themselves and kept all Truth off In the end he leaves them with a sharp nip But wisdom is justified of her Children viz. the Children of the Truth will justifie the Truth though against themselves and though all the world besides should reject it so that The Children of the Truth do in their hearts justifie and bear witnesse and clear the Word of Truth though it be to the condemning of themselves 1. Cor. 14. They fall down and say of a truth Christ is in this man so though the Law Rom. 7. condemned and killed Paul yet he justified it to be good holy just and spiritual but I am carnal So David Psal 51. That thou mayest be justified and clear c. So Abraham justified the promise which prevailed in him more than all reason to the contrary 1. For it leaves that impression in the heart which all the lyes and shapes of Satan cannot wipe out though they may cover and hide Yet this is more powerful in him than all 2. For this discovers the Intents of the heart and strikes the heart down whatever upheld it against which man is not able to stand but as the guilty fellon justifies the sentence of the Judge so he justifies the righteous sentence of the Truth 1. But we see that thousands which professe Christ yet justifieth not his Word Nay we judge the Word and are not judged by it We rule and comprehend the Word and are not comprehended and ruled by it We mince the Law and limite the promise and all to save our own skins because we would not be condemned by the Word 2. Yea such is this wise generation wherein we live that a man will now judge and limit God himself setting a Law to his Decree but he is justified to everie believing heart though reason not able to comprehend it Nay everie man labour to justifie himself rather than God and his Truth and everie thing on which man dependeth as 1. The worldling labours to justifie the world and the wayes thereof in his thoughts 2. Another justifies his own qualities of holinesse and righteousnesse 3. Another his knowledge and fleshly notions for they are the Children of these 4. Another labours to justifie the Truth by Arguments of Reason against others but not by faith against himself as a Malefactor justifieth the Law from his own guilt and not because he comprehendeth it 3. No surer sign of a true man than to justifie the truth for he sets to his seal That GOD is true when man even swears in his own heart to the truth of all the Word as that the Law is just he is guilty the promise is free for he is a sinner when the heart lyes bleeding under the power of the Word though he feel nothing but death in himself 4. But we see how we even deny the Word we professe we confesse that God will have mercy and preserve us and yet flie to the World and something else and that repentance and denying of our selves is the way to Heaven yet hope for it repent not at all The Pharisee desired him to eat with him He ever was to spy some advantage for further justifying of himself so that That under the profession of Love and Religion there lurks in most men base and filthy ends respects whereat they specially aim which poysons all proves their Love and Religion meerly nothing All the Pharisees guilty of this as Saul and Simon Mag us c. 1. For this is to frame Religion to serve our selves and not to serve God 2. This argues an unpurged heart which turns all meat to ill humours 3. Thus Religion is made a way to cover but not to crucifie the World and our fleshly Lusts Self-will 1. And this is plain in experience What is it that man doth in Religion but some base end is more powerful in him to produce it than the simple power of Christs love in him We run after the example of others for credit and approbation rather than out of simple love for our lost minds Others talk of Religion so must we that we may be known Others shew love so must we that we may be approved and nothing is said or done whereat we have not an end of our own We judge the Pharisees and justifie our selves and yet do the same thing 2. Hence we see what a vain and vile thing mans heart is that he meddles with nothing but he marâ—s it that though the thing be good and the word good yet in us it is ill 3 No simple and hearty Religion indeed but when man dwells in the simplicity of his own heart in the simple truth else like a huckster he makes Religion but as a Trade to gain by either from God or man Behold a woman which was a sinner both in the eye of the World and in her sell judged by both and condemned in her self So that None flies to Christ in deed and truth nor finds mercy with him but he that knows and feels himself dayly to be a sinner and through sin is a lost helplesse creature So the Prodigal and Publicane and Paul Rom. 7. O wretched man that I am c. and David Psal 51. 1. Joh. 1 If we say that we have no sin we deceive our selves 1. For then death and weaknesse wrath judgement lives in man presseth him down and forceth him to cry and to pray 2. For else man lyes covered from himself under some figleafe and so flies the judgement that he may preserve his fleshly life alive c. 3. This preserves humility and keeps down pride and prepares for mercy for to these only doth the Kingdom of God come Now this is not a seeing of this that action amiss but that he see and feel the Original fountain and guilt That though all actions were restrained yet he feels the Power and Inclination and sway of his mind against Gâ—d his Truth that though he be prevented by Gods Power and shall not taste of Judgement through grace yet he sees in himself such a power of corruption misguided passions that he cryes out for mercy daily so is faith daily preserved 1. But all men strive to appear both before God and themselves to be rich none would be found sinners Therefore when we have missed it in one action we mend it in the next that we may appear to be righteous As 1. The pure moral honesty among men though they have no great matters of Religion to boast of yet even that they offer to God as a Sacrifice for their sin 2. But the more devote men they think they have a heart full of good qualities and dispositions and so cloath themselves therewith for their repentance humility faith and love c. They look at as good qualities to cover sin withall but the only quality that Christ loves is when man comes a sinner to him 3. May others indeed have seen themselves
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
left but naked Christ a poor despised man Let the Worlding know that there wil come a scattering night where thou and thy guilty portion must part horror possesse thy mind which all thy Wealth will not quiet Yea thy Father and Mother Childern c. will be found too light in that day Yea thy joy in thy Works and Knowledge Then will he say Bring out thy Righteousnesse and all thy qualities of holinesse thy joy and comfort thy Manna laid up nothing then will serve but praying to escape that hour yet shall not but believing that his grace is sufficient But we drink down sorrow like beasts or we hide as under the World or we make an aggreement and put it off We call for Mountains and high devotions to cover us but all this would not free Job nor preserve Jeremiah but down they must So the time will come that God will either by his Word and affliction try us as by fire and then shall we curse the day of our Birth or else try us at Judgement and say What have I done unto thee Wherein have I failed thee what hast thou wanted I warned thee of this night and told thee of this time but thou would not believe thy Blood be upon thine own head But I have prayed for thee How shall man do in this day of Wrath yet here is a friend at back Christ praying as to the men in the Ship and he gone into a mountain to pray So here he knew the sorrows of his people as a Man of sorrows and so prayed for them So that here we see the brotherly care of Christ So that That in great Dangers and Weaknesse of man Christ doth and is readiest to help What care had he of his Disciples and how earnestly prayed he for them Isa 63. In all their afflictions he was afflicted he leaves the ninetie and nine in the Wildernesse and seeks the lost sheep Heb. 6. VVe have a faithful High Priest touched with our Infirmities Like a loving brother if his brother be overlaid he pitieth his weaknesse and helps him if he be beat he stands by and cryes if he want he gives him half Or as the husband helps his Wife runs rides to do her good For though he was the Word of the Father yet he became a High Priest and fellow-feele of our infirmities he was given as a Testimony and witnesse to the People and the first begotten of many 1. What then are those high mystical Speculations and Comprehensions of Christ making him so high like speculative Angels This is but an airy Christ but our Christ is low and among us suffering watching praying with us and for us He comes not for these high thoughts but for pure and contrite spirits 2. What a hearting is this in trouble to endure when Christ like a husband is present in well and in woe We think our case miserable we bear the burden of sin lo he was forsaken and sick he swate water and blood he bears our weaknesse but who feel it he pities our tears but who sheds them he hears our cryes but who makes them So that all high thoughted Religion is not of Christ but of the Devil He came to bring down high mountains and Imaginations We see then that praying believers have a Friend at back praying when we are suffering Friends may sail and Riches may vanish and life taken away but he endures yesterday to day and the same for ever If then we are weak miserable Christ is never wanting That thy Faith fail not And then let him do his worst while thou sticks to me and goes with me through death and hell So that The only way of safety in all straits is a praying and believing heart and while these continue nothing can prevail Psalm 107. They cried in their distresse and he heard them we are kept by the power of God through Faith unto Salvation 1 Pet. 6 8. When stedfast resist in the Faith Psalm 9. They that know thy Name trust in thâ—e 1. For them their cause is wholly committed to God and to his Mercy 2. These are the weapons that overcomes by suffering 3. These overcome the World and crucifie the flesh which only worke our bayne 1. But our mouths are stopped and hearts straitned We live by conceits only we are full and pray not Want makes man pray and weaknesse him believe And so Satan never overcomes none but wise strong men these Christ rejects 2. But the time may come when we shall cry and not be heard whatever stops straitens and hinders prayer is a snare But O Praying dayes are gone But Lord increase Faith in all our hearts When thou art converted strengthen thy â—rethren This is the monition that Christ left and thou must go through much fear and have experience of sorrows yet faith shall overcome though Infidelity seem to overcome yet shall faith discover it and then by renewing Repentance Faith shall restore thee So that note That the faith and comfort of a man being over-clouded and covered is renewed by daily Repentance as in David and Peter and the Incestuous man 1. For as Christs Kingdom comes only to repenting hearts at the first and as Sin in the World by accident brought Christ into the World So sense of sin in mans heart brings Christ thither 2. Here is way made in mans heart for mercy and joy in Christ the heart driven to seek him in earnest 3. Though man build hay and stuble on this foundation yet God will destroy them by Fire the Crosse and bring back Israel with joy that went out weeping 1. But herein it is that our Faith is turned to a dead and fleshly security because repenting dayes are gone we did repent and felt the bitternesse of sin but it is all removed and joy and freedom is come thou become secure so that thus turns the eye from our selves and Christ too and so repentance is hid from our hearts Is sin lesse odious to God than before or doth he more tollerate it in thee than others Art thou not more guilty having felt his love to turn from him Is not thy Pride and Self-Will and Love thy security and high thoughts as odious to him and as great rebellion in thee as was the wanton sins in the days of thy Ignorance Hast not thou as much need of his grace and power to preserve thee as ever thou had to receive them Shall we sin because we are not under the Law but under grace Nay as hard shall thou be sifted but I will bring thee back by deep Repentance and thy Faith shall revive though for the present it fail 2. So that Faith is not preserved but by deep daily humilitie and repentance As Saint Paul though he was partaker of great gifts and more experience of Gods love and power than thousands yet hereby was it preserved He stil rejoyced in infirmities when he was weak
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to
Gods VVord affordeth us the way For winning souls who first for sturdy Rocks A hammer hath for sin and Satans locks A powerful key with many wondrous wardes From which no time nor place so secret guardes For every sickness Medicines sweet affording To every person and degree according Not only so but teacheth to apply And giveth reasons when and where and why As bidding us not grieve whom God would glad Nor strengthen them whom he would have be sad As Reasons serve rebuke exhort reprove And all these with long-suffering and with love Yea warn the wicked of his wicked way On mourning Souls some balme of Gilead lay With many other such like rules yet this May be a thing too which belonging is And that is Christian Wisdom to discern The proper state of those who are to learn Whether wild fallow that needs plowing up Or gapeing dry that showrs of grace would sup Like skilful cooks in season to prepare And each Stomack wholesome fitting fare I wâ—uld not be mistaken here as though Mâ— meâ—ning were sâ— deep in others bow To draw as â—hat I here presume to lay A Pl â—form to direct our Preachers way No no let none once such intention dream If â—ny do I speak it not to them My meaning only is to manifest Whâ— I dâ— hâ—ld in this as in the rest I hâ—ld it fit that each one fitted be As to his need and want do best agree Which being difficult of to discern Those needing most who least desire to learn Teachers must crave Gods spirit so to finde it For in their own case hearers oft are blinded Thinking they knew enough we wish more still Then can be kept subjected to their Will Or comforts to their hardned hearts applying Else loading Conscience that 's already lying The first I needs must say is oftner seen For in the latter few to blame have been Most hearers being such whose wounds do fester Needing sharp cor'sives more than healing plaister And holy things must not be cast to Dogs Nor precious gold before such angry Hoggs For though these Halcion dayes which God hath sent Men may the Churches orderly frequent And so be formal th'unassailed Senses Blinded and guld with Satans sly pretences The strong man arm'd in peace posession keeping Tryals not rousing yet the dog that 's sleeping Yet sure full many who the means thus use Do not forthwith God for their portion chuse But rather in the Closet of their Hearts With Sin and Satan secretly take parts Yea all that live in unregenerate state Do God his truth and Children deadly hate Whom iâ— they could but at a dead lift see On God himself they would revenged be Who being so to that they love so dear They cannot choose but needs his Force must fear Knowing if he live they are sure to smart For that from which they are so loath to part Whose forc'd good works though â—e regardeth not Those dear earn'd goods that one a stone are got Yet are they turn'd through his ov'r ruling hand For him and his in righâ— good stead to stand To make his power known and shall to th'free Hewers of wood and water bearers bee But to return most hearers bring now Such as the truth in words at least allow Yet wanting vigour in the inward part Gods graces into wantonness convert Yea Gods dear Children which regenerate be So far as carnal are not herein free For Wanton flesh soon taking heart at grasse The soul bewitcheth with her whorish face And saith since Christs robes on man nev'r fear it Thou' rt safe enough though slovenly thou weare it It 's meet the hammer of the Word should wound The Laws loud Trumpet much and often sound To such hard hearts for it 's at all no wrong Since Law and Works of right to them belong At least so far forth as they carnal be Or not ingraft in Christ the living Tree And so works taught them in another kind Than those that are of a more freer mind At least until it bring their brazen face And iron sinnew into other case For there 's difference and a main one too 'Twixt works that carnal and regenerate do So do the Governments that they are under Differ as far as heav'n and earth is sunder Th' one under grace things good and well do act Th' other bond slaves rest with the ontward fact Yet is the first far nobler Government Harmonious and full of sweet content As which doth here with noblest minds accord How much more fitting for the noblest Lord. Especially since where man cannot look He ope'ns and reads it in the heart-seal'd Book It 's this no doubt which shall forever be The Saints Companion through Eternity This golden Rule which to be wished were Instead of all Laws might be Ruler here And no discouragement to Princes tho Whose Rule were nâ—arest to Gâ—ds â—rder so Then should long sufferance sweetly make supply To friend or foe to any Injurie If Injurie at all amongst so many Graces of Love there could be offer'd any Which reaches foes for a regenerate state To friends and foes its goodness will impart It 's general unto Christians in their way And unto foes to win them if they may Which may be so yet wickedness and sin Through indulgence men though not fostered in For evermore he loves his friend most dear Who least can with his faults and strayings bear This is that love which from good conscience springs And a pure heart like to the heavenly Kings Who is loves fount pure infinite divine Who sends his sun on good and bad to shine Then would be pouring out abundantly To other men as God had pour'd to thee Yea far beyond ability a will As large as is the light that all doth fill Then would be no envying one another Nor lifting up our self above our brother Nor yet disdain with th' elder son to see The younger in his Fathers grace to be No though the while his brothers feast did laste Sowre herbs instead of dainties he should taste No contumelious nor opprobrious words Which wound the heart more deep than piercing swords No seeking for our private wants supply Letting our Countreyes and out neighbours lye No Practices no bitterness no hate Gainst private persons or the publick state No ill surmise allow'd in friend or foes Without a tâ—yed and a grounded cause No prejudice against a deadly teacher Nor fear of words wrong wrested from the Preacher No busie hunting after higher places Nor no disdaining men of meaner graces No soul rejoycing in committing sin â—ut Gods sweet savour and goâ—d conscience in No wrong invasions nâ—r no hateful jarring No disobedience nor no cause of warring Nor any thing which might a hinderance be â—o sweet concordance and firm amity â—ave that perhaps our conscience would not reach To guide us what 's most fit to do in each But if the judgement were inlightned too Accordingly then were no more a-do But sweet
venime in my secrets lodge Wherein let Christians charitably judge Nor would I willing ought a triflie call Which may to Truth be prejudicial In least least measure for I this can finde That Moses might not leave a hoove behind And if I herein any hinderance be T is Lord thou knowest that I do not see For well I wot Gods truth is all so dear That one smal titles loss he cannot bear In all this speech I do not undertake All that are taxt with error clear to make Nor free the best that they do never misse For who in earth so sound of judgement is But things amisse and presently retracted And not with willfull obstinacie backed There I must judge men teachable to be And dar not brand them with inconstancie Nor yet all such erronious judgements call Lest my reproof too large a compasse fall Nor that the man time past misled of late Reforming judgement doth equivocat Unless I know him commonly to use Thus his own tongue and others cares t' abuse But I deny not I have found some wrong Wherein if I accorded to their song Or to my skill have such a different lay I leave it unto other men to say Or did I ought unblamed pretermit T' was that whereof I either doubted yet Or fit occasions served not thereto Which in reproofs must be observ'd you know Yea many lessons theretoo needful are Easie to misse unless one be aware Which might be cause sometimes perhaps wherefore I kept me silent and reproof forbore Yet ne're so to my knowledge as for stay I gave to error any willing way For therein first Gods word must be the ground Next we thereto by calling should be bound Then see if others might not better do it Also whose ears thou makest witness to it Lest to the mans lesse credit with his friends Or more discredit with his foes it tends Though in some cases we I grant it true Pauls rule against Saint Peter must pursue Now furnisht as is said set in Gods place Then must one next put on th' offenders case That as his sin he may not spare to blame For love to him and zeal to Gods great Name Yet must he with such self passion presse As not to seem too much compassionlesse The heart then setled right for zeal and love Calling from God assistance from above Before one speak in speaking for his grace And for a blessing for the after-space Go on a Gods Name in Gods ordinance And hope hee 'l thereto give his furtherance Now I 'le not say that thus my self still do But where I misse I am blame-worthie too Nor hold I me excus'd to stand aloose Though all these be not and forbear reproof To every partie as occasion serves And the condition of his case deserves For he who doth not yet would variance end ' Gainst everie let in either parties bend Wrongs both himself and others and sure he Who sorts with all shall not my dayes-man be True charitie will never presuppose Men use sharp language only to their foes Shall I in sight where one my blow diverts Conclude he needs must with my foes take parts As though where brethren jar brother with brother Curbing the one I needs must spare the other Who sees in me or deems say so some faults And deals not plainly with my Soul but halts The which reproof may be in Charitie According as our Saviours speeches be It s no friends part to cease or speak or do To either part as one finds reason too Unless perhaps some partie think him free From all reproofs such one shall go for me If in the matter he deserve no blame Nor in his ends nor carriage of the same I 'le noâ— excuse my self for my part neither But I may joyn in missing too with either For should as God forbid ones spiritual eye Not keep its proper site but stand awray Then though the same be ne're so clear and bright That man the whiles shall never see aright Whom with the Eunuch one might thus demand What thou condemnest dost thou understand Saint Peter saith some men there be who do Rashly condemn the thing they do not know The cause is where a beam doth blind the eye Through a false glasse those other do espye The Crab perswads sin fish they wrongly swime Because they go not backward way with him Lord still presâ—erve me that I never may Of good things which I know not evil say I trust I shall under thy guidance go My eyes and heart may be not tainted so I grant that passion doth sometimes prevail To cause me greatly in my carriage fail Yet doth my conscience testimonie give me My zeal did ne're unlesse my heart deceive me In those Garboyes on th' other object but But on the door of reconcilement shut For as I saw strife to a period tend Accordingly my passion drew to end Now let me go on forward with my task And resolution to my question ask Whether the whiles Gods Children doth despair Their faith than lying on the lowest stair Resisting unbelief though in their will So as it can the Soul not wholly spill Or keeping sin at least un-interessed That so the whole is no thereof possessed And so as it was at first stark dead in sin Before God did his work of grace begin So some small head and real difference yeilding Between those hearts that have want that shielding Whereby men do not in that wearie Day Back slide for ever and fall quite away Whether this Faith in case as now you hear May yea or no name of assurance bear And whether this may not in right good sense Comparative be spoke without offence If thou the same from some Divine should hear Who well reputed for his soundnesse were How these are thought on who so tearmed it The question wholly I will pretermit Nor ask I this cause some gain-say the same For that I them thus covertly would blame Nor to give way for weaklings more to languish Who are already in distresse and anguish The whiles they want sense of assurance then T'exclude themselves from all believing men But say their weaknesse must be well regarded And such tearms us'd as Satans blows be warded As Paul the Corinthes warns ' gainst his devices Not ignorant of his flie interprises Wherein a faithful Teacher ever treads That tryed way which Christian wisdom leads But woe is me what might I frame to say Is there no means to lavish strife away I ask but this sad question that do I Mens hearts ay me somewhat to qualifie As I could do to diverse others moe Of such like sort if it were needful so Not to crosse any for it is now no season Nor I fit man to pro and contra reason Since in my Soul I love and reverence bear To all the parties meant or mention'd here Or if t' were any failing be herein For by respects I hate it as my sin As judging
A BUNDLE OF Soul-Convincing Directing and Comforting Truths clearly deduced from diverse select Texts of holy Scripture and practically improven both for Conviction and Consolation BEING A brief Summary of several Sermons preached at large by that faithful and pious Servant of Jesus Christ M. RODGER BREIRLY Minister of the Gospel at Grindleton in Craven Matth. 11 25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight LONDON Printed by J. R. for Samuel Sprint in litle Brittain 1677. An Epistle to the READER CHristian Reader concerning Roger Breirley the Author of these following Notes of the heads of some several Sermons by him more fully Illustrated in his publick Ministry I desire to say something to thee of his Life and Message that he witnessed As also to give thee an account of the Ground and Rise of this Word Grindletonism by which many men of the World as adverse parties styled his Followers Concerning his Life and Conversation therein it was as became the Gospel of Jesus Christ and comely in the eyes of the Sons and Daughters of Sion and beautiful in the Streets of that Citie so that none could lay any shame thereon As for his Message that was given him for to declare to the World it was mighty and piercing to the laying open in the very Heart and Conscience of man the most secret and hidden things of dishonesty though never so closely infolded in the deepest mistery of iniquitie so as many yea and many that stood fenced in the Field with the Weapons of their own self-righteousness in the flesh and the Covenant of works fell wounded to the very ground and were found to be of Sinners the chiefest And to this I bear record such was the Penetrating Power of God in his Ministration that if thousands were before him under it in very few hours discourse every mans several Condition whether under Light or Darknesse should have been spoken to layed open bare and naked that every one might truely have confessed in their several conditions that the Word was spoken to them in particular For what was done acted in every mans heart and spirit was there openly related revealed that all might read their seven-fold abominations So that in a word for much more here might be related none either in their Gentilish Nature nor in their self on taken Jewish Righteousnesse nor in any formal way either to Law or Gospel could stand tâ—â—ir ground if they dealt truely with themselves but they â—â—ll convicted under his Message for it was not in word only but in the Power of God to take away from Man the whole stay staff of his own Breaâ— that every House might be lest without inhabitant man lying desolate might sit in silence upon the ground whereunder many gave out this witnesse that God was in him of a truth And not only so but mighty powerful was his Ministration in the evident demonstration of the Holy Ghost to bear witnesse in to the desolate weary forlorn hopless broken heart of man sentenced unto death of that unchangeable love in the faithful Promise of the healing Covenant of God established in with Jesus Christ against which Sin Death Satan the father of lyes should not prevail to blast curse but it should arise the blessing of his own free love to sit above them all in true dominion by the witness of the Holy Ghost sent down in faithfulnesse from above to comfort the desolate needy poor beggerly heart of man writing the Law of Life in his heart thaâ— he shall not dye but live where whose eye is so opened by the living Faith begotten of the Incorruptible Word he maâ— Run and Read in the same place where be Read the blood Lynes of Death the Lynes of Gods unchangeable Love Blessing which is only perfect to cast out of the Conscience Heart of man all fear torment whatsoever Saying Rise up walk for thy sins are forgiven thee And thâ— his Ministration being as I may say in the Authoriâ—â— Power of the living God not as the Ministratioâ— that stands only in the Art Wisdom Eloquence of Maâ— it drew hearers from divers places about several miles 〈◊〉 stant to wait on his Ministry Some in goâ—d will hungeing thirsting travelling in birth under the stroâ— of the powerful Word untill the living Seed we brought forth by the Spirit of Life in open view in the hearts to give unto them that Bread that should enduâ— unto eternal Life the taste whereof made their Spirits dance for joy caused them to tell it out unto others whâ— they had seen heard handled that they also migâ—â— come and taste of the same love of God The Eccho Faâ—â—â— whereof went diversly abroad Some saw heard the wâ—ders of God and believed others astonished went aâ—â— wondering that they never heard any preach like hiâ— And many others came to hear see what should cause such strange reports seeking to catch something that they might report also Whereupon mistake went abroad and great contentions stirred up and jealouses fixed in mens minds that some great Heresee as a monster would appear when indeed the living Truth only appeared to the Children thereof although those against him could not see it but dayly sought to compare it with some new or old Errours Heresies And when they sought accusations from this Authors Doctrine could find none being in the hearing of it silenced that they had nothing to say against it yet to shewtheir minds what good will they bare to him in his Message to those who did embrace it because they could not well stile them by the name of Breitlists finding no fault in his Doctrine they then styled his Hearers by the name of Grindletonians by a name of a Town in Cravan called Grindleton where this Author did at that time exercise his Ministry thinking by his name to render them odious and brand them for some kind of Sectaries but they could not tell what Sect to parallel them to Hence rose the name Grindletonism And yet they rested not with this nicknaming but raised aspersions against this Author informing the High-Commission against him who sent their commands to bring him up to York where he was kept in prison for a while during which time fifty Articles were exhibited by his Adversaries against him before them which when he came to his tryal not one of them directly proved against him Whereupon after a Sermon preached by him at the Cathedral he was dismissed and liberty by L. Bishop Tobias Matthews granted to exercise his Ministry as formerly who after much travel and pains in witnessing the glad tidings of Salvation ended his Natural Life at Burnlaie in Lancashire after whose Death these few Head-notes of
nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
then he was strong Great Knowledge devote Holinesse and high Thoughts chooke Faith only humilitie preserveth it The one lives by opinion as light as wind but the other by Faith and mercie he feels nothing but weaknesse and guilt 3. Well-worth weak and repenting hearts that weep with Peter We deny him often but repent seldom What ever knowledge or other thing they have yet if this be kept lively Faith shall not fail though it be seemingly lost and he turned his back and he sees no way to peace Yet wait a while and light will spring out of darknesse and well-worth Crosse that preserves Repentance in man when he sees his own beastly guilt how he hath forsaken God and run from him and sees how all fails then he returns So it is hard to preserve Faith lively in prosperitie It is a great point of simplicitie to enjoy all gifts and yet look at none We see then whereby man is preserved in all straits viz a praying and believing heart all else vanish 4. But praying dayes are gone We have wept but now rejoyce We were weak but now strong in our selves Strengthen thy Brethren Pitie not me nor weep for me but weep for thy self and pitie thy Brâ—thren So that As the life of Faith is in Christ only see the practice of Faith is in love to the Brethren David Psal 16. My goodness is nothing unto thee but to the Saints that are in the Earth Thus all rules of practice after Faith that are stablished by Paul are such like as help the weak admonish the un-ruly c. and Christ left this his last Law Love one another and Faith works by love This was Christs practice all his dayes in doing good this is a free disposition of a Redeemed Spirit the flesh seeks its own but love doth not 1. Thus is the Fathers Love spread abroad and the Truth of the Gospel and the Church increased and herein is the Communion of Saints 1. But we all walk in the thearick knowledge of Faith and Christ and nourish our thoughts therein but we foresake the practice of Faith for self-self-Love and Pride hath drowned all hearty Religion Do we help the poor and relieve them nay we spoil them do we bear with the Weak nay we judge them do we cover the sins of others nay we spread them Do we love our Enemies nay We hate them 2. I wish we had lesse Knowledge so we had more Faith and Love Is it not a shame to see how Drunkards are linkt together and every Sect as one man yet we that professe to believe in Christ lead everie man to his own gain So we thrive we care not who losse who grieves and bears the burden of others I will go with thee though all forsake thee Pride of heart and over-weaning conceit of our own power because of some singular gift above others is the readie way to fall before all so it s in the Jews Pharaoh Nebuchadnezzar Lucifer So that There is a presumptuous and proud carlesse confidence from the arm of flesh which goes under the name of Faith and lifts man up in securitie a while but will fail in the end Thus David Psal 30. And his numbering the people SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednegâ— answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter IN the former Chapter Daniel had interpreted the Kings Dream concerning the Image of Gold Silver Brasse Iron and Clay and the destruction of several Monarchies by the Stone hewed out of the Mountain without hands that is to say The power of Christ whose Kingdom should overcome all the rest and be everlasting never to be destroyed by which the King was convinced to acknowledge the great Power and Wisdom of the God of Daniel and sell into admiration but understood not the Mysterie of Christ therein nor the downfal of his Kingdom therefore presently returns to his old Idolatrie So that The Word of God from God and the great work of his power doth for the present put man to silence and convinceth him yet where the heart remains hardened and that the mysterie of Christ is hid from man he soon returns to his old vanitie and Idolatrie of his own heart Thus they are often convinced by the great Works of God Psal 16. Yet forgot how they were brought out of Egypt and walked not in the Covenant but returned tâ— their Lusts And the Pharisees in Christs time often put to silence but soon grew wise again to maintain there own Kingdom Yea how manie of his followers who saw his greaâ— Workes and confessed never man spake like him or did the like spake with such power and assurance and yet forsooke him see the stony ground and those of Judea 1. For ease and peace and prosperitie being offered and a man lothe to live without them they choak the VVord 2. The Knowledge of the Gospel without the power of Christ and his death hardens above all none such enemies to the simplicitie thereof 3. For if the Truth and Power of God be revealed yet if God keep not the Promise of Repentance by the Crosse so bring man under the power of that Word he soon starts up and becomes Wise and Righteous in himself not in Christ in the flesh not in Faith 4. Though for the present it dash man and convince him that he confesseth and sweareth that it is the truth yet when it both crosseth his present ease and libertie brings no life but death for the present he grows wearie unlesse the great power and love of God pursue his Soul by his Word and Crosse Hence comes so much back-sliding in the church that men admire the great Power of God yet not living in Repentance under the Crosse Every thing starts up and so they turn to the old way or a new device of their own but do not believe the down-fal of their Kingdom for the present For most men when they have talked and shewed abroad their Wisdom Righteousnesse and increased their Glorie they are the old men again The World is welcome and sweet Sin as light themselves at ease secure as they had never known such a thing 1. And yet they know their ease and securitie ariseth not out of simple confidence of Faith but hardnesse of heart and clothed under a vail of Religion 2. So it is a fearful thing to grow hardened after truth revealed that man joyn hands with the World that sin become lesse sinful in conceit This is a meer securitie and not Faith for if a man flie off and that the Word cease to judge man arraigned at Gods judgement seat For Christ hath two judgements in mans heart viz Judgement and Mercie so it is said Man must give an account of what he hath done Yea of every â—dle Word which is true in mans heart for they are judged and man tormented untill he apply to
