has heard the voice of my weeping Tears have a tongue and Grammar and language that our Father knoweth Babes have no prayers for the breast but weeping the mother can read hunger on weeping Object 3. But I am often so as I cannot weep weeping is peculiar to a man as laughing is and spirituall weeping is peculiar to the renewed man Ans. Vehemencie of affection doth often move weeping so as it is but spilt weeping that we can attain hence Ezechiah can but chatter as a crane and a swallow and moan as a dove Is. 38.14 Sorrow keepeth not alway the Road-way weeping is but the scabberd of sorrow and there 's often more sorrow where there is little or no weeping there 's most of fire where there is least smoak Object 4. But I have neither weeping one way or other ordinary nor marred Ans. Looking up to heaven lifting up of the eyes goeth for Prayer also in Gods Books Psal. 5.3 My Prayer will I direct to thee and I will look up Isa. 48.14 Mine eyes fail with looking upward Psal. 69.3 Because 1. Prayer is a pouring out of the soul to God and Faith will come out at the eye in lieu of another door often affections break out at the window when the door is closed as smoak venteth at the window when the Chimney refuseth passage Steven lookt up to Heaven Act. 7.55 He sent a Post a greedy pittifull and hungry look up to Christ out at the window at the neerest passage to tel a poor friend was coming up to him 2. I would wish no more if I were in Hell but to send a long-look up to Heaven there be many love looks of the Saints lying up before the Throne in the bosome of Christ the twinkling of thy eyes in Prayer are not lost to Christ elie Stevens look Davids look should not be registred so many hundred years in Christs written Testament Object 5. Alas I have no eyes to look up the Publican Luk. 18. looked down to the earth and what senses Spirituall have I to send after Christ. Ans. There 's life going in and out at thy nostrils Breathing is praying and taken off our hand as crying in Prayer Lam. 3.56 Thou hast heard my voice hide not thy ear at my breathing at my cry Object 6. I have but a heard heart to offer to God in Prayer and what can I say then wanting all praying disposition Ans. 1. Therefore pray that you may pray 2. The very aspect and naked presence of a deed spirit when there is a little vocall praying its acceptable to God or if an overwhelmed heart refuseth to come its best to go and tell Christ and request him to come and fetch the heart himself 3. Little of day light cometh before the Sun the best half of it is under ground Ro. 8.23 We our selves groan within our selves All is here transacted in our own heart the soul cryeth O when will my Father come and fetch his children When shall the Spousely in her Husbands bosome 4. If Christs eye but look on a hard heart it will melt it 5. I shew heer the Minimum quod sic the smallest of Prayer in which the life and essence of Prayer may breath and live Now Prayer being a powring out of the soul to God much of the affections of love desire longing joy Faith sorrow fear boldnesse comes along with prayer out to God and the heart is put in Christs bosome and it s neither up nor down to the essenc of sincere praying whether the soul come out in words in groans or in long-looks or in sighing or in powring out tears to God Job 16.20 or in breathing Object 7. What shall be done with half praying and words without sense Ans. This is the woman of Canaans case Piscator observeth an Elepsis of the word or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or because or for Have mercy on me my daughter is vexed she should have said because my daughter is vexed But the minde is hasty that she lets slip words so are broken Prayers set down in Scripture as Prayers Psal. 116.1 I love because the Lord hath heard my voice There 's nothing in the Hebrew but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I love but he sheweth not whom he loveth it s a broken word because as Ambrose saith He loved the most desireable thing I have love he would say but its centure and bed is only God Psal. 6.3 My soul is sore vexed but thou O Lord how long That is a broken speech also Psal. 109.4 For my love they were my enemies in the Hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vani Tephilla at ego oratio But I prayer or I was all Prayer as if I in soul and body had been made of Prayer The reasons of broken Prayers are often 1. The hastinesse of the affections not the hastinesse alwayes of unbelief Esa. 28.16 But often of Faith 2 Pet. 3.10 Love and longing for Christ have Eagles wings and love flyeth when words do but creep as a Snail 2. It cometh from a delique in the affections they are broken as a too high bended Bow that there 's a swooning and delique of words every part of a supplication to a Prince is not a supplication a poor man out of fear may speak Non-sense and broken words that cannot be understood by the Prince but non-sense in Prayer when sorrow blacknesse and a dark overwhelmed spirit dictateth