad condition There be some cautions here that are considerable 1. God leadeth some strong ones to heaven whose affections are soft as Davids were Ps. 35.13 and 119.25.28.136.53 Ps. 6.6 And yet Faith is strong Ps. 22.1 God possibly immediatly working upon the assenting or believing faculty leaving the affections to their own native disposition 2. God useth some priviledged dispensations so as a strong Believer shal doubt upon no good ground Ps. 116.11 God so disposing that grace may appear to be grace and the man but flesh 3. Softnesse of affection and light of comfort may by accident concur with strong acts of beleeving for with these in many there is little light much Faith and they should without these apples given to children strongly beleeve and God to confirm his own of meer indulgence sweetneth affections But if God give comforts ordinarily its a sort of indulgence of grace or the grace of grace It s true rejoicing falleth under a Gospel-commandement Phil. 4.4 yet so as God hath not tied the sweet of the comfort of believing to believing that you may know its strength of Faith that is the principle of strong Faith as intense and strong habits maketh strong acts God keepeth some in a sad condition all their life who are experienced believers and they never feel the comfort of faith while the splendor of glory glance on their eyes as one experienced believer kept under sadnesse and fear for eighteen years at length came to this I enjoy and rejoice with joy unspeakable and glorious But he lived not long after Another living in sadnesse all his life died with comforts admirable And 3. let this be put as a case of Conscience why diverse believing and joying much in Gods Salvation all their life yet die in great conflicts and to beholders with little expression of comfort and feeling As divers of the Saints die Certainly God 1. Walketh in liberty here 2. He would not have us to limit the breathings of the Holy Ghost to jump with our hour of dying 3. We may make an Idoll of a begun heaven as if it were more excellent then Christ To conclude little evidence much adherence speaketh a strong Faith SERMON XXIII THe Woman had no aparent evidences of believing yet did she hang by one single thred of the word of the mercies of the Son of David Antonaclasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more that the word of promise hath influence in beleeving and the lesse of convincing reason and appearances the greater Faith Rom. 4. Abraham had a promise of a Son in whom the Nations of the world should be blessed But 1. there was no appearance of this in nature Abraham and Sarah at this time were between them two hundred years old lacking one and so no naturall hope of a childe 2. He had but one promise for his Faith we have twenty an hundred yet Rom. 4.18 He against hope believed in hope It s an elegant figure having a form of a contradiction there was no hope yet he had hope 2. ver 19. Not
being weak in the Faith then he was strong in the Faith and gave glory to God as it is ver 20.3 He staggered not through unbeleef 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then its an Argument of a weak Faith to dispute according to the principles of naturall Logick with God to go on upon Gods naked word without reasoning is a strong Faith especially when the course of Providence saith the contrary The word of promise is the mother and seed of faith 1 Pet. 1.23 the more of the seed the more of the birth Wine that is separated from the mother doth sooner corrupt that is strongest Faith that hath most of its seed and mother that is of the word of promise in it Abraham had nothing on earth to sustain his Faith in killing his son but only a naked Commandement of God all other things were contrary to the Fact yet is Faith strongest when it standeth on its own bases and legs and that is the word of Omnipotency the word of Promise other pillars of Faith are rotten and sandy foundations Inspirations beside and without the word are the naturall Faiths unwritten traditions Every thing is strongest on its own pillars that God and Nature hath appointed for it The earth hangeth by God and Natures statute in the mids of the Air if the earth were up in the Orbe or Sphere of the Moon it should not be so sure as it is now And if the Sea fountains and floods were up in the clouds they should not be so free from perishing as they now are Faith is seated most firmly on a word of him who is able to perform what he hath said Wicked men are seeking good in bloods in wars in the destruction of the Church of the Reformation and Covenant of God yet their actions are not seated on a word of promise but on a threatning that destruction shall come on them as a whirle-wind therefore is not the wicked mans bread sure when the child of God hath bread sleep peace immunity from the sword in so far as the sword is a curse and that by the Covenant of promise This woman had one Gospel-word mercy from the Messiah Davids son 6. That is a strong Faith which can forgo much for Christ and the hope of Heaven Moses was strong in the Faith in this who refused the Treasures of Aegypt the Honour of a Princedome and to be called The son of Pharaohs Daughter Heb. 11.26 For he had an eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagles look and eye to heaven to the recompence of reward Abraham forgoeth country and inheritances for God Heb. 11.9 By Faith he Sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles 1. He sojourned 2. He played the Pilgrime 3. He dwelt not in Castles and Cities though the land was his by promise and his grand son Jacob disposed of it in his Testament Genes 49.10 For he looked for a City which hath foundations to the strong faith all Cities are bottomlesse except Heaven Whose maker and builder is God Now this Womans Faith is great in this she looked for a Temporary deliverance from Satans power to her daughter under the notion of one of the sure mercies of David and that by Faith which inheriteth all the Promises not to see beyond time and death nor to see the gold at the races end fainteth the traveller a sight of the fair city is as a draught of wine to the fainting traveller it addeth legs and strength to him heaven is down-ground when Faith seeth it it is when sight faileth us toylesome and up the mount When Steven in a near distance heard the musick of heaven his countenance did shine he did leap to be at it I see Heaven open and Jesus c. 7. It s great Faith to pray and persevere and watch unto praying as this woman did when Christ seemeth to forbid to pray as hee both reproached this woman in her praying as if it had been but the crying of a Dog and said hee was not sent for her When the promise and Christ seem to look away from you and to refuse you yea to forbid you to beleeve then to beleeve is great Faith actions in nature going on in strength when contrary actions doth countermand them must be carried with prevailing strength Its strength of nature that the Palm-tree groweth under great weights its prevalency of nature that mighty Rivers when they swell over banks doth break over all oppositions Satan hath a Commission to burne and slay a strong Faith quencheth all his fierie darts Eph. 6.16 Let me alone saith the Lord to Jacob Gen. 32.25.26 Pray no more Iacobs strong faith doth meet with this cōmandment thus I will not let thee alone I must pray on till thou blesse me strong Faith beateth down misapprehensions of promises or of Christ and layeth hold on Christ under his maske of wrath Lam. 3.9 And covered with a cloud 8. Great boldnesse in the Faith argueth great Faith there be three things in Faith in this Notion 1. An agony and a wrestling of Faith