he renews his threatnings against Judea that He will pull and pluck up that which He hath planted â—he shews wherein is the cause of his sorrow because he sought great things for himself 3. A promise of safety when evil shall fall upon all flesh yet life shall be given him for a prey Woe is me now What is the grief of Israel had Baruch the book and cast the Word of the Lord away and hardened himself in his clear sight revealed so that judgement must come So that No sure sign of judgement than of hardness of heart under the clear sight of the Gospel of Christ Luke 13. O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered you together as the hen gathereth her brood under her wings and ye would not Mat. 22. The unthankful guests were bidden but hardened against it Tâ—is is the abâ—sing of his long-suffering through hardnesse of heart that cannot repent and yet judging others as the unthankful servant that eateth and drinketh with drunkards In such securitie was Israel fallen now for which Baruch mourned that they cast off the words of Jeremiah saying It is false and God would not cast off his And so follow the Idols and Imaginations of thelt wicked hearts This is the turning of Grace into Wantonnesse like those in Judea for which judgement was prepared they fed their bellies filled their purses by the Gospel but not souls with Faith Love And it is a sign of death when Physick workes not but that the disease grows strong against it so of the soul when the Word of Life prevails not This is a casting off God whose goodnesse we have felt so that now we live of our selves to worke our own peace procure life prevent danger for that is not now called to for counsel nor is help called for as of old and this is the hardnesse wherein to we are all sâ—llen as woeful experience shews And this is the condemnation That light is come into the world and men love darkness rather than light Iohn 3. and this appears when sin and rebellion is the same or the greater and yet lesse burdensome and evil than before When knowledge of the Gospel hath shut up repentance from the heart and pride hath drowned humility and love in himself when God of his Judgements are not feared nor selt but we put the evil day far off when iniquity is grown great and impudent and become as ordinarie as our trades and callings are with us Now the time was when the disciples of Christ and Apostles flocked in abundance and left all as Alexander and Demas but after a while they hardened fell to the World and ease thereof The Galatians would have plucked out their eyes but after turned enemies in legal righteousnesse but we to dead securitie even thus with us Time was when the Word was precious and prevailed to rule in us but now we can abide it through wit and fore-knowledge and sleep quietly 1. But well worth tender hearts who eat and live by the Word whether it speak life or death it prevailes above all and hence see the greatest provocation that ever was raised against God whereby his own people had tasted of his love and grown wanton in the flesh and more fearful judgement fell upon them So now the silly ignorant wretch when he hears but of any judgement he trembles and blesseth himself after his own poor sighing fashion but the wise and great devote ones they mock him and say Tush this is nothing we shall escape it and call his word a lye so that we may justly fear the sequell of these fearful signs these more certain signs than in Sun and Moon For where is the mourning weeping and repenting heart Where is the lowly believing mind that joyes in tribulation Where is the open loving single heart without respect Well nay we cry Woe is me now for Israel hath cast off the Lord and we fight against his Word our long peace hath made us secure The Word Works of God are become a dallying to us and we sing peâ—â—â— peace and yet forsake the way and despise the Kingdom of peace God hath added grief to my sorrow New grief to my old sorrow one grief after another that I find no rest though I faint in my sighing see Gods dealing So that God usually tryes his to the bottom and adds one affliction to another to all which he loves and suffers them not to find any ease and rest in the flesh As with Job Psal 78. He brought down their hearts with sorrows Psal 77. He wept all night Thus Paul had fightings and terrors thus Christ and the Martyrs even persecuted unto strange Cities thus Abraham nothing left Psal 4. One deep calls another thus the wayes of Christ and our conformitie to his death For untill man be throughly whipt and beat under he runs to some new shift 1. And so God in love chaseth him from all holes as Abraham though he was brought from his Countrey yet he had no Children then was Isaac given then he had hope in the flesh but he took that away 2. Thus was Gods dealing with the Church though they had some breathings given yet when the flesh bâ—gan to grow wanton and rejoyce and so they forget and turn from the God of their Life thâ—n he sent his Rod to waken them that they might not setle on their fleshly ease 3 Thus will God worke good out of evil He lets Satan loose to whip torment his for the destruction o the flesh 4. Man will lay hold upon any thing before he drown yea even a Lease or Reed but God plungeth him into the deep and then he cryes and is heard 5. Light afflictions makes man more wise and wilily to escape in the flesh but sound and deep grief added to sorrow brings down the heart and makes hâ—m pray Thus we see all seeks rest in the flesh and we have gotten the World to seed us and Religion to â—â—ver us in prosperitie and peace and say Soul take thine ease and â—â—t as a Queen and say We shall not be moved We add joy to mirth the Pipe and Tabret is in out Feasts we drink and care and laugh in the midst of our finning but Sorrow and Repentance is hid from us We have not resisted unto blood nor affliction hath taken us but such as with a little time of Wisdom could remove or at least forget 1. But know if God intend thee good he will add grief to thy sorrow Thou thinks it a heavie thing to lose Father Husband or Wife but it will be a heavier thing to feel the burden of thy Spirit when God hath turned his Face away and taken all from thee that thou feâ—lest nothing but guilt within and death approaching and yet God absent Then will grief be added to sorrow Who then shall comfort thee 2. Thus the
heavy Luk. 12. He said Soul thou hast goods laid up for many years Take thine case eat drink and be merry therefore death was that night so fearful 1. Thus we see in experience and say I was finelie set I had paid my debt gotten a good portion built an house provided for wise and children in a good way of thriving and verie like to have risen and now all is gone For look how far the heart is lifted up in experience so far it is cast down in the want of any thing 2. Lust leads out the mind beyond present state and sets a seeking great things not content with present so both wanders in desires and uncertain hopes when they have gotten them with much toil they are left in 〈◊〉 moment and he laid in the dust 3. This deprives man of present good â—nd what he hath because of the want and expectation of what he would have But subjection is necessarie in all estates thus we are carried still in expectation of great matters that we forget the present one of great riches and certain inheritance for himself and his and it may be he or they dies a beggar Another of great joy and comfort and good will keeps low his heart in sorrow All expects a mending of their condition which till it come they pine and languish The way of rest is to walk faithfullie for the present and reserve the issue unto God SERMON XVII Isa 64.6.7 But we are all as an unclean thing all our righteousnesse is as filthy raggs and we all do fade as chaffe or a leaf and our Iniquities like the wind have taken us away IN this Chapter is laid down the earnest desire of the Prophet for taking away their rebellion healing their pride and security that so the judgement might be removed wherein by a Metaphor that nothing can reform Israel but God descending by his power and bringing down their high mountain For he acknowledgeth that God is faithful and wonderful in his mercy to them that wait for him and seek him in his way for whom he hath done such great things as were never heard of and then confesseth where the fault lyes In the former verse he shewes hovv ready God is to meet him that rejoyceth and worketh righteousnesse in his vvay and that yet novv he is vvroth because they have â—nned but that in his way there is continuance of his mercy and goodnesse and that man vvalking constantly therein shall be saved Then in the sixth verse a map and a plain description of mans estate without God that is laid down 1. Generally in their natural disposition as filthy raggs 2. In their holinesse or devotion all-our righteousness are as filthy raggs 3. In their failing and fading in all goodness like a leaf 4. In their miserie their Iniquities like wind takes them away 5. In their hardnesse none calleth upon thy Name or stirreth himself to take hold of thee 6. Gods absence from them because of their Iniquities 7. And last they commit themselves to God in submission as clay to the Potter and so after cryes for mercy and reconciliation and of restoring their captivity In those is continuance and we shall be savâ—d In thy way there is safety and continuance of comfort if we had hearts to continue faithful therein But we are So that Mercy Love and Truth are a continual act in God and never fails to man but when man turns to himself and his ovvn vvayes But if man could continue constant in faith he should be preserved in all dangers His mercy endureth for ever and his truth from generation to generation c. Mic. 6. Israel testifie against me wherein have I been wanting or failed thee How did he continue his love to Israel though they sinned yet he continued a Father though we sin yet he abides saithful Christ continues ever a faithful High Priest neveâ—â—easeth to make Intercession 1. For with him there is no shadow of turning he changeth not as man God is not yea and nay as a man in war with his enemies who hath a Captain wise and puissant to overcome if they bear their station and fight in confidence But if he out of his pride and infidelity run out into a way of his own and trust his own devices shall fall It was because he stayed not vvith the Captain so it is vvith us because vve stay not with him but run after some lust or device and think to prosper which skill fails For vvhen Israel stuck to the Covenant and endured hunger and thirst and drunk bitter waters and waited on him in his way they prospered But when they began to lust turned from him they fell through Infidelity 2. For no length of time nor work of man can alter him or his word but man running from him deprives himself 3. For it was Adams running from God and the Prodigal from his Father and the Apostates for denying and forsaking the faith that was their undoing 1. Hence we see why our joy and peace continueth not viz. because we continue not faithful in sticking to him But 1. Either blesse our selves with hearing of Redemption and yet live by the world and the flesh 2. Or tasting of the joy and freedom in the way of faith thinks all is perfected and lives not by faith but the World creeps in 3. Or receiving joy and assurance from God thinks to store it up in our selves which was Adams sin For he that thinks to store up faith and love c. in himself and thereby to please God or to receive from God is deceived For there is faithfulness in God and continuance in God but not in man So that here is our error we think to store up these by wit and diligence and by faith for there is no continuance or keeping of holinesse in man but in Christ for He is our Holinesse and Redemption Charge not God then as those in Isaiah 58. as though he failed for there is no failing in him but condemn thy self And yet God chargeth not man as though he had been a wanting to him Isaiah 1. as though man can do any thing to Him but because we are not fit to receive O that my people would have heard Because he hath not an ear to hear and a heart to receive what God would bestow on him Being fore-stalled with a conceit of his own gifts the sin of the Angels 3. Hence we see how hard it is for man to continue in any good way with God is continuance man failes oft for man is lothe to ly in the dust still and to suffer affliction and mourn but he will have some merry dayes and if God give it not he flies to the world and seeks it there And yet we know that man never finds life but in death and Paul never rejoiced so much as in infirmities which argues we are abundance of flesh but little spirit for one hour that we
what a weak staff he hath trusted to and often he crosseth his children therein when they have forsaken God He takes away the World because thou hast run to and trusted it he suffers thee to fall because thou trusts to thy Righteousnesse He hides his face because the Flesh grows wanton by his comforts Thus God daylie crosseth us and we take no notice and lay the blame on this or that and flee to the World for help but then he will come and whipe thee yet more 2. If the crosse ly long on thee the cause is because there is yet some looking for help from Flesh or some lust that will not yield thy stubborn heart is yet hardened by fleshly hope For when God hath accomplisht his ends then shall freedom come 3. God seeth that if we should prosper still we should be undone for fulnesse of Flesh and simple believing seldom go together nay he will still keep to such a dyet as thou shalt still have So will he keep thee under some crosse or temptation that thou shalt still need his help and by this Faith see his power and truth 4. That is Faith then and Religion that holds out in tryal for afflictiâ—n detracts noâ—hing from a man but shews what a man is if thy heart be not upheld by Isaac that is to say the World but by His Truth what matters it though Isaac be slain therefore Watch and pray that ye enter not into temptation that when temptation comes ye may stand and watch that is wait in Faith pray and seek help in him that is mightie to save so shall we be preserved no hurt to man by the crosse but much good for 1. Thereby Faith is purified 2. The flesh weakened 3. And love increased for then is man pitiful to others 4. The word prospers but never thrives but when the crosse goes with it For full hearts are unfit to receive it and man at ease easily shuffles it Take thy son thy only son Isaac whom thou lovest This God saw in him and would bring it under to separe his heart from his dearest object to him only Isaac was the only son of nature and of promise So that So there is in man some only son by nature of some dear object which he loves and wherewith he is intangled which must be slain before man come to live in constant peace and fellowship with God David and Absalom had great possessions there it in the world a lust of the eye and flesh c. 1. For man fixeth on something in want of God 2. While this lives the soul lives in and by it 3. This must dy or man must perish 4. And so far as mans heart fixeth on this it separats from God 1. So that the promise of Faith and living thereby doth sepaâ—at man from the dearest object of nature makes man obedient to the will of God even to the lâ—sing of all as He that loveth father or mother more than me is not worthy of me He that will lose his life shal save it And Paul saith My life is not dear so that I may finish my course for Christ loved not his life unto death Paul could die at Jerusalem Acts 21. For there through the world is crucified and nature brought into subjection 2. For not to love Isaac is unatural and yet to dote on him or to be tyed to him or place felicitie in him is bondage and argues a self-will and love not mortified as in David to Absalom hereby 3. God doth wonderfully free his people when by faith He knits man to himself He layes nature under foot that man may so enjoy all things in God that his eyes may be still towards him that he useth and enjoyeth as not using 4. This is to enjoy all things as lawful that is a lawful use of all things and yet not to be brought under the power of any thing 1. Away then with all halt and heartlesse obedience when man out of fleshly knowledge seems to flatter God with a few sacrifices which are nothing but the overplus and superfluitie of thy peacefulnesse fleshly will but when he comes to be tryed to the bottâ—m starts back as that obstinate disâ—bedience in all when mans lust hath ceased on an object and will not part but is a law that therein he fights against God in the way of Faith and Love and man in the common way of Equitie that so have it he will though to his own and everie one a beloved Isaac that is the treasure of his heart which though he will communicat other things yet this he keeps in his closet Yea man hath not only a natural love to the creatures but further thinks while it is but so all is well as to love wife and children riches c. But know this when it exceeds reason the Philosophers call it Dotting affection it brings man into bondage but more when it separats from God For there is a love naturalâ— which is soon satisfied and there is a violent affection that ever breeds bondage which placeth a happiness in that thing loved 2. Thus we see everie man hath his Isaac that must be slain for as Isaac was the natural son yet must be sacrificed So man hath not only the fruit of his own natural wit but even the joyes peace freedom that comes by the promise that must be slain or at least be offered to God that man may not depend on these but on the promise that so he live not by high Revelations but by the grace of God which is sufficient as in Paul 3. All obedience that issues not out of the ashes of Faith or from the power of Gods love rested on by Faith is nothing for not to obtain or coyn a Faith thereby but as a true expression of a believing heart And this shews Gods goodness to man crossing him of his chiefest object that so he may not cleave to it but rest in God and his Truth alone And get thee into the land of Moriah and offer him there Here is the great tryal of Abraham that he must offer Isaac in whom the promise rested So that he takes away from his people all stayes in the Flesh yea not only his beloved Son in nature but also the Son of the Promise and everie part in whom the Promise should be accomplished So that now Abraham hath nothing left but bare promise and all those means whereby the promise should be accomplished taken away So that God will sooner or latter take away from his people all stayes in the flesh though never so likelie in Flesh or reason that the believing heart may be bared and weakned and rest purelie and simplie on God and his Truth Thus he took from his Disciples even Christ in the Flesh also from Gideon his great hoste from the Jews their Temple and Ark wherein they trust yea Jerusalem it self that Jerusalem might come from Heaven which is the Mother
Spirit of our mind renews Which to Samaria was so joyful newes New wine first Love the Christians sweet beginnings Fine gold rich pearls the godly Merchant winnings Christs yoke made easie by the spirits oyls The Joy of Harvest or dividing spoils Not that I then did or do look to find Some strange Religion of another kind Then that wherein I ever have been trained Since first I from my mothers breast was wayned For so to do as I consider well Were tâ— make sure work soon to get to Hell But even the same say I that hath been taught Since God his Gospel into England brought Gods very Truth which that it doth not fit All ears and seasons man is faulty yet But to be short then was the time alass I can but only say That then it was I was I say more sensible of sin And of the danger it had brought me in But shall I now begin God's love to storie To me his wretch and is it for his glorie Especially If I shall there withall Shew how his favours on a dung-hill fall For though Sun-beams do draw from flowrie brinks Sweet smell yet carrion send forth filthy stinks Lord I confesse much sowen small increase found Of fruitful crop within my barren ground O let my soul ne're draw this curse upon her Thou can'st not bless her but with taint of honor 'T is only thou wâ—o can'st an answer yield Whether I Dung-hill be or fruitful field But if at all thou ought in me hast sowen Bring to perfection that which is thine own And leave me not as sin gives cause to doubt Among these Virgins who shall stand without Nor what I have from me in Judgement take But me a harvest for thy mercies sake I will say on then what my Conscience tells me And clear the truth since thus the case compels me The Good I did I say seem'd then more slender The ill more vile my Conscience much more tender Then now it is as having felt the smart Of God's great judgements with a troubled heart Gods Sp'rit what say I who now scarcely know If e're I â—elt it truely yea or no God's Sp'rit I say for so as then I thought Had to my Soul such happy tydings brought Of Gods great mercy in delivering me Who had so long try'd the forbidden Tree And thereby plundge me in such deadly danger As to Gods Cov'nant almost made me stranger That then me thought I felt his love more free Then I before could it conceive to be His love more free I say my self more vile Then er'e before unless I me beguile Then say I what Not liberty to sin Because of freedom God hath set us in So that one may whoredom and these commit And not withstanding not offend in it Nor that the Spirit so renewes the will As quite excludes all motions unto ill O Blasphemie dute any brag of ground Wherein there may such cark oâ— grace be found Nor of Gods presence knew I ere such sense As drives from his all sin and doubting thence So that one would not thereof be beriven No not to change it for the joyes of Heaven Nor that the Spirit doth without the Word Unto our Souls sufficient light afford Nor that one may adventure on a sin Because God will be glorified therein But this I saw that there 's a rest of faith Which sets Believers free from hell and death That out of us our health and life is wrought That out of us the same is to be sought That Gods elect even from their second birth Unto their death are strangers on the earth That precious liberty they thereby win How sweet a thing it is to master sin How this new Law doth set Believers free How Christ his yoke is perfect libertie How this can be that men can part from ill When dangerlesse they may do what they will That God sometimes his presence so reveals That for the time both sin and sorrow vails How such shall think that while be 't short or long They nev'r shall move their hiâ—l is made so strong That more one doth from this degeneraâ—e The more he falls to pride or worse estate How God doth draw by his sweet cords of love Souls here below to live with him above Who whilâ—s they see Gods will is so o strange Their present bless for greater would not change Not but that they full freedom would require But thus to Gods will linkt is their desire Whaâ— power with God this law of love doth give How in his Members Christ is said to live How grace doth with a Metamorphose strange Deep threatnings into exhortations change That th' World Flesh Sin yea Satan and the rest Are for Gods Children sorc't to worke the best So God for his good out of ill doth draw What 's life to God what 's death unto the Law How first the Law doth Man in bondage bring How Christ his death hath tane away the sting But now of late as I must needs confesse To Gods great glory and my shame no lesse I have been through the Tempters subtiltie Tost with temptations of inconstancie Not in respect of our Religions ground I ever doubted to be safe and sound But in regard of some particulars About the which have been so many jars As whether there be any living wight Who like to Gideon walking in his might Doth sin down right like Midian's host destroy Whose heart God fills with such continual joy In his great love such strength against their sin That faith in them hath long unshaken been In which his love their souls are so set free As they therein can walk at liberty Such as that sin can neither break their peace Nor upright walking confidence increase This hight of Grace do so exceed my skill I needs must say that title it who will For mine own part I utterly disclaim it I mean the having not the will to gain it No not the will to gain it so I say Wherein I trust I go not far astray For sure I am if faith were firâ—ly â—here It Lyon like the liâ—bs of sin would â—ear More faith more love the surer is the knot Yea such a one as sin dissolveth not But rather shrinks to nearly to apâ—roach The Mint of faith its copper c yn to broach Or if it do it s but as though a rush Gainst shining shields his pricks should proudly push But wo is me how should I frame my tongue That some men here should not conceive me wrong I do not I broach newes of such a state Where blocks of sin ly not in graces gate But that his heart 's more safe that 's better guarded That fortress surer which is strongly warded Faith is a fortress Love lyes strong within To keep the hold lest Foes should enter in When Gods bright cloud his Temple doth fulfil Lesse room I trow remains therein for ill The Bridegrooms presence whiles the same doth last Workes joy and chear
fruitful soyl Some having try'd these things cry out that this No other but a meer delusion is I mean who try the danger to rely Without like inward power or liberty And in loose hearts it doth in very deed Dangerous errours and confusion breed By accident while men will take in hand To know above what they do understand And these are in this manner said to know Whose brain without the heart in these things go This is that new cloath on th' old garment spent Which is a cause that all the whole is rent And that new wine into old bottels fill'd Which makes both wine and vessels to be spill'd Which if Christs words as they needs must be true God 's not a workman which makes pieces new But all at once new hearts new hands new will New love new hate new joy new fear new skill If any frame and have not all of these Proportionable such their labour leese As who of liberty such teachers been As little lack of beeing slaves to sin Sometimes confess they beeing on the score Of upright Christians so esteem'd before Thinking themselves so too hold this for lewd Till after they repentance had renew'd But O so sweet then was that little crumb More sweet then honey or the honey-comb For want of this renewing oft a heart That cooles in grace to works would backward start Nature and reason for the soul refining To make her worthy thereunto inclining That so works might stifle and stop the breath And thrust themselves into the room of faith The part regenerate that it might obtain Its ancient fellowship with God again Not so as though the part regenerate smelt The Hirelings task but much much carnal felt The whole to be and so must needs come under The burning mountain and the voyce of Thunder Or else become these two extreams between Of neither partie but a libertine It s not brain knowledge that doth make men free But where Gods Sp'rit is there is liberty In quantity as faith proportionable And other graces too are answerable Then who so is in this untoward state With those who fear God worse than death to â—ate As they can neither make themselves believe The Laws their Lord nor yet by faith can live Their way is this since they will needs be free Map of their Faith to let obedience be And judge if small or none be this proceeder According thereunto is that its breeder It s wantonnesse which makes this Word so haâ—ed I mean the Word Liberty and so be rated To witt when such as Liberty professe Thus turn God's Graces into wantonness There is an holy Liberty I grant Which may the Devils and all gain-sayers dant And therein also difference of degrees As in the brightness of the Stars thou sees Which with our late Divines I think more clear In our posterity shall yet appear When once the Stone that 's cut withoutten hand Shall like a mountain cover Sea and Land When God by his sore plague shall on a day Leviathan that crooked serpent stay When he shall so his vineyard purge and fine That men shall sing of red and purest wine When under David his anointed King He his out of Captivity shall bring When they who once did pierce his dearest son Shall weep and mourn for that which they have done When a New Temple God shall fashion so As streams of life shall from the threshold slow Where shall resort devoid of Doggs the clean For it s no carnal Liberty I mean But of this pitch this Iron-age comes short God hath no doubt his time reserved sor't When as his Church even here on earth shall close With this sweet doctrine faster I suppose Yea even now I dare not say but some May to good measure of perfection come As good presages for hereafter be Of New Jerusalem's prosperitie As Wickliffe and John Huss in ages past Were of that time when Luther came at last I fancy no particulars herein Be who they may who have or first begin If thou seest some to aim at here and fall Thou thinks to stand look to thy self withall But that it may appear this Sate's not fained Look Master Rogers how it is attained Which if that some in weaker means have got Gods mighty power and working limit not If such through want of constant strictnesse lose it Take thou good heed who better knows to use it The well beloved sometimes skippeth in When almost past all confidence we been And whether his abode be short or long Whiles it remains it makes a chearfâ—l song Untill which time let still Gods Child expect God in the means and watch but for the effect It 's inward work which out the other bears It 's the first mover that first moves the sphears Let that within still guide the rains or curbe And sort thy motion to its proper orbe And if at any time flesh get the raine Rest not untill it be redeem'd again For otherwise insensibly will grow A senseless slumber and thou shalt not know Or such occurrences as whereof the least May bring more danger than can be exprest As sloath prophanenesse and such like the seeds Of many hateful and accursed weeds The whiles men do the stock of grace imbessil Striving to carry sail above their vessel The head unwealdy for the body grown Makes topsie turvye all quite overthrown This is ov'rwise and overjust to be Whereby so many desolate we see To censure strange opinions which I know not I may not take upon me No I do not But this is blam'd in Familists I hear Which others also may have cause to fear All I can say is I would have men be Wise as is said after sobriety For he that faiths proportion will exceed Looseth his labour and withall his meed Yet to beware too then in no wise plead For backwardness and standing in a stead By these and like words men no angels are Who love to climb a fall let them beware To dream of constant fellowship with God For weeks and moneths is but conceits and odd These and such phrases while men often use Many do them to sloathfulness abuse I know they have their use and proper place But such is seldom and a rarer case While men to press to good works are too slack Striving to keep a streight unstrained back For we must wisely words and speeches sort After as times place persons fitteth for t Had one to Pauls worke proud Galathians taught St. James his doctrine he had over raught Or this to James his Auditors apply'd That faith alone sets free had gone aside Though both be true each must applyed be Still to mens several necessitie Witness the State in general of the World Which into such security is hurld Security nor Ignorance I trow For most have knowledge more then will to do Though I must say to know and not practise Is no sound knowledge counted by the wise And though it may be thought
thy friends at all That can relieve or ransom thee from thrall I tell thee true as sure as I do live Thou shalt not dye for for thee I will give My only son and he shâ—ll pay the prize Of all thy debt I swear it to thee thrice For rather then that thou in this thy state Should dye and from my love stâ—nd separate I will perform that which before all time Was wiâ—h me then and in my love did shine My word is past to thee it shall appear Which shall thy nature once again up rear By assuming it to my self wherein I will a living life to thee begin For I to death in that same nature thine Will subject lye that then the God-head mine May there appear to be that mighty one The which shall trush like to a mighty stone Thine Enemies and captive lead them all And thee redeem out of thy sinful fall For I will that decayed natuâ—â— thine Assume unto my word the God-head mine Wherein I must perform my Fathers will And andergoe his mighty wrath untill It satisfied be for every one And thus thy debt I will discharge alone And when thy sin and death and hell and grave Hath got on me whatever they could crave Then I 'le triumph and captive lead them all And free thy Nature from thy former fall And in the same I will triumphant ride Unto my Father there I will abide At his right hand there I will reign so long Till sin and death and all that darknesse strong Stand subdued among my people all And then the Kingdom to my Fathers shall Be resigned that so for evermore He may be all in all as heretofore THE SOVLS ANSWER NOw Lord what lets that this thy love to me Doth not yet shine unto my heart so free To make me know and fully understand My happiness which yet is in thy hand Wilt thou not now at this same present time Declare thy Kingdom to this sense of mine I fain would know how thou thy love to me Would so confirm that I may cleave to thee THE LORDS REPLY O Stay a while that way I 'le from thee go And thou after thy flesh and sense also Shall not me know for I will far ascend Above those thoughts yet I an ear will lend Unto thy cry yet is it fit for thee Thou still attend in thy humility The time and season that the Father hath Kept to himself for so the Scripture saith I tell thee true this way thou looks for me I will not come but that way will leave thee Which when I go it shall thy sense so try That down shall fall that which thou lifted by And this is fit it should be done to thee Or else the Comforter thou shalt not see Let not thy heart at this be so agast As though it should for ever with thee last I 'le come again according to that life Of holy Ghost so that no evil strife Shall shut thee out from my dear love wherein I will a living life to thee begin Then let not sorrow fill thy heart so fore As though that thou should meet with me no more Wait but a while in that Jerusalem And thou shall see again that blessed Stem Jerusalem thy heart that now lyes desolate Which of my presence makes so high a rate As by the flesh a Tabernacle there Might builded be to keep thee out of fear It matters not though from thy sense I go I will not leave thee now and alwayes so For when thou thinks that I am gone for ay Wait thou that while for then 's the time I say That I 'le appear my sp'rit it shall descend Into thy heart and thee it shall defend From all thy foes which do encamp thy soul And bring thee where thou shalt without controulâ— Received be into that lasting peace Which shall abide and in thee never cease For then I will give thee my sp'rit which shall Seal thee to me in that true love withall My tokens true which shall not thee beguile Shall be within thy heart and mind and I 'le So charactere my love therein that none Of all thy foes shall hurt thee for that stone That I have cut out of my mountain great Shall fill thy heart and unto dust shall beat Thine enemies all and in thy heart I 'le write Again my Law that first I did indite And therein shall my spirit freely move Which shall be witness of my dearest love And in thy heart there shall my temple be There will I dwell so I assure it thee And thou in me shall be thy resting place From all thy sins in this my day of grace And live in me by my own life alone And thou in me and I in thee be one This is my word from me to thee it s gone And shall prevail as that chief corner stone That shall be lay'd within thy heart so low That death and hell shall never overthrow THE SOULS ANSWER NOw Lord what have I more to thee to say This breaks my heart I can it not deny That golden chain that 's ty'd about my neck That word of thine that gave my foes the check Hath wounded me and win my heart that so From thee and from thy Word I cannot goe Here will I dwell my heritage doth stand On thee alone and builded by thy hand And I will feed by that same water-side That floweth from thee and I will abide Within thy house thy praises forth to tell Thy house my heart there will I with thee dwell For there I shall behold thy wonders all Thy lovely works freeing my soul from thral That pierceing word that made my heart to bow And all my Forces for to overthrow That pure truth that made me naked lye And bair'd my heart before thy seeing eye As in that day in Edens garden I Did eat and drink of the forbidden Tree That living Word wherein thy footsteps shine In love to me in purest streams divine Of thy true light that now my heart so free Of thee shall boast of that same libertie Where I shall stand in that same truest vine And root of life whereout in me may shine Thine own life streams for ever to declare Thy loving wonders in me great and rare And that I may Lord grant me still mine aid Thy Spirits life as unto me thou said Whereby thou mayest within my heart indite Thy living Word That Lord I pray thee write In Table of this meek'ned heart of mine That there thy Image once again may shine In living power and lively streams again From thence may run in such a heavenly strain As I may live and in such union dwell With love divine as may again I 'le tell Reduce my soul from all duallitie And set me fast in perfect unity From whence as from a perfect fountain fair May spring in me these lively graces rare Whereby I may in those same lively streams Preserved be and by those