words are well known in and have a good sence to God therefore to speak morally Prayer being Gods fire as every part of fire is fire so here every broken Parcell of Prayer is Prayer so the Forlorne son forgot the half of his Prayers he resolved to say Luk. 15.19 Make me as one of thy hired servants but v. 21. He prayeth no such thing and yet his Father fell on his neck and kissed him a Plant is a tree in the potency an infant man seeds of saving grace are saving grace prayer is often in the bowels and womb of a sigh though it come not out yet God heareth it as a Prayer Rom. 8.27 And he that scarcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Psal. 10.17 Lord thou hast heard the desire of the humble Desires have no sound with men so as they come to the ear but with God they have a sound as Prayers have Then when others cannot know what a groan meaneth God knoweth what is under the lap of a sigh because his Spirit made the sigh he first made the Prayer as an intercessor and then as God heareth it he is within praying and without hearing Object 8. But are all my cryings in Prayer works of the Spirit Ans. The flesh may come in and joine in Prayer and some things may be said in haste not in Faith as in that Prayer Ps 77.9 Hath God forgotten to be gracious
Reasons proving that Christ was not intrinsâ—cally and formally the sinner p. 253. What righteousnesse of Christ is made ours p. 256. The believer how righteous and Christ how not p. 257. Christs bearing of our sins by a frequent Hebraisme in Scripture is to bear the punishment due to our sins and not to bear the intrinsecall blot of our sins p. 263. How Christ is in our place p. 265. How the debter and the surety be one in Law and not intrinsecally one p. 267. A perplexâ—d conscience in a good sense is lawfully consistent with a justified sinners condition p. 269. A conditionall fear of eternall wrath required in the justified but not an absolute fear and yet trouble of minde for the indwelling of sin is required p. 271. SERM. XX. The conscience in Christ is freed from sin that is from actuall condemnation but not from incurring Gods displeasure by the breach of a Law if the believer sin p. 272.273 I am to believe the Remission of these same very sins which I am to confesse with sorrow p. 276. How the conscience is freed from condemnation and yet not from Gods displeasure for sin p. 272. Eight cases of conscience resolved from the former Doctrine p. 277. To be justified is a state of happinesse most desirable illustrated from the eternity of the debt of sin p. 280 The smallest and worst things of Christ are incomparably above the most excellent things on earth illustrated in six particulars p. 284. What must Christ himself be when the worst things of Christ are so desirable p. 290. The excellency of Christ further illustrated and the foulnesse of our choice evidenced p. 292. How to esteem of Christ illustrated in four grounds p. 294. Degrees of persons younger and older in grace in our Lords house p. 297. Christs Family is a growing Family p. 298 God bringeth great and heavenly works out of the day oâ— small things p. 299 We are to deal tenderly with weak ones upon six consideraâ—tions p. 303 SERM. XXI The prevalency of instant Prayer put forth upon God in eight acts p. 303. Prayer moveth and stirreth all wheels in Heaven and earth p. 304. Five things concerning Faith p. 312. There is a preparation going before Faith ibid. There is no necessary connexion between preparations going before Faith and Faith p. 313. Affections going before Faith and following after differ specifically and not gradually only p. 314. All are alike unfit for conversion ibid. Some nearer conversion then others p. 315. Three grounds or motives of beeleving p. 316. Glory and Christ the hope of glory strong motives of beleeving ibid. Faiths object the marrow of Gods attributes to speak so 318. Faith a Catholick Grace required in all our actions naturall and civill as well as spirituall p. 319. Christianity how an operous work p. 321. The six ingredients of Faith p. 322. Faith turneth all our acts which are terminated on the creature into halfe non-acts p. 324 Faith hath five notes of difference in closing with the promise p. 331. Literall knowledge worketh as a naturall Agent p. 334. Warrants of applying set down in five positions p. 337 SERM. XXII Eight ingredients of a counterfeit Faith p. 347. Thirteen works or ingredients of a strong Faith and how to discern a weake Faith ibid. Strong praying a note of strong Faith ibid. â— Instant pleading a note also ibid. Strength of grace required in beleeving â—bid Christ rewardeth grace with grace p. 349. How grace beginneth all Supernaturall acts p. 350. There is a promising of bowing and predeterminating grace made to supernaturall acts yet so as God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operate with the believer in these acts ibid. Four reasons why Grace in the work of faith must begin and so begin as we are guilty in not following p. 351. Grace is on the Saints and to them but glory is on them but not to them p. 352. Grace to an Angel necessary to prevent possible sins p. 356. 