Col. 1.29 which is a heavenly violence in believing 2. To be carried with a great measure of perswasion and Plerophory with full and hoised up sailes in beleeving Col. 2.2 There 's a rich assurance of Faith 2. Not that only but in abstracto there 's the riches of assurance 3. There 's all riches of assurance 4. All riches of the full assurance of Faith So strong prevailing light produceth a strong Faith Alas it s but twilight of evidence that we have 3. To be bold and to put on a heavenly stoutnesse and daring in venturing with familiarity into the throne of Grace is a strong Faith Heb. 10.22 and Heb. 4.16 We are to come with liberty and holy boldnesse to the Throne as children to their father so the Church with heavenly famlliarity and the daring of Grace and Faith prayeth Cant. 1.1 Let him kisse me with the kisses of his mouth Johns leaning on Christs bosome is not familiarity of love only but of Faith also In whom we have boldnesse and accesse with confidence by Faith Eph. 3.12 Faith dare go into the Throne and Heb. 10.19 To the holy of holies Faith blusheth not 9. That which leadeth a man with Paul and Silas to sing Psalms in the stocks in Prison and in scourges that is a strong Faith Job is hence known to be strong in the Faith because being made a most miserable man in regard of heavy afflictions he could blesse God A strong Faith prophecieth glad tidings out of the fire out at the window of the Prison and rejoyceth in bonds Mic. 7.8.9 Isa. 52 1 2. and 54.1 2 3 4. To glory in tribulation is an Argument of one justified by Faith Rom. 5.1 2 3. And the greater gloriation of Christs chains and crosse is a stronger reason to conclude a strong Faith 10. To wait in patience for God all the day long
is an Argument of great Faith Isa. 28.16 He that beleeveth shall not make hast he shall not be confounded with shame so the 70. traslateth it and Paul after them Rom. 9.33 As those that fleeth from the enemy out of hastinesse procured by base fear which is a shame I dare not say that the 70. readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinet insted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundatur but it proveth believing a valorous keeping the field without flying so continued waiting on God to be of kin to believing and the longer the thred of hope be though it were seventy years long as Hab. 2.1.2 or though it were as long as a cable going between the earth and the heaven up within the vail Heb. 6.19 the stronger the faith must be unbelief not being chained to Christ leapeth over board at first as the wicked King said in the â—â—st of unbelief 2 King 6.33 What should I wait any longer on the Lord Faith is a grace for winâ—er to give God leisure to bring Summer in his own season the reasons of our weaknes be two 〈◊〉 We see Israel their dough on their shoulders wearied and tired lately come out of the 〈◊〉 Furnace wandring without one foot of â—eritage fourty years in the wildernesse and four hundred years in Egypt Act. 7.6 This â—â—keth like poverty to believe the other myâ—â—ery in the other side or Page of Providence 〈◊〉 Glory of dividing the Red-Sea and of giving seven mighty Nations to his people and their buildings lands vineyards Gardens is a strong Faith 2. The furnace is a thing void of reason and art and so knoweth little that by it the Goldsmith maketh an excellent and comely vessell of Gold It s great Faith to believe that God by crooked instruments and fire and sword shall refine a Church and erect a glorious building and these Malignant instruments are as ignorant of the Art of divine Providence as coals and fuell are of the Art and intention of the Gold-Smith Mic. 4.12 Isa. 10.5 6 7. The Ax and the Saw knoweth nothing of Art nor the Sword any thing of Justice Prelates Papists Malignants in the three Kingdomes understand nothing of Gods deep counsell upon themselves in that God by a fire of their kindling is burning themselves and taking away the Tin and Brasse and reprobate mettall and refining the Spouse of Christ they serve a great service but know not the master of the work 11. An humble Faith such as was in this woman is a great Faith the more sins that are pardoned as it inferreth the more love to Christ Luk. 7.47 So the unworthier a soul is in it self to believe pardon in Christ argueth the greater Faith it must be a greater Faith to believe thâ— pardon of ten thousand talents then to believâ— the forgivenesse of five hundred pence Christ esteemeth it the greatest faith in Israel thaâ— the Centurion abaseth himself as one unworthy to come under one roof with him and that he exalteth Christ in his omnipotency to believe that he can command all diseases at his nod Math. 8.8 9 10. 12. A strong desire of a communion with Christ is an Argument of a strong Faith Rev. 22.20 Surely I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quickly faith answereth with a hearty desire Amen even so Come Lord Jesus and 2 Pet. 3.12 These two are conjoined the one is a word of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for the other a word of earnest desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hastning after Stepha votis accelerantes the coming of the day of the Lord. Faith desireth an union with Christ and a marriage union The reason is strong Faith cometh from strong love and strong love and strong coals of desiring to be dissolved and to be with Christ Phil. 1.23 Burneth in at Heavens door love-sicknesse for glory goeth as high as the lowest step of the Throne that the Lamb Christ sitteth on and its faith and love together that desireth Christ to mend his pace and saith Cant. 8.14 Make haste my beloved and be as a Roe or a young Hart upon the mountains of spices The fervor of love challengeth time and the slow-moving wheels of yeers and moneths and reckoneth an hour for a day and a day for a yeer Psal. 101.2 O when wilt thou come to me So hope deferred is a child-birth pain and a sicknesse of the soul Prov. 13. 12. Faith with love cannot indure a morrow Faith putteth Christ to posting and leaping over mountains and skipping over hils Cant 2.8 And addeth wings to him to flee more quickly Yet is there a caution here most considerable Faith both walketh leisurely and with leaden feet and moveth swiftly with Eagles wings Faith in regard of love and desire of union with God is swift and hath strong motions for an Union Yea a love-sicknesse to be at the top of the mount to be satiated with a feast of Christs enjoyed face but in regard of a wise assurance that Gods time is fittest it maketh no haste So to wait on and to haste may stand together 2 Pet. 3.10 13. Faith effectuall by or with child of love and good works is a strong Faith 1 Thes. 1.3 Remembering your work of Faith Philem. v. 6. Faith effectuall There be bones in a strong Faith yea sap and life How many Thousands of Apples be there vertually in a Tree that beareth fruit for thirty or fourty years together So it s said of Stephen That he was full of faith and power Act. 6.8 And Barnabas Act 11.24 Full of the Holy Ghost and of Faith What is then a small Faith or a weak Faith is easily known 1. A Faith voyd of all doubting is not a weak Faith Nor yet the strong Faith Antinomians erre many wayes in this point 1. After the revelation of the spirit neither Devill nor sinne can make the soul to doubt say they Yea but the spirit of revelation was in Jeremiah who doubted when he complained Chap. 15. v. 18. to God of God Wilt thou be to me altogether as a liar and as waters that fail Chap. 20.7 8 9. v. 14.15.16 Job doubted c. 13. v. 14. when he said Wherefore hidest thou thy face and holdest me for thine enemy And Asaph Ps. 73.13 Heman Ps. 88.13 14 15. And the Church 77. Psal. Yet all these were sealed by the spirit unto the day of redemption 2. This is like the foul errour of the Arminians who with Socinians hold that as there be three degrees of believers 1. Some babes 2. Some aged so there is a third sort of truly perfect ones who do not sin from the root of concupiscence the combate between the flesh and the spirit now ceasing only they sin through inadvertence or some errour or over-clouding of their light as Adam and the Angels sinned there being no inward principle of corruption in them Hence some Liberâ—ines say These that are in Christ can no more sin and