for he dwels there all things else only ease the flesh 2. All other things prosper according to his presence and not according to the power of the Creature 3. All other things are but miserable comforters but only a putting off for a time and forgetting it but it comes again with more violence like a sore ill healed 1. And yet how do we in any strait run to any thing rather than this For first The World saith Come to me and I will relieve thy want Be diligent apply thy mind to me seek and get me by violence or any way and I will ease thee and we run to it with love and confidence and yet never a whit eased or satisfied 2. The Flesh saith Come to me I will rejoyce thee and ligâ—ten thy heart and put away all thy sorrow I season all sadnesse with mirth and delight we follow 〈◊〉 and yet in the midst thereof the heart is sorrowful 3. Reason saith Come to me and I will guide thee â—nd let thee see Comfort Look at thy righteousnesse â—olinesse thy diligence and knowledge of the Word â—hou art so good and so good above others thou hast â—o reason to be heavy and yet man is never the better These are all the Promises of the god of this World 4. Nay saith Christ But turn thine eyes from them all come to me believe and wait and I will refresh thy heart pardon thy sin preserve thee in trouble and keep â—hee in death and this never deceives 2. And the reason why we come not after so many â—alls is because we are not weary or think to find ease else-where and so long we never come viz. till the Word have revealed such a misery to man of which he is now sensible that all things cannot remove For while man 's fleshlie hope remains he doth not respect Christ Christ hath nothing to do with any but sinful miserable man Therefore we come not because we are not burdened or but so as we think either the World shall help us or we shall be able to help our selves Mans burden may be reduced to four Heads 1. Temptations of Satan 2. Guilt of our own Hearts and Want of the Fathers Love 3. Rebellion of the Flesh Corruption of Nature 4. Want and Miserie and Affliction in the World Minde and we shall see that one of these is alwayes the burden under which we groan The three first properlie to Believers either entring the door of Faith or straying from the Faith received 1. Satans Temptations are a grievous burden and snare when he crosseth by Reason the Truth of God for so he possessed many in Christs time and now prevails with many also Sometimes with strong black Arguments vexing with fear doubting and distraction calling the Truth a lye 2. Guiltinesse of Sin by the Law lyes heavy urged also by Satan filling the Heart with fear and disruâ—â— the conscience unquiet and the heart not estabilished in Faith but still hath an eye to his own unrighteousness and thinks if he were more holy and righteous all should be well But the remedy is to accuse thy self still confesse the Lavv meet the curse and bear Indignation yet turniâ—g from these Arguments of Reason Tell the Devil thou never sinned against him but obeyed him but against Christ and that he hath taken to himself that all thy sins are now his and his righteousnesse thine Then begins a spark oâ— Faith to arise saying O that I could b lieve these groans are helped by the Spirit and then comes the feeling of joy and gladnesse 3. Rebellion of the flesh is a burden to Believers when he would do good Evil is present drawing unawares to vile courses still pricking him forvvard to tickling Lusts dravving still to look to the world and so darkning the light of Christ in him But see that it be a burden and whether it be not the strength of thy fleshly wiâ—l not yet subdued that it is a burden rather because thou canst not have thy own will than becâ—use thou canst not have thy will subdued Like a frovvard vvife vvhich saith She will be content and let her husband do what he vvill but withall frets and repines because the husband will not yield vvhich he must do or else she vvill never be quiet Here not the frowardnesse but the crossiâ—g of her vvill is her burden She is not a burden to her self but her husbands vvill is a burden to her and she unto him so with God But if it be a burden indeed no remedie but Christ Thâ—t thou let him see and knovv that it is thy greatest burdens and not trusting thy care diligence or watching nor fighting with fleshly vveapons but lay down all and wait on him vvho hath power and by vvhom only sin and lust is crucified 4. Want trouble and misery in the World lyes heavy on all For flesh vvould live in fulnesse and see somewhat a fore-hand and it may be thou art in want and persecution even for Christ no remedie but Christ and â—â—e Word of Truth For here thou seest the promise to any burden whatsoever Therefore doth sin in thy â—â—lf or want of comfort doth outward Crosses as a worldly husband froward wife bitter enemies sickâ—esse and provertie oppresse thee Sit still and say with â—onfidence and bind Christ to his Word Thou said â—ord thou vvould take away sin crucifie the flesh â—ind Satan bear all my weakness stand by and be acâ—used for me before Counsels Here I am thou knowest â—â—y burden that these ly heavie on me I am vveary â—o bear them I believe thy Word and vvait for thy â—elp 3. So that it is not because we are troubled thereâ—ore to think that he vvill ease us but by trouble being â—riven to him with cryes and faith for the trulie burâ—ened heart is a praying and believing Heart and so a â—ender and broken Heart that all the World cannot â—ure But these are hard But vve are at ease in Sion not â—roubled not weary and therefore have so little fellowship with Christ because we have so much fellowâ—hip with the flesh Take my yoke upon you To live with Christ then it â—s not to believe and live in pleasure case and wantonâ—esse of the Flesh but to bear his burden and yoke heaâ—ier than that of Rehoboams whose little finger was heaâ—ier than his Fathers hand For this is affliction of Spiâ—it killing of the Flesh losing of the World Life and â—ll and yet the believing heart stayed on God in hope â—nd Faith in his promise patiently suffering his will â—hall find rest therein to his Soul though he be pinched â—nd killed in the Flesh. So that Simple believing in Christ and vvalking vvith him â—n the patient willing bearing of his cross and quiet â—ubjection to his will in love is the only way of peace â—nd rest to mans restless heart Jer. 1. This is my burden â—nd I will bear it Lam. 3. It 's
good for a man to bear the â—oke in his youth Mic. 7. I will bear the indignation of â—he Lord because I have sinned If you will be my Disciples take up my Crosse and follow me Phil. 3. Lâ—â— the same minde be in you that was in Christ who when he was reviled reviled not again Nay he prayed for them 1. First If ye suffer wrongfully and take it patientlie the glory of Christ resteth on you For it s not the framing of the World and all things to our wanton minds but our minds to Gods will that'â— our rest For when we will one thing and God wills sends another then the heart of man is vexed be cause he cannot have his own Will 2. There is an unavoidable necessitie that when man begins to believe and to follow Christ in his Word the World will crosse him Satan will tempt him and God will trye him which can no way be helped but by suffering as Christ did 3. Faith gives a foundation of rest to the heart iâ— Gods Word As with Christ who was the Word of the Father but the Crosse destroyes the Flesh and keepâ— Faith in life that Gods power may be perfected iâ— mans weaknesse 4. For to a believing heart the Crosse is no Crosse and to the unbeliever peace is no peace For he hath peace that seeks not peace And he that flies the Crosse shal have the Crosse Foâ— it s no Crosse to them because it but weakens and crosseth the Flesh which he would have crucified But when man would have Christ and ease fullnesse and joy in the World then it is a Crosse to him Now this Yoke must be taken upon us not vowing vvilful poverty in solitarienesse This is but to flie the World to get ease but to bear it quietly when iâ— is sent of God Because we believe and know that iâ— comes to passe by the certain knowledge of the Father and so the Flesh grieves at the Crosse yet the heart imbraceth the Fatherly will freely and with a willing mind None bears the Crosse willingly that seeks easâ— in the Flesh. Now the Crosse and Yoke that Christ bare was 1. The Wrath and Indignation of the Father anâ— want of feeling his love My God why hast thou forâ—aken me and he alone trode the wine-presse of his Wrath â—his is an heavy burden man must bear this Mic. 7. I â—ill bear the indignation of the Lord So when man is â—o sensible of his own guilt that he bears patiently the Wrath of God thinking nothing too much that lights â—n him and so waiâ—s for mercy For God layeth this â—pon man now he smiles and then he looks upon â—an as an enemie all must be born in Faith that man â—ay be brought down 2. The sins and infirmities of the people They were â—oward they were rebellious received not his Doctrine â—ay continued blind and unfaithfull after many miâ—acles They dispised him and his Doctrine yea many â—ell away and became enemies to him and his truth â—nd yet all this he bare patiently He mourned for the â—ardnesse of their hearts wept over them he prayed â—or them As Paul became all to all he bare the care 〈◊〉 fall the Churches And so man not fretting and conâ—nding or justifying himself and judging them but paâ—iently bearing the evil proving if at any time that God will grant them repentance If all do not as thou would have them nor are such as thou expects conâ—ider thou art the same by nature and what thou art â—od they also it is by the will of the Father 3 The oppression of his adversaries with wrongs â—nd slanders and persecution prisonment and â—anishment and yet he bare patiently and prayed â—or them though they did all unjustly and so he sufâ—ered for righteousnesse They took away life and â—ll So that though man be persecuted and reproaâ—hed and counted the off-scouring of all things Yea â—o go through good report and bad report and passe â—y all taking no notice knowing that God hath sent â—hem to curse 4. Want of worldly riches and pleasure oft in poâ—ertie Yea He had not whereon to lay his head he had â—o sumptuous houses nor rich treasures but one poor â—â—g in the hand of a thief for he would not be troubled himself nor trouble no good man with it he had not his varietie of dishes or costly apparel not yearly revenyes nor certain estate Nay he had but for the day yet to believe and to be content it s but an easie burden 1. This Doctrine is foolishnesse to the World which know none other good but the World It s hard to perswade a wordly heart that there is so little good oâ— certainty in the World or that there is a freedom in forsaking it for they think it impossible for they have nought to trust too but that but when man hath another to depend on he lets it go and looks for supplie from him 2. And its little known in the Church We all professe the truth of the Gospel but not learned to suffer with him We like an easie full joyful Religion well to mingle Flesh and Spirit joyn Christ and Mammoâ— together but here is never pure believing Hence many fall from the Gospel others live in daily vexation oâ— securitie having not learned this lesson So that we presume that we do believe and shall stand and yet alace when the Crosse comes it s a question whether we believe or not As Peter 3. So that Christs yoke and Crosse never hurts the Church as in the time of the Martyrs it purified Faith It is a practical divinity it manifests mans weaknesse Gods power and truth which before man thinks not of but now he believes and feels 4. Why then should we fear affliction why do we grieve and mourn and cark and care Thou canst not deliver thy Soul thou frets thy self and God hath set that thus and thus it shall fall out to thee which he will order to the good of all that trust in him Rest then patiently a while and the deliverance shall be glorious Learn of me If you will know the way of rest hearken not to the Flesh pleading for ease nor to the World pleading for wealth nor to your hearts pleading for joy and peace in the World But I will teach you another way which is foolishnesse to the Flesh death for the present but life and freedom for ever So that Man comes to know and walk in the way of life peace as he is taught by Christ and in subjection learns and is guided by him Eph 4.18 But you have not so learned Christ c. he leads unto all truth He is the Prophet of the Church and hath all Wisdom Matth. 5. It hath been said of old but I say unto you c. And in the new covenant they shall all be taught of Christ here none knows the Father but the Son 1. For he only knows the mind of the Father and
betterness than before that because of this good qualitie c. judgeth well which only shews the goodnesse of God to man and not of man towards God and so it is this proud opinion that maâ—s all 3. See what a proud thing man is that though a begger yet will needs be on horse-back Hast thou any thing that first thou hast not received it and then why boastest thou as though thou hadst not received it 2. Hast thou any thing properly thine or in thine own power but in the hand of another or canst thou stand one hour thereby 3. Dost thou not marr every thing that thou meddles withall as the Word Prayer c. though good yet in thee nought 4. Dost thou not dissemble with God thy self withall that when thou Professest to trust God and seek his glory dost thou not chiefly trust Wisdom Righteousnesse c. and seekest thy self when alace I all mans dayes are repenting dayes that the Kingdom of God may be daily built up in us 4. And the deceits of mans heart are endlesse For fâ—rst when he thinks best of himself then he is the worst 2. When it is the World indeed that gives all Life He hath a cunning shift so to carrie the matter that Christ shall bear the Name 3. And what ever is revealed and wrought by Christ himself in his man hath a cunning tricke to shape the like in conceit only the one hath them in his head and the other in his heart 5. It is not Christs Religion that puffs man up but that pulls down that Christ may Live in him 1. One sets up the World himself and casts Christ off 2. Another sets up Christ and casts himself down 6. So that truely to know our selves and not to be beguiled is a great mistery not deserved but by him that knows the secrets of the heart For with man he goes for current when God accounts abominable He would have known who and what this Woman had been Here together with his pride in regard of himself he goes a censuring of others even of Christ himself and he judged him because according unto their Tradition he did not cast her off Even indeed because he was merciful to poor sinners So that He that out of Ignorance hath a good opinion of himself hath never a good conceit but a hard sensuring of others and hath pity and compassion on none he that is not partaker of mercy never shews mercy to any but judgeth all even Christ himself Thus the Pharisees justified themselves and condemned all else not like the Publican Isa 65. Stand by I am holier than thou Col. 2. Touch not taste not c. And thus they accused Christ why eats your Master with Publicans therefore not a holy man The elder Brother of the Prodigal I have obeyed thy command but this my Brother hath wasted all with whoors and harlots 1. For pity and compassion to others ariseth even out of feeling and knowing of misery and weaknesse in our selves 2. Comparative righteousnesse is a great plea and argument to a rotten heart nay man never arrogates any things to himself but he judgeth hardly others Nor judgeth others but hath an approving of himself or else why judgest thou another when thou doest the same or a worse thing 3. For those men live by Sacrifice and not by mercy and therefore will have Sacrifice and not mercie for it But Christ will have Mercy and not Sacrifice Sinners not Righteous And this arised out of meer blindnesse in mans self which hath covered his filthinesse with fig-leaves and so tyes Religion to some certain qualities and actions which whoso wants he judgeth and sin in man and mercie in God which is the foundation of all he feels not 1. This shews there is more Pharisees than Publicans in the Church and more that live by sacrifice than by mercy when every one hath a stone to cast at another preying into everie failing judging out of their own rotten hearts that to be a fleshly libertie which flows out of meer love as here in Jesus Christ Nay this we all fall into in casting off or secretly judging every one that is not of the same way with us aggravating the fails and slips of others But I demand What seest thou amisse in them that is not in thee thou thinks Judas a traitor and art not thou the same how often hast thou sold and forsaken Christ for lesse and caused him to be reproached and slandered crucified even for the satisfying of some base lust but thou shalt see when thou feels either his free mercie or thy own misery that thou wilt judge none 2. Hence ariseth all Sects Contentions in the Church even because every one hath a good opinion of himself and judgeth all that are not like him Thus everie Sect condemns others But Christ came not to condemn the world but to save it 3. Nay And this corruption lives in us all how apt is man to forget himself and fall upon others not only to judge their way to be evil but their very estates with God If God bring us before his judgement seat who is able to abide 4. And thus we judge Christ and his Word and are not judged by it we frame it to our own mould are not framed by it as the Pharisees judged Christ prophane because he was not more severe against her would have had Christ to have been a man of wrath judgement and not a mediator for Sinners 5. But Christs Religion is a humble pitiful merciful Religion which indeed is the life of it For this man had Knowledge and also Righteousnesse but no mercy nor love which proved all to be nothing Then said Jesus unto him Simon Simon Here he first convinceth the secret hypocrisie of the Pharisee So that Though man walk unblemeably in the eyes of all and religiously and holily in his own eyes yet in the highest perfection of man God hath somewhat to say unto him As the young man Thou yet lakest one thing and to Saul What meaneth the bleating of the Sheep The Pharisees thought themselves safe but Christ had still somewhat to say 1. For the Word of Truth searcheth the secrets of the heart 2. God judgeth and condemns that which man approves Yea he will bring all to judgement conclude all under sin that no flesh may glory for all mouths must be stopped and none able to justifie himself 1. So that all our secret hidings and coâ—ers will not serve God hath still something to say to us though we strive to make all so sure that he might not accuse us yet all in vain for we know that when we have hardened our hearts in security yet God either by secret Testimonies of guilt or by his Word and Truth is still pulling by the slieve though we slip away yet he will discover at last Two things keeps all men out of Christ under a kind of
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
for this than all other sins in the World 1. Woe then to the deaf ear and hard heart of man that can neither hear nor believe what God saith so that to some we see 1. It is but a fable and a thing of no account 2. Others reverence it and seek to know and cove◠themselves under it 3. Others are stricken with the Glory and Majesty thereof but fleeing to their own Inventions are cured and flie high above it 4. Others are filled and revived and live by it only not minding what the world or the flesh saith but what Christ saith 2. So then that which most opposeth the Devil is the Word of the Gospel he can deal with all but this but this discovers his dephts and draws men out of his Kingdom And if it live not in man then Satans Word lives in him either that of the Serpent to Adam or that of God prevails and we live thereby 3. But know this will be a heavie word one day to those that now cast it off prefer their own Lusts before it when the day comes that the World all fails man with those Luke 13. We knock c. He shall say I gave you my Word I sent you my Prophets I told you by them that you were deceived that the World would beguile you I sent you my Son to make known my will he walked in the way before you I gave him Power and Wisdom to guide you by his Word unto Life I told you there was no Saviour to man but only he But this Word you despised and would not regard You believed me not but counted me a lyer you trusted the World the Wisdom of the Flesh I would have performed Life to the uttermost but you trusted me not but counted Christ a deceiver Therefore now your blood be upon your own heads and now that Word which you have cast away must judge you For my Word must stand 4. Happie he then that lives by his Word and in whom it lives for all things else alter and change yet this abides if man stick to it Though for the present we feel no sweet to the Flesh yet in time it comforts the Spirit and yet how often do we call it a lie and judge the Word and are not judged by it either framing it to our own wills or lifted up above it or basely sunk down from it but every way forsaking it when indeed it is the sure foundation to be waited on untill the day dawn and the day star arise They by the way side These are four sorts of men in the Church The 1. Are like the high way which is so troden by the dayly path of men that it is hardned and the Seed can take no root therein Such are in the Church So that Those in whom the World and Lusts hath a daily continual path and custome becomes so hardned thereby that the Gospel takes little effect with them So had Israel Isa 28. That they made a mock of the Prophets so the young Lawyer 1. For hereby the heart is filled and sore stalled Psal 119. They are as fat as brawn regarded not thy Law 2. Hereby is the ear stopped and the heart hardned like a drunkard that they can hear nor minde nothing 3. For if that everie passage of the World leave such a wound as in David what a bondage when it hath a path way and is become the verie Shope wherein all vanitie are bought and sold 1. Hence it is that worldly hearts that are flesht therein do least minde the Word How hardly do these enter Like the high way that is neither fit for Corn nor Grasse And hence ariseth that damnable carelesnesse under the Gospel Who hear and care not whether there be a God or not Satan hath these in a fare stay 2. See what a distemper the World workes in man mind that it makes him mindelesse of God and himself too 3. Hence our verie Preaching and Hearing even lest labour for we cannot shout so loud but Satan will out-shout us 4. But well worth tender hearts that lye in miserie and everie Word of God sticks to the heart Lest they should believe This is Satans end So that Satans main drift to hinder mans Freedom and undo him is that he may not believe They on the stony ground Here is the second sort i◠the Church in whom the Word hath a certain Work but note 1. Effectual wherein 1. Their condition is hard and stonie 2. The effect it had They rejoyced and believed for a time 3. Their failing in time of temptation they sell away So that That an hard heart bound and closed up in him-self and his own self-self-love is altogether unfit to receiv◠any good from Christ and his Word Eph. 4.17 〈◊〉 of the hardnesse of thy heart So Israel they erred in heart because of the hardnesse of their hearts Christ was cast out of their Towns Psal 81. Psal 78. Wondrous things did he in the Land of Ham. Two things chiefly harden self-self-love self-wisdom For when man is lifted up in conceit and opinion in doing something to God and not poor and begerly to receive he sends the Rich emptie away For the whole Doctrine of the Gospel is not what we should do to God but what we should receive from him 1. For the Gospel is soft and lowlie and tender and must be sown in tender hearts of Flesh The Law was written in stone but the Gospel in the hearts of Flesh This hardnesse is nothing but the closing up of the mind in self-self-love or of the creatures and depending thereon loving living and delighting therein so that Mercy in Christ is despised 1. Hence see why the Gospel prospers not viz. because of the hardnesse of our Hearts because that we neither feel our own misery nor trust in Gods mercy 1. Some so confident and closed up in themselves that they trample the Word and Christ under foot 2. Others know and comprehend it but hard and bound at the bottom 3. Others dispute and talk of it from a hard heart no faith no bowels of mercy but talk as Lords and Masters of the Scripture and so nothing but unprofitable found and pride and vain glory are the bellowes that blows it and in all these we see 1. They seek themselves in all things their own glory and good 2. They have no Mercy nor Pity for others misery except partial in respect of their own way and glory 3. They censure judge and condemn all but themselves 4. The World and the losse thereof sticks deep but not the Word For our own misery and mercy in Christ only breaks the Heart 2. We see then whom only the Word profits viz. Tender Hearts that ly lowe melting in Misery and Love these pity others these are killed and made alive by the Word as in Christ who mourned for the Peoples hardnesse was partaker of mans misery and yet saw Mercy
of the Father 3. So that all Knowledge all Passions with a hard heart are nothing and nothing more hardens than that 4. And all things prosper according to the disposition of the Heart learning c. are the works of man but saith and a broken heart the gift of God only This Word may and doth worke many Passions a light belief in many and yet never partaker of Christ therein as Ezek. 33. They heard and shewed love And Herod did many things for the Knowledge thereof is glorious and the evidence of the Truth convinceth man to make him inexcusable But these are but First Stirring of natural passions Second Or informing Reason more clearly Many such Passions we see stirr'd up and all nothing So that fits passions lights and easements come and go but misery in man and mercy in God remains ever And the life of faith is not any strength or quality in man but a tender heart open ear to hear believe Gods Word live thereby SERMON VII Isai 57.10 Thou hast wearied thy self in the greatnesse of thy way Yet saidest not There is no hope Thou hast found the life of thy hand therefore thou was not grieved IN this Chapter the Prophet first bewails the losse of the Righteous of Israel which was not laid to heart but they presumed still of their own strength without God Then he calls the Rebellious to a reckoning to convince them of their Idolatry and carnal confidence and to see the vanity of their way and their misery and captivity ensuing And all by a Metaphor of Adulterers that have forsaken their Husbands that would have been a safeguard unto them and joyning themselves unto others which would be their downfal As first that they had joyned themselves to another than to him and had made a covenant with them and sed themselves with beastly pleasures in satisfying of their Lusts sometimes covertly behind the door Sometimes lifted up in their conceits as upon a high Mountain Then their carnal confidence in the arm of flesh in going to the King of Assyria and then when he failed to the King of Babylon and so concludes they have sought all wayes of wearinesse and yet returned not to God Wherein he shewes 1. The frowardnesse of Mans Heart and his many devices to nourish his fleshly hope and put evil from his thoughts 2. The ground of all tâ—is vain confidence is because he find the life of his hands for the present therefore not grieved Thou hast wearied or toiled thy self viz. Sought out all devices and wayes to nourish hope even unto wearinesse and yet saw not thy miserie So that All mans toil in the Flesh wherein he wearies himself is only to feed his hope of safetie without God to keep evil from his heart and eyes yet all in vain for evil shall over take him in the end Yea though man daily see the wearinesse and vanitie of his own wayes that they prevaile not to the satisfying of his own lust desire yet he still seeds his hope thinks he shall put the evil from his heart As Israel though they saw they prospered not in their designs by their fleshlie power yet still sought to the arm of Flesh trusted it Pharaoh though God wearied him with his judgements yet he was still hardened against him The Pharisees though they saw they prevailed not against Christ yet ceased not to fight against his Kingdâ—m The Wordling though he toile in wearinesse yet still at a want yet he cannot cast off care but hopes to gain satisfaction And Balack Balaam Isâ— 62. They will nâ—t sâ—t but they shall see For man hath mâ—re confideâ—ce in the World in the Flesh than in God more ground and reason to believe it than God For thought the World have sailed him a thousand times yet still he believes it will help him But if God seem to defer his help a while he runs to his old friend Mammon again as Israel did to Egypt against Aissria contra For man is loath to see any evil towards himself or the down-fall of his Fleshlie Kingdom though it doth fail in his sense and feeling yet he holds it up in his conceits and hopes And so would still have somewhat to look at that he might believe For nothing can destroy the hope of man but God by the power of his Truth and sensible Wrath in mans heart man can shufle and shift off any thing else 1. For if guilt be revealed yet there is hope For he will mend his course falter Moses and so hope for mercie 2. If affliction and crosse come yet he will be more warry and diligent and so prevent or recover it 3. If Death come yet he puts it off as long as he can and saith While there is yet Life there is hope of mends 4. For there is such a sure covenant betwixt the World and mans Fleshlie Heart that if one faill he runs to another and if one conceit hold not he gets another 1. Hic labor hoc opus Thus doth the Wordlie heart of man wear out his dayes in wearinesse and still feeds his vain hopes How hath the youthful mind wearied himself in one vanitie after another that now they are wearinesse to him and if the old man were kept to those youthfull dallyance it would be a burden And yet though there was hope in riches and how hath the rich Worldling fed his hopes with pulling down and building and yet he is too short Nay there is nothing but is wearinesse in all our wayes and yet we follow them as though in the end whe should gain rest So lothe is man to leave the pursuit of his fleshlie hopes so little heart to bear the want thereof That he will trye the utmost of his strength before he yeeld 2. Nay See the wearie passages man hath in Religion and yet will not denie himself he hath gained knowledge wrought righteousnesse changed his course and all to beget a Faith and yet his heart is fearful and distrustful and thinks by a new device or degree to gain it Nay how often hath God confounded thy self-opinions and conceits that thou saw it would not serve the turn and yet hast set a fresh upon a new one 3. Nay how often hath God frustrate the fleshlie conceits of believers and yet they have not learned to trust him 4. Thus the Flesh still deceives for the witt of man shews him many great wayes of thriving all proves wearie great wayes of believing and yet proves vain opinion Man will have hold of something that his hope may be preserved Thus is he still bewitched will not understand the fear of the Lord. 5. But know when thou hast wearied thy self and worn out thy dayes all thy hopes shall die with theâ— and thou shalt see the Truth of that thou wilt not now believe 1. When the World shall passe away from thee or thou from
he must give life or else we die 2. All things live by him onlie much more mans Soul which hath no life in any thing else as the body hath 3. This is the whole Law and the Gospel 4. And God and the Faithful are joyned and made one in Spirit like Father and Child Husband Wife so that offer what thou wilt they cry none but my Father and my Husband 1. But the dark World which is blind hath incroached upon Gods Inheritance and shut him out of the hearts of men that they cry Any God but this God So the Jewes any but Christ Barrabas or any Murtherer As 1. See how the World and the Strength thereof is trusted and relyed on that they say with Israel These are thy Gods which brought thee out of the Land of Egypt 2. See how it is loved and how it is sought and delighted in 3. See how the want and the losse thereof is feared and sorrowed for 4. Yea how willingly man serves and becomes a slave to it and yet this great and terrible God this good kind and merciful God and his sure word promise not regarded 2. So that Faith is a simple and single hearted thing casts off all power wisdom and good of all things but this only and like a chaste Wise cleaves onlie to her husband and cryes out with David against all Satans temptations 1. When he offers plentie and fulnesse nay none but God and his Christ 2. When he offers Righteousnesse and Wisdom to look at nay none but Christ 3. When he threatens drives man to seek to the arm of flesh nay none but God his power yea when he draws to sin through lust yet with Joseph No I cannot sin against God So that Faith is only the preservative As in the Martyrs whâ— for this God forsook Father Husband Life and all to be joyned to this God so good For while God was a God to Israel all Nations fled before them and feared them no want nor miserie surprised them but they were filled to the full with all good and satietie and while man sits under his shadow simplie he is safe he needs no power of man to support him nor riches to fill him For he hath a joy peace and riches and goodnesse that the World knows not off because it knows not him 3. Let everie man try who is the Lord and God of his Soul One saith O! riches is the onlie thing another Nay drunken and merrie companie is the onlie joye another Nay youthful sports and pleasures the onlie Heaven another Nay the great Babel that I have built for my honour another Nay but I have none in Heaven nor in Earth but thee alone Which brought thee out of the land of Egypt I helped when thou wast not able to help thy self I freed thee when thou wast a slave and I delivered thee when thou wast in danger I supplied thy want when thou was readie to faint wilt thou have any other Gods but me For they thought not of it Moses a weak man to deliver them What straits were they brought too still he fred them So that God ever witnesseth his power and truth and love to man in his greatest weaknesse and miserie and then doth man ever find God to him the nearest What straits was David in all those bitter complaints and Israel when they wandered in the wildernesse and had no City to dwell in Yea out of the deep have I cryed and thou helped me So when we were in Egypt wearie of that bondage he braught us out Yea the Prodigâ—l what straits was he in and was received to mercy This is the Type of our great Redemption manifested in the Gospel 1. For then doth man most purely believe Gods love most apparent 2. These straits wants God brings man into that he may shew man his power and man may believe him 3. Then doth he Seal up the truth of his Word and Promise which man in fulnesse calls a lie 1. No marvel then though we have but little appearance of Gods love when we are readie to brost with fulnesse and satiety of conceit sin bites but we feel it not we can shift it off and Christ came onlie to sinful man want presseth us not need makes us not run We live in Egypt but we would live there and fill our bellies and so seek no deliverance For we feel no bondage but know that this Pharaoh a devil will root as out at last as to Israel when they fled to him for help 2. So that straits and bondage in our selves and the World makes God great to appear for Where sin abounds there grace also O! what straits were the poor Martyrs put too when all was taken away Their joy turned into sorrow peace freedom into war bondage and jeopardie of death everie hour and yet How did he deliver them how did the light break out of that darknesse The wicked who being in honour Psal 49. Yet dying passe from house to grave with woe welladay These passed from the prison to the fire with joy and with singing I have seen I have seen saith God the affliction of my people in Egypt I remember my Word to Abraham Come therefore I will send thee to deliver them But he cannot say so to us I see the desolate mourning Soul of my people lying groaning under the bondage of sin Nay they are full rich increased with goods c. Therefore I will not cast my Word upon them in vain For they are not fit subjects for my mercy A merciful man indeed hath ever an open heart and hand to the needie So hath God But the rich he sends emptie away The deliverance is more urged in the Old Testament than any work that God wrought both by Moses Samuel and the Prophets And whaâ— wonderful Sacraments for remembrance thereof did God institut as the Passeover and Pascal Lamb because it was a figure of our eternal redemption To teach That the life ioy comfort of man is continued still the same way of faith promise power of God whereby mans was first fred that this promise might still live in mans hoâ—â— I am the Lord thy God which brought the out of the land of Egypt 1. For man is as weak in himself and Satan as strong as then For as God gave life to man and be only continues it so he gives grace and continues it thereby we live His Word endures for ever Paul was received to mercy thâ—â—ugh grace and the same Christ still lived in him So he often exhorts to continue in grace and to be grounded and established in grace to live by faith 1. Not as wise unbelieving men who having tasted of the good word of the Lord and knowledge of the Mystery of the Gospel with Israel turn back into Egypt or become wise and righteous in themselves and so cast off the Covenant And