3. Note of a strong Faith not to be broken with temptations ibid. 4. Faith staying on God without light of comfort a strong Faith p. 358. The fewer externalls that Faith needeth the stronger it is within p. 359 Comforts are externalls to Faith p. 360. Some cautions in this that some believe strongly without the help of comforts ibid. Reasons why diverse of Gods children die without comfort p. 361 SERM. XXIII The more of the word and the lesse of reason the stronger Faith is p. 362. 6. A Faith that can forgoe much for Christ is a strong faith p. 363 7. It s a strong Faith to pray and believe when God seemeth to forbid praying p. 364. 8. Great boldnesse argueth great Faith p. 365. 9. To rejoyce in tribulation p. 366. 10. To wait on with long patience p. 367. 11. A humble Faith is a strong Faith p. 368. 12. A strong desire of a communiâ—n with Christ p. 369. 13. Strength of working by love argueth a strong Faith p. 370. A great Faith is not free of doubtings p. 371. Diverse sorts of doubting opposite Faith p. 372. Some doubting a bad thing in it self yet per accidens and in regard of the person and concomitants a good signe and argueth sound gracâ— p. 373. Of a weak Faith p. 375. Negative adherence to Christ not sufficient to saving Faith ibid. A suffering Faith a strong Faith p. 378. Faith in regard of intention weak may be strong in regard of extension in three Relations ibid. The lowest ebbe of a fainting Faith p. 379. What of Christ remaineth in the lowest ebbe of a fainting Faith p. 381. SERM. XXIV A stock of Grace is within the Saints our Grace is not all and wholly in Christ though it be all from Christ p. 385. The powers of the soul remain whole in conversion ibid. The stock of grace is to be warily kept p. 386 Four things are to bee done to keep the stock without a craze p. 387. The tendernesse of Christs heart and strength of love toward sinners p. 389. Christ strong in morall acts and strongly moderate in naturall acts the contrary is in naturall men ibid. Christs motion of tender mercy as it were naturall p. 392. How mercy worketh eternally and secretly and under ground even under a bloody dispensation p. 393. Judgement on the two Kingdoms except they repent p. 394. A rough dispensation consistent with tendernesse of love in our Lord p. 395. Free love goeth before our Redemption p. 397. Christ loveth the persons of the elect but hateth their sins p. 398. A twofold love of God one of good will to the person another of complacency to his own image in the person ibid. No new love in Goâ— p. 399. Objections of Mr. Denne the Antinomian anâ—wereâ— p. 400. What it is to be under the Law p. 402. How God loveth us before time and how he now loveth uâ— in time p. 405 By Faith and conversion our state is truely
that God bringeth out of his work lyeth under ground Dispensation is as a woman travelling in birth and crying out for pain but she shall be delivered of two men Children Mercy to the people of God Justice to Babylon wait on while the woman bring forth though you see not the Children 2. We trust possession in our part more then Law and the fidelity of the promise on Gods part feeling is of more credit to us then Faith sense is surer to us then the word of Faith many weak ones beleeve not life Eternall because they feel it not Heaven is a thing unseen and they finde no Consolation and Comfort and so are disquieted If we knew that beleeving is a bargaining and a buying we should see the weaknesse of many should any buy a field of Land refuse to tell down the money except the party should lay all the Ridges Acres Medows and Mountains on the buyers shoulders that he might carry them home to his house he should be incredulously unjust If any should buy a Ship and think it no bargain at all except he might carry away the Ship on his back should not this make him a ridiculous Merchant Gods Law of Faith Christs concluded atonement is better and surer then your feeling all that sense and comfort saith is not Canonick Scripture it is Adultery to seek a signe because we cannot rest on our Husbands word SERMON III. Quest. BVt cannot Christ be hid Ans. Not of himself It s hard to hide a great fire or to cast a covering upon sweet odours that they smell not Christs Name is as a sweet oyntment powred out he is a Mountain of spices and hee 's a strong savour of Heaven and of the higher Paradice You may hide the man that he shal not see the Sun but you cannot cast a garment over the body of the Sun and hide day-light From which it appeareth that Christ cannot be hid 1. In his Cause and Truth the Gospell is scourged and imprisoned when the Apostles are so served yet it cometh to light and filleth Jerusalem and filleth all the world What was done to hide Christ when he and his Gospel is buryed under a great stone yet his fame goeth abroad Death is no covering to Christ Papists burn all the Books of Protestants they kill and slay the Witnesses Antiochus and the persecuting Emperours throw all the Bibles in the fire but this Truth cannot be hid it Triumpheth As soon pull down Jesus from his Royall seat at the right hand of God as Babylon Prelats Papists Malignants in these three Kingdoms can extinguish the People and Truth of Christ. 