not walk with God then the sun can leave off to give light or fire to cast heat or a fountain to send out streams in regard that the spirit acteth them to walk with God by such a necessary impulsion that destroyeth all freedom of will and if they sin they are not to be blamed because the spirit moveth them not to abstinence from sin and to holy walking But Paul a chosen vessel and a strong believer Rom. 7.14 15 16 17 c. Complaineth of the in-dwelling of sin of his carnality and the fleshes lusting against the spirit and of his captivity under sin which must argue his imperfect Faith liable to the distemper of sinfull doubtings It is also a great errour to say that to call in question whether God be my Father after or upon the commission of some hainous sins as murther incest c. Doth prove a man to be in the covenant of works Now there be sundry sorts of doubtings opposite to Faith In the renewed There 's 1. A naturall doubting and as all Popery is naturall and carnall so this strangenesse of affection by which men are unkind to Christ and never perswaded of Gods favour in Jesus Christ argueth the party to be under the law and not in Christ. This doubting may and doth in carnall men consist with presumption and a morall false perswasion that naturall men have all of them while their conscience be wakened that they shall be saved Why I am not a Murtherer a Sorcerer c. Why Or how can God throw me into Hell So it s made up of reall lies and contradictions Yet they have no divine certainty of Salvation For ask a naturall man Have you a full assurance of salvation as you say that you alwayes believe and doubt not he shall be there at a stand and answer Who can have a full assurance But I hope well I believe well night and day And so doubt Papists also and they have a lie in their right hand it cannot stand with Gods mercy or justice since I am not this and this to throw me into hell So is unbelief a lie Esa. 57.11 And of whom hast thou been afraid and feared that thou hast lied and hast not remembered me 2. There 's an occasionall doubting that riseth by starts upon wicked men out of an evill conscience of sin but it vanisheth as a cloud as in Pharaohs confession I and my people have sinned This argueth a law-spirit rising and falling a sleep again 3. There 's a finall doubting of despair like the doom past on the condemned malefactor as in Cain Gen. 4.13.14 In Saul 1 Sam. 28.15 16. All these conclude men under the law and the curse of it But there 's 4. A doubting in the believers which though a sin yet if I might have leave to borrow the expression is a godly sin Not because it is not a sin indeed and so opposit to grace and godlinesse but a gracious sin Ratione subjecti in regard of the person and adjuncts it being a neighbour to saving Grace and no reprobate can be capable of this sin no more then Pagans or flagitious and extreamly wicked men can be capable of the sinne against the Holy Ghost So beggars are remotest from high and personall treason because they have never that honour to come near the Kings Person So Davids bones not Sauls bones were broken Ps. 51.10 Humbled bones For a humbled heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidcheh Broken and bruised with a fear of Gods wrath for sin And the converted souls moisture is turned to the drought of summer Psal. 32.3 4. And his bones waxen old with roaring all the day God withholding the joy of his salvation This doubting befalleth never any reprobate under the law or covenant of works and so though it be an ill thing yet it s a good sign as out-breakings of boils in the body are in themselves diseases infirmities distempers and contrary to perfect health yet they are often good signs and arguments of strength of life and much vitall heat and healthinesse of constitution That affections of the childe of God under incest murther or other hainous sins be stirred that sorrow be wakened and rise when our Father is offended and when our Lord frowneth and standeth behind the wall and goeth away is lawfull yea it speaketh tendernesse of love softnesse of heart but that they be so far wakened as to doubt and fear that the Lord be changed that he hath forgotten to be mercifull that is sinfull doubting but doth no wayes conclude that the person is under the Covenant of Works but the contrary rather that Grace sitteth and bordereth with this doubting And so that the person is under Grace not under the Law Even where Faith is strong it is not ever in the same temper Health most vigorou◠will vary in its degrees and decrease at times of 〈…〉 and yet be strong and have much of life in it Take the strong and experienced Christians life in its whole continued frame and for the most part he hath the better of all temptations but take him in a certain stage or nick of providence when he is not himself and he is below his ordinary strength even in that wherein he excelleth If a gracious temper of meeknesse like Christ was not the predominant element of grace in Moses yet it was in a great measure in him he bearing the name with him who best knoweth names and things of the meekest man in the earth Yet in that which was his flour he proved weaker then himself and spake unadvisedly with his lips Our highest Graces may meet with an ill hour Job by the testimony of the Holy Ghost is patient Ye have heard of the patience of Job And Chap. 3. We have heard of the cursing passion of Job also Believing is like sailing which is not alwayes equall often strength of wind will blow the ship twenty miles backward 2. The smallest measure of Faith The minimum quod sic is sincere adherence to Christ. Not that negative adherence simply by which some one may say I dare not for a world quit my part in Christ or give up with him Naturall spirits may have a naturall tendernesse by which they dare not quit Christ and give up with him Yet there 's no saving faith in naturall spirits but there 's in the beleever some positive adherence under or with the negative by which there 's a power of love and kindnesse making the soul to cleave to Christ There may be great weaknesse with this and great failings and yet faith unfained We have need of much charity to these that are weak in Faith A reed a broken reed may grow and Christ will not break it A buried believer is a believer if Christ have a neer relation of blood to a peece of blew clay and the dead corps of a believer seeing in his flesh there 's the seed and hope of