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
be representative as Bellarmine Herson c. 3. But the Jesuits of late fearing this would prejudice the Popes Supremacy too much concludes it is the Church Vertual the Pope only or alone And so while they boast of the Church their Mother they mean nothing else but the Pope their Father What foundation can there be here for man to rest on But we have a sure word of the Prophets and a sure foundation Jesus Christ than which none other caâ— be laid 1. The ground then of all uncertainty in all thingâ— is because we build without this foundation One man layes a foundation in the World another in Wisdom another in righteousnesse and uncertain in all 2. Take heed of stumbling at this stone 1. Either at his sufferings as Peter the Disciples at his death 2. Or at his poverty and low estate as the Wordling Matthew 19. and 21. 3. Or at his mercy and love as the Pharisees that judged him 4. Or at his Holiness crossing our lusts 3. See the certainty of believers 1. They have a sure foundation a tryed stone that abides the storm a precious stone full of treasure a corner-stone that joyns altogether in love He that believes makes not haste or shal not be confounded For he seeks no vain shifts but sits in death darknesse by faith waiting and sticking to this foundation till the light shine out of darknesse So that The only rest to man in all straits is the sticking to Christ by faith and waiting on the promise which shall be fulfilled in time Abraham waited four hundred and thirty years Israel seventy in Babylon Isa 30. Your strength is to sit still 1. For God hath set a time appointed for every work like a nurse which hides her self from the child till it thinks it hath lost her yet still hears its cryes and comes in time 2. God knowes it is best for a man to keep him under as yet till his will be subued and lust abated 1. But the blind World will needs run before their guide and will now have it and so forsake God and his Promise 2. Weaklings who would have rest assoon as they feel any disquietnesse 3. Others that will see things before they fall and stumble for the present 4. Wait thou weary heart make no haste Fly not off to any other shifts nor fix on none other foundation This will be able to keep thee from drowning he that hath kept thee hitherto is able to keep thee still and he that cometh will come and will not tarry SERMON XI Isai 39.5 Then said Isaiah to Hezekiah Hear the Word of the Lord of Hosts Behold the dayes come that all that is in thine house and all that thy Fathers have laid up in store until this day shall be carried into Babylon c. VVHen Hezekiah had overcome the great Hoste of the King of Assyria he fell sick received a message from the Lord that he must die Whereupon he fell into great heavinesse and prayed unto the Lord and wept sore So that The sentence of Death is fearful unto man if the great and mighty hand of the love of God do not mightily uphold him so to Christ 1. For this is the last enemy to be destroyed this takes away all staâ—s helps in the flesh at once We all play with it as with a dead snake and make a covenant therewith but when it comes on us with open mouth it shakes the heart of the best if God do not mightily preserve him 2. But if the wrath of God the guiltinesse of our hearts the end of our dayes come all at once O whither then shall man flee O that man but saw and believed his own mortality How would it pull down the pride of man and make the World little in his eyes and that man would but see himself on his Death-bed How fearful is that destroying Angel and Messenger of Death or the Plague when it comes to any place to them that are round about it After this the Lord hard his cry and saw his tears and gave him assurance of his life for fifteen years with a sign of the Suns standing still for more assurance which goodnesse of God he acknowledgeth in his Writing from chapter 38. 9 to the end Wherein he shews both the misery he was in Gods deliverance as ver 15. c. What shall I say he hath spoken unto me himself hath done it I shall walk humbly in sense of my own weaknesse as knowing my life is in his hand Then he acknowledgeth Gods truth and Power O Lord by these viz. thy Word and Power men live my spirit hath life in these and that all this was of meer mercy for in peace I had great heavinesse but in love to my soul thou hast delivered me from the pit cast all my sins behind thy back Yet after all these experiences his recovery see how he falls to the World to be lifted up in his fleshly portion in shewing all his store to the servants of the King of Babylon such a vile creature is man So that That after so many experiences of his love power wrath yet by a little ease and peace in the flesh shakes hands again with the World and becomes lifted up thereby to the forgetting of his God So with Israel evermore when they had ease So with David in the matter of Uriah 1. For the world blinds the eyes of man hides the glory of the Gospel by the glory of the world that he is lifted up feels nothing of mercy power in another 1. We see this in experience How soon doth man forget his misery and bitternesse of his soul the goodnesse â—nd power of God the weaknesse of himself dotteth in a fools Paradise yea and quite runs away from that Word he once believed and sound life in fixeth upon that store he hath gotten when as alace all his store yea and life too was in the hand of God even newly delivered How soon is that faithful confidence forgotten those Purposes resolutions of miserable men quite at an end We cryed O that God would deâ—iver us and he sâ—ould be our God for ever and preâ—ently we chuse another 1. So that no keeping of Faith Comfort in God but â—y preserving of humility sense of death in our selâ—es for as we die to the World so we live to God but if â—e live to the World we die to God 3. See the danger of prosperity viz. of raising up of a mans heart without God in carnal confidence and turning the heart from God to his great gifts This World eats the Word out of Mans heart that now he lives as though there were no God and his Word a matter of no moment And now he comes with another message from the Lord to the King that because he had rejoyced in his store God would take it away and his children
winnow you as wheat but I have prayed that thy faith fail not when thou art converted c. VVHen Christ had now finished his course was now readie to suffer that fearful bitter hour he foretells the disciples what to look for and will befal them viz. He will strike the Shepherd and what then will become of the Sheep they had lived with Him in peace or at least such a trouble as was easie to bear but now must all be shaken and so sore-warns them of the Crosse that they must suffer he sorewarns them of the Crosse and miseries to come and that by the Instrument of Satan amplified by a Metaphor he assures him of help and that by faith he shall be preserved and that he hearten his brethren After Peters brag and Christs answer First He shews how Satan as an enemie stands waiting and seeking to overthrow Christ his Kingdom by which he might shake the saith of all his followers for if he had overthrown Him then Faith and all had been dasht So that Satans main drift to worke mans eternal destruction is to overthrow Christ and his Kingdom and to drive man from Câ—rist and to seek help elsewhere Thus with Job thus with Annanias and thus with Christ in his temptations still granting what Christ alleadged and still labouring again to trap him in that for still he traps man in that wherein he stands as the worlding he fills them with fear and pleaseth his lust and the weak to worke it out and he laid load upon Paul fightings without and terrors wiâ—hin And thus he layes reproaches upon the Truth and blazeth the failings of the Faithful to slander the Truth for he is the accuser of the Brethâ—en 1. And herein stands the salvation of man that he can deal with any thing but Christ the wisest or holiest he can catch and keep him in his snaâ—e and fill them with fear or hope that he sifts them keeps them in his bâ—g 2. For he hath power over man to tempt man in the heel and to sift man and leave him nothing but brane For when he hath ground man to powder he sets his servant the flesh to sift him and he reasons and looks from what he feels and sues no help left but all is gone but Christ through patience overcoming him Thus he Winnowed the Martyrs and left nothing in the flesh to uphold them and thus he workes their good against his will to purge man of the flesh and to drive him to Christ 3. The whole truth is revealed by Fire First Thus he drives all another way and he cares not what way he goes so he looks not this way 1. The Worlding he keeps in fear of want or failing or decrease or uncertainty and so keeps him closse like Israel in Egypt 2. Others that look after Christ yet keeps the World alive in the heart through Lust and that all is theirs they having right must provide for honest things as that all is theirs c. and so he makes Fig-leafe-coverings but the heart Rotten 3. Others he lifts up above the simplicitie of Christ and their own minds by great and high speculations to falsifie the Truth by false Doctrine and all this to hide Repentance from mans heart that so the Kingdom of Christ may not come 4. Others by joyning something as Circumcision with Christ and the Gospel is perfected by the Law and not the Law fulfilled by the Gospel 5. Others he pursues with calamitie and miserie as in ward Lust and Rebellion frowardnesse of their own will and indisposition to any good that so man might get ease thereby 6 Others by losses crosses wants and troubles that he may distrust God and cleave to the arm of flesh and so consent to Rabâ—â—ekeys Letter saying Thou trustest and believest in Christ he will deceive thee thou art forlorn and forsaken it were best to look after other helps a little and then trust God so that whither he offer Life or threaten Death he intends Death forsaken of Christ for Paul he knows Christ he knows 2. He never prevails so much as in a thriving way whereby the heart becomes lifted up he never overcomes to much by misery let him fain as much as he will all this is but to weaken the flesh and to bring down high Mountains and bring Job to lay his hand on his mouth and repent in dust and ashes So that nothing preserves man but a simple repenting heart Sensible of weaknesse in the midst of greatest gifts 1. The simplicitie of the Gospel written in mans heart 2. Simple believing and patience to suffer and overcome so with Christ He was the Wisdom of the Father he patiently bare the Wrath of the Father for man To winnow you like Wheat This was a coming when the Shepherd was smitten all friends forsook him the Earth shook Darknesse was over all Peter accused the rest fled Christ crucified like unto a murtherer laid in the grave all gone so that nothing was left but the Wisdom that Christ had given them and Faith in that Promise to believe that he would come again So that Ranson saw little to trust to So that There will come a Winnowing day upon all Flesh good and bad to destroy and take from men all confidence in the Flesh in which the Faithfull shall be preserved by Faith and Repentance and Patience The Lord will in righteous judgement winnow the wicked and Satan that falsifier Where is Pharaohs Power and Pompejy and Dives and Wealth of the Worldlings and righteousnesse of Paul Is it not all found too light God hath had his Fan in his hand no unrighteousnesse shall stand before him For they are like those chaffe before the Wind Woe to them that laugh for their covenant of Death shall be disannulled or broken 1. For God maks way hereby for his mercie and purifieth faith and drived man to himself though grievous yet wholesome 2. All joy and life of Adam must be taken away nothing doth that but Christ 3. Then though Satan now insult and triumph like a King yet he must be cast into the bottomlesse Pit all that obey him 4. There is away that seems good buâ— it must be tryed and proves death as that of Peter to Christ save thy self but this is not good 1. Know then that this day will come We laugh Feast and Drink as though it would last alwayes but know as to a Schollar or idle Servant that when he hath sported all these dayes there will come a black-Munday and hard Work So that though we sport our selves in quiet cover our own guilt delude sorrow and drive it from our hearts put off the evil day play the Wanton with our knowledge and Feast a while with Christ dainties as he dealt with the Disciples who brought them on by immediate power and love but in the end he must be taken away So know that these will fail and nothing
mercie For if he be not before one of these two he is secure may this we see too common in all men 1. For though they must be brought at one time or other to be judged in themselves and confesse that it is â—he way of Faith Repentance and Love it is the way of Life yet how soon become hardned and cast it off cares not for it but gets a life else-where that they cannot say that their joy and pleasure and life is in Christ but in another in his knowledge and righteousnesse and none abides but with this Nebuchadnezzar falls off But know that this Word shall judge thee one day 2. Hence we see what a Fountain of Lust and Rebellion is in all men believers and others how often hath God expounded our Dreams restored our freedom given Life in Death and how soon are we returned either to the Worlds shifts in straits or forget the Lord that brought us out of Egypt and feed our selves with pleasure Nebuchadnezzar made an Image of Gold fifthy cubits high He had forgotten the God of Daniel soon and now makes an Idol for his own glorie preservation even thus doth all So that When mans heart turns away from God Christ that he is not known believed and loved every maâ— set up the idol of his own Imagination in his heart forsakes the God of Heaven that is to say a God a Christ and a Righteousnesse and Wisdom in Imâ—gination Thus every Nation had their Gods all reasons are 〈◊〉 God framed or comprehended in the witt of man 〈◊〉 Therefore God gave this great Law Thou shalt havâ— no other Gods but me 1. Thus Satan is called the God of this World whâ— sets up his Law in mans heart For there is in every man the sins of all men in the root so that as the Heathen that know not God indeed yet had many Imaginary Gods So all men that know not God or forsake Christ make many Christs though not all of oâ—â— fashion yet such as mans Imagination leads him to 2. For mans heart must have something to upholâ— it either real or conceited therefore in want of thâ— God of life he must have some God and somethiâ— to trust to or sometimes for which he must trust Gâ—â— the better in all which though it be nothing but the Idol of his Imagination yet Christ must bear the Name He confesseth the God of Daniel but hath an other Idol whom he worships For doubt not but all the Heathen had a general confused conceit of God unto whom they then framed God a kind of relation in their conceit For reason could tell them that a creature could not save them neither could Nebuchadnezzar believe that any creature could yet save or deliver him when he counted himself the most patient creature in the world but had a conceit of God unto whom he owed Worship Some acknowledge the true Christ but he is not the Saviour by whom they live but something else So that Thus the World and the Church is full of Idolatrie every man setting up the Idol of his own heart One sets up a Golden Image as the King did here and makes the World his great God This he serves and trusts worships yea in all his laws threats he fears the loss of his labour For if this God smile he laughs if he frown he grieves if he threaten he fears if he promise he believes and this is the greatest God most worshipped in the World The rich adores it the poor prayes unto it all bow unto it But the great Idol in the Church is mans knowledge and righteousnesse This is that the false Apostles set up This he decketh with Devotion Zeâ—l and Charitie but yet not much of that he worships God before this Idol he acknowledgeth Christ yet with circumcision joyned this we make only God we bow down as unto it Nay the Idols of mans imaginations are endlesse For the greatest contemplators saith Luther Are the greatest Idolaters for they make an Idol of their own imaginations or their speculations Christ and Paul was none of these they lay in misery they believed God they practised love and went about doing good 1. For by how much any goes about to comprehend Christ and his Word not believing in him from a broken and repenting heart but from strength of imagination he is the great Idolater but know these arâ— cursed and the makers of them they have mouths but speak not eyes but see not the way of life noses but savour not the things of God feet but walk not in the wayes and love of Christ and they shall not all help in time of need Thy Knowledge shall vanish thâ— Righteousnesse be judged faultie thy gold perish and thy pleasures be turned into sorrow and shall this God deliver thee And all these are framed by man that he may have ease and freedom elsewhere in the flesh and have something to see and feel that so he may live iâ— peace but the true God is found in trouble not at the sound of Musick but in woe and sighing then is God present with these men as Daniel Shedrach Mechacâ— and Abednego were accused by the Officers This added to their Captivity for that herein is doublâ— bondage though they were advanced as Rulers in Babylon yet brings them into bondage that they mighâ— not fit in Babylon but upon their God and his Word So that When God intends good unto man he keeps him under the Rod of miserie without and weaknessâ— within that Faith may be kept pure and the flesh aâ—â— man may have no stay but in him Thus with Job David Psal 107.39 He brings dowâ— their heart with sorrow thus with Christ 1. For till man be throughly whipt he flies to soâ—â— new shift and God in love chaseth him from all holdâ— that he may not setle in carnality 2. For Abraham had no Child then Isaac was boâ—â— and then hope of him seemed to be taken away Thiâ— was ever Gods dealing with his Church they had somâ— breathing time yet he renewes his rod when they greâ— wanton and turn from him Man would lay hold iâ— any thing rather than drown but thus God plungeâ— him into the deep and then he prayes 1. Thus we all seek rest in the flesh and find it arâ— say We shall not be moved the Pipe and the Tabrâ— is in our Feasts but sorrow and repentance is hid froâ— us But if God intend thee good he will keep thee from fleshly ease Thou thinks it an heavy bondage to lose wife husband world and all but when guilt shall appear within and God is departed and death at hand who shall comfort thee 2. But we are altogether for ease and peace Our Church is fleshly The Church in Canticles sought and enquired after him in the night but no such need with us we feel not the grief and captivity of others They are now full anon taken away Now in health
Faith of our Church is all fleshly fleshly joy prosperitie cast the Spouse of Christ Canticles 1. Is black and her Locks wâ—tt with dew in seeking her beloved in the night and with weeping in the streets but no such enquirie with us Others indure grief upon grief Now full anon taken away now in peace anon Drumming and Cannons roaring in the streets now in Health and Lustie anon struck dead in an instant Children crying Wives bemoaning Maids ravisht Fathers Husbands slain and none to comfort them but unrully Souldiers to spoil them These are dayes and places of Prayer No ease in the flesh but crying in the Spirit 3. We see also the springing corruption of man like the springing Willow by the water side cut it now and it shoots out the next spring 4. So that believers needs abundance of purging through affliction For still we retain something and gathers some hope from thence and so flesh still renews again This was it I think which led some honest minds to betake themselves to such austere living thinking thereby to tame the flesh voluntarily denying fleshly case but yet it sprung up under a more spiritual form but in a greater mistery of wickednesse For look how far a man afflicts himself he is able to comfort himself but if God add grief to thy sorrow and lay it on indeed it will fetch tears yea blood 5. The way of man never sorrows till it be kindly such as all flesh cannot ease it was so with thee once and why not now It is but a light and fleshly sorrow for want of ease that is eased by any thing in man but a wounded spirit who can bear but we take wounded flesh for spirit For that is when a spirit is wounded with guilt and want because it hath followed and believed the flesh and then as here is no way seen for recoverie but sighing and fainting therein till God beyond hope come I will pull down that which I have builded He will cast Israel away whom He once choose for his only people I will send them into Babylon whom He appointed to dwell in Canaan and to worship in Jerusalem and all because their hearts were lifted against him in their imaginations So that now he will pluck up all that he may cast down their vain confidence because they were hardened in securitie and lifted up in pride So that God will certainly destroy and cast out the fairest gift given to man when mans heart is lifted up thereby and hardened therein Thus he pulled down the confidence Israel had in the Ark Thus he brings down Davids high mountain and Pauls rebellions this was Johns office to destroy high mountains Paul had confidence in the flesh but Gâ—d laid it in the dust So that after he confest That in me dwells no good thing but is given only by Christ in such humility and baseness that man might not be lifted up his kingdom not be here He arrogated nothing to Himself but to his father Not mine but him that sent me 1. For Christ will pull down all other kingdoms that he may erect his own as in Daniel the kingdoms vanished one after another This is the stone hevven out of the rock without hands and therefore Christ came to destroy the kingdom that the law had builded in man and to convince the world of sin because of righteousnesse which they had established of judgement because the Prince of this World judged falsly of Him 2. For man is cloathed in his gifts as the Angels became strong and wise without God He hath built him a city provided a portion working righteousnesse full of knowledge a God in his own eyes but God will pull all these dovvn that he may be God 3. The vveapons of our vvarfare are mighty through Him to pull dovvn strong holds not through our selves And this he doth by the povver of the vvord It is a mighty voice and thereby layes low all mans thoughts for the present and by the Crosse kindly together 4. All gifts that God gives to man are to shew his power and love for the good of others not to make them the Idols of our ovvn hearts and say These are thy Gods O Israel 1. Woe then to the Pride of man vvho is lifted up by every gift exalts himself judgeth others despiseth the weak but such boasting must down yea whatever God gives them he will take it again if you begin to store it up 2. It is a great point of simplicitie of heart in the fulnesse of all gifts the hearts be lovv lifted up by none vvhen he hath seen all secure he seeth none and enjoyeth freedom yet vvalks in fear as the Child though he vvant nothing yet he hath nothing properly his ovvn God is and will be the keeper of his ovvn gifts vvhich vve put into the hands of flesh O! therefore lay your foundation on a Kingdom 3. But know there vvill come a pulling dovvn as to Israel when they sate by the Rivers of Babylon What foolishnesse vvhen it is us that builds and plaints and gathers and makes sure that vvhich must be cast dovvn and scattered when thy mouth shall be filled with gravel thy portion scattered thy honour buried in dust thy strong confidence perisheth thy Soul carried into the land of darknesse 4. See the perverse heart of Man and strength of fleshly heart Who the more God bestows on him the lesse he cares for him like an untoward Child keep him bare in Faith and dependence of his Fathers love and he prayes and believes and is obedient but fill his hand and let him have his Lust he sets his Father and Mother at nought Yea thus the Flesh makes advantage of the most excellent gifts as bâ—re even the joy peace and assurance God gives man for man retains nothing but is lifted up by it And believes that it is God but not man more humble and low to see his own vilenesse saying What is man that thou regardest him Doest thou seek great things for thy self seek them not Thou mourns weeps that this desolation must come It is because thou finds ease and peace and great matters no all shall be taken away Seek them not for this is the cause why thou art so troubled thy fleshlie lusting not throughly mortified and prepared in faith and patience to wait So that The main ground of all our miserie and sorrow is our lasting expectation of great ease and peace in the flesh not faithfullie prepared to be subject to Gods will or content with his present portion David looks that Absolom should be spared above all and therefore was so grieved at his death yea more than at the death of all the rest Peter expected to have his life continue there in peace therefore so wishing that Christ should not go up to Jerusalem when Hezekiah had overcome Senacharib he thought he should live in peace which made the message of death so
live in the misery of our own spirits we live then in pleasure or hopes of the flesh But we are all as unclean things He confesseth what man is without God viz. That man separated from God and not guided by Him is but vilenesse and vanitie a lump of filthinesse and good for nothing till he be restored by meer mercy and made subject to God and live in Christ Psal 6 What is man that thou art mindful of him In us dwells no good thing man is a thing of nought Rom. 3. Their throat is an open sepulchre c. no stedfastnesse in the Angels and who can say My heart is clean So David Psal 5. Daniel 9. confesse what man is 1. For God is the life soul and beeing of all creatures and none lives but by Him none but men and devils but are subject to him and obey his will only man hath a will of his own which he would have to reign as God 2. This is the common eye of the world what malice danchour not the like amongst brute creatures even minds to devour one another wrong murder covetousnesse pride lusts and all evil is committed amongst men but all flowing out of this pit 3. Nay the experience of every heart understanding it self sees it dost thou not find in thy self a heart stuffed with pride vain glory lust filthy desires that if the world did but know them thou wart ashamed for ever 4. And that which makes him worst of all this beggar will needs fit on horse-back and boast proclaim himself to be some body 1. But if mans eye were turned homeward we should have no boasting where thou may see in thy self the sins of all men in the world Pharaohs hardnesse Cains murder Sauls doubling Judas treason the fooles worlding for we do the will and lust of the devil 2. So that all thy good thoughts of thy self are from the devil the father of lies nay when ever thou medles with any thing that is good if it be not God that workes in thee thou mâ—rrs it Thou talks of Religion from a proud heart and makes Religion to stink thou prayes out of a rotten heart out of self-self-love for ease and it is abominable c. 3. O that man saw the filthinesse of his own heart VVhat a hase thing he is It would both bring dowâ— his high thoughts of himself and make him charitable to others 1. Whence then is all this exalting of our selves above others as thinking we have some excellent gifts above others is it not because we know not our selves 2. Whence is this seeking of glory one of another but because we know not our vilenesse we are lothe to see any ill in our selves and thence so many excuses 3. Whence is this judging and censuring of others but because we think well of our selves Object But God hath given excellent gifts to men as Knowledge Wit Joy Comfort Faith and Love c. Answ This declares the goodnesse of God not of man this rests in God not in man this makes not man better in himself but shewes that God is better to him for when man chokes himself with conceits of Gods gifts as his own he becomes proud True it is God restraine and orders man for good of others but if he take good to himself he is deceived 4. Where then are all these good qualities that man brags of True it is for matters pollitical God hath given gifts and fitnesse to man but for the Kingdom of Christ there is no power no fitnesse all power is in Him both in heaven and earth For as in a Kingdom there is no power no will but in the King so in this so that we greatly err in our conceits We think Faith is a vertue and qualitie and power in man but it is indeed the weakness of man trusting in another when the weak dead and beggerly heart of man flies to and lives in another so that there is no goodnesse in man but sight of vilenesse c. 5. O! how much need we then to stand in need oâ— mercie who are vile filthy and rebellious 6. And magnifie we Gods mercie and love that on us so vile and wretched hath shewed mercie and still keeps and preserves us And all our righteousnesse is as filthy rags 1. Here he shews what man is naturally in the general nature of man and here he shews what he is in his better reformed qualities of Righteousnesse and Holinesse wherein he labours to bring down the high conceits of the Jews Who accounted themselves the onlie Holie and Religious People and that therefore God would carrie them into Captivitie But he tells them that even all their righteousnesse that they boast off in respect of God is nothing but filthinesse and vanitie and so the Righteousnesse and Holinesse of the most perfect man whereby he labours to root out of man two things 1. The conceits of all Righteousnesse in himself and so pride and boasting that man may know himself 2. All Righteousness before God but 1. For first he doth not draw man from Righteousnesse but from the opinion of Righteousnesse 2. He speaks not of Righteousnesse towards man but towards God So that Mans best Righteousnesse and perfection of Holinesse with God and before him as also all mans conceits of Gods love and blessing in respect thereof is nothing but filthinesse and iniquitie not able to uphold â—is heart or preserve his peace in fyrie tryals No ' stedfastnesse in Angels Paul counted all losse drosse Psal 16. My goodnesse extends not unto thee when we have done all that we can we are unprofitable servants Isa 66. Their righteousnesse is like the cutting off a dogs neck where there was not a humble and contrite Spirit 1. For the whole depraved nature of man is a like lust in all and the restoring of Righteousnesse is as man is and abides in Christ not as he is partaker of new qualities in himself for Christ is the bringer in of everlasting Righteousnesse and the King of Righteousnesse 1. For the whole depraved nature of man is a like lust in all and the restoring of Righteousnesse is as man is and abides in Christ not as he is partaker of new qualities in himself for Christ is the bringer in of everlasting Righteousnesse and the King of Righteousnesse 2. This doctrine stablisheth and preserveth Faith in the Church and heart of man but mans righteousnesse destroyeth Faith but Faith establisheth the Righteousnesse of God and it is called the Righteousnesse of God and infinite Righteousnesse which swallows up all sin in a moment so that Righteousnesse is preserved by Faith 3. Faith by Righteousnesse a Christian is not righteous formaliter according to his substance or quality but cretum praediuntum ad aliquam In respect of the divine grace and free remission of sin Psal 32. Blessâ—d is he whose unrighteousnesse is forgiven and not who is made habitually righteous 4. Mans righteousnesse is