2. Beleevers cannot hide and dissemble a good or an ill condition in the soul The welbeloved is away and the Churches bed cannot keep her All the Watchmen all the streets all the Daughters of Jerusalem yea Heaven and Christ must hear of it Cant. 3.1 2 3. Cant. 5.6 7 8. Mary Magdalens bed and a mornings sleep and the Company of Angels and Apostles cannot dry her cheeks Woman what ayles thee saith the Angel O she weepeth O what ayleth me They have taken away my Lord and I know not where they have laid him O Apostles Where is he O Sir Angell tell me if you saw him O Grave O Death Shew me is my Lord with you The Love of Christ is no Hypocrite I grant some can for a time put a fair face on it when Christ is absent but most of the Saints look as a Bird fallen from the Raven as a Lamb fallen out of the Lions mouth as one too soon out of bed in the morning O sick of Love O shew him I charge you tell him Watchmen Daughters of Jerusalem that I am sick of Love Love is a paining feavorous tormenting sicknesse Grace cannot put on a laughing mask when sweet Jesus is hidden Love hath no art to conceal sorrow the countenance of David Psal. 42.5 is sick There 's death in his face when God is not the light of his countenance 3. The joy of his presence cannot be hid she cannot but tell and cry out O Fair O White Day He is come again Cant. 3.4 It was but a little that I passed from him but I found him whom my soul loved She numbred all the miles she Travelled while her Lord was absent Joy will speak it s not dumb Cant. 7.9 The roofe of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Mat. 9.15 Can the Children of the Bedchamber mourne as long as the Bridegroom is with them i. e. they cannot choose but rejoyce 4. Grace in a sincere Professor and CHRIST cannot be hid there came a good fair breath with a blast of a sweet west-wind of Heaven on Joseph of Arimathea the time was ill Christ was dead and he can dissemble no longer Mar. 15.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much daring and boldnesse he went into Pilat with a Petition I beseech you my Lord Governour let me but have this Jesus his dead body There was some fire of Heaven in this bold profession What would this be thought of to see a Noble and Honourable Lord-Judge with a dead and Crucified mans Body in his armes But Faith knoweth no blushing Grace cannot be ashamed there was a straight charge laid on the Apostles Preach no more in the name of Jesus Act. 4.13 Peter and John with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly say vers 20. We cannot but speak the things wee have heard and seen Lay as heavy weights as death burning quick sawing asunder on the sincerity of Faith in the Martyrs it must up the Mountain Davids Grace Psal. 39.1 was kept in as with a Mussell put upon the mouths of Beasts it was as coals of fire in his heart and he behoved to speak even before the wicked I beleeved therefore I spake Psal. 116.10 5. When Ieremiah layeth unlawfull bands on himself To speak no more in the Name of the Lord there is a spirit of Prophesie lying on him he is not Lord of his own choice Ier. 20.9 But his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay There 's a Majesty of Grace on the Conscience of the Child of God that must break out in holy duties though temptation should hide Christ in his Grace tempted Ioseph is over-awed with this Gen. 39.9 How can I then do this great wickednesse and sin against God This awsome Majesty of the Grace of Gods fear causeth Ioseph see nothing in Harlotry but pure unmixed guiltinesse against God there 's an over mastering apprehension of Christs love 2 Cor. 5.14 that constraineth Paul to out the Love of Christ in dedicating himself to the service of the Gospell Though Paul would not have preached yet he had a sum to pay Rom. 1.14 I am
Gods not loving of men to Gods disposition heart will and pleasure and not to our defects is blasphemy Ans. The Lord ascribeth his having mercy and his hardning to his own Free-will Rom. 9.17 Exod. 33.19 and his love is as free as his mercy and by this means Gods first love to us should arise from our love preventing his contrary to his own word Deut. 7.7 Eph. 2.3 4. Tit. 3.3 2 Tim. 1.9 and man should be the first lover of the two the creature then putteth the Lord in his debt and giveth first to God and God cannot but recompence Esa. 40.13 14. Rom. 11.34 35. now it s no shame for us to live and dye in the debt of Christ The Heaven of Angels and men is an house of the debtors of Christ Eternally engaged to him and shall stand in his Debt-book ages without end Obj. 3. Infinite goodnesse may as soon cease to be as not be good to all or withhold mercy from any