chain of thy neck Holines and the image of God is the object of this love not the cause nor any hire it is not so properly love as the other God rather loveth persons desiring well and good to them then things Mr. Denne is not content with this distinction and why The love of Election and the love of Justification saith he are not diverse loves or divers degrees of love but divers manifestations of one and the same infinite love as when a Father hath conveyed an Inheritance to his son here is no new love from the Father to the son but a new manifestation of that love wherewith the Father loved the son before Answ. Men should not take on them to refute they know not what not any Protestant Divines ever taught that there is a new love in God or any new degree of love in God that was not in him before Arminians indeed tell us of new love new desires and of ebbing flowing love and hatred succeeding one to another in Gods minde these Vorstian blasphemies we disclaim it is indeed one and the same simple and holy will of God by which he loved Peter and John from eternity and choosed them to salvation by which he so loveth them in time as of Free-grace he bestoweth on them Faith Holiness Pardon in Christ and followeth these with his love and the former is called his love of good will to their person ere they do good or ill the latter his love of complacency to their State and the Lords new workman-ship in them as with the same love the husband chooseth such a one for his wife and loveth her being now his married Spouse Obj. 2. Men like those whom they love and so doth God Ans. We grant all these termes of Gods good loving and good-liking are chosen of Divines to expresse the thing God loveth and liketh Jacob not Esau from eternity ere he believe or do good but he doth not so love and like Jacob from eternity to bestow Faith and the Image of the second Adam on him while in time he hear the Word and be humbled for sin and the truth is the love of complacency is not a new act of Gods wil that ariseth in God in time but the declaration of Gods love of good wil in this effect that God is pleased to bestow faith his beauty of holinesse which maketh the soul lovely to God and it is rather the effect of eternall love then love And God hath a love of complacency toward the persons of the Elect love of good will though not of chusing good will toward them for their holiness Cant. 4.9 Obj. 3. It is absurd that God should love the Elect vvith infinite love to chuse them to salvation as touching their persons and withall to hate them with an infinite batred as workers of iniquity Answ. It were absurd I grant if Gods hatred to the Elect as sinners were any immanent affection in God opposite to his love by which he should be averse to their persons But Gods hatred to the Elect because they are sinners is nothing but his displicency against sin not against the person so as he is to inflict satisfactory punishment on the surety Christ for their sin A Father may so love his Prodigall Son as to retain a purpose to make him Inheritor of a Kingdom if he had a Crown for himself and to pay his debts and yet both hate and punish his profuse and lavish wasting of his goods Mr. Denne would teach us how love and hatred toward sinners doth consist The Law saith he and the Gospel speak divers things the one being the manifestation of Gods Justice tells us what we are by nature the other the manifestation of Gods mercy tells us what we are by Gods mercy in Jesus Christ. The Law curseth and condemneth the sinner The Gospel blesseth and justifieth the ungodly Ans. What is this else But that which Mr Denne and other Antinomians condemn in us How can one and the same unchangeable God curse condemn and so hate sinners as to punish them eternally and yet blesse justifie and love to eternall salvation their persons except they teach the same very thing which we do For the Law and the Gospel are no more contrary one to another then love to the persons of the Elect and hatred and revenging justice to their sins Mr. Denne would further clear the point thus What ever wrath the Law speeketh it is to the sinner under the Law although the elect are sinners in the judgment of the Law sense reason yea oftentimes conscience yet having their sins translated into the Son of God in whom they are elected they are righteous in Christ the Mediator Ans. The Law speaketh wrath in regard of its reign and dominion to death to the elect not yet converted and to the reprobate without exception of persons but it cannot speak wrath to the believer though he be one that daily sins and is under the Law that is under the rule of the Law now to be under the Law to Paul Rom. 6. and 7. is to be under the damnation of the Law in which regard believers are not under the Law but under the sweet reign of pardoning grace yet are they under the Law as a Tutor a guide a rule and that the rule and reign of the Law are different is evident 1. because the ruling power of the Law is an essentiall ingredient of the Law without the which the Law is not the Law the reign or damnation of the Law agreeth to the Law by accident in so far as man is a sinner which is a state accidental to the law 2. The Law is a rule and hath a proper guidance and tutory over the confirmed Angels and should have had over man if he had never sinned but the Law can have no reign to death over the confirmed Angels and man in that case as the Iayler hath no power over the man who was never an evil doer 1. We are sinners in the judgement of Law both sin dwelling in vs and 2. the guilt of the Law lying on us to condemnation But being once in Christ and justified we remain sinners as touching the indwelling blot but we are not sinners as we are justified in Christ as touching the Law-obligation to eternall condemnation from which we are fully freed But the justified and redeemed of Christ remain as formally and inherently sinners as Milk is formally white a Raven black Justification removeth not the indwelling of sin and so in regard of sense reason and conscience we are sinners to our dying day but not condemned sinners M. Denne objecteth We pray daily forgive us our sins then we are not righteous in Christ he answereth that Protestants say we begge greater certainty and assurance of forgivenesse but not content with this answer he addeth When we pray for forgivenesse we magnifie his grace who hath freely given us
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it
sign even as the day-star maketh not the Sun to rise it being only a signe that the Sun shall rise and that justification is as old a childe of free-free-love as election to life Then say I Paul might have taken the like pains to prove these Propositions We are chosen to glory before the world was by faith and not by the good works of the Law and this men are reprobated from eternity by finall unbeleef For sure it is that we come to the knowledge of our election to glory by beleeving not to say that Pauls large dispute with justiciaries was not whether we know and apprehend our own justification by the works of the Law or by faith in Christ. 3. If Antinomians say That Christ was slain for our sins from eternity not actually but only in Gods eternall purpose and they must say either he was the Lamb actually crucified for us from eternity which is a new eternal world we are actually justified from eternity and our sins imputed to Christ and actually translated off us and laid on him and so our sins are actually pardoned from eternity Or then they must say Christ was the Lambe slain from eternity not actually not really but only in the decree and gracious purpose of God now that is I grant sound Divinity Christ died not from eternity but God only decreed and purposed that in the fulnesse of time he should die But then it must follow that God did not actually charge sin on Christ from eternity and that Christ did not actually from eternity justifie the ungodly but onely in his eternall purpose he did justifie the ungodly Then the ungodly are justified in time and when is this time I believe the word of God that it is never while the poor soul believe even as the sinner is condemned and under wrath but never while he mis-believe and reject the Son of God But 4. if the meaning that Christ is the Lamb slain