in another viz. in Christ who is made our Righteousnesse through Grace For take Him away and there rests nothing but Death â—or the Law doth not make man righteous but sinners â—nd lost men Now Righteousnesse is two-fold Politia divina Morale divinum The first is that the Philosophers treat of which is a Righteousnesse of just and equal disposition of mind and carriage of our actions towards others doing right to all That is called in Scripture the Righteousnesse of the Law which is the righteous work of it in man but that is nothing before God for it is not wrought by God nor for him but man attributes it to himself and thinks God should be pleased therewith also Now this is good sweet amongst men but if man bring this before God it is abominable But the righteousnesse of Faith is another thing viz. the righteousnesse of Christ made ours standing in free remission of sins and the free grace of God Therefore it is that Christ is our Righteousnesse as a thing out of mans self in another 1. How far off from life are they then which well unrighteously in all things both towards God and man 2. Also those that hold the Truth in unrighteousnesse which acknowledge the Truth of the Gospel but submits not to the righteousnesse thereof but run out after their own unrighteousnesse and will never regard Goâ— nor his word of promise 3. And such as makes themselves righteous anâ— stablish a righteousnesse of their own and thence seek a ground of believing 4. Others fall off from the Faith with the Galatians and when God through His love hath made theâ— sometimes obedient in love 1. Fix their eyes upon that and imagine themselveâ— something that now they being made subject aâ— obedient do look for a blessing theâ—â—upon when alaâ—â— it is not one good thought of twenty 2. But know that all our Righteousnesse is in another that man see no good thing in himself but Sin 〈◊〉 Rebellion and Death c. but all good in Christ Whâ— is made our Righteousnesse For if man turn from Hiâ— he fails if he abide in Him he lives Therefore aâ— Paul saith I live not but Christ lives in me 3. But most lives by conceit of Christ not Christ living in them so that our power over sin death hell is not in our selves but in Christ who dayly crucifies the world not any qualitie or disposition that we are brought to but living in the sense of our own unrighteousnesse and flying from our selves and so becomes Righteous in Christ 4. Hence we see that Faith and all good is preserved to man in dayly and deep humilitie when he dayly lives in the life of Repentance and is weak and unrighteous and unthankful but daily waits for mercy But when man becomes righteous in his own eyes either because of that qualitie of Faith or of Love or Righteousnesse then he is lifted up and it becomes his own righteousnesse and therefore filthie nothing 5. Walk in Righteousnesse but take heed of looking at it let it extend to man that thou mayest justifie thy self before them else all the world shall condemn that and the Gospel be slandered but in respect of God who is of pure eyes bring nothing but Christ and his mercy and then shall we see the Righteousnesse of God upon us And we all do fade as a leaf All our Righteousnesse being but hypocritical and so we with it doth fall to nothing So that Where the Grace and Love of God by Faith is not continued to man there Faith and all Religion fades where Religion fades there all joy and peace and happinesse is lost and comes to nothing as Heb. 6 They tasted of the good Word of God but yet fell away in the end and Hymeneus Phletus and those in Jude Ephesus Laodicea Revel 2.3 1. For it is God only that both by his grace both guides preserves faith in man As the tree planted by the Rivers of water Psal 1. 2. When this fades man daparts from God as Israel in the Wildernesse and so never comes into the the land of rest 3. All things have a passage through man and he gets a taste of good in them but they fade in time only Gods love and mercy endures for ever 4. When man returns into himself or the World he soon grows weary as the leaf when the sap is descended into the root in the earth so we when the sap of God is descended 1. Hence it is that so much fair shining Religion comes to nought in the end being but the work of man it fades and dies in man but that of God abides for ever Thus have we seen much Religion dye What zeal and sorrow of heart What love affection to the truth it self and now all is drowned up with a fleshly speculation of these things but the life is gone 1. Love is forcible which if it rise but out of a strong stirring of natural affection it is soon lost but if from real miserie and distrust of himself it abides with God though clouded but the foundation abides in God 2. And even so will all our joy and peace freedom fade Where is that joy and sweet rest we have had that earnest hunger and desire after Christ Nay it is gone and we grown proud in knowledge and for the simplicity of believing turned it into an opinion of knowing edifying one enother in love into fleshlie honour seeking it one of another or censuring each other or love and liking of the Word of Truth into a judging and despising of the same our love to each other into self-love our love to Religion into the love of the World So that hence it is that our joy is departed from us because we are departed from Christ We joy in our fulnesse power or knowledge c. yet will all fade as a leafe and we also shall in the â—nd fade with it we see it Where is the glorie and pleasure fulnesse of our neighbours is it not faded away turned into want and sorrow and death it self the youth and suckling strong and aged mother and child are all fallen into the dust and it will be our portion if righteousnesse and religion lye in the streets despised as it is And our Iniquities like the wind hath taken us away When we thought under a colour of righteousnesse to go on in the wayes of vanitie and enjoy the World yet at last our Iniquities have prevailed and taken us away So that It is sin and rebellion against God which is the onlie way and cause of the destruction of man and nothing but sin undoes man Your Iniquities have separated betwixt God you Thus he complains against Israel in all the Prophets because they sinned against me and yet they sinned more and more they are a stiff necked generation for nothing makes God our enemie but our running from him 2. Losse and want
own way as Psal 18. They would not hear nor would have none of me I gave them up to their own Counsells Thus Adam and Israel forsook the way of the Covenant and Promise made to Abraham and made a Calf and murmured against Moses c. The wicked walk in a way that is not good There is a way that seems good but the Issues thereof are the Issues of Death For though man was made righteous yet he seeks manie inventions to save him but not by the way of righteousnesse He hath sold the Birth-right and Covenant he hath forsaken with Esau and now he would have the blessing by any means He mourns weeps for the blessing would have it though by killing his brothâ—r living in an hunting way For mans way in himself is not able to guide him to happinesse for lust blinds him and leads him to something that is sensual reason is proud and leads into all things visible but Faith is the ground of things neither seen nor felt But Christs way which was the way of Life was not after his own thoughts but as the Father commands so he speaks He sought not his own glorie but did the Will of the Father stablishing his Kingdom so his way was a new and living way though the Vail of the flesh was rent And so it is with man not by a way of the Flesh but to break through the Flesh by crucifying it enter into the Holiest of all by Faith onlie 1. This was the way prescribed to Israel God brought them out by a strong hand and weak means as alwayes in the whole course that no power of the Flesh might appear as David confesseth they got not the land by their own power 2. Then in the Wildernesse from one place to another where they took no rest but in the Covenant only 3. Then through Jordan the River of Tears 4. Then overcame the enemie 5. God left them a Law of love to walk by 6. Commands not to joyn with the enemies but to destroy them But all these Israel forsook at the last grew so presumptuous in regard of their prosperitie and so wise in Religion that they would not be beholden to God but would save and free themselves by wayes of their own till at last they fell from God and still they thought this was a holy and likely way Thus the old course of the World is fallen upon the Gentiles everie man walks in his own way and yet everie man thinks his way is good and like to prosper as 1. The Worlding by getting and gathering and making sure for future time seems a safe way but Christs way was to forsake all the World and had none of these 2. The Wanton thinks his way right because of his saint way of Repentance and yet he fears Ecclesiastes That it will lead to a fearful end of judgement 3. The Pharisees and false Apostles walk in a seeming way of holinesse with Christ but this makes Christ all in vain to joyn any thing with him For Christ was to denie himself and cleave to the Promise of Faith yea though he was to be taken from them yet they should wait for the Promise of the Father who should send the Promise of the Father within few dayes Nay we are grown so cunning in Religion that we can chuse our Christs own Way and approve it but walk not therein by the Spirit of Christ but so follow Christ in our fleshly thoughts but not by Faith alone giving up our selves in love to the good of others So we see Gods wayes is not our wayes yea our thoughâ—s and his words never agree together one of these must be forsaken either we must cleave to his Word and forsake our own wayes or follow our own wayes and forsake his Word But we live by thinking not by believing Invent devise and comprehend that we may guide our selves but not rest in patience to believe another Like the Prodigal but see the good and safe way of Christs that stands in simple believing from a troubled heart and in subjection to the Fathers will in love in patience to bear his Crosse But this is grievous to fleshly thoughts but sweet and safe to the Soul A people that provoked me to anger continually That are hardned under the Love of Religion so presumptuous that they rebell with a stout stiff neck So that When man hath gotten the World into his heart and some competent way of Religion to cover his rottennesse he â—â—lls into herdnesse securitie presumption and so sights against God with open face Isa 1. I have nourished a People and they rebelled against me and in Jeremiah They murther and steal and all under a coller of the Temple of the Lord They have gotten a brow of brasse like those Psal 10. Pro. 1. Tush there is no knowledge in the most high For the knowledge of the truth without the power thereof hardens above all But the Truth in the power thereof beats man down and all things in man to live in another or not to live at all not that the World and Religion can grow up together for then it choaks the Word and wee becâ—me Rebellious as Adam For now they sin with an authoritie under the sore-knowing of a Saviour Like a man in the Kings house that robbeth and oppresseth under the hope of Pardon For whâ—tsoever makes man strong hearted is not Christ for he melts the heart in sorrow and in love For this is the greatest disgrace that can be if a man must bring Christ to help forward his Lust As to steal and oppresse and Christ must help us Thus with us God hath holden out his hand but we dare provoke him to his face and call his Word a lye run to other shifts as though we seem to flatter a while yet Religion is but made a way to bring about our own Lusts as 1. Do get the World more freelie or advance our glorie or keep peace but all these covers a Rebellious heart For if it were seen as thy Face thou wert a shamed for ever This is the greatest Rebellion in the Church covered under Religion God most provoked thereby For here man tempts God and layes all blame on him blindly waiting for his Power yet hath no heart nor desire to return storing himself with Riches and Righteousnesse that he may not repent But do we provoke him to anger or rather our selves to our own confusion for we see how he delt with Israel led them captive then cast them off Doubtlesse he was never more provoked they sacrifice in Gardens and burn Incense on Altars of Brick which should have been on Altars of Stone without a hammer Thus he shews how they chuse their own wayes that is to say They sacrifice in Gardens when the Law was at Jerusalem burnt Incense on Brick which should have been on Altars of Stone without a hammer as
hearts even drovvned in pride of our ovvn hearts have a conceit of salvation in our selves Is sin lesse sinful than it was Stand vve not as much need of salvation as before nay our hearts are not prepared for mercie but claime it as a due and therefore is salvation far from us But know that before salvation or freedom come from Christ to our hearts these high looks must down we carried into Babylon God never casts his mercy upon hardened hearts but the poor mourners shall be comforted So that faith holinesse is daily preserved by repentance deep humility vvhen God opens the high vvay of our hearts he gathers out the stones all his mercies though they bring comfort yet still more humblenesse that he should daily be so good we so vile rebellious still so is mercie salvation contained Who is this that cometh from Edom. That is from the land of captivitie from Bozra the chief Citie of the Edomites representing the great povver of Satan Flesh and the World wherein man is bound novv comes the Prince and Captain of our Salvation out of our captivity and death and is consecrated through suffering even in death overcoming all things his garments red with the blood of the Sacrifice Laying it down by way of admiration in the question answer containing wondering and Christs ansvver For the vvhole Chapter is a Prophetical Declaration of Redemption by Christ and the state of man to be redeemed as 1. The Person or Redeemer even Christ discovered by his povver and strength travelling in the greatnesse of his strength and the rest c. 2. By his truth and righteousnesse I that speak in righteousnesse 3. The way means how he hath done it viz. First By death under a Metophor of Trading the Wine-presse 4. What he hath done viz. Troden them in his Wrath. Who is this that cometh This shews the expectation of the captive Church waiting for a deliverer according to the promise after seventy weeks so man after his long bondage under hell and Flesh and seeing Christ a weak poor man and that all in blood crucified dead and buried seems an unlikely man to reason but in his answer he puts away all doubts that he is the only man and Redeemer So that The weary waiting and forlorn heart of man though he see little possibility to obtain life by Christ in sense reason but many more likely devices ye shall never find freedom but only in him For he was ordained of old to break the Serpents head and prophesied to bind up the broken hearted Yet what a doe had he with his Disciples for to perswade them that He was He but still they cried Is not this Josephs Son is this likely to be He He only was Jobs refuge in all his afflictions when he saw nothing but death yet his Redeemer liveth This he witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life By works How many poor lame and blind did He help which He was after to do spiritually the afflicted he comforted as Mary and the Prodigal The Pharisees cryed out Who is this that forgiveth sins that destroyes the Law Nay others said Except ye be circumcised Christ cannot profit 1. For he came to destroy the flesh and redeem the spirit therefore was he weak in the flesh strong in spirit that he might cross the curious witt and pride of man who looked for great things 2. All things prosper according to his presence with man and not he according to the power of the creature all other things are but miserable comforters only puts off for a time but it comes again with all violence like a sore that is ill healed Yet who hath believed this report Nay in any straits we look for other helps The World saith Come see what riches and certaintie I will relieve thy wants be diligent ply thy mind to me and I will ease thee and saith Man This is that comes with full hand and good gain This is like to preserve so much Inheritance so much coming in and is yet never a whit eased but a slave still The flesh saith Come to me I come not in sadnesse and sorrow but in mirth and pastime and pleasure I will put away sorrow from thy heart and season all sadnesse with mirth and yet for all this in the midst thereof the heart is sorrowfull Reason saith Come to me I will shew thee a likelie way do good worke righteousnesse see thy great knowledge and good qualities then believe that Christ may profit but simple believing stands not in this but in another thing and when thou feels nothing in thy self Reason would judge this but a blind way Nay saith Christ But come hither look on me believe my Word I am poor and needie in flesh and so must thou be I will deliever thy Spirit and free thy mind these deceive thee but I speak in righteousnesse though I seem base yet all power is given to me and I am mighty to save So that he that looks for salvation by Christ had need of Faith more than Witt When the poor captive Soul sees nothing but death and bondage no power to free himself and sees nothing but poor Christ all wallowing in blood shut up in the grave sits mourning at the Sepulchre and yet look for salvation in him had need to pray daily Lord increase our Faith and help our unbelief And to this end would Christ confirm his Disciples in expectation of the Promise and Life by his Death and to wait for the Holy Ghost by the Sacraments and pledges of his love and truth which he left them saying I know ye doubt and fear and hereafter ye shal see me forsaken judged and crucified and buried and then will your hearts tremble but that I have spoken in Righteousnesse take this as a pledge of my love and truth when ye come together eat and drink this believe my Promise rejoyce in me in my death for though I must trade the Wine presse alone yet I will trade it in my Furie I that speak in righteousnesse The word of Christ is the word of righteousness to believing hearts and shall be assuredlie fulfilled to troubled Spirits Mighty to save So that All power of saving man is in Christ no power in man to procure or pâ—eserve his own safetie I have troden the Wine-presse So that Jesus Christ hath under-gone the wrath of the Father for man that he might redeem man from wrath and by his suffering hath wrought Redemption for man I have troden the Wine-presse alone So that None partakes with Christ in the work of mans redemption but he is the beginner finisher of mans happinesse Mine own arm brought salvation So that When all povver in man fails miserie strikes then is the power of Gods spirit still at hand I will trade
cover it and in Saul to spare Agag but greater to excuse it and lie to the Holy Ghost This is a fighting against Christ and strengthening our selves in something else that we might not stand in need of him Like the malefactor that hath done evil and yet will excuse it and justifie himself he will be hanged indeed For God is a God of truth and workes truth in the inward parts and the power of truth is to discover the subtilitie of man and the Devil and to convince the World and to lay the heart naked and bare before God Away then with all doubling lyes let God be true and the Devil and everie man a lyer From the beginning vve all professe to love God and believe in him but we lie But Whence then is this care and confidence in the World this fear and sorrow for losse this pleading of our own Righteousnesse to keep up conceit We professe to love God above all but we lye Whence then is this self-love of the World and we forsake him for a Morsel of Bread that we love our Brethren Whence then is this malice and revenge this oppressing and grinding this cusinning and circumventing and that we love the truth and yet believe it not at all but sell it for our own wills and that God would change his will and rather than we want our Lusts We are all knowing and devote men but honest simplicitie is lost among main plain dealing is gone So in Religion truth and simplicitie is gone simple praying and believing from a troubled Spirit is gone simple love one to another is gone and everie one judging another and locked up in secret surmising not bearing with infirmities but blazing abroad the frailties of others But God will find out all our falshood one day when all our excuses shal be as shiftlesse as to Adam When he shall open the Books and that are hid layed open Then shal thy Hypocrisie and double dealing be laid open whither thou hast trusted God or thy self loved Him or the World Then shal it be seen whether thou believed indeed and in truth For true evidence shal come against thee a malefactor which thou canst not denie It is not our simple sinning that hinders our happinesse for God will pardon but it is our lying and covering it that hides us from Christ As the Child that hath not onlie made a fault but hides and covers it is beaten double This his Father cannot abide God gives us true and simple hearts we seek great gifts and qualities and become wise but lose innocencie and run from our selves In all their afflictions he was afflicted And the Angel of his presence saved them Here is Christ suffering who bare the infirmities of man in all weaknesse So that Christ the loving Saviour of man partakes with man in all his miserie and lovingly helps when all fails Heb. 2. Forasmuch as the Children were partakers of flesh and blood c. Heb. 5. He is a faithful high Priest subject to like infirmities And was partaker with all that was miserable but the Wealth and Glorie of the World he had none of Like a loving elder-brother that sees his younger overburthned helps him beaten weeps and hungry gives him meat For he was the Word of the Father was God yet he took upon him the form of a servant and became flesh and dwelt among us that we might see him afflâ—cted suffering forsaken and yet he overcame all For he came to help the afflicted therefore he came in the flesh that he might destroy flesh by enabling man to suffer destroying fleshly lust in man Thus was he given as a witnesse to the people the first-begotten of many What then means these high thoughts soaring conceits that seek Christ in heaven and think Him to be some angry spirit and so rack their thoughts and beat their brains in comprehending Him but lo He is with the poor afflicted and forsaken this high and full Religion he cares not for nor hath any communion therewith What a hearting then is this to patience that like a loving husband is with the wife in well and woe thou thinks thy case singular none like thee thou poor He poorer thou wants the fathers love so did he thou art persecuted so he unto death thou sick so â—e swaâ—e blood for sicknesse But we have little fellowship with Him for we are full and rich and at ease He bears our weaknesse but who feels it He wipes away tears but who sheds them He hears our cryes but who makes them Nay we are all Christs to our selves therefore He is a stranger to us All high flying Religion then is not of Christ for he hath no communion with man but in affliction therefore Paul desired only to be partaker in his afflictions for he hath not to do with rich men at ease and he that saith He hath fellowship with him and not in his death lyes and deals not truly It is not affliction that hurts or hinders man but want of Faith for he is afflicted with us but because we do not believe his power and truth nor are we patient to want rest therefore are we crushed under afflictions we have not learned to lose the world and our selves with him the fire cannot fear them And where man is partaker with Christ in afflictions he makes him also partaker with others to mourn with them that mourn But we are little disposed to the practice of Faith while we judge others in stead of pardoning we spread abroad their Infirmities we spoil the poor but believing miserable men have a friend at back that is with them giving a mouth and wisdom when friends and world fail yet then He abides and fails not but when they have least hope they have readiest help and when they are weak then are they the strongest And the Angel of his presence When they were brought low in affliction and sate in sorrow and helplesse repenting hearts then his love breaks out So that iâ— Christ is only present to afflicted spirits and His love and compassion only is the stay of repenting hearts nothing else As here he alludes in the presence of the God of Israel in their Redemption out of Egypt when they knew not what to do the Angel brought them out went before them and though they fell into many straits yet the Lord pitied and helped them yea though they rebelled daylie yet He afflicted and pardoned them And His love and mercy is never seen so much as in daylie pardoning for it is a burden that all the World cannot remove For he was given to bear the infirmities of men Mat. 11 If any be burthened he shal find rest to his soul As in the Prodigal and the Publican like a wise tender father whose child hath want only run away yet the father seeks him and finds him First leâ—s him sit forlorn in the wildernesse and seems to take no notice then
when he sits crying ouâ— of himself O wretch that I am that hath thus abused my good father cast away my self and know not what to do but dy and perish Then he appears and â—owns on him a while but after his heart be brust with sorrow the faâ—her can no longer refrain but smiles and comforts him as Joseph to his brethren For He came to seek and save that which was lâ—st He came to redeem the captive spirit of man that was locked up in fleshly bands and his own guilt Not to ease the captive flesh of man for many great afflictions ly on many whom He never easeâ—h because man cannot have his own Will and Lust and World and Ease and Glory but these he pities not But when the spirit mourns after God and cannot be comforted by all the world but sits in ashes and cryes in the night the Sun then breaks out and joy comes in the morning But nothing is a burthen to the spirit of man but sin and guilt and weakâ—esse for other afflictions are burthens to the flesh and they are helped But in the afflicted spirit there is such a depth of miserie that nothing can help but His Love Spirit that He hath promised As nothing can ease the heart of a rebellious child but reconciliation with the Father all â—hat man can do to help can but strengthen â—â—â—â—â—m His Love only stays the heart by Faith all things dâ— but only put off and that by stâ—â—â—gthening conceit buâ— it returns again with greater violence like â— wound ill healed But this shews that we have little of Christs comâ—any save only His name among us we talk of Him dispute and follow Him up and down to the Temple and seem to sat by His side but wâ—â—h proud hardened hearts Nay I judge whether thou art as well with Him as without Him for any good thou hast by Him save only a heartless helpless hope if thou may have the World thou seeks no more If thou have no more joy than thou hast with him it will prove but small Nay we are not for His presence like an adulterous Wife that cares not for her Husbands presence but if ever that heart be turned by Repentance and possest of its own guilt then none but He. Others thinks to procure His presence by trimming and garnishing a fair out-side profession of Christ and think if they were more holy and righteous then He would surely come but we thus make a Christ to our selves But woe to that Righteousnesse that hides Repentance and hardens the heart Woe be to that Presumption that is lifted up above Mercie Woe be to that Conceit of believing that joyns hands with the World and shuts man up in self-self-love and woe to that Hardnesse of heartâ— that despiseth long suffering and heaps up Wrath against the day of Wrath. And hence we see that where Repentance is hid from man Gods love and pity are far from him whatever we have it matters not how Wise Righteous Holy Rich or Youthful we are if any Hardnesse of heart goes with all But we are full and sit as Queens and want nothing Yet the day is coming when we shal seek Him and shal not find Him when all shall fail us and we afraid to hear of His presence when He shall sit as Judge to judge the World then shall we cry O where is he now that we despised and set so lighâ— by And then weep with Esau and say Father hast thâ— not one blessing left Bless me even me also Then shal he answer nay These are blessed and shall be blesseâ— thou hast had the fulnesse of the earth for thy portion bâ— my love and mercy thou regarded not In his pity and love he redeemed and bare them Heâ— is the continuance of his love notwithstanding theiâ— dayly falling off yet he guided and bare them as 〈◊〉 nurse in his arms all the ancient dayes as he choosâ— them in love and pity and remains faithful to Abrâ—ham and his seed So that As Gods love and pity without any thing in man is the first fountain of life to man and only cause of his happiness so is the same Love Goodnesse and Power the dayly preservation and guide of man in the way of happiness through Faith As Paul by the grace of God I am that I am not I but the grace of God in me therefore doth the Lord so often remember Israel of his deliverance out of Egypt the promise to Abraham that they might look at that Law and depend on that Promise How came Israel out of all these straits but that God still pityed and forgave them as David how he prayed to be guided and preserved and relieved dayly from God And this the Apostle strove for that nothing might stand in the heart of man after grace received but the same grace still and further beats down all things else but this For is not man as weak in himself and Satan and the Flesh as strong as ever Is not man as sinful and His grace and help as needful as ever For Paul of himself could not live but Christ lived in him and he waited therein He hath delivered and will deliver me Christ did not worke properly for himself for man to guide himself by his own power for this is not in man but in Christ who is his Safetie Peace Righteousnesse and Holinesse and all for Israel was not able to stand before any enemie when they forsook the Covenant for what shall uphold man under the cross but his love and pity when all fails As the Martyrs was it their wit or power or strength of heart that preserved them No but the Power and Truth of Christ through Faith For as the child hath nothing of his own but lives at the fathers appointment and providence so we See then it is not as wise unbelieving men imagine that after the mysterie of the Gospel be revealed and apprehended in flesh turns back with Israel and become wise and righteous and strong in themselves so it is with many that were sinners but God received them to mercy and now they worke it out beginning in the spirit but ending in the flesh and then think to recompence God Is God more beholden to thee than before or rather is not thy sinful lust and pride and worldly heart and hypocrisie as hateful to God now when thou hast the knowledge of his will as thou thinkest But these are commonly the greatest backsliders For though they stick unto Religion yet they fall from Christ in Religion and conceit and clothe themselves with his gifts The World is in their hearts Repentance gone Prayer dead Faith only in name So that to those he shal have just complaint one is rich in the World and cares not for his blessing but he will turn it to a curse another is wise to guide himself but will prove a fool and wander another is Righteous and rich in
pitied their adversaries boiled in all wrath and all hope of life past yet then was God with them and they joyful as with the man that cried Austin He is câ—me 4. Yea thus doth God weaken Flesh by dissannuling the hope thereof and makes his power known in fleshlie weaknesse for he both secretlie upholds at present and sends help when all is past hope SERMON XXI Isa 9.6 7 8. For unto us a child is born and unto us a son is given the Government shall be upon his shoulders IN this Chapter he comforts the Church against all darknesse and desolation threatned in the seventh eigth chapters and that by promise of the Messiah alluding to these calamities that came both by Tilgath Pileazer 2 Kings 15. And that great Salmanazer King of Assiria where all Israel was led captive 2 Kings 17. And thirdly yet greater when Zenaucharib came upon them in the dayes of Hezekiah with two hundred thousand souldiers and railed on the living God even in that darkness when they had no hope of safety Then Hezekiah spred his letter before the Lord and Isaiah the Prophet brought the message of safetie and that without the power of Israel or any man God would overcome and so sent his Angel and slew one hundred fourscore and fifty thousand of the Assirians Armies and here saith he shall our deliverance be He shewes it shall not be by mans power no more than that For thou multiplied the Nations that is of Israel they had a greater Army than before yet more afraid but now they rejoyce as men in harvest He shewes the reason for the yoke and burden of the oppressor is removed and that without the power of Israel even as in the day of Midian then A comparison of these every battel is with blood but this shalt be with consuming fire Thou hast multiplied the Nations but not increased the joy Jerusalem had again gathered strength yet behold greater fear than before 1 King 19. First for he never left afflicting till he had wasted all their strength and put them past it till they bowed down in humility and fear and spred the letter before the Lord then comes the Angel so with us So that It is not increasing our strength wisdom or any gift that easeth or rejoyceth the heart indeed but man walking in faith fear and humility and love shall be comforted in God Thus the Philistins and Goliah and David but still worse thereby So the fool Luk. 12. Jerem. 10. Let not the wise man rejoyce 1. For we are kept by the power of Faith unto Salvation 2. It is the mourner that is comforted not the joyful yea the poor that is inriched and the rich sent empty away Sowe in tears and reap in joy 3. For hereby is the great power of God manifested 1. Thus we see the World still multiplies riches and wealth but not joy increased so we all strive for this and that guilt knowledge righteousnesse c. And so we multiply our strength conceit of Power in man as though he would overcome the King of Ashur yet this still riseth in man but is the greatest opposite to Faith of all things 2. Happy is he that casts down all and spreads the heart before the Lord who in himself trembles in every thing and flies by faith to God the Angel shall come in time man shall overcome as Gideon did Judges 27. God took from him all his strength aâ— 1. All that were fearful and all that lay down to drink so with us 1. He takes away Infidelity which was fearful 2. Earthlinesse and moves man to suffer and then in that wearied and tyred estate he gives victorie to Gideon So that Mans victorie is obtained in weaknesse of man by the power of God and till God have taken from him that strength and wisdom whereby he standeth he never conquers as Paul When I am weak then am I strong of my self not able to think a good thought but through his grace able to do all things 1. For fear weaknesse goes before faith then faith follows and if faith be preserved then man is safe but if a man waxe strong in conceit then farewell faith fear and then hardnesse comes All the whole Scripture workes to bring man down that he might rest in God though he feel no strength though he feel no reason though be be in darknesse yet the promise in Christ dwells in all these 2. For God is not in thunder earthquake winds but in the soft still voice resting heart of man in him 1. But man hath witt and lives by it will followes is power and guardes but all will fail For where Infidelity is or those that went on in worldlinesse these were sent back for there was thirty two thousand but ten thousand went and of these all but three hundred that kneeled down to drink So with us most turn back from Christs battle through infidelity and others that seem to follow Christ most are subdued by the World only a few content with present state follow the Lord in Faith For in the most things we do fear through distrust or else are stopped and cast back through the love of ease that we overcome not as in the day of Midian God sends his spirit into tender soft hearts but all things else are dry then when the heart is refreshed and strengthened he sends his blessing in all he takes in hand To Hezekiah the sign was this year eat whatsoever groweth of it self and the next year without sowing So to us He feeds us his own fulnesse without any help of man or nature and then enables man to be a husband in the Church of Christ and this shal be like joy in harvest-tide Psal 33. These battels were with noise tumbling in blood but this by the feeling of Wrath and Indignation which at last shall fall upon the power of Satan through the love of Christ and consume them For unto us a child is born Here is a Prophesie of Christ and his Kingdom and Government 1 His Person is described unto us with his Title and Office 2. His Kingdom and manner thereof 3. The cause or fountain of all this zeal of Love unto us hâ—re he shews the Proprietie Right that believers have in Christ and by this Union the Victore comes So that Christ truely born to man and living and ruling in the heart of man and man subject to Christ is the Food Fountain of all good Wisdom Happinesse to man He is the Seed of the Woman that breaks the Serpents head He is our Wisdom and Righteousnesse and Peace and our Life For all live through him Paul through him was able to do all things He is the way the Truth and the Life Joh. 14. If you abide in Me and my Word abide in you ask and it shall be given you Christ is that Word of Faith by which all things