Ans. Every being of Reprobate Men and Devils is a fruit of Gods goodness but of Free-goodnesse else God should cease to be if he should turn his Creatures to nothing for he should cease to be good to things without himself if these were all turned to their poor mother-Nothing 2. Mercy floweth not from God essentially especially the mercy of Conversion Remission of sins Eternall life but of mer Gracc for then God could not be God and deny these favours to Reprobats Freedome of mercy and salvation is as infinitely sweet and admirable in God as mercy and salvation it self Obj. 4. But God is so essentially good to all as he must communicate his goodnesse by way of Justice in order to free obedience and that is life Eternal to those who freely beleeve and obey Ans. But the great Enemy of Grace Ja. Arminius teacheth us that all the freedom of Grace Rom. 9. is resolved in the free pleasure of God in which he freely and without hire purposed to reward Faith not the works of the Law with life Eternall whereas it was free to him to keep another order if so it shuld seem good to him and by this means God is yet freely and by an act of pure grace not essentially good to all even in communicating his goodnesse by way of Justice For what God doth by necessity of his nature and essence that he canot but do but sure it is by no necessity of nature doth the Lord reward works faith or any obedience in us with the Crown of life Eternal He may give heaven freely without our Obedience at all as he giveth the first Grace freely Eze. 16.6 7 8. Rom. 5.10 Ephes. 2.3 4 But this is surer the fewer have Grace Grace is the more Grace and the more like it selfe and free Obj. 5. But I have a good heart to GOD. Ans. A quiet heart sleeping in a false peace is a bad heart most of sinners give their souls to the Devil by theft they think they are sailing to heaven and know nothing till they shoare sleeping in the land of Death Matth. 7.21 22 23. Luk. 16.27 28. Obj. 6. Why But God hath bestowed on me many favours and riches in this world Ans. Gods Grace is not graven on gold it should be but the Logick of a beast if the slaughter Oxe should say The Master favoureth me more then any Oxe in the stall I am free of the yoak which is upon the neck of others and my pasture is fatter then theirs Obj. 7. The Saints love me Ans. The Saints can mis-father their love and love where God loveth not Obj. 8. All the world loveth me Ans. You are the liker to be a step-childe of Jerusalem and of Heaven for The world loveth its own Ioh. 15.19 better it were to have the world a step-Mother then to be no other but to lye in such a womb and suck such breasts Obj. 9. I believe life Eternall Ans. That Faith is with childe of Heaven but see it be not a false Birth few or none come to age and none clothed in white and Crowned but they were jealous of their Faith and feared their own wayes Naturall men stand aloof from Hell and Wrath. SERMON IV. The Woman was a Greek a Syrophenician by Nation MUch woe is denounced by the Prophets against Tyrus and Sidon yet sweet Jesus draweth by the curtain and openeth a window of the partition and saveth this Woman Loe here Christ planting in the wildernesse the Cedar the Shittah tree the Mirttle the Oyle tree Esa. 41.19 and here Esa. 55.13 is fulfilled And in stead of the thorn what better are Sidonians then thornes shall come up the Firre tree and in stead of the Bryar shall come up the Mirtle tree and no praise to the ground but to the good husband-man And it shall be to the Lord for a name for an everlasting sign that shall not be cut off Christ then can make frame a fair Heaven out of an ugly Hell and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory 1. What are they all who are now glorified The fairest face that standeth before the throne of Redeemed ones was once inked and blacked with sin you should not know Paul now with a Crown of a King on his head he looketh not now like a Blasphemer a Persecuter an injurious person The woman that had once seven Devils in her is a Marie Magdalen far changed and Grace made the change 2. Grace is a new world Heb. 2.5 The Land of Grace hath two Summers in one year Esa. 33.24 The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Ioh. 11.26 Whosoever liveth and believeth in me shall never dye They are not mortall men that are in Grace there 's neither sicknesse nor death in that Land 3. We say of such a Physician he hath cured diseases that never man could hee cured stark death then you may commit your body to him he is a tryed Physician 1 Tim. 1.16 Christ hath made a rare copy a curious samplar of mercy of the Apostle Paul For in him he hath shewn all long-suffering for a pattern to them that should hereafter believe in him to life Eternall Heaven is a house full of miracles yea of spectacles and Images of Free-Grace you may intrust your soul with all its diseases to Christ he hath given many rare proofs of his tried art of Grace he hath made many black limbs of Hell fair Saints in Heaven such a man such an Artificier threw down an old dungeon of clay and made it up a fair Palace of Gold Obj. But what am I a lump of unrepenting guiltinesse and sin to such a vessel of mercy as holy Paul and repenting Mary Magdalen Ans. Grace as its in God and fitnesse to receive Grace in us is just alike to all There was no more