for our sins from eternity be that he is slain only in Gods purpose then are we no more justified and pardoned from eternity and so before we beleeve then the world was created from eternity Now in the Antinomian sense as we are justified by faith that is we come to know that we were in Gods minde actually justified Then it may be said The world was created by faith For Heb. 11.2 Through faith we understood that the world was created and God laid our sins upon Christ by faith and Christ died for us and bare our sins on his own body on the tree by faith For by faith we come to know that God made the world but because the knowledge and apprehension of the creation may some say is not a point serving for peace of conscience and Christian consolation which yet is false every point of saving faith is apt to breed peace and consolation yet certainly we came to know and apprehend that God laid our sins upon Christ by faith Isa. 53.6 and that Christ died for us and bare our sins on his own body on the tree by faith and by faith only to our peace and consolation and so if justification by faith be nothing but the manifestation of Gods love to us in imputing our sins to Christ and have no subordinat organicall act in our justification but we be justified before we believe and that from eternity upon the very same ground God created the world by faith Christ died for our sins by faith 5. Yea in this sense the world must be created from eternity and all things which fell out in time fell out in eternity because as Christ was the Lamb slain from eternity in Gods eternall purpose so were all things and the world created from eternity in Gods purpose and decree but things that only have being in the decree of God are not simply nor have they any being at all and therefore our free justification from eternity had no being but only was to be and actually is when God giveth us faith to lay hold on the remission of our sins Nor is it enough to say That faith is only given for our joy and consolation and not for the alteration and change of our state that of unjustified we may be justified For this layeth down these false grounds 1. The believer is so â—n every moment of time to rejoice as he is never to sorrow for sin nor to confesse sin because â—ins were pardoned from all eternity but so neither after a soul believe nor before he believe is he to confesse sins or mourn for them because both after and before yea from eterniâ—y sins are not at all but removed in Christ. 2. It â—ayeth down this ground that we are justified no more by faith then by the works done by the saving grace of God after regeneration â—nd that Paul in the Epistle to the Romanes â—nd Galatians does contend with justiciaries â—ow these who were from eternity justified shall come to know and apprehend for their â—wn peace joy and consolation that they were â—ustified and elected to glory whether men â—ay know this by faith in Christ or by the works of the Law But 1. this is not the state of the question between Paul and the Justiciaries For Rom. 3. Paul concludeth strongly we are really and indeed changed from a state of sin unto a state of justification even before God not because by keeping the Law we know we are justified but because all have sinned and are come short of the glory of God and so are inherently wicked abominable doers of ill and condemned therefore before God from Davids testimony Psal. 14. Psal. 53. This Argument concludeth reall and intrinsecall condemnation v. 19. not the knowledge of condemnation nor the knowledge that we are not justified by the works of the Law Rom. 4.2 Paul proveth that we are justified as David and Abraham was Now they are not said to be justified by faith because they come by faith to the knowledge of their justification for Abrahams righteousnesse and the blessednesse of the justified man opposed to the curse of the Law from which we are freed in justification Gal. 3.10 11 12 13. is the reall fruit of justification and of believing in him that justifieth the ungodly Rom. 4.1 2 3 4 5 6 7 8 9. But this blessednesse and freedom from the curse of the Law is not any fruit or effect or consequent of our knowledge and apprehension of our justification in Christ as if we were before we believe blessed and freed from the curse of the Law because ever the Elect before they believe are under the curse and are not blessed 1. Because they are before they believe the children of wrath Eph. 2.2 Ergo They are under the curse 2. Because Paul and the Elect before they be under grace and belief were under the Law and so under wrath Rom. 6.14 15 16 17. Rom. 7.4 Wherefore my brethren ye also are become dead to the Law by the
he enter a subject of the Kingdom of Grace Nay not any such condition can go before mans reconciliation to God Propos. 8. Christ can love dearly and tempt â—oughly both at once 1. His love consisteth â—ot in a taking his Church into his bosome and 〈◊〉 continuall and never interrupted laying of her â—etween his breasts yea tempting floweth from the love of God nor is it any act of Justice yea to take vengeance on the inventions of his people satisfying Justice he cannot exerce toward his Elect yet a punishing and correcting Justice he may and doth put forth on them but it hath its rise from love all the wheels of Gods dispensation sweet or sower are rowled upon this Axle ttee of Free-love the bowels of Christ act move and breath all dispensations to the Saints through no other Pipe and Channel but free and tender compassion so as mercy is an immediate Actor when the Lord is wasting his Church with bloody wars And which is wonderful mercy is Christs armour-bearer Mercy immediatly killeth even when death climbeth in at the windows and enters into the house of the believer either in a pestilence known to come from no creature or second cause or in the raging sword when the carcasses of men fal as dung in the open field as the handful after the harvest men and there be none to bury them Jer. 9.21 22. 2. Tempting mercy is wise mercy it were not atempting mercy if we saw all the secrets of love the reasons why the Lord buildeth Zion with blood even the Elect and beloved of God though they be in Christs court they are not always upon his counsel Joh. 13.7 Many are within the walls of the Palace that are not in the Kings Parlour and taken into his house of wine The love of Christ hath its own mysteries and unknown secrets as why one Saint is led to heaven and to mens eye The Candlestick of the Almighty shineth on his Tabernacle and he washeth his steps in oyl he is rich holy prosperous and another no lesse dear to Christ never laugheth while he be within the gates of heaven but eateth the bread of sorrow all his dayes his face never dryeth while he be in glory is a secret of heaven The love of Christ is often vailed and covered and we know not what he meaneth but he hasteth to shew mercy Vse This should make us very charitable of Christ when he frowneth and covereth himself with a cloud and very inclinable to pardon if I may so speak rough and bloody dispensations in Christ He loveth and he bloodeth scourgeth and giveth his own child a cup of gall and wormwood Could we in silence believe its Christ with two garments on him at once Christ clothed with love wrapped in the unseen mystery of tendernes of compassion and yet his upper garment is vengeance and rowled in blood we should kisse the edge of Christs bloody sword so we are to believe for Isa. 63.1 Christ at one time travelleth in the greatnesse of his strength and speaketh in rigteousnesse and is mighty to save and at the same time his upper garment is blood It is true it is the blood of his enemies but it