are established and made He is the Light Life of Man So that When the ministry of the Word is formed to the Image of Christ and that Word lives in man then enjoyes he all that good and freedom promised in that Word For look what Christ was and did actually and bodily in the World that he is and dâ—th spiritually in the heart of man He came by the will and promise of the Father he was born not of the will of the flesh He wrought miracles to the believing man so in us gives sight to the blind He taught and made known the Will Love and Purpose of the Father to the World So in us He was subject to live in love so in us â—he suffered freely so us he enables makes conquerors So it is plain that the birth of Christ is the beginning and Fountain of mans happinesse and freedâ—m the Life of Christ with the Father the life of happinesse and the Death of Christ the accomplishment of mans blessednesse and victorie See then how all the whole truth of God begins ends in one That which was promised to Adam and Abraham is Prophesied of Here is born in time and sent to everie believer thereâ—ore all our running about conceits buildings and thoughts and imaginaâ—ions and inventions are but vain blasts for here is all â—hat is substantial But who hath believed our report may Christ say for First We hear of Christ born baptized persecuted and â—rucified c. But not to us ray we know this Christ after the â—â—esh we think well of him and love the thoughts of â—im but not born to us Nay we frame a Christ and seem to worship him but not given to us nay we have a conceit that he hath done all for us but not born in us we defend him and plead for him we dispute of him we talk of him we read of him but not born to us This teacheth that Christ was promised of God and sent in fulnesse of time and then his spirit sent into the hearts of men So there is a waiting for the promise under the Law but in the fulnesse of time he shal be born and given For he came when man was out of hope for there was nothing but vexation under the Maccabees and the Romans and then came a deliverer and so to all men When Sarah was past age and without hope then Isaac is born So when thou art past hope and sees no Reasâ—n then shall Christ be born to thee for that is the fulnesse of time and till then the fulnesse of time is not come And we see that Christ is nothing to man till he be born in man that the living Word of the Father live rule in him beyond all Reason and Imagination of Flesh For no Reason can be given of Christ to be born of a Virgin nor that man should believe life in death or a guilty man to be delivered A Son is born Here is the promise of a Messiah this already accomplished both visibly to the World and spiritually to believers So that No power of the adversary or Flesh is able to makâ— void the Word of Truth and Promise nor shake thâ— heart of man stayed thereon by Faith As Abraham believed the Word against plain reasâ— So the Promise of Caanan Pharaoh on the one side and enemies in the way and fourtie Kings in Canaaâ— resisted yet thither they must Heaven and Earth muâ—â— passe away but not that Word of Truth 1. For this puritie of Faith under the Crosse whâ—â— all sights against it yet it stands 2. By this God is magnified and man hath assuranâ—â— of rest therein as when man believes Gods trutâ— though never so unlike God preserves that man For can any man stay a showre of Rain take heed of fighting against God 3 Be subject and stay here though thou see no likely-hood not striving what thou would have but waiting what and when God will do his Will 4. Here is the stay of believers though they see no rest yet they wait on God and know that in fulnesse of time the Child shall be born 5. But though we have a sure word we are lothe to stay the fulnesse of time but now man would be comforted and then eased but thou must be more weak thy Wisdom and Righteousnesse must be troden down that nothing but God and his Truth may live in thee A Son born Some will have this meant of Hezekiah or Isaiah but it agrees not with the Text but only of Christ the Word of the Father which took our nature that he might redeem us and let us see the subjection and losse of all to way of freedom These two natures joyned in Christ by an Hypostatical Union made a perfect Christ as flesh and spirit makes in Moria a Christian these not by confounding their natures but by right ordering of both yet remain distinct the power of the God-head shining through the Manhood Ordering and Ruling and Guiding in subjection to the Fathers Will So in us Religion or Christ born in man is not the confounding of nature in man as with most beginning in the Spirit but ending in the Flesh as First In our glorious notions not rising from Christ stirring up our present passions onlie flesh Mans freedom is not helped by Flesh at all but subjection onlie Manie Sons born to man but Ishmaels or Esaus few have Christ formed or born in them The government is upon his shoulders That is the whole Rule whereby his Kingdom is ordered is in him onlie Jâ—h 5. The Father hath given all government to the Son So that The whole power of governing and guiding man â—ests in Jesus Christ and is enjoyed by Faith in him All power is given to me both in Heaven and Earthâ— to him belongs dominion power and glorie 1. For why he is King and Head of the Church 2. By him only the power of Satan is subdued 3. He is the corner-stone of all buildings Now his power is not of the Flesh for that was kept weak in him and at last so dyeth in us His Kingdom is not of this World but Righteousnesse Peace Joy in the Holy Ghost Rom. 14. By righteousnesse of Faith and righteousnesse of Love as peace in the heart with subjection under the Crosse joy in assurance of the love and joy in tribulation But most are not governed by Christ but by their own Witt Will World and Flesh. Where then is the power of man whereby he thinks to obtain Life It remains in Christ onlie enjoyed by Faith from day to day else how doth Christ rule But most will have the government upon their own shoulders He rules all by the Word of Truth Psal 45. His Scepter is a right Scepter his Word returns not in vain he bears up all by his mighty Word He shall be called wonderful Here is his title and of admiration and to be referred to all his Wonders in his
men to depend on mercy For he whose heart dwells in love dwells in God in nothing do we more resemble Christ who was ever disposed thereunto even when his Disciples would have hindred him See what this is 1. There may be liberality out of pride and yet no love 1 Cor. 15. 2. There may be a tender and open nature and yet no mercy But this not a tender hearted disposition from nature but from a true sight of our own vilenesse and unworthinesse and sense of Gods mercy in Christ sensible of others miseries and willingnesse and readinesse to help according to our power without pinching grudging or base respect such is Gods and Christ love to us 1. The ground Gods mercie by Faith breaking the heart and working Life in us 2. The nature is pitiful free open-hearted helpful 3. The object is Want Miserie Wrong Injury Woe Then woe to mercielesse worldings who are sensible of no mans miserie but their own as a hard-hearted userer a closse fisted niggard grinding Land-lord yea mercieless who with Judas grudge at parting with any thing though they professe kindnesse yet when need comes hearts and purses pinch together See that heartlesse shew of Love and Faith without the power thereof when it comes to-tryal that when it comes to part it Mammon that was never parted it goes to the quick as if a man should part with life and all and hence so manie excuses as I have not now I have a charge c. When if a man would forbear idle expences and his surfeting it would provide for all the poor in a Paroch Object They are all lazie people Answ It is for want of thy education but maintenance is love Thus we see Christ is full of talking believing men and worldly knowledge everie man full of opinions and high thoughts but no love This Religion is in vain yea most men love all men till they grow poor but then casts him off like those Luke 5. That called rich friends c. So we lend give and help those that need not but to further their covetousnesse but from poor turn away But man hath such love for himself that he hath none for others but Paul bids put on bowels of mercit and tendernesse c. 1. Consider the estates of others and put ours in their case 2. Gods mercie to thee thou rich and they poor 3. That thou shalt never be poorer for it that thou shald obtain mercie both of God and man not for this but the word is such So that Gods mercie and goodnesse shall not be a wanting and mans heart shall be open towards merciful men and they shall nor want Psal 37. I never saw the righteous forsaken That is merciful men 1. For the hearts of all men do blesse them 2. They live in sense of miserie and weaknesse and so sensible of mercie but most men live of and by themselves and find no need of mercie and so mercie is shut against them 3. Happie he that waits still for this it cannot be wanting for these judge themselves justifie God 4 Suffer all things patiently 5. And are open-hearted to pray to God and shew mercie to others Blessed are the pure in heart These are opposed to the Hypocrisie of the Pharisees which under shew of Religion reserved to themselves rotten hearts and the World therein which so musled their mindes that they saw nothing Puritie is a metaphor taken from neatter mettal c. Which it not mingled with any filth but clear from the Fountain So we say Pure water like gold and that is separated from all other things and is simple So that Poor and simple minded men who walk in simplicitie of Religion is blessed therein James 3.1 Wisdom from above is First pure then peaceable that is the seed in good ground that is good honest simple hearts 1. Joh. 3. He that hath this hope purgeth himself as he is pure for the heart joyned or mixed with any other thing mars it 2. This was Adams simplicitie that is joyned to God onlie which puritie is a mind cleaving to nothing but God only and simple truth like a wise to her husband expecting nothing but what he is 3. Intention upright though occasion failing there is a puritie Legal and Evangelical the one is in Rules the other in Faith and Love singling out the heart to Christ onlie the heart is pure when it is not mingled with its own desires and lusts and the pure Faith believeth God without this or that a pure love without condition or end 4. A pure zeal for God onlie Away then with all glistring Religion to cover rotten hearts with But we deal not simply in any thing but have self-respects and seekings seeking our selves for we deal not simply in any thing The pure heart then is he that sees that iniquitie in himself that he lothes himself so is purged by the Laver of Regeneration They shall see God This is not by curious comprehension but by simple believing that is that God would shew himself in mercie love wisdom to them So that The poor and simple believing heart trulie understands the way of God and sees him in his goodnesse and God reveals Secrets to them that fear him and to none else Psal 25. 1. None hath seen God but he none knows the Father but the Son and he to whom the Son will reveal him Psal 36. In his light we shall see light for self-knowledge and lust blinds the most of all 1 Cor. 8. He that thinks he knows something knows nothing at all he that will become wise must become a fool God chooseth fools 2. If the mind cleave or look at any thing else it draws a vail that is sees nothing There are some that imagine a shape and so seem to see blindly attending in saith upon them the light shines Thus we are all full of knowledge and false light but have not pure hearts we must be wise as Serpents and innocent as Doves For if man see God by Faith he trusts loves and fears and is subject to him all knowledge else leaves a man whore he was save this it lifts him up against God See the way how man is blinded he hath a self desire of his own good overruling which sets witts a working to find that good under the Sun This bears off God and so lights hold of Religion and so strains all his power to comprehend this God and good in him and becomes a Master and so rules and orders it according as he thinks it may best make for his good not knowing what it is to receive freely and live by Faith Give me then a pure heart and a simple believing mind for that 's worth all knowledge without this all knowledge else leaves man that he date not trust nor love that thing which he sees Yet this is all that he hunts after rather to know after the flesh than to believe by faith
when we say We would live in freedom and joy that in that joy we might better praise God our maker but the end indeed is for the good and ease of our selves the flesh especially in things that perfect our ease and peace though the mind be thereby insnared we yet deal easily with it and thus we still reserve our fat things and deal favourably with them and these are our greatest enemies Then Samuel said When thou wast little in thine own eyes This is Gods message wherein he reckons up his favours to him and secondly his rebellion against those I raised thee up of nothing why didst thou fall on the prey as though I would not have rewarded thee This Message and Word was to convince Saul of his disobedience and 1. He shews the door of mercie 2. The way of Life So that The free grace of God is the fountain of life to man and when man is vile and nothing in himself then is the power of God most shown He that humbleth himself shall be exalted He hath filled the hungry and sent the Rich emptie away For so is man capable of grace and the power of God is magnified in weaknesse What is it that stops thee free grace of God to man that is that strength and worth of man that thinks he hath for were man little enough he would pray cry and believe and fear all mischief enters in at the door of pride or rather this is the door that shuts our Christ we still muse what we are but not what God is Then in this little and low condition to wait on God in the Word of Truth and by Faith to walk in his power shal destroy all enemies but when we fight with our power and so cut carve to please the flesh and when we depart from the Word of Truth we never prosper not that man by thinking basely shall procure peace but when simplie he is so so God is and will be with him but mans perverse way is to turn from his God and fall upon his prey So that the daily way of miserie to man is his disobedience and forsaking the way of Faith and turning to the prey So Adam so David Paul to his Revelations so the Prodigal would have the prey so Demas turned to the prey nay almost all have been caught in this snare For such is the force of sensual lust imagination that where God doth not mightilie preserve man still turns hither For the Word of Truth is the Life of man which while it lives in man it suffers nothing else to live in him but when man turns from this in comes a Legion of lusts and base affections and imaginations but this layes all low Thus we fall on the prey of the World which ensnared all men even believers themselves thus God bids flee the filthinesse that 's in the World through lust and promiseth that he will be with us but this we forsake and gather Mammon before hand and fall on the prey and this choaks all So believers dots also on the libertie of the Gospel and turns it to wantonnesse turns to the prey yea whatever God doth to man man turns to it simplicitie of Faith is foresaken But see our safetie God being our portion freedom his Word our Life so shall we live for ever verse 20 And Saul said I have obeyed Here is Sauls second excuse wherein he defends himself that he had done the Commandement of God which indeed he had done in part for he had killed many of the Amalekits but yet with reserving part of the Spoil to himself 1. He sought honour of Samuel Therefore he brought Agag alive and slew him not 2. The Riches in sparing the Cattel under the pretence of sacrifice so it is with all double hearts in Religion So that Man by the light of the Law shining into him and working fear by the light of the Gospel manifested working freedom may restrain and rectifie many things with a seeming obedience yet still with a reservation to himself and some gain to be gotten which mars all As the young man Matth. 19. Had done much with a reservation of false confidence Ezzra 3.3 Their hearts ran after covetousnesse so those Libertines 1. Pet. They promised libertie they had great swelling Words c. Satan is as a Saphira Acts 5. For nothing goes through flesh but Faith in God and the power of God in man this purifies all but flesh would still have something and that makes our obedience not simple For man is seldom so separate from himself in pure love unto God but some self-love there is that is to his fleshly will sticking to him and purloyning something into his pouch to feed flesh with all For mans natural power being enlightned by the evidence of Truth discovering both the happinesse of believers and the miserie of the rest doth produce in man an obedience according to his apprehension and so far as the blind light workes upon him but he never c mes to a real and actual denyal of himself but there is a building up of his hope thereby not to a simple heartie believing and so living but still with a reservation of believing his own work and love of himself and such is the Religion of the most We spare the King and far of the Flock for there is a reservation almost in all For when man would belâ—eve and lieve for ever and with all their hearts see what a reservation hangs on Righteousnesse Reason self-Conceit so we believe God but neither because we are such and such So there is a stop in our Faith we still have an eye to something else in our Faith And so for love we love God but with this limitation not so much because it is good in it self truly manifest to us and that it is good to us and so mans self still comes in for want of mortification For hardly do we any thing wherein we have not some respect to our selves And for the Word we see Religion is the only way and God the only good but still there sticks in us a great lyking of the World we hope for a good in it find a marvelous sweet therein So that none hath any reason to be proud in Religion though he have obtained and done that which many have not done yet there is still more that he knows not loves not does not it may be thou hast a little Faith and now and then trusts God but for the most part denies him and trusts thy self and arm of flesh or trusts him for this or that reason so a little love to God but a full love to the World and thy self And here we see that in all Religion two things poisons all viz. vain glorie and a beloved World for First we still would have it therefore we limite all to this onlie for we have so many reservations for the World as a care
time love delight c. Yet God is shut out of all yea after experience of Gods love how freely do we return to the World again Religion then is an absolute yeelding our selves to God and his grace without reservation of thoughts â—hat Agag that great Captain of michief even Infideâ—itie and fleshly Confidence wherein Amalekite â—rusted yea the Infant and Suckling in broad Lusts â—pen these outward objects must be slain and that by 〈◊〉 pure believing and loving obedience to the Fathers â—ill here we see that all coverings will not serve the turn For when Samuel comes all is destroyed well-worth him that is open-hearted to confesse and live by mercie See the difference of mens double hearts that are still building up and excusing and alwayes on their own side to build up man But Faith sets a man against himself and alwayes on Gods side pulls him down and all things in man For often greatest noughtinesse is covered and hatched under pretence of Religion as that of Jezabel to Naboth See in the World what covering of lust and oppression what greedinesse when man thinks that for Religion he should be respected but Faith and Love teacheth no such thing Then Samuel said to Saul Hath the Lord as great delight So Samuel pursued him still by the Word of the Lord out of all holds and yet by the Word of the Lord opposeth his good seeming intent layed down by a question that Saul might make answer and be convinced in himself 1. He casts out all conceits of a Sacrifice to please God while the heart is not subject 2. He illustrats it by way of comparison of these two that is Obedience is better than Sacrifice 3. He amplifies it by the contraries for Rebellion is as the sin of Witch craft 4. He denounceth Gods righteous judgements against Saul wherein the cause is in Saul to declare the qualitie thereof The judgement it self hath rejected thee c. First note how Samuel pursues him till he make him yeeld at last to the judgement So that This the proper effect of the Gospel viz. The proper and kindly working of Gods Truth in man is still to bring man down and all things in him to lay him low in himself that he may be exalted through mercie iâ— Christ Let man denie himself and become a Fool saying In me dwells no good thing I am not able to think anâ— good thought all our Righteousnesse is as a filthy clout Phil. 3. All these are but drosse Thus the Word brings all Sacrifice to nought the Law given in Thunder to shake mans heart the Promise made freely without any respect of mans Righteousnesse that man may purely believe Nay and the power whereby all is accomplished is in God not in man that man liâ—e a begger daily may wait there Thus it brought Paul to his knees First brings man to fear and weaknesse before it bring him to Faith and it keeps him in fear that he may rest in God For man is grown proud and wise against God else he had never stood need of his Word for it should have been a living Word in his heart for ever as Paul The weapons of our warfare are mighty to bring down strong holds But see the very truth is perverted by man for though Samuel come to beat Saul of his hold yet he still finds other shifts l ke a wilie Fox So men grow wise and cunning and are listed up thereby yea most yeeld fleshly obedience to this spiritual truth and thereby becomes holie in conceit Others conceiving gloriously of Christ and thence grow high minded for knowledge puffs up and so becomes a man of high thoughts but that man in whom the Word lives and man by it keeps the eye inward towards himself and keeps down all high thoughts in a quiet sense of their own Weaknesse and Vanitie to attend with a crying and praying heart for mercie which is sweetly enjoy'd and not lifted up but man freed and not hardened thereby but out of feeling of himself is pitiful towards all judgeth none but himself This shews the wonderful power of Gods truth that it will make Saul to bow so of any man even Pharisees for the present though afterward they get up again Now it is not Sacrifice that he looks for but a believing loving heart So that All Service and Sacrifice that men seem to offer to God not flowing from a loving heart are nothing with him These are like the cutting off a dogs neck Isa 1. Who required these things at thy hand Psal 50 I reprove thee not because of thy Sacrifice wherewith shall I appear c. For he stands not need of thee neither can he be moved by them unlesse we think as Balaam with his seven Bollocks and Rams These are born of the flesh Children of the bond Woman and not of God nor by promise Righteousnesse is nothing when we make it away to Faith but when it is an expression of a believing heart then it is sweet Now it is not Sacrifice that he condemns but the cursed opinion that goes with it Like that in the Law a daily singing a daily sacrifice so with us when we do it with an evil intent and not out of a simple mind But we have one sacrifice that is Christ only who hath sacrificed life and all and that is it that pleaseth God Thus it is with us also our obedience is but to sacrifice to our God at Gilgall that is to purge sin and to please God that we may get an opinion that God is well pleased for that but this opinion maâ—s all it is not our obedience that is any thing to God in the Work but our yeelding heart For most have looking to that which they have done some looking at it as Pharaoh This crosseth the free sacrifice of love it is a great point of simplicitie in the hight of our obedience still to be more vile and this is the power of Faith for it shews from whence we had it not by our own power Nay when even in our own selves we are opposit to God he hath vouchsafed his grace The only sacrifice of God is a broken and contrite heart sacrifice thy self and it is in stead of all thy lusts desires case peace life and all and when thou hast done that thou shall have as Christ had victory over all a Resurrection a Freedom and a Glory and so shall sit at Christs right hand by Faith till all be subdued to thee and then man offers sacrifice of praise confessing his name not to purge sin but in expression of Gods love and manifestation and that in love and mercie and not in sacrifice Obedience is better than Sacrifice So that That which is accepted is an obedient heart subject to the Fathers will in love is the Life of all Religion and better then a thousand Sacrifices Isa 50. God opened mine ear and I was not disobedient and Samuel said Speak Lord
for thy Servant heareth Christ yeelded himself to the Father Also David the will of the Lord be done and Christ to the Pharisees Ye tithe mint annise and cummin c. Psal 8. If my people had hearkened For God is the sole Lord over all and man a silly creature and as the life of a subject is in obedience to a Prince so here is mans happinesse in yeelding to Gods will for that must stand whether man be obedient or not for disobedience was that which cast off Adam and Israel that is because man will needs be God Now obedience is two-fold of Faith and Love Obedience of Faith is when the clear evidence of the Truth of the Promise and mans Reason and Wisdom â—eelds to that Truth as Moses at the Red-Sea and Abraham When man sees no reason in himself that God should or will keep promise but the contrary he seeing nothing but rebellion and iniquitie yet stickâ— to that where all reasonable wayes of the World and all threats of Satan are overcome though the World threaten want yet he believes fulnesse for this is the will of God that ye believe But most believe not but rebell in this for though God hath promised yet we obey not believe not but give the promise the lye and say That God will not do and therefore fear So that infidelitie is the great Rebel that strikes at the Truth of God which a man cannot endure This Faith also mars not obedience in neither limiting God a time but waiting nor a measure but believing that it shall be our rest Obedience of love is the end of the Law where the love of Christ enforceth man and this is a sweet and free yeelding up of a mans life unto God as a Sacrifice Rom. 12. Which cannot be till our bodies and flesh be sacrificed and then in the Spirit of our minds we are revived according to the will of God This is not to be a foundation of Faith but a necessary expression of the love and goodnesse of God to man This flows from Faith naturally there is nothing but rebellion and lust if Faith fail to wait on God God doth this obedience and man fleeth and man seeketh shifts or some device The intent is doing what he commands not because the Law forceth so many thievish hearts are bound to be true but not from the heart And warms of Gods love in the heart to suffer for his sake what ever befalls as the Martyrs did but this shews the little obedience in man For indeed neither will ye yeeld but the old contention remains whether shall be God Faith and Love is the obedience life of man and when man lives in 〈◊〉 yeelding temper nothing can vexe him let impossibility come and he is obedient and suffers And so was Christ obedient unto the death of the Crosse But while man hath a will and love of himself he is never freely obedient but would frame Gods will to his and to hearken to Satans voice raither than Gods So that An open ear to hear and a heart to believe and obey the voice of God and the Word of Truth is better than all seeming sacrifice a man can offer Isa 45. Incline your ears c. Then shall ye hear the voice of God and he that hears shall live He opened mine ear and I was not disobedient So to that end God hath given his Word to man that thereby he might be called back again to God Therefore God saith cry aloud to man and bid him return and come and live for ever and so he that hath an ear to hear let him hear When God sets his love and mercie and truth to or beâ—ore man and when man attends and meets God here then is that Word accomplished to man But Christ may still say Who hath believed our report as to Israel but Israel would not hear for man hath two Preachers before him still 1. Satan who by his Ministers the World and the Flesh daily whispers and calls man to obey as to Christ Satan saith I will give thee all those the World calls here is Riches the flesh calls here is peace ease and honour God calls and saith Here is all in me Now look whose voice takes place and is believed so man prospers Man hears as God manifests and herein is a reasonable mystery and spiritual power by the one man growes wise and by the other faithful and obedient For rebellion is as the sin of witch-craft Man through rebellion of his own heart and stubbornesse of his own will runs away from God forsakes the Covenant of peace casts off obedience and himself to misery in the end as Pharaoh and Saul here SERMON XXIII 1. Sam 4.3.4.5 So when the people were come into the Camp the Elders of Israel said Wherefore hath the Lord smitten us this day before the Philistins VVHen God had governed Israel by Judges for many years and manifested his power and truth by his Priests and Prophets in bringing them into the Land of Promise according to the Covenant and given them many victories over their enemies Israel grew secure and presumptuous yea the Egyptian Priest himself grew so carelesse of the Lords sacrifice yea even Ely himself committed them into the hands of his Sons who filled their bellies and lusts and that without reproof Whereupon the Lord intended to destroy that vain confidence and to proceed against the house of Ely which he fore-tells in the second Chapter by a man of God and in the third by Samuel which in the fourth Chapter he brings to passe First by giving Israel into the hands of their enemies once again and then delivering the Ark into the hands of the Philistins destroying Ely and his two sons After Israel had received the overthrow at the hands of the Philistins they make way for a second by running further from God So that This is the way of man for man by every affliction is either brought nearer to God or else driven farther from him and so makes way for greater evils to befall him As David who to hide his shame ran into murther so Adam having sinned to hide his shame hides himself from God so Saul to the Witch of Endor like a child that grows more cunning after the whip more wâ—lly but not more wise And this through stubborness and hardness and pride of wit But Joshua when they fâ—ll before Ai never ceased till he had found out the curse from God cast out the execrable thing Many things light upon man that touch not his heart but is so blinded with lust and self-self-love that the light of the truth leads him not out but his wit will needs guide him God doth nothing in vain If man regard not Processe or any hatchment that is coming he shall see that a writ of Rebellion is coming and if he regard not that than a Bailiff comes and to prison he must and that God by the righteousnesse of
Soul So Religion the garment is the outward form of Actions Righteousness Holinesse the body is Truth Righteousnesse revealed to the Church apprehended by man but the Soul of it is the Spirit even God himself as the Garment and Body without the Soul are but dead Corps and so this without God So Paul distinguished man into Soul Body and Spirit by the Body the outward Masse of flesh the Soul the vital power and sensitive appetites and natural understanding by the Spirit the immortal or inward part in right disposing of which stands mans peace and happinesse For if the Bodie be in health and the Soul in Life amidst the fulnesse of its natural objects yet no rest unlesse the Spirit be satisfied also now when the Spirit of our minds is drawn by sensual power to bodily objects it wants Life But leaving all these being guided to and joyned to God and Christ it is then satisfied and the body cannot be nourished with the pleasure of the Soul without food nor the Soul with the food of the Body without its objects neither can the Spirit without them both without its proper objects food So that the confounding of these is the confusion unrest of the Soul And yet alace it is thus in the World men will needs joyn God and Dagon Christ and Mammon without any trust or thought of God at all like beasts Others keep a form of God after the flesh as they acknowledge his power and see his justice fear worship him with a far off worship but the heart bowes to Mammon loves and cleaves to him above all Nay believers joyn these together some put confidence in God but more in the World yea how soon after God hath shewed himself to man by his truth and love doth he joyn heart and hands with the World again So that indeed this eats out all Religion amongst us And for fleshly Wisdom how doth this draw from simple believing asking a reason disputing with him joyning the power of man the power of God so making mans free-will a worker with God So that it is that man believes not God True it is that man is the subject in whom God workes yet the life and power of believing working is in God and given to man by Faith according to the Promise and though Paul say They are workers together yet it is in regard of manifestation not of any power they had over the hearts of men Nay let this God of Israel be our only stay and lay Sauls Armour aside so man abiding in his simple and naked heart full of weaknesse like a Child waiting on Gods simple truth the Father will come but when man thinks to help God he mars all Neither is this a way to securitie but onlie unto those that pervert all truth unto their own destruction For this is not a secure resting at all adventures as though the forlorn child could sit down at all adventures and say It cannot help my self my Father must come or I must be lost but not sensible of his own misery and forlorn estate As the Prodigal seeks and cryes and prayes till he come this keeps him froâ— sleeping so with us So that Religion is a simple thing and cannot mix it self with any thing like the Truth that joynes to none till death but simply waits on God with Faith and Love But when man brings in Dagon and sets him up the Soul of man abhors it or is joyned to it or is deceived Then no bringing in of Religion into a fleshly mind but first Dagon must down then Religion will stand If ever it be offered to a Worldly mind it is not an unwelcome guesse for the Life of that Soul is elsewhere It is in the World and pleasures thereof but the Spirit is dead within them Dagon was fallen Thus the power of God destroyes the Idol So that Thus the Truth of God prevails against the Idol and will not suffer any thing to stand equal with God in mans heart Paul destroyed circumcision from Christ and Christ the young man his weapons taken from him his high thoughts pulled down And thus Gods warriours pulls down groves and destroyes Idols That God may thereby let man see the weaknesse of all power in the creatures This is the proper work of the Word to pull down high imaginations and lay them low as the valyes This truth discovers the vanitie of all the rest but we with the Philistins are still building up Dagon nay the Ark is not yet come to us because Dagon is yet standing But know that it must down So that mans happinesse is in the fall of the flesh and all the power thereof SERMON XXV Mark 14.27 I will smite the Shepherd and the Sheep shall be scattered CHrist by his death hath brough life this death was spoken of by the Prophets and often foretold by Christ and spoken of more at large and now is come by suffering to lose all that he may gain all after that he had comforted His Disciples and left them the pledge of his Love he Prophesies of the trouble that shall come to them hereby that they may now begin to suffer with him 1. Grievous wants and persecutions to the offending of all 2. That man shall not stand at that day by any power at all in man In the same he lets them see that this is the way they must still follow This is a sacrifice of his death whereby the same through Faith is confirmed to us He shews what shal become of the head and that they should be offended So that Though we live in the light of the Gospel and Sun-shine of Gods blessing yet there will come a day that will dash all and lay it in the dust So to David Abraham and the Rich Fool. For life gotten by the creature must be laid away Christ is the common stock of believers Woe to the World for all high mountains must down thy dearest object and thou must part When Israel was boasting of the Temple then was the Lord removing it from Shilo or destroying that new Jerusalem might come from heaven See how thou wilt do when this night comes we provide light fire and houses against cold and night but forget this night Let believers look for it in their greatest fulnesse and prosperitie for then will God take away these that he may be perfected in God I will smite the shepherd Yea Christ in the flesh that he may rest solely and simply in God Abraham and the Prodigal Paul I know none after the flesh by taking away fuel from it So that This is the way to bring man to God to purifie Faith to subdue the World and make Gods power known This he doth 1. In that great tribulation that lyes all on heaps 2. By his love that kills all at the heart but then we grow wise in the flesh to separate the confused heap 3. By the crosse