Damme it s like a Chariot though it have four wheels yet it moveth only as drawen by the strength of Horses without it it s a Plough of timber only that without Iron and Steel breaketh up no earth The new Seed of God acteth as acted by God hence repenting Ephraim Ier. 31.18 Turn thou me and I shall be turned renewed David is often at this Quicken me quicken me the swooning Church Cant. 2. Stay me with flagons and comfort me with apples 3. Sheep are docile creatures Iohn 10.27 My sheep hear my voice I know them and they follow me There is a Controversie with Papists how we know Scripture to be the Word of God there is two things here considerable one within and another without How knoweth the Lamb its mother amongst a thousand of the Flock Naturall instinct teacheth it From what Teacher or Art is it that the Swallow buildeth its clay House and Nest and every Bee knoweth its own cell and waxen House so the instinct of Grace knoweth the voice of the Beloved amongst many voices Cant. 2.8 and this discerning power is in the Subject There is another power in the Object of many thousand Millions of men since the Creation not one in figure and shape is altogether like another some visible difference there iâ— amongst many voices no voice like mans tongue amongst Millions of diverse Tongues of men every voice hath an audable difference printed on it by which it s discerned from all other To the new Creature there is in Christs Word some character some found of Heaven that is in no voice in the world but in his only in Christ represented to a beleevers eye of Faith there is a shape and a stampe of Divine Majesty no man knoweth it but the beleever and in Heaven and Earth Christ hath not a Marrow like himself Suppose there were an hundred counterfeit Moons or fancied Suns in the Heaven a naturall eye can discern the true Moon and the naturall Sun from them all the eye knoweth white not to be blacke nor green Christ offered to the eye of faith stampeth on faiths eye speces little Images of Christ that the soul dare go to Death and to Hell with it this this only was Christ and none other but he only 4. Sheep are simple fancy leadeth them much therefore they are straying creatures Isa. 53.6 Psal. 119. vers 176. 1 Pet. 2.25 there is nothing of the notion of death or of another life in the fancy of Sheep a mouth-full of green Grasse carrieth the sheep on upon a Pit and the mouth and teeth of Lions and Wolves Fancy is often the guide of weak Beleevers rather then Faith little care we by nature what we shall be in the mixt Generation Fancy and Nature cannot out-see time nor see over or beyond death fair green-like hopes of gaine are to us hopes of reall good we think we see two Moons in one heaven there is a way good-seeming that deceiveth us but black death is the night lodging of it Alas we are journying and know not our night Innes and where we shall lodge when the Sun is going downe poor soul where shall you be all night 1. If Beleevers be such dependent creatures what do Libertines and Antinomians teach us That the soul need not go out to Christ for fresh supply but it is acted by the Spirit inhabiting and dwelling in us also that it is the way of the Law not of the Gospel that we act in the strength of Christ both these are against the Gospel 1. We are commanded to pray even the sons who in faith calleth God Our Father which is in Heaven lead us not into temptation which God doth no other way then by giving us new supply of Grace to actuall resistance and Christ wil have us to pray Lord increase our faith the virgins in love with Christ pray Draw us Paul prayeth that the God of peace would sanctifie the Thessalonians wholly 1 The. 5.23 for this he boweth his knee that the believing Ephesians may be strengthned according to the riches of his glory with might by his Spirit in the inner man that Christ may dwell in their hearts by faith and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ Eph. 3.15 16 17 18 19. and that Author Heb. 13.20 21. That the God of peace may make the Saints perfect in every good work to do his will working in them that which is well pleasing in his sight 2. It s against Christs intercession whose it is to keep the faith of the Saints from failing Luk. 22.32 and who finisheth our faith Heb. 12.2 confirmeth us to the end 1 Cor. 1.8 advocateth for new grace 1 Joh. 2.1 2. appeareth in the presence of God for us Heb. 9.24 3. This cannot stand with the promise of perseverance made in the Covenant of Grace Ier. 32.40 41. Es. 59.21.24 Ezech. 36.27 Ioh. 6.39 40. Ioh. 4.13 14. Nor 4. with the faith of perswasion of perseverance Rom. 8.38 39. Jude v. 24.25 Psal. 6. 