is often the blood of the children of his own house and Sanctuary Ezek. 9.6 1 Pet. 4.17 And what more concerneth us then to keep our first love to Christ When he multiplieth our widows in the three Kingdoms as the sand of the sea and bringeth against the mother of the young men a spoiler at noon-day Jer. 15.8 This woman stayed on her watch-tower and now the vision speaketh mercy to her Say they were injuries that Christ inflicteth which is a blasphemous impossibility yet it is Christ it is the Lord let him doe what seemeth good to you The absolute liberty of the Potter closeth the mouth of the clay-vessell if it could speak Rom. 9. That unbelief hath no reason to stomack and dispute against hells fire coming from him who hath absolute dominion over us As Devils and wicked men burn in hell with eternall fretting against God for their pain so if it were possible that the Elect and Regenerate were thrown into hell they are to have eternall charity and love to the holy and just Lord and to beleeve his eternall love SERMON XXV BE it unto thee as thou wilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itâ— a word of Omnipotency to create Being it s spoken of Satan and to Satan Mark 9 25. Luk. 4.35 2. None can speak to Leprosie buâ— Christ Mat. 8.3 Luk. 4.39 Be thou clean 3â— Christ can speak to stark death Joh. 11.43 anâ— Joh. 5.28 Jesus cryed with a loud voice Lazaâ—rus come forth 4. He can speak to life In abâ—stracto Ezek. 37.9 Come from the four Winds 〈◊〉 breath and breathe upon these slain that they may live 5. God can speak to Mother-nothing as if Nothing had ears and reason could hear Rom. 4.17 He calleth things that are not as though they were He did but nod upon Nothing and out of Nothing there compeared before him The great Hoste of heaven and earth and all things in them Psa. 33.9 6. There is a Language of Providence by which every Being as Being hath a power-obedientiall to hear what God saith and do it Ion. 2.10 The Lord spake to the Fish and it vomited out Ionah on the dry land Mar. 4.39 And he arose and rebuked the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said unto the sea Peace be still and the wind ceased and there was a great calm What wise man can boast the Sea What ears hath the sensless and â—ifelesse waters Yet they hear Christs language they speak Yonder standeth our Creator boaâ—ting us and therefore we will obey Isa. 50.2 Hear himself speak Behold at my rebuke I dry up the Sea Psa. 114. There is a question put upon the creatures that they can well answer ver 5. What aileth thee O thou Sea that thou fleddest Thou Iordan that thou wast driven backward vers 6. What ailed you ye mountains that ye skipâ—ed like Rams and ye little hills like Lambs Good reason saith the Spirit vers 7. Tremble thou â—arth at the presence of the Lord at the presence of the God of Iacob This obedientiall power is not any quality created in the creature different from their being for God may use any creature to infinite effects of omnipotency and so there should be infinite created qualities in every finite creature 2. This obedientiall power was in that Mother-nothing out of which God by an omnipotent act of creation extracted all the hosts of creatures that now are and it s in that other Mother-nothing yet objected to omnipotency according to which God may create infinite moe worlds then now are so it please him it s then nothing but a non-repugnancy to hear and obey God in these particulars As 1. Omnipotency of strong grace can speak to sin which none can do but God Ezek.
fair and eye-sweet as white Paper though indeed there be not one spot in Gods wayes so Martha Joh. 11.21 Lord if thou hadst been here my brother had not died But Christ-God in preserving lives dependeth not on his own bodily presence here or there Another complaineth God hath forgotten me he is not my God Why Because I walk in darknes have no light nor any sense of his love It is the black and dead hour of mid-night with me So the Church argueth Isa. 49.14.15 Psal. 77. v. 3 4 5 6 7 8 9. But his unchangeable love depends not on the ebbing and flowing of your transient up and down sense in this you worship a dependent God There is no rule without God to regulate him or yet to straighten him in his walking we are not to misplace God for though the God of Hosts hath purposed to stain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechallel to cast a blot on and prophane the pride of all glory Isa. 23.9 and suffer Parliaments Assemblies Armies Counsels of War Statse-men the Godly the Princes Judges Pastors men of Wisdom Learning Eloquence parts to miscarry in this great service against Babylon it is to cry down the creatures garland and the rose of their eminency that when all spots of Sacriledge and Idol-confidence in men are washed off the work the Lord only may be exalted It is our wisdom to suffer God to be wise for us yea Antinomians will have Christ no independent Redeemer but to them his grace shall not be perfect in pardoning except all sin in root and branch be removed from the justified and they made as sinless as Adam before his fall and the Elect Angels Yea how many connexions of Providence do we spin and twist out of our own head As how happy had we been if the King had remained with the Parl. to countenance it Yea but rather how unhappy for our Reformation had been as an untimely birth if so it had been How blessed should I have been saith another if I had been rich and learned Yea rather you should have dishonoured God in that condition The Catholick and mother sin is God must be dependent we independent 4. Vse All of us have need of a Devil one or other to exercise and humble us but we go wrong to work when we think to make good our party against the devil by our own strength This woman yoked Christ and the devil together and would not yoke with him her alone and the successe is blessed we go to dispute with temptations our selves by reason you shal not dispute Satan to hell with all your Logick nor can Policie and State-wit calm the Prince of the bottomlesse pit who is let loose now in these three Kingdoms to kill with the sword The Horseman upon the Red and bloody Horse and his footman Death are posting through the Kingdoms more wrestling by prayer the putting of Satan in Christs gripes by faith effectuall by love and sincere humiliation should create peace for peace is a work of Creation there 's but one onely can create I mean God by or at the exercise of these graces should create peace we lye bleeding and dying under our lusts because Christ was not intrusted with mortification if we gave in a bill of complaint against our devils as this woman did Christ should loose Satans works and help us Be it unto thee Faith obtaineth the most excellent favours refined mercies and these are immediate favours acts of immediate Omnipotency Christ sent an immediate Post to the Devil though in a remote place its an act of immediate creation and Satan must be gone no creature here interveneth It s Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Omnipotent be it so that doth the turn it s not Faith it s not a good Angel expelling an evill one nor one Devil beating another nor the Disciples helping the woman though they also did cast out Devils The more immediate mercies be the more love-expressions of God in them the first roses the first trees and plants that Gods own immediate art produced and in which nature could not share are the perfectest creatures the rest of the creatures after the fal come not near in goodnes beauty to Gods first samplar which are as it were the first Essays of Omnipotency the greatest mercies are most immediate these be sweet favours that come as it were hot and new immediately from God himself See it in all the excellent things that God giveth us especiall in these four 1. In Christ 2. Grace 3. Glory 4. Comfort Christ is Gods highest love gift Now Christ the mediator was given without any Medium or any intervening Mediatour God out of the meer bottom of Free love giveth Christ The Lord Christ was not given by so much as request or counsell of Men or Angels Christ Heb. 1.3 by himself purged our sins 1 Tim. 2.6 He gave himself a ransome for all 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree he satisfied and payed in his own person It was not a deputed work God the Lord of life in proper person Redeemed us Christs love to us was not deputy love he loved us not by a Vicar Christ is given freely as a Redeemer is more essentially a gift of Free grace to speak so then the grace of faith which is given to those who hear are humbled for sin And Christ given to die for sinners is a more immediate and pure gift of Grace then remission of sins and eternal life which are given to us upon condition of Faith whereas a Redeemer is given to die for us without any condition thought desire any sweating or endeavour in man or Angel 2. So is Grace given out of Grace saving Grace is made out of nothing not out of the potency of the matter The new heart is a creation and as its Grace is framed without tools agents art or service Grace issueth immediately out of Christs heart he hath no hire no payment for it non-payment no money is Graces hire 3. And Heaven is given not by art not by merit not for sweating But how Luk. 12.32 It s the Fathers will And Rev. 21.4 God shall wipe all tears from their eyes It s the sweeter that no napkin but his own immediate hand shall wipe my sinfull face In heaven the vision of him that sitteth upon the Throne is immediate the mirrour or looking-glasse of Word and Sacraments being removed there is 1 Cor. 13.12 But a vision of God face to face Rev. 21.22 And I saw no Temple therein If any should ask tidings and say Iohn what sawest thou in that new City was there any Temple any Priest any Prophets any Candlesticks there He should answer O you know not what you speak I saw no temple there I saw a more glorious sight then all the temples of the earth I saw the Lamb the King in the midst of them I saw
thing then the sense of justification passed for I may know that I am justified by works of Grace as by witnesse yet I am not justified by works Ob. 3. How fear of Hell oâ— the reward of life eternall hath influence in our not sinning and holy walking Obje Obj. Denne Doctrine of Iohn Baptist. p. 43. Christ is so made the sinner in suffering for sin as there remaineth no sin in the sinner once pardoned as Antinomians teach Crispe Ser. vol. 2. Ser. 3. p. 91 92 93. Ser. 4 p. 108 109 Sin so laid on Christ as that it leaveth not off to bee our sinne Pos. 2. The guilt of sin sin in it self are not one and the same thing An inherent sinful blot in sin the debt guilt of sin 2. things in debt as in sin The blot of sinne 2. wayes considered A twofold guilt in sin one of the fault intrisecall another of the punishment and extrinsecall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why sin and the guilt of sin cannot be the same 3. Pos. Christ not intrinsecally the sinner Imputation of sin no imagination nor lie Reasons proving that Christ was not intrinsecally and formally the sinner What righteousnes of Christ is made ours The believer how Righteous as Christ how not How Christ is to our place How the Debtor and the Surety be one in Law not intrinsecally one A perplexed conscienc is lawfully consistent with a justified sinners condition A conditionall fear of wrath eternal in the justified An absolute fear of Eternall wrath not required in the justified yet sorrow grief trouble of mind for the indwelling of sin is required How the conscience is freed from sin to wit from the Law obligation to actual condemnation but not frâ—m incurring the displeasur of God by breach of a Law if the beleever shall sin I may believe the remission of these same very sinnes which I am to confesse and for which I am to be sorrowfull Eight cases of conscience resolved from the former doctrine How we are to-sorrow for pardoned sins Use. 1. To be justified is a state of happiness most desireable Simile To be justified is a state of solid felicity in regard of the eternall debt of sin The smalest and worst things of Christ are incomparably above the most excellent things on earth What must Christ himself be in excellencie when the worst things of Christ are so desireable The excellencie of Christ farther illustrated The high esteem of Christ in foure grounds Heb. 11.25 Phil. 3.8 Math 9.36 The prevalency of instant Prayer in 8. acts put forth upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 32 10. Five things to betreated on concerning Faith 1. There is a preparation going before faith There 's no necessary and intrinsecall connexion between preparations going before faith faith Affections going before conversion and following after defer specificality All are alike unfit for conversion Some nearer conversion then others are Three grounds and motives of believing Glory Christ the hope of glory strong motives to believe 2. Faiths object the marrow of Gods attributs to speak so Faith a Catholicke Grace required in our actions naturall civill as well as spirituall Christianity is a toilsome and operous work 3. The ingredients of Faith 6. in number Faith turneth all our acts which are terminated on the creature to half acts Faith hath five notes of difference in closing with the promise Literall knowledge worketh as a naturall agent The 4. point concerning faith to wit the warants of believing The warrants claim of a sinner why he should believe Gnuphela femininum est intextu est enallage generum The fifth point of false Faith and the use of all Grace essential to Faith Diverse sorts of people who cannot have Faith A great Faith Ingredients of a strong Faith 1. Strong Praying 2. Instant pleading Strength of grace required in beleeving Obj. 1. Christ rewardeth grace with grace Obj. 2. How grace beginneth all superâ—naturall works Foure reasons why Grace in the work of faith must begin and so begin as we are guilty in not following 3. Grace to the saints and on the saints but Glory is on them not to them How there 's a promise of bowing and paaedeterminating grace made to supernaturall acts yet God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operat Obj. 3. Grace to Angels necessary to prevent possible sins 3. Not to be broken with a temptation 4. Faith staying on God without light of comfort strong The fewer externals that faith needeth the stronger it is within Comforts are externals to Faith The more of the word the lesse of reason the stronger Faith is 6 A faith that can forego much for Christ iâ— a strong faith 7. It s a strong faith to pray and believe when God seemeth to forbid praying 8. Great boldnesse argueth great faith 9 To rejoice in tribulation is a strong Faith 10. To wait on with long patience is an Argument of a strong faith 11. An humble Faith is a strong Faith 12. A strong desire of a communion argueth a strong Faith Strength of working by love argueth a strong Faith Rise Reign and ruine of Antinomians Er. 32. pag. 6. A great Faith is not free of boubtings Declar. Remonstraâ—t Exerrore abreptione aut obnubilatione mentis Rise Reign and ruine Er. 20. pag. 4. Diverse sorts of doubting opposit to Faith Some doubting a sin and a bad thing in it self yet Per accidens and Ratione subjecti good sign and argueth Grace in the party Diverse sorts of weake faith Negative adherence to Christ not sufficient to saving Faith A suffering Faith a strong Faith Faith weak in regard of intension may bee strong in regard of extension The lowest ebbe of a fainting Faith What of Christ remaineth in the lowest ebbe of a fainting Faith Rise and Reigne Er. 25. A stock of grace is within the regenerate Our grace is not all wholly in Christ subjectively though it bee all from Christ effectively Rise and Reigne Er. 1. The powers of the soul remaine whole in conversion The tendernes of Christs affection and the strength thereof toward sinners Christ strong in morall acts and strongly moderate in acts naturall the contrary of which is in natural men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrias Monta. in Margine angustiis affecta Vatabl. abreviata est anima ejus Christs motion of tender mercy as it were naturall Mercy worketh in secret under a bloody dispensation Iudgements on the kingdoms except they repent A rough dispensation consistent with tenderness of love in our Lord. Pro. 1. Free love goeth before our Redemption Den. Ser Grace mercy p. 33.34 Pro. 2. Confesse of the Belgick Armi. Christ loveth the persons of the Elect hateth their sins Pro. 3. A twofold love in God one of good wil to the person another of complaâ—ency to his own image in the person Ib. p. 35. Obj. i. No new love in
Debtor both to the Greeks and the Barbarians both to the wise and unwise Grace awed him as a Debt layeth fetters on an ingenious minde he cannot but out his free and honest mind in paying what he oweth 6. Gods Desertion cannot so hide and over-cloud Christ but against sense the Childe of God must beleeve yea and pray in Faith Ps 22.1 My God my God why hast thou forsaken me 2. O my God I cry by day Though sin over-cloud Christ and David fall in Adultery and blood there 's a seed of Christ that must cast out blossoms he cannot but repent and sorrow Gods Decree of grace in the execution of it may be broken in a link by some great sin but Christ cannot but soader the chain and raise the fallen sinner It shall be usefull then for the Saints when the spirit cometh in his stirrings and impetuous acts to co-operate with him and to answer his wind-blowing It s good to hoyse up sail and make out when a fair wind and a strong tide calleth sometime Grace maketh the heart as a hot Iron its good then to smite with the hammer When your spirit is Docile and there cometh a gale of Christs sweet West-wind and rusheth in with a warmnesse of heart in a praying disposition to retire to a corner and powre out the soul before the Lord as we are to take Christ at his word so are we to take Christs spirit at his work He knocketh knock thou with him His fingers make a stirring upon the handles of the bar and drop down pure myrhe Let thy heart make a stirring with his fingers also I grant wind maketh sailing and all the powers on Earth cannot make wind yet when God maketh wind the Sea-men may draw sails and lance forth God preventeth in all these the spirit beateth fire out of our slint we are to lay to a match and receive reach in the heart under the stirrings of Free-grace obey dispositions of Grace as God himself when the Sun riseth the Birds may sing but their singing is no cause of the Sun rising 2. It s no truth of God that some teach that the justified in Christ are of duty always tied to one and the same constant act of rejoycing with out any mixture of sadnesse and sorrow for so they cannot 1. Obey and follow the various impressions of the Lords absence and presence of Christs Sea ebbing and flowing of his shining and smiling and his lowring and frowning 2. The Faith of a justified condition doth not root out all affections nay not Love Faith desire and joy if there be sin remaining in the justified there 's place of sadnesse for fear for sorrow for the scumme of affections are removed by Christ not the affections themselves 3. Christ for meer triall sometimes for sin other times doth cover himself with a cloud and withdraw the sense of his favour and it s a cursed joy that is on foot when the Lord hideth his face The Love of Christ must be sick and sad I mean the Lover when the beloved is under a cloud It is not the new world with the Regenerate man here nor a Land where there 's nothing but all Summer all Sun neither night nor clouds nor Rain nor Storm that is the condition of the second Paradice of the better Adam 4. It s a just and an innocent sorrow to be grieved at that which grieveth the Holy spirit and when the Lyon roareth all the Beasts of the field are afraid Grace maketh not Iob a stock nor Christ a man who cannot weep And behold a Woman of Canaan And a certain Woman Of the Woman 1. But one person of all Tyrus and Sidon came to him 2. She was a Syrophenician by Nation 3. Her condition She had a Daughter vexed with a Devill 4. With an unclean Devill 5. The nearer occasion She heard of him 6. She adored 7. She prayed and so way is made to the conference between Christ and her And to the Triall and Miracle A certain Woman There is but one of all Tyrus and Sidon who came to Christ. 1. It beseemeth the mercy of the good shepherd to leave ninety and nine sheep in the Wildernesse and go after one which is lost Luke 15.4 And when all is done alas he hath but one of an whole hundred Christ hath not the tithe of mankinde He maketh a Journey while he is wearied and thirsty through Samaria yea and wanteth his dinner for one Woman at that draught of his net and thinketh he dineth like a King and above if he save one Ioh. 4.33 34. O sweet husbands word Jer. 3.14 I am married to you and I will take you one of a citie and two of a Tribe and I will bring you to Zion Christ taketh sinners not by dozens not by thousands its but once in all the word Act. 2. that three Thousand are converted at once but by one's and two 's Though Israel be as the sand of the Sea yet a Remnant shall but bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 Esa. 10.22 The Reliques and Refuse shall be saved only 2. Common Love scarce amounteth to Grace because Grace is separative and singleth out one of many all graced persons are priviledged persons Heaven is a house of chosen and priveledged ones there 's no common stones in the New Jerusalem but all precious stones the foundations Saphirs the windows Agats and Carbuncles all the Borders of pleasant stones Esa. 54.11 12. 3. Christs way lyeth so of two grinding at the mil of two in the field together of two in one bed Christ wil have but one Christ often wil not have both husband and wife both Father and Son but the one Brother Iacob not Esau of a whole house Christ cometh to the Devils fire side and chuseth one and draweth him out and leaveth all the Family to the devil 4. Christ knoweth them well whom he chuseth Grace is a rare peece of the choise and the floor of the love of Heaven there bee many common stones not many Pearls not many Diamonds and Saphirs The multitude be all Arminians from the womb every Heresie is a peece of the old Adams wanton wit thousands go to Hell black Hereticks and Heterodox as touching the Doctrine of themselves every man hath Grace if you believe himself Vnusquisque est in eâ heresi every man taketh Heaven for his home and heritage Dogs think to rest in Christs bosome men naturally believe though they be but up and down with Christ yet Christ doth so bear them at good-will as to give Grace and Glory Obj. 1. Gods Love is not infinite if it bee limited to a few Ans. This should conclude that there be an infinite number of Men and Angels to whom Gods Love to Salvation is betrothed in affection but his love is infinite in its Act not in its Object The way of carrying on his love is infinite Obj. 2. To ascribe