appoints work to his Servants and command the Porter to watch and thereupon applyes the parable and renews the caveat in these words wherein 1. A caveat for all to watch wait for death dooâ— 2. His reason from the uncertainty of the time thereoâ— 3. The danger of being taken unprepared lest he sin us sleepping 1. The master of the house viz Christ is gone into a fâ— Country viz. Far from the knowledge of all humaâ— fleshly wisdom and given authoritie to his Servants viz. to his Ministers to guide and govern his Churâ— and Houshold by his Word and Discipline to eveâ— man his work viz. His Word to husband and to waâ— in love and do good to all to further his glorie kinâ—dom as he gave the Vineyard to husbandmen viz. Hâ— Gospel and commanded the Porter to Watch viz. 〈◊〉 Ministers to watch â—ver the flock Therefore he bâ— both Ministers and people watch attend his comiâ— in faithfulness that so they waiting in Faith may â—ceive mercie So that The work of a believing heart and faithful servaâ— here is nothing else but a daily waiting of the will 〈◊〉 pleasure of the Lord by Faith and patience in love attending his coming by death and doom This Christ often gives in charge as Luk. 1.21 Mâ— 24. Luk. 12. And this Job practised 14.14 This Pâ— saw and waited for 1. Tim. 4. I am now ready tâ— offered and 2. Cor. 5. We sigh and groan desiring to go hence and he with the Lord and the Martyrs 1. For here we have no habitation but like Pilgrims in tents 2. For God hath sent us hither a while to accomplish his Will according to his Word but our abiding hereafter is eternal not to build a rest here or think our houses shall continue but to wait on his coming when we shall have the reward and doom that lasteth for ever We see it in all faithful Servants how careful they are to have all in a readinesse when the Master comes home and the Maid how doth she sweep and wash and scoure that her Mastres may find all right but the carelesse they sport and ravel and spend and waste on their Lusts and when they have done lye down and sleep and say Nay the Master will be long before he come 1. And thus it fareth with the secure World we watch all opportunities but this When a man hath a great businesse to do O! how he museth and thinketh and studieth night and day be it suâ—e in Law or an other project or danger upon the event whereof depends his making or undoing how doth hâ— neglect no inferiour businesse He runs and rides bâ— spares no pains against that day that he may be pr vided for good issue And have we any greater busi esse than this yea when he hath a sum of monie to pay how he cares casts about And is not here a great account to make nay how do we watch for a fair day in harvest and ply our time and yet this great businesse we heed not 2. Nay nothing ill make us wait on God but the Crosse as to the Disciples Do we watch to get out of the World or rather to run farther into it As it was in the dayes of Noah so now nay worse For now the World is drowned in carelesness witness our excessive drinkings and endlesse drunkennesse our too common trade of userie and oppression our neglect of the Word and Sacraments that we watch nothing but our lusts and pleasures Mammon and our own Wills and like these waste our Masters goods and strike our Fellow-servants and withold a portion from the poor Will not the Lord of the Church call for a reckoning for these and if we be taken in these woe unto us We know what is the hire of such faithless Servants We watch the plague to prevent death but we wait not on God to meet death we watch the enemies of our Land that we be not surprized but we have an enemie within that will overthrow us We provide against famine and yet our selves pine Now this watching is not any power in man to preserve himself but sensible of his own weaknesse to preserve himself and longing to be with Christ 1. That we wait in Faith upon the Word of Christ believing the promise though we see nothing but miserie and death yet expecting life and freedom according to that Word 2. That we be working in love and obedient to his Will not seeking or serving our own Lusts even so as we would have Christ to finde us when he comes 3. Truely knowing our own danger the strength of the Devil and the World over us daily drawing us to forget this day That which Christ said come is or should be the care of all our Watch. 1. If our love were to Christ would we not wait for him as the Wife for her Husband and the Child for the Father 2 If we knew our danger we would not sleep and suffer our House to be broken up 3. If we bâ—â—leve the nearnesse or uncertainty of his coming We would watch better For we know not when our Master will come So thâ— in this we see the reason viz. The uncertainty of thâ— tâ—me of his coming 1. The certainty of his coming that the Master will return Death and Doom shall light upon all 2. That he will come at an unset time when the World is secure 3. That none shall escape it 4. That everie one shall be accountant No escaping of this day for as the balliff it pursues man though he flee as a Traitor and having arrested him Phisicians nor friends cannot bail him but he must dye When the Scripture speaks of this day it seems to hasten it aâ— though it were at hand even on our necks as Dan. 7.9 10. And Paul upon whom the ends of the World are come And Peter The end of all things are at hand but of that day knows no man The Father hath put them in his own power So that The dayes of man are only numbred of God and the hour of death unknown to man but he will come when he thinks least thereof When they cry Peace peace c. And yet it cannot belong to any and for the general day all the Prophesies of Christ are near fulfilled as the spreading of Error and Heresies Wars Plagues and Prodigies are now abroad Faith scarcely found trade of iniquitie in growth Love extinct And if the Gospel be preached through the World it may be before we parte this place 1. How fond are they then that will calculate this day as the Heathen of old by their Chimick year and golden number fifteen thousand years as also the Chiâ—eans in Austins time Who said It should be four hundred years after the Ascension and Papists by the â—oming of Anti-Christ who was to be of the Tribe of Dan and reign three years and a half in Jerusalem and subdue all the World
men need not then to fast Though slender shot doth cause the Fool to fall Canons scarce make sign on the Castle-wall The Assailants strength the Objects weakness do Ever contrare to make a deadly blow This is the cause why tender flesh by dint Of sturdy steel receives so deep a print And here especially it must be so Where th'ones strength doth from th' other weakness grow Like mushroms which from harreness of soyl Doth suck his sap and filthy liquor boyl And if you think whiles Faith stands firmly sound Yet sin that while can strike as deep a wound As where â—ts weak you speak things quite contrary And so affirm impossibility Indeed I grant most men coin such a Faith As may of sin abide the better breath And not be sick but such a Faith say I Will with his Master live and with him dye So then such Faith my soul desireth not As is a Poyson but an Antidot Not such as flesh might freely sin as much As it desires and conscience feel no truth But a perfume which casts such smells behind it As foul as made us cannot once abide it Such as prevents that sin can bring no smart For that it first so purifies the heart And though this life afford it not in prime The less it is the more the fault is mine And who imagins sin and this agreeing Feigns a new fiction never yet in beeing Yet is it true that our Salvations ground Rests not herein what good in us is found But in another higher seat doth sit Whick makes our works but underlings to it Hereof it comes that our Divines well say Which words Lewd men may wrest another way That if from works or more or less thou measure Thy certainty thou heapest copper treasure Since God in Christ before all times and place By His Decree determined our case Not from the good that we should after do But of free choice ordaining us thereto Then make not that a cause which is th' effect Of Gods dear love in them He doth elect But whoso draws from Faith by true descent The Pedegree of Works as consequent May thereby judge if no such fruits appear That sound assurance is in no wayes there For good and ill trees by their fruits are known And fruitful seed will spring where it is sown So when I say I wish in God his love Such confidence as sin might not remove My meaning is I wish a â—aith so stable As t' enter therein sin might not be able Or if it did yet hope should not be lost But hid in him whom it so dearly cost As iâ— that case when Sin and Law is over This were I trow the next way to recover Nor would this cause Gods goodness to despise But in new life still more and more to rise Unless Corruption do abuse the same Which if it do yet grace is not to blame And 't is most true that Unbelief is Mother Of every sin adulteries thefts and other By which is writ the sins of graceless men With Diamond point and with an Iron-pen For Conscience Paper is Ink unbelief Th' affections Pen men whereof Will is chief So then lewd life and true â—aith are no kin For Christ is not the Minister of sin Nor yet doth freedom preaching in such minds As that sweet Doctrine fitted for it findes By its own kind abroad such bastards set More than doth Nature monstrous shapes beget But if this new cloath wider make the rent It only falls out so by accident As when it meeteth with an hardned heart Which wholesome food to poyson will convert As oft it doth too I confesse yet so As that the Law of other sort makes moe I mean of Hypocrites who while they hear The hideous thundrings of the same through fear Worke with a vengeance till their backs do break Wishing mean while their wrath on God to wreak Who still think they most like a cruel Master Layes on more load and bids them worke the faster Yea gathering ever where he hath not strawn And heaping profit where he hath not sown These when they see the Law no mean nor measure Doth hold in loading then they take more leasure And having not the Son to set them free Are tyr'd at length break out at liberty And so a freedom of their own they have But such a liberty as God nev'r gave Whereout off too springs th'Atheist filthy swine The carnal Protestant or Libertine Or else such Hypocrites as still make sure They take no peace but what they may indure Gaining like peace by that their formal walking As doth the Fowler get by Fowlers stalking Much like the Crab their eye sight one way bending The whiles their footsteps are another â—eâ—ding Whereby it falls out that these counterfeits Are of all other seldom set in Straits Whiles formal walking keeps them flesh bone From being br ken on the Corner-stone A cause why Harlots place in heaven find Before that wâ—â—ke proud Pharisaick kind As for the Law this ground of Faith it gaineth That graceless men it civilly restraineth At leâ—st until some exigent betide Such as it said and â—ake them turn aside Then whaâ— wayes best for thee who art a gleaner To make thy God herein the greatest gainer Since that most like as in our Statute Law Ouâ— of the yoke lewd men their necks can draw By this or that exception or pretence Or otherwise by wresting of the sense And that in our Experience every day Those words prove true that Christ himself did say We pipe to you yet you no measure keep We mourn to you and yet you do not weep 'T is not alace in offering oyl though fountains Nor though all thine were sheep upon the Mountains Nor that thou dost thy Neighbour sorrows grieve Nor yet the poor with all thy goods relieve 'T is not in this nor that corruption killing No nor in Rivers of salt tears distilling 'T is not thy foot from outward evils turning Nor yet thy body given to the burning It neither is in this or that mans teaching Nor is it in the Law or Gospels preaching No no 't is not in him that wills or runs But in Gods mercy which creats us sones Yea Lord it is thy Spirits mind that blows Which none can tell from whence or whither goes But saith one for so I hear one say I thought at length these fellows would display What minds they bear reposing in such wise Themselves in God the means they do despise O God forbid alace let not one brother Such eager censures lay upon another The means I reverence as the thing whereby God saves his Children ordinarily Nay th' only way wherein all Gods elect Hâ—s saving Grace aâ—d blessing can expect Nay who neglects much more who it contemns Gods Ordinance for his souls health condemns Yea 't is in bâ—ief Gods worthy Instrument Us'd in his hand his Children to prevent Yet he offends not who more p rases puts
Citie Whose souls down deep in Gods sweet secrets dive As fish in wholesome streams play live and thrive Whose sure presages oracles say I Gods light reveals his power doth ratifie Dear messengers whom God doth oft imploy To kill and quicken plant and to destroy Whose fatal Judgement justly to come under Is to be Butt for Gods bright bolt and thunder O let me Anchor underneath your Lee But ne'r spread ensignes of an enemie Now Gods will thus reveal'd is term'd commanding So call'd as seems for our weak understanding At leastwise as commandment doth imply Unaptness or inflexibility Which though by Angels done and out of hand Yet as but can with Angels Nature stand Whose absolutest Actions nev'r are such As to approach an uncreated pitch Yet is me thinks life to a free concurring Of Stream with Stream mov'd by the Fountains stirring Alwayes remembring that within the head Lyes all the life that 's in the members spread Yea Christ himself when once he hath put down Authority and Power shall yield the Crown To God the Father that the Deity May all in all his dear lov'd Members be Authority and Power thus much importing By Law and Ordinance a forc't extorting And thus Christs Prayer for his is verifi'de That he in them and they in him abide Who doth both will speak think and live and move In every soul unite to him in Love Like as the Soul still in the bodies senses Its executions outwardly dispences Thus God doth use to execute his will In such I say as he vouchsaves to fill Though he such Organs needeth near a deal But all is done for silly mans avail Needs not I say who to himself is store Of all rich Treasures as is said before Yet by a new and living way found out Bâ—tter to bring his blessedness about That he might man his late lost treasure win His Jemm House Temple to delight him in He bowes his heart by love from him to draw What never could be wrung out by the Law Could not I say in reverence be it spoken For by Gods Power his will is never broken So be obtain'd till from himself first shedding His love He set a second love a breeding For such is Man for frowardness and teen As some crab'd dogged curr that I have seen Which you may take and all to beat and bang him To make him stoop and you shall sooner hang him Who with the Marigould shuts ' gainst a storm But ope's at-large when beams of grace shine warm This way God deals and takes delight in this That thus in him his spouse delighted is Like a most kind and tender hearted Lover Who his own dear hearts joy and grief doth suffer Or Friend on whom his friends content rebounding Is to his heart a double joy resounding As of a well mov'd lute the trembling strings Unto a well mov'd ears sweet murmurings Or as two souls by ligaments from either Within one body were unite together Thus well the Father with his soon agrees And thus the Son partakes his qualities Yet here but in a measure I confess For we are here but in a wilderness Where penurie of bread and water wring us Where foes assault and fiery serpents sting us Where lusting thoughts from Egypt store defile us Where Midianites entrapping snares beguile us Our health more resting for our Faith is small That we are known then that we know at all For were it full our joy would be so strong This mortal life could not continue long But here the best do but in little measure Enjoy that rich inestimable treasure As Vessels that contain not past their bearing Or bodies that endure not past their wearing Though I confesse a difference of degree Is here as well as shall hereafter be Some newly born and in the Mothers lap VVhich skill no more than sweetness of the pap VVho save in their desires do quite disclaim All hopes of Sonship to belong to them VVhose hate to sin is yet so wondrous sore Then yield to it they 'd rather dye before Some in the vigour of their youâ—hful prime Suffer and do by entercourse of time Now soy'ld their Arms not closely clasping on Yet Victors in the spiritual fight anon Some Fathers growâ— both circumspect and wise In spiritual combats through long exercise By constant walking in a godly way Able for God both much to do and say For though our deeds do nothing add nor minish To God nor to what Christ not we could finish Yet that it may be better manifested That this life bread is thorowly digested It s lookâ—d for â—hat it the eaters drive In courage strength and manly acts to thrive For sweet it is ones heritage to see But sweeter far to feel it so to be Now here through sanctitie we entrance make Yea sound possession of Gods kingdom take Our God being like some wondrous loving Father Who choosing an adopted Son the rather To let his Son his minde the better know That all is his and that he means it so Not only by his writings doth convey Or state him in his livings all he may That he far off in other Countreys being Might feed his hopes by seals and writings seeing But gives him leave and freely bids him come And in his life-time makes his house his home Allowing him his dyet at his Table And for his horse a standing in his stable Provision of his Chamber and his Bed To come and go and rest his wearie head This man can then by demonstration show That he is heir yea feels the same is so Now for our present case t' apply this to it I will forbear since every one may do it Only I say who truely is an Heir Of Christ his Kingdom makes his entry here Yea some enjoy it in a great degree Great in it self though not respectivelie What measure though I deal not here to say Meddle not with that who meddle with it may Wherein thou needs exceeding wary be Of judging others by what is in thee For shall I others gifts and graces stint Because my self can see no farther in 't And who art thou that dâ—rest so confine Gods bountie to that straitned breast of thine True grace still eminent of grace will own Admire and reverence where the same is known Not once disdaining to be thought to be Inferiour to another in degree For this one thing that we do somewhat think us To nothing in the pit of pride doth sink us Not that but shews sometimes for substance goes And that men ofttimes are deceived so But ignis fatuus never yeelded smoak Nor Owles long hidden lye within the poak Yet that no hinderance is why some indeed And verity may not in grace exceed Such mastery t' obtain against their sin Such constant feeling of Gods favour win So comfortable and so sweet abode Such fellowship and walking with their God That nature nay themselves shall much admire That e're they should continue or
acquire As some of our late well approv'd Divines Have testified in their new extant lines Why should it so incredibly be thought That men should into such a case be brought As both we finde the Scripture doth avow And good mens past experience too allow And who art thou darst scoff at or deny That for sincerity thou ne're didst try Nay canst thou do it tell me by the way That its impossible I do not say Since grace there is and grace its face doth show Why judgest thou the heart thou dost not know I grant thou may est upon the parties where Some answerable fruits do not appear Pronounce that they but rotten branches be And no sound members of the living tree But therewithall beware that thou good seed Do not pluck up together with the weed Give me a man that can himself set free From imputations of Hypocrisie For still more labour he bestoweth in it More cunningly men thinks he strives to spin it Since this is so what means hast thou to spy it More probably then th' other to deny it So then where thou good signs sees how much lesse Canst thou these Parties charge with doublenesse Not that but Maskers by contempt awateing Those apeish Juglers and their counterfeiting Who having not the heat of Grace within A superficial self wrought web begin Self wrought I say for where true grace is seen The Parties Patients more than Actors been Still understand me not in any case The means hereby I lessen or debase Since commonly God in and by the means Bestows on his this rich and happy gains But to return mistakings I confesse In Christians one another sort no lesse That Hypocrites I willingly let passe Who counterfeiting what he never was As one who doth the praise of goodnesse favour The thing it self yet nev'r the rather savour Who by his seeking how to be accounted ' Mongst such as to some pitch of grace are mounted And outwardly the businesse undertaking Quite â—ars the matter in the very making These I let pass being such defigured mates As makes themselves unbid associats Of them I nothing say but of dear brothers Of mis-conceits 'twixt Christians one and others But out Alace will no man undertake 'Twixt Paul and Barnabas accord to make Must I the man so far unfit be he Somewhat to say or nothing said must be Or is the one part so obstinately bent It may be counted labour vainly spent Or have the other eyes and do not see Nor can with meekness they restored be Or if not so do brethren quite give over To labour so their brethren to restore Or do their Conscience testifie that ever They thereto have imploy'd their best endeavour Or is the one part willing and the other Backward unto the dutie of a Brother Or would in meeting still more jarrs arise And cause the one part th' other to despise Raising an heap of doubts and quarrels more Than ever came in question yet before Or is' t in vain to strive that inward light That some decernes to paint to others sight Would some disdain to hear or to be told Of mysteries that meaner men behold Or think they should be thereby much despis'd At least accounted not so well advis'd Or hath the one part cause of jealousie That th' other deals not in sinceritie Is any side with prejudice so led Words may not rightly be interpreted Is any side say I must taking parts Remain where should be Harmonie of hearts Or is their main truths left undescried Or are men carnal or is Christ devided But O! what means and parties might be found To search out these things to the very ground For as for me I am a silly man Unable and unsit these things to scan To whom it may be said look thine own eye Before thou fault in others dost espye But 't is no spying faults where what 's amiss Through misconceits one labours to redresse And lo how Sion droups love lyes along Even like to dye who then can hold his tongue Then somewhat will I say and somewhat must Though sin say no and I lye in the dust And if that any these my words despise Say he hath met with one more bold then wise And if he listeth let him add this too Who can more boldly then blind byard do And if he think a Mediator still Should be a man discreet of place and skill Of good desert who needs not be asham'd To finde a fault where faults are to be blam'd To either part indifferent or at least One who on all sides hath some interest And he that judgeth me to be none such Well fare his heart I will not blame him much For I am greatly conscious to my self Of indiscretion ignorance and pelf Yea sin and weakness insomuch that I At all disdain not to be said so by Yet thus much say I for apologie I take not on me this or that to be Nor seek I the preheminence and state To be some dooms-man things to arbitrate But leave to each man as he thinketh best To censure it and me even as he list Praying that Gods not mans regard may be In chiefest honour and respect with me Not that I light esteem mans love or hate But would to Gods keep mans subordinate And for my taking parts my answers this I see not where a real difference is For this I count as none where men accord In substance though some difference be in word But had there been and I had therein rankt me I know not who would for my Work have thankt me Nor seek I for 't for that nor for this stuff Which though perhaps it now endure a snuff Some honest heart may yet when I am dead Vouchsafe to Read and think not evil said And howsoe're the manner I may misse I 'm sure I know what min intention is In fine let this serve for a period here If ill I say let all men witnesse bear For difference then I say I do not see In these Garboils a main one yet to be If men by rule of Charitie be led That things may rightly be interpreted For as I grant some worthie to be checkt Because dark speech they do too much affect So by mis-understanding answer me May not some hearers too blame worthy be Far bâ— it from me here in any wise For dark and doubtful speech t' apologize Much lesse for that accursed worthie hating Dam'd Romish practice of Equivocating The which though by Nature all men lyers be Who willingly maintains accursed he Nor do I judge of Charity as blind But say it s no sharp censurer by kind Whiles Christ and his Apostles plainly spake Did their true sense each hearer undertake Nay who 'l deny God doth to some unfold That others cannot see though they be told No though thou spell them in the plainest ways Withall the best words thou canst once devise For what sees flesh or man regenerate too So far as
delight though man'd with ne're such skill Herein a large imagination much Availeth to the yeelding forth of such Which is for everie form a formless table And how much larger so much better able To bear and represent to judgments eye More lively Pictures to shape speeches by It s a good help I say namely in this That many a figure therein framed is And yet the sentence ne're th'obscurer neither But more apparant made by much of either And if you say that figures little need Where truth is meant to stand in any stead I say read but our Saviours life throughout Tell me what Chapters you can finde without I almost said what verses sure if any Full well I wot there be not very manie For this frail Life so slender knowledge brings We see but here the outward side of things And must the same expresse not as we please But as we may by such weak means as these Weaknesse I do not to the Word impute But say words serve our weak conceits to sute Wherein the Lord to silly manward bends And to our weak capacitie descends Yet is it self unsearchable profound Where Elephant may swim and finde no ground And doth in glorie infinitely shine Being one with that Majesty Divine Which though I do not nor yet rightly may Of Gods Word as 't is writ in Paper say In that respect a Creature yea also Shall fade and perish as such Creatures do But to leave this we judge here by events Our senses guided by meer accidents And must have things in such a sort exprest As fitteth our Capacities the best For in their cause to know things as they be This is reserved for Eternitie Save that sometimes some glimpses of that Light Shine here at seasons to our inward sight Of spiritual things while God a spirit being Shapes some good Souls a shred of his own seing Which might be cause why Prophets could foretell What divers ages afterwards befell But now for uncouth words if those I say Hurt 't is where pride and arrogance bear sway Men speaking things ne're in themselves decern'd But only at the mouth of others learn'd Wherein I wish my self and all men wary How we in these respects our selves do carry And that Paul's counsel well observ'd may be Be wise according to sobriety But herein many I believe have been Yea and yet are too much defective in Nor do I strive hereof my self to free But wish clear sight my sailings more to see For this it is in some declining case As wo is me what wanes are oft in Grace When as the flesh begins to grow secure The spirits Curb unwilling to endure Temptations baiting of their eager charge Grace leaving for a time my heart at large High self-conceits in me not downright kill'd Rather the heart with foul presumption fill'd Most ready all Gods promises to take That to securitie may furtherance make The judgment full of these conclusions stufft Which by the way doth make the heart so pufft These and such like that my salvations free That works but only shew my Faith to be That though God doth not alwayet manifest To me his love nere'lesse in his own breast It s sure enough as marks and mercies past Witness whereof perhaps some heartlesse taste Doth then remain recorded long before Within the Register of memories store Which morsells when the flesh hath got it hyes And then unto a stomach croude applyes From whence down to the spiritual members sent They breed exceeding hurtful nutriment This peradventure may be reason why Some on marks past so loth are to relye Which us'd to lead though to a higher measure Are to the Soul a very worthy Treasure For that the flesh these to its â—urther fall Converts the new man cannot do withall These help too as a staff to lean upon Oft in afflicted Souls when feeling's gone They hurt by accident when from supply Of some rare Preachers sweet delivery The flesh idea's to it self doth frame Of freedom which alace is but in vain Which falling on a Stomach sitting for it Makes new Creation droup and sore abhor it And oft with Paul to sigh and look about it And cry for help and means to go without it When yet perhapes it proves a faster guest Then to be packing at the first request For carnal reason its a stedfast friend To all designes whereto the flesh would bend I call these Stomachs croud in this respect For their spirituall calors great deâ—ect For sure there 's times when as Gods Children are Like Bees in wiâ—ter season branches bare Yet seasons too when he their Vessels sines And warms their hearts as with refreshing wires Yea when Gods sp'rit the sweet pleasant showers Of promises into their bosoms poures The season warm the ground well dig'd and drest Whereby it moisture better may digest Where lack of Sun and moisture more tâ—en needs There oftimes many a beg and maâ—â—ish breeds As in our neigâ—bour Irish ground by name We have at large experience of the same For give some Soil more moisture then behoves And it forthwith into a quag-mire proves But Rivers in Gods Sanctuary flow And stand not in such filthie pudles so This may because why Christ himself did say To his Disciples ready then away Yet many things I have to say to you But you are weak and cannot bear them now Wise Fathers let their Sons have libertie As they have wit to guide it for we see Let th' heir in none-age feel himself young master 'T is all to nothing but he 'll prove a waster Makes revell rout le ts silver handfulls shiver Thinking his portion will last out for ever And of his Patrimony gets such vent That ere full age oft stock and all is spent Alace poor Child through want of wit and skill â—n right discerning of the good and ill Himself he thinks how e're so ill he merit His loving Father ne're will dis-inherit Whereby such blâ—ws he to his livel'hood gives As he shall hardlie see through while he lives Or else at least it brings a smarting skin And manie a heavie frown to hedge him in With threats that if such courses be not left He sute shall of his birth-right be bereft Whereof the whiles he lives in deadlie fears Himself he more on his good carriage bears Bringing home often many a weary back With Inning that which he before did slack And with hard toil and sweat out of his brows Offer such fruit as in his garden grows For it s not ill that such lewd lads as he Should know themselves within command to be Yea and be taught by strict strict observation What 't is to be out of Gods frame and fashion And not to have his lands till he can use them Least he by prodigalitie abuse them For most of young men have their youthful fits Oft coming to their lands before their wits And commonly are call'd Bucks o' th first head Ne're weighing
heavenly beams I so may flourish in that living way Of life So that with Paul I then may say It is not I but that sweet loving store Of thy own grace prais'd be thy Name therefore THE LORDS REPLY HAth now my word prevaild with thee so far That from my self one jot thou wilt not dar To turn aside nay art thou in such love With me that like the bravest turtle dove Thou wilt love still though absent from thee I May seem to go and thou in darknessly And doth thy cries from hence to me arise From this same love is there none other prize That can prevail but here thou wilt abide And fit alone by this same water side And hast thou now none other fountain sweet And canst thou now none other lovers greet If love be love and thou a lover be And so thou lives and from me will not flee I tell thee true my love I 'le to thee give And will thee aid for with me thou shalt live But one thing I will let thee understand How I my love my truth my mercy and My graces all shall in thee be declar'd The way wherein I have my self prepar'd For that some way I will thy senses cross Thy fleshly understandings I will toss For that same way which in thy wisdom by Hath learned out my mercy for to spy Nay though it be in highest gifts of grace If by thy flesh thou there my paths would trace Thou'l be deceiv'd my graces in thy mind And all my gifts in their own proper kinde Shall then shine forth when thou in weakness stands And bears thy death under my great commands Behold the way that I before thee went It was the cross that way I ever ment Thee for to trace my steps and there sojourn In lowest death where flesh may alwayes mourn And down may come that high conceited thought That to thy soul thy ruine ever brought And there remain in that same grave with me Where flesh may lye but thou that time shall be Rais'd up again so shall my life appear Victor to be which then will shine so clear Within thy heart which strongly shall confirme My love to thee which is without all tearm In this thy death mine aid thou still shalt finde To bring thee through according to my mind Thy troubles all which unto thee appears In thy own sense which workes thee all thy fears Come therefore sweetly lye thee down with me Under my cross that fearful mighty tree Fear not my cup for I have drunk before A health to thee to cure thy wound and sore This is that way by which I will destroy The strongest lust which doth thy soul annoy For life divine is to thy flesh the crost To kill thy lust and on the same to toss And if thou drink and taste not heartily Of this my cup thou hast no part with me For more thou comes to taste of this cross And deeper that thou drinks of all thy loss So much the more my life shall thee defend And thou with me shall to that pitch ascend Of freedom so that all thine enemies now Shall be subdued I do to thee avow And then my love most noble and divine In midst of darkness in thy heart shall shine Which will cause thee to sing and leap and dance And me alone in all thy thoughts advance Who in this mount my glory so doth shine To free thy heart from misty clouds of thine In that clear light of spirits life which shall Dispell those clouds in sunder rent them all And out of death bring forth that life I say Which will lead captive that wherein thou lay Therefore lye down and drink hereof a maine This is that way the which will bring thee gaine For in thy death thy life thereout shall spring And that 's the way whereout I will thee bring Into that land of peace and rest wherein Thou shalt be fed with all contents and in That Paradice I will so with thee dwell That unto thee I will my wonders tell My Word my Name and that ingraved form Of my own life so that to thee no storm Shall once arise my love to overthrow Or for to draw thy mind from me to bow For why thy help I have in Me so laid And in my Son as heretofore I said Which shall remain as that chief corner-stone That shall abide when flesh is dead and gone At this the powers of Death and Darknesse all Thy guilty heart that thou got in thy fall That wisdom thine that lifted thee on high In this my day they shall all vanquisht lye And I will live triumphantly in thee As I am one so shalt thou be in me I was once dead but now alive I am To quicken thee in me the new Adam From whence shall rise a living child in thee Which shall attain the full Felicitie Nay I my self in all my graces rare Will there appear and in this union bare My bosome so in that anointing free The which shall raise thy heart in such degree Of raptures hy that now thou shalt despise Thy fleshly self with all base vanities Nay hence shall spring that living life again And in shall come that truth that substance main Wherein there 's life and thou as one free-born Shall be the heir though bond-men mock and scorn For though thy fleshly dead and in thee there No hope remains for none can there appear Though glorious shews in strength of nature did Shew forth their force yet now they lying hid Under that curse where desolate they stand And barren ly in wildernesses land Yet â—â—nce shall rise that righteous seed which shall Bring forth in thee in my free graces all My Law my Truth and I will it indite Within thy heart in love so will I write It all in lively living life Divine And freedom true which shall in thee so shine As that it shall instal thee once again In Son-ship true so that from thence amain May flow again as from a fountain clear Such free-born fruit as may in thee appear To be the fruit of that same living tree That 's my free grace that all the world may see That grace is grace and that by it alone My people live and by that Corner-stone Th're filled with my righteousnesse so clear That sin in them it shall no more appear For they in me before my Fathers face Shall cloathed be all decked with my grace Where shall no spot at all on them be found That 's cloathed here and setled on this ground And there abids as he abids in them Who is the root they branches he the stem This is that freedom whereunto I 'le bring My Sons again where they shall mount and sing With Simeon that sweet and pleasant song And shout it forth with all my Saints among THE SONG OF THE SOULS FREEDOM NOw let thy servant Lord depart in peace For I have seen from thee such great increase
Of grace and truth in that same little seed Which thou hast sown for me when I stood need When Sin Death when Hell Darknesse great When losse when crosse about my heart did beat When angrie thou as judge to me did shine And I stood judg'd within my conscience mine Such witnesse had that I could plead no more My sin did mount to such a mighty score When all my friends from me a loof did stand When lovers all ran far away yea and When I lay dead and hopes I then had none Of life but laying comfortless alone Then thou declar'd to me that time I say Thy saving health wherein O Lord for ay In peace I 'le rest as unto me thou said From all my fears for thou hast so displaid Thy freest love that makes my heart rejoyce And mount and sing with Simeon that voice Now let me Lord depart in peace anon For I have seen thy great salvation Thy words enough I thereon will depend In it there 's life and it will me defend And bring me forth into that light wherein I shall remain and with high Cherubin Shall shew forth what with thee I have seen In my return as it hath with me been I have none other Song but this to sing What thou hast done for me that I will bring Before thy Saints that they also with me May sing it forth in sweetest melodie As none else can but them whom thou alone Hath so redeem'd by that same corner-stone That lyeth lowest in the building so That simmoned they are for so to do Which freedom brings in such great mighty store That sing that song they will for evermore Then thou my Soul sit here in silent rest Under his wings in whom thou thus art blest And wander not nor let thy gadding mind Be turn'd about thy Spirit for to blind Into the flesh as though that heavenly thing Thou there would keep and to thy sense would bring Thy freedom now and think thereby to hold That in thy self which no man ever could And soar not up into thy thoughts so high But ly thee down in true humilitie And eat thy portion there with that content That faith doth bring and be thou patient A word 's enough he will supply thy want There 's all in him how can there then be scant Nor turn thou back unto thy pleasures vain Nor unto Mammons filthly sordid gain Such lovers all too base are for thy mind Who now stands free in such a heavenly kind Of noble birth nay what shall I say more An heir with Christ as was said heretofore Of that same Crown which links thee into one Where freedoms stands beside which there is none And that I may Lord take into thy hand My life for all 's at thine own great command If thou wilt speak thy word it will suffice Then speak it Lord let not my foes arise Me to prevent of this thy pearl great O then speak Lord and so they shall retreat And then full safely I shall walk along With thee though with my wicked foes among I sojourn still untill that precious time Of Jubill come that full deliverance mine That Jubill time O! when shall it appear To free me from my burdens that are here Me thinks I long my heart it would be gone Out of this clay unto that only One But I must stay and in this house abide Till gold from drosse be true and fully try'd And sin and death hath done their worst and then Shall life come in and that same last Amen Shall then make up both breach and ruins all That hath befall'n the Saints since Adams fall The which shall then full gloriously appear When God in man his Kingdom shall up reare When God is all and man brought home in one That 's the Kingdom or else I say there 's none For Kingdoms else before him they shall fall And come to end though they be ne're so tall Then hasten Lord this Kingdom that is thine That I in thee may in thy onenesse shine That thou in me and I in thee still may Remain in one eternally I say Where I may cast before thy face my crown Where thou abides in that same highest throne Of glory great where all things end in one And thither brought by the chief corner stone Where Saints and Angels in true unity One song shall sing in God eternally Amen Lord hasten this thy pointed day It 's in thy hand yet still for that I 'le pray That when thou hast brought all things into one We all thy Saints may live in thee alone And thou in us may be our heaven alway Which shall remain that mighty longest day That mighty longest day that Alpha one That last Omega who is God alone Amen Amen O Lord I do thee pray To bring my soul to this thy holy day For thou art First and thou will be the last Of all that is to come or hath been past That glory honour power and due praise May be of all return'd to thee alwayes The corner stone out from the Father came Was laid in blood for to declare his name His grace and love unto fall'n men alace And by an oath so interposed was To reconcile to God his creature man So as no Angel nor no creature can So that his glory did surmount the bound Of all darkness in this wide world round Yea it did shine through sin through death through hell And grave as doth the Scripture fairly tell And if his splendor shine through such darkness Then doth it shine within all men no less To be the life of them who do receive it And judgement unto them who do reject it Thus is he set the fall and rise again Of some and all as will appear full plain When he as judge such witness will produce That who rejects shall be without excuse Let all men then what talent God doth give Improve it so as he therein may live And give account what gain comes in thereby Unto his Lord lest not so doing dye Then see thy Talent be not laid within Thy carnal earth which no good gain can win But exchange that which of thee is carnal Into a state that is spiritual So shalt thou build upon the corner stone A good increase while carnal earth brings none In Jordans water Christ baptized were By John so plung'd over head and ear The Holy Ghost descending on him so That he our sorrows bare and rude our wo And was the man who did repentance bear For all mens sins that he might wash them clear And after that that he was so baptized His after life was all then sacrificed Up unto death and in death baptized And by the spirit he again was raised Into the heavenly beeing there to reign In power great untill he come again In watry tears and siry blood was he So plunged in our Saviour for to be Thus water fire and blood was mingled For him to
sinners but now righteous and holy and their repenting dayes are forgotten so mercy lost saith fails For as it was sin that by accident brought Christ into the World so it is sin in mans heart that brings a Saviour unto man 4. Others see in themselves weaknesse and want of Power that they cannot come to that pitch of knowledge righteousnesse that they aim at which if they could all would be well But their rebellious Will Lust and Pride and Worldlinesse are hid from them So that it is the hardest thing to make a man a sinner and to keep him to a daily sense of his own weaknesse 2. But sin in man and mercy in God infidelity in man and faith in Christ layes a right foundation of Religion and is the dayly continuance of the life of all Religion in man for thereby Prayer humilitie â—nd saith are preserved 3 So that the word never prospers but when it lights amongst sinful men The self-righteous have a covering yea all are grown cunning to put off the evil day make a covenant with hell for no sooner doth sin prick look out at them but they have a sore knowledge of a Saviour and so cure the wound before it be made When the heard that Jesus was at meat She being now brought into misery within her self and all her sweet pleasures turned into gall and worm wood she seeks for case and rest so it will fall out to all So that That all the pleasures of joy and peace that man now enjoyes in the world and the flesh will sooner or later be turned into sorrow want and misery for death and judgement will lay all in the dust Where was the confidence that Paul had in the flesh when he was stricken down in the way to Damascus Where is all the power of Pharaoh Pompey of Dives and wealth of all worldlings Luk. 12. Yea Pompey and Alexander are laid in the dust Luke 6. Woe be to you that now laugh for you shall mourn Isa 28. I will make void your Covenant with death 15 For there is a way that seems good but the issues thereof are death 2. Else man should insult over God and Christ his Word become a lye 3. Thus doth God make way for his mercy and love that man may be capable thereof 4. All joy and life of Adam must be destroyed that Christ may live in us 1. Woe to the merry deceived wordling who rejoyceth in his wealth friends pleasure respect as this woman did but behold She is now brought to weeping cheare So we make our selves merry promise many happy dayes but sure fear and sorrow weaknesse and misery must first come before man be established in Peace Freedom for this will not last We think ease good while it lasts and so we put off the evil that we must taste for we have eaten sowre grapes our teeth must be set on edge Nay all our labour care is to put away sorrow fear therefore we gather riches power c. that vve might sit above and see no evil Man would do evil but would not see it rebell but not take notice Did ever any rebell against his Prince but he smarted for it in the end And though the King of meer grace would pardon yet was he a lost man in his own eyes and his pride was laid down in the dungeon so with us for sin in man will cause smart to man first or last For 1. Though we may put it off through blind presumption not regarding what shall follow 2. Or cover our selves and close up our hearts under the bewitching of wordly profits 3. Or to drink down sorrow like unto beasts for a while 4. Or cover our selves from the Word of Truth and simplicity of our minds by our opinions of knowledge self-righteousnesse and the world underneath 1. Yet either will the Lord find us out by his Word and discover such a wretchednesse to man as shall make him cry out Woe and alace that ever I was born and that my mothers Womb had been my grave or that I had been strangled assoon as I saw the light and so cursing his birth day as Job 1. Or man runing on to his course to the end of his Shadows Pleasures and fools Paradice at last falls into the Pit where there is nothing but weeping and gnashing of teeth weeping and howling for the dayes of their vanity that are past and cannot be recalled For the guilt of his Soul presseth him down and cannot be eased when man is entred into Eternal misery which shall never be ended Then alace shall we see that Husband and Wife or Children were but silly fading Earth on which we so doted that Gold and Silver were but Drosse which we so served and now all taken from us and our Life too never to be restored 1. No misery like to the misery of man for no creature on earth hath so rebelled against God as he Did not this woman account any creature happier than she and yet we sport our selves above all and feel no smart because that we are so hardened in the flesh that the Spirit is lost O then that God would give us hearts to see that misery that we might mouâ—n in time and break off sin by repentance For what a folly is it for a man to run on in a course still that he knowes will bring sorrow like the thief who bewitched with present sweet and seeding himself with hope to escape becomes hardned and never believes nor sees the sorrowing of his hanging day 4. And that men in the dayes of mirth would think of the time of mourning every one seeing himself even â—ing on his death-bed and bidding farewell to all worldly delights look for it even the best For Christs heavy day was his lâ—st day even before his entrance into glory so know there is yet a more heavy day to come then thou hast hitherto felt When she knew that Jesus sat at meat in the Pharisees house Notwithstanding her own unworthinesse Christs holinesse the Pharisees hard opinion of her Yet such was the miserie that she felt and desire that she had to the Word of Christ that she saw that there was nothing that could ease her but he only so that Christ and his Word are only sweet and desired of troubled hearts and wearied minds but to others it is wearisome and little regarded as Psal 119. I had fainted in my affliction but that thy word stayed me The poor receive the Gospel and the halt and blind came willingly at the voice of the Gospel and how dear was the Word to the Martyrs in trouble that one of Pauls Epistles was a treasure from hand to hand And what a wonderful power had it amongst those sick blind men that he but spake the Word and they were made whole 1. For there is nothing left to a wearie mind that hath any life but Christ and
also and carry them to Babylon to be a prey and servants unto them In the Words note two things 1. His heavy message to Hezekiah 2. Hezekiahs free subjection to the will of God and justifying his Word First He shewes that all the riches and store wherein he glories shall be taken from him yea and his posterity for whom he had gathered them shold be carried Captives and nothing left that he might return to his God As if he shâ—uld say Thâ—u hast shewed all thy store to the King of Babylon and sent the newes of all thy wealth thither Even all this shall be carried away to Babylon and thy children also Thus doth God to destroy the hope of man So that There is a day coming to man that will turn all his riches and glory and pleasures wherein he trusteth and rejoyceth into want sorrow and misery and death doom will sooner or latter lay all in the dust Where is now the glory and pleasure of the Old World or the Power of Pharaoh the Wealâ—h of Job or the Pleasure of Dives the riches of the rich fool or righteousnesse of Paul all laid in the dust For woe to them that now laugh c. 1. For there is a way that seems good to man but the issues thereof are the issues of death 2. For God will take away from man all stayes in the flesh that he may see and know that there is no rest but in him for the life of the first Adam must be lost that we may live by the second 3. Thus God makes way for the manifestation of his mercy and the delivering of Man out of Satans snare 1 Woe to the deceived and bewitched heart of Man whom Satan hath beguiled with the Lustre of the world and drawn from his God who blesseth himself in his present portion and pleasure and thinks he shall see no evil but enjoy many a merry day but sees not the black day when all shall be taken away Nay man thinks to joyn a perpetuity here by joyning house to house and laying a foundation in the earth and then he saith Is not this great Babel that I have built And so shews his Wealth to the world or at least feeds on it himself saith Is not this a goodly portion a loving wife obedient and fine children a good stock and portion a certain estate and never a fâ—iling way of increase what hurt can come to me Even like the thief who blesseth himself in his stolen riches and never thinks of his hanging-day But know though we may put off the evil day a while and first either bury it in forgetfulnesse or drink down fear like beasts or cover it with the righteousnesse of the Law Yet God will either sooner or later strip up our hearts and either first 1. By the Word discover that misery that all our fulnesse cannot remove as before to Hezekiah that with Job we shal curse the day of our birth and with we had never been born 2. Or if he suffer us to run out the course of our vanities with the Prodigal yet there will come a day that will lay all in the dust and darknesse when we shal be cast into the pit and death comes and will not be resisted and then nothing but wailing and gnashing of teeth Wailing for the Time of vanity mispent for Guilt of heart not to be eased for darling with the World that was so esteemed and our friends so dear to part with Then shal we see that Wife and Children Gold and Silver that we see doted on are but Drosse When the Babylonians have ransaked our treasure as now to the Germans and life taken away not to be restored 1. Are not the fair and admired beauties now defaced with rottennesse and consumed with worms that were as smooth ruddy neat and trim as thou art 2 Are not the rich worldlings laid low in a poor sheet and turned to dust 3. Is not the wise-man dead as the fool and all the counsels of his heart perished 4. Are not drunkards and wicked destroyed and their name and posterity forgotten and rotten upon earth 2. Hence we see then whatever man establisheth in his heart and fixeth his mind on but Christ must down and nothing must be left We all desire to learn something and to have something to look at we will trust God but we will have something else to look at some sign and token thus man is lothe to part with all but still he reservs some portion some hope some good quality some righteousnesse to look at no there must be nothing left but the Brazen Serpent Nothing but Christ to look at for all else must to Babylon 3. Nay we see how he takes away all excuses we think to establish our posterity and gather for our children that each may have so much though we fear not our own portion but even these shal be servants we feed them with a coal stollen from the Altar we leave them the fruits of our covetous hearts and so brings them into the snare for an hours pleasure they also must into the land of darknesse commit them to God with any portion for if they may enjoy any small pittance it is enough for thou shalt not know whether they shall come to honour or low degree Let all look for this in the day of fulnesse look for want misery for it will come see thy self taking leave with all thy Friends and Riches for Pompey Alexander are now conquered that conquered all the World Yea the best must taste of this for Christs last day was his heavie day when Wrath Death lay upon Him So that there is a more heavie day to be endured only mans rest in this day is with Hezekiah to cleave to the Word of the Lord in subjection When the Prophet had delivered his message we see how Hezekiah takes it First He acknowledgeth the Power and Goodnesse of the Word of God 2. He submits himself thereto in confidence and assurance that according to the Word Truth and Peace should be in his dayes So that The Word of the Lord is ever good to man and his only treasure on earth and mans subjection thereto his only freedom and rest Isa How sweet upon the mountains are the feet of him that bringeth glad tydings of Peace It is the joyful tydings of Salvation the Word of Life and the Message of the Kingdom and that wherein David found more joy than in all riches or great spoils The Law is spiritual and good the Gospel is the message of Mercy and Life Wisdom is justified of her Children And Eli's subjection to the word of Samuel was his only hearts ease 1. For though it fight against the World and Lust of mans heart yet it is for the freeing of Man from them 2. For this Word must stand though it sight against Man and mans subjection must be his Rest For the Word cannot be changed nor
fail 3. For hereby is made known the Love of the Father which whâ—le the Child hath he fears nothing 4. Herein iâ— more certainty than if ten thousands had sworn it 5. And our Subjection is our present denying our selves and partaking with Christ in his Death 1. This carries the heart above all that he sees or feels though he see nothing but death as here yet hereby he knows that he shal be relieved as a man having committed murther prays for pardon at the Kings hand which being granted how good is that word of the King to him 2. And yet we see the carnal heart of Man sees no good in this delights in any frivolous story more than this believes any word rather than this yet what footing hath mans heart in any thing but this By this we shal be judged and by this we shal be freed 3. And yet we are all found fighters against this as in Christs time the whole world opposed him so when God by His Word that the Worldings and Hypocrites shall not find rest they tush at it and will Evah think they shal have merry dayes when he saith All thy high looks must down and thy great portion must be lost nay saith man But I will make them sure and so he trusts every thought of his heart rather than his word 4. But know the day will come when this will be more worth than all and happy he that so esteems it now And for our subjection every man hath a will and way of his own which he labours to uphold and rather desires that his Word rather than his own will might be altered Yet God saith We must forsake Father and Mother and all But man saith no. God saith Be content with thy portion man covets more So that None loves the Word or Gods will but he that is prepared to bear the Crosse that man seeing his own guilt and weaknesse may submit in humility and look for mercy then shall Peace be established in his heart though war and trouble without And truth shall preserve his soul when all the World seems a lye to him yea though God seems his enemy yet this truth becomes a friend SERMON XII Matth. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac and Isaac begat Jacob c. THis Chapter and these Words contain the beginning of the Gospel the very sum thereof When Adam had miserably fallen through rebellion and become guilty of death it was promised though obscurely that a man should rise of the seed of the Woman whom Satan had deceived that should overthrow his Kingdom and deliver man out of his hands whereby Adam and the faithful was upheld until Noahs time then the promise was renewed and the Rain-bow given to testifie that still God would be good to man till Abrahams time Then did God more clearly renew the same promise In thy seed shall all Nations of the Earth be blessed From that time the Prophets prophesied most clearly of this Saviour and with strong prayers and desires longed after this Christ and so from Abraham till David it was more manifest both in the promise to him Thou shalt sleep with thy Fathers but I will set up thy seed after thee and stablish his Kingdom and I will be his Father and he shall be my Son Psal 132. God hath made a faithful oath to David of the fruit of thy body shall I set upon thy seat Psal 45. Thy throne O God endureth for ever the scepter of thy Kingdom is a scepter of righteousnesse Whereby he sheweth that a King shall arise out of the root of Jesse and the Government shall be upon his Shoulder Now here is the Book of the Generation of this King and Christ so long foretold off which shewes the wonderful consent of the Scripture So that The whole Word of God declares nothing else but the fall and daily falling death and condemnation by Adam and restoring by Christ both which being believed become effectual to mans good and happinesse This Paul Rom. 6. Gal. 1. The first is renewed again in the Law and shewed in all the rebellions and wanderings of men that so man may see himself and be ashamed and the other a wonderful and incredible thing that man curst and condemned should be restored by the birth of one man Here needs faith as much as to believe that the Word was made of nothing 1. These are the two Principles of all Religion that man see his dailie falling in Adam and daily rebellion against God and his Word daylie forsaking God and setting up something besides Christ which unlesse it be seen and believed and felt no Saviour to man For Christ was promised to fallen man 2. This workes death in the heart and in this death and dayly falling is man directed to the Book of the Generation of Jesus Christ No believing of this wonder but in death that mans meer want and misery force him to believe this Saviour For no reason can perswade a dead and cursed man but the mighty word of God which man may not argue how like or unlike it is but that is the Truth of God for ever But these are two Principles that are least minded or believed We frame a Religion of high thoughts and make a trade of many devices so that the simplicity of the Truth is hid by the witt and device of man And herein we trade for our praise and gain But to believe the Book of the Generation of Jesus Christ this too law for their deep judgements No they have learned this long since they have seen their misery but they are healed they were wounded by the Word but they have cured and covered it So that now the Word cannot fasten on them They are wise and foreknow all things and so able to awarde the blow And for this book of the Generation of Jesus Christ they know it and can comprehend it and dispute and prate of it and have mangled and cut added and diminished but live not by it and so full of opinion and windie conceits of all Truth but believe it not that this Christ is the Redemption of man only and now joyn other books to this We dare not rest on this without something else to under-prope Hence came in Circumcision Mans Righteousnesse and Riches of the World through Reason but to believe this Book as to commit soul and life and all to this promise even when sin and death bites is the great power of God to believe Christ to be the Saviour of the World So that the whole Summe of Religion is truly to know what man is and what Christ is truely to know sin and righteousnesse the one read in the Book of our own hearts we need go no further the other read in the Generation of Jesus Christ When man utters forth but the frothe of his own roâ—ving mind and thoughts the
content a life of joy and mirth And in a word a Heaven upon the earth A goodly golden Common-weal to see Through love each others Lord and Man to be But since not had on earth God hath ev'n here The better our Infirmities to bear Full well provided Common-wealths and States Masters and Servants Subjects Magistrates Such men as may the sword of Justice draw Wrongs to redress and keep lewd men in aw With other sundry means to end the strife And difficulties of this present life Which all are Rudiments and helps to lead Towards that life where none of these shall need Without the which who could remain an hour But violence would life and goods devour Which shews how much we here estranged be From that perfection of Eternitie I tearm it thus since most here if not all Is violent so not perpetual At least so far as God doth not reduce And recreat it for his nearer use Which I confesse the more that he shall d The less corruption it is subject to As being brought to that sweet calm and peace The very Center of all happinesse Yea sp'ritual made which how much more they be With this his nature nearer they agree For even these our Massie bodies shall Again be rais'd bodies spiritual Yet so as they must holy be and pure For otherwise he can them worse indure Hereof he natures goodly order set As shaddow though but of a portion yet In this that actions natural we see Furthest from violent coaction be Wherein the Creature doth it self intend Towards that calm and uncreated end In which fair Book are plainly manifested Gods power and purpose towards man regressed Who such a stamp on silly man can frame Like to himself I do not say the same For his pure Essence Infinite in blesse To Creatures in communicable is Two Infinits there cannot be for letting And bounds and limits each to other setting So Creatures he out of himself createth Whiles he his working outwardly dilateth Outward I say dilateth for within The Trinity hath each to others been Eternally most letles of destraction In some serene calm pure perpetual action Without all motion change or alteration VVhich is far otherwise in this Creation VVhich made of nothing daily doth intend Towards a Period and a final end And would accomplish it save that this power Upholds the former and matters every hour For this our world is but the younger brother So call'd by some a shadow of the other That spiritual and immaterial He The second â—erson in the Trinity And hath a temper said to be compound Of parts in nature quite contrary found A cause yet too why creatures it produceth Of sundry shapes and for so diverse uses For God forbid I should in any case Once seem Gods Works and Creatures to debase The least of whom that live the heavens under Than they have parts contain more cause of wonder But thus considered as we them compare With their Creator so they nothing are Who all their parts creats and frames and joyns Whose least parts bigger than the other loyns In whose wide womb all creatures lye unmolded Before all times unsearchably unfolded Whose spiritual nature is without exception Most infinite in Goodness and Perfection The very Heaven of a blessed Soul Though I a place grant too above the Pool These things to creatures never can agree Which only spiritual in a measure be And circumscript subject to time and place Motions exposes changes and disgrace By Nature save as it is said before As to perfection God shall them restore Which shall be once when they are purified And sp'ritual made their nature rectifi'd Extract into a quintescence so pure As meer created Natures can indure Lessons hereof some Artists seem to spell By Nature as in Mathematicks skill Who void of Rules in th' abstract through defect Place its perfection in the Intellect As that which is more spiritually intent And so by consequence more excellent For spirits do all bodies far exceed As forms above their matter have their meed I do not say with some all spirits be No substances but meer quality But this I say These are so near of kin That with one name they sometimes named been And what in us but qual ty men call In our Creator is essential From whose pure Fountain Streams still overflow To Creatures as from head springs Riv'lets do Love patience meekness peace â—nd righteousnesse Joy wisdom pittie truth and holiness No marvel then though a regenerate soul Down these clear Streams of Gods pure pleasure roul And bathe it self wiâ—h sweetest delectaâ—â—â—n Re-sold therein by wondâ—â—us transmutation Re-sold I say lâ—ke th' air which some câ—nclude Those cold moist concaves of the Earth include Till in that Kingdom having long conversed It 's turn'd to water and in springs dispersed Made fellow riv'let with the rest to be To run along in one fraternitie Or if it fitter seem like clouds of water From which the Sun extracting subtil matter Changeth them peice-male till the whole dilated Be into the air in time evaporated The aires kind kinsman 'twixt it self and water Becoming so a partial Moderator Thus doth the Soul most truly undergo Both generation and corruption so Though not for substance yet for quality Till in Gods Image it invested be The rather when this body too is made To the pure soul then subordinate Like those in Luke who bidden go did run Do this and it was incontinently done For bodies once their Souls must fitly suite It 's pure designs better to execute While both full blest eternally shall run Down those life Streams till Gods good will be done And as his Will is evermore a doing So shall that stream be evermore a flowing They needless of constraint herein for thriving As water is oft down the Channel driving Or as the Tree which doth by Nature grow Bears fruit and blossomes though none bid it so Which Kingdom here is actually begun So soon as one by faith is made a Son And as the Soul within the body lives And theâ—eunto both life and motion gives So doth Gods Spirit the soul therein abiding With endless pleasures and delight it giving Wherein the lesser violence doth need Nearer men are to happiness indeed As liker to the purest Nature which In all compleatness of perfections rich Who needs no labour nor no motions make For any business he doth undertake But is an Eye a Hand a Tongue and Ear On all occasions when he list and where Yea is that Ear that at one Instant hears Within without and far beyond the Sphears That Eye which doth most infinitely see What 's past what 's present what shall ever be A powerful hand where e're he list to shew it To hurt or help and when he list can do it That Wisdom deep that understanding might To whom all Secrets and all hearts are light That will which is a work and when it listeth No Creature in the Heavens
nor earth resisteth That Providence which with one act doth guide What shall for all Eternitie betide That Sinnowie love which in embraceing Arms Clasps all his Creatures and them sweetly warmes And in a word that good without defection Which is incapable of Imperfection How can that Soul then but most blessed be Who bears a part in this sweet Harmonie So far as Creatures can in any wise With this their great Creator sympathize This is that Ocean of Immortal Bless Wherein the blest Soul sweetly swallowed is Born and contained for 't is more right to say That rather it contains and bears than they That River pure from Paradise that 's flowing On whose green Banks the Tree of life is growing With monthly fruit with leaves that never fail All sicknesses and maladies to heal That chearful fresh and everlasting spring Which stintless endless boundless joyes do bring Pure light where birds of Paradise are skirming Clear Streams where fishes numberless are swiming Fresh Floods whose Channels love is ever filling Their blessed body through whose veins distilling O Sacred Mount where love do build her nest O VVorld of Immortality and rest VVhen shall my soul once and for ever be VVholly possest and swallowed up of thee Of thee the harbour of all happinesse The Sea of comfort Son of Righteousness Of thee who art the life the light the love Of those celestial Citizens above Of thee whose face makes Saints and Angels sing So as therewith the heavenly voults do ring Here by the way consider if there were Some tasts as why not of such comforts here VVhether it might not cause the heart to see Some taken up with that sweet melodie As mourning now were to the Soul a task As far more fitter to give thanks than ask As th' one of these quite voyd of th' other be not How ever men sometimes in that case see not How ever to mourning I must confesse More suits this life and mans great wretchednesse I dare not then where I can sometimes finde Men lesse to craving more to thanks inclin'd But think they thus do as then taken up VVith Gods bright face and pleasures of his cup For though that flesh may counterfeit a joy That proveth not Gods Children for a toy For its apparent that such cases are As both experience and Gods VVord declare VVhereof example David's Psalms display In many a sonnet and melodious lay VVhen thanks and joy as prompt and kindly be As are requests and moans in miserie And tell me then whose lot it is to see That which to most men is a mysterie I mean whose soul a load of sin doth presse Much like a Mountain for it weighs no lesse The Lord discovering by a wondrous light To thy wrackt Conscience such a gastly sight As makes thy heart to quake thy bones to quiver Thy flesh to fail and scorcheth up thy liver So as thy self art to thy own self seeming A lost damn'd devil in thy own esteeming Unworthy beeing food bread life that for Hate to thy sin thy soul thou dost abhor Tell me how then In such a case can frame T' agree thy heart and tongue to praise Gods Name Whether thanksgiving to such a time as this Or prayers or groanings more agreeing is If thou in this case blames not groans and prayers Nor wilt if others much much thanks in theirs Since it is like there was a time before When they were less in thanks in groanings more I rather think them nearer God to be Unless their carriage shew the contrary Not judging they omit sins to confesse Because they see their own much holiness But if their joy now is or e're was true There hath or will come times wherein to rew In fiâ—e suppose thy hearts with child of praise To Gods Name here thou now begins those layes Yea that celestial and melodious song Which to the Heavens more properly belong And feeling in thy self a reason why Thou art thus moved to this melody And no more plain a token can there be Of Gods true grace and thy felicitie For who his friend with thankfulness can greet For that whereof he never felt the sweet Which grace of God is hardest there to finde In my conceit of any other kind At least wise for my self I 'le not deny This in my own self I can least espy I mean I can most hardly come to know If e're I truly gave God thanks or no Reasons whereof are these as I conceive We love our selves well we would still receive Were our thirst kindly we are thirsty land We never love to look on empty hand Our flesh is lusty and our souls are lank So that we have no hearts at all to thank But to return to do God's pleasure is Of Gods dear Saints the happiness and bless No other thing but instruments to be In our Gods hand his Name to glorifie In which his will blest souls for ever biding In that calm road to watch his ebb and tyding And therewithall or in or out the bay With sweet breath'd sighs of love wasted away What course the Current of Gods pleasure runs Which is that very liberty of Sons Imparted to them not by verbal telling Nor labored out as Words are done by spelling But secretly th'anointing doth convey Into their hearts to will to do and say Yea that anointing which without all measure Remains in him who is the very treasure From head to members still it self conveying As head springs do in thousand Channels straying Or as in Organs one self breath fulfills Proportionally the great and little quills Causing the lesse as well as bigger speak And in each time in order silence break So doth Gods Spirit which is his very love Whereby he loves himself and his doth move Towards himself which too his working power And doth before at Sea and Land devour Laying the mountains and the valleys plain That nothing might God 's Childrens wills restrain Cause man within the living stock to thrive Or move as do great wheels the lesser drive So that this will is Gods primarilie Yea even mans too in a next degree As fully as his eating drinking sleeping Standing or walking health or harbor keeping For who gives power these things to will or do The very same that gives the other too O happie grafts who thus transformed be Into the Nature of this living Tree Whose leaves are ever flourishing and green And roots fast fixt the liquid streams between You Demy-gods who to this Mount can say Pluck up thy self and plant thee in the sea Whose wills from Gods receiving still their bent May in a sort be call'd Omnipotent At least so far as by his Spirit ye Are set a Work his instruments to be Though here in measure after to fulfill In perfectnesse the pleasure of his will Who from the hot breath of Gods spirit bear Tydings of joy alarums oft of fear The great Kings Heralds now proclaiming pittie Anone for sin destruction of a