2 Tim. 4.18 and 5. This must infer either that the regenerate doe not and cannot sin by not believing and persevering in faith and perfecting holinesse in the fear of God which is blasphemy or that the Saints may finally fall from Grace or that the use of grace and willing and doing in the Saints is not of or from confirming and assisting grace 6. This putteth our stock of Grace in our own hand as if Christ did literally only reveale to us the way to Heaven and leave it to our own free will to guide well or ill And so we are to thank Christ for beginning in the spirit and to thank our selves that we go on and grow in grace or end not in the flesh Nay but Christs dispensation in whose grace we are strong Eph. 6.10 can do all things Phil. 4.13 is nothing but one continuate act of Free grace or a long cord or chain of dependency on Christ yea Grace is glory on the wheels Its glory like wheat in the blade in the way in the flâ—x and tendency to the ear and Harvest depending on the continued aspect of the Summer Sun of Righteousnesse the new creature is the iron in the fire heaven in the moulding and framing and under the hammer and tooles of Christ and a Rose in the opening before it cast out its leaves and in this we are to have these considerations 1. Faith is leasurely to look to Christ in bringing his work out of the mould and taking the new ship off the stocks as a perfected vessell We conceive erroneously that Faith only eyeth Christ as pardoning and that it hath no eye no activity and influence on our owne gracious acts wrought in us by Christ but Faith is an agent as it is a patient and joyneth with Christ and with Free-will to an active purifying of the heart
oppressour and delivered them from pressures of conscience under Episcopacy a Masse-service and burdensome ceremonies and for the sins of the King Queen Court Prelats and Prophets the persecuting and killing the witnesses of Christ in Queen Maries days and in the late Prelats time and the present unjustice carelesse and remisse minding Religion and their labouring to spoile the Kingdome of Christ of that power that Christ hath given to his people of Church-discipline and translating it to their Parliament to make Church-discipline Parliament-discipline confounding so the two kingdoms their tolerating of blasphemous sects some denying the Godhead of Christ some his Kingly Office to sanctifie govern his people some his Priestly some his Propheticall Office and many other sins of Prophets and people not repented of and most of these sins and many others and especially the breach of the Covenant in Scotland these two Kingdomes are to fear heavy judgements and that their calamity is not yet at an end But rather one wo is passed but another cometh Except these lands be humbled and lie in the dust before the Lord Yet in all this the dispensation of God though bloody is but the Lord saying as of old so now to Britain Isa. 1.25 And I will turn my hand upon thee and purely purge away thy drosse and take away all thy tin 26. And I will restore thy Judges as at the first and thy counsellors as at the beginning afterward thou shalt be called the city of righteousnes the faithfull city 27. Zion shall be redeemed with judgement and her converts with righteousnesse 2. A rough dispensation of Christ cannot abide long rough to the Saints he must answer and ease the pain of the womans broken spirit it s a nights pain to Christ to cause the tears run down the cheeks of his Church all the night he cannot but bring a day light of joy before the Suns ordinary time to rise Ps. 30.5 Christ smiteth and weepeth for compassion both at once Tender mercy in Christ moveth as much if not more within then without The mothers bowels are as much on work within when the childe is but upon her breasts and he is not capable to know a mother as a mother and love as love as ever when the deserted is but new and hot come out of the second womb and a babe born over again yet in a spirituall Feaver he is as much as ever in the bowels of Christ though he be not in that case capable of the sense and actuall apprehension of Christ as Christ and of the sense of Christs love as his love Ier. 31.20 Since the time that I sufficiently talked with him in correcting him or since the time of my sufficiency of speaking against him in remembring him I do remember him I spake much in mine anger against him and half against my will I did chide him and scourge him but my moved bowels the stirrings of a compassionating heart did contradict in a manner my rough correcting my heart came out of me with every rough word and stroke The Sun and nature worketh long and many years under earth in the generation of Gold and Silver ere we see gold and silver God and his servant nature did us a pleasure a great favour in that kind in secret down in the bowels of the earth to make unseen and concealed provision for our purses this secret love to us acted down in the dark is no love to us while we find it and see it yet is nature in a mystery under a vail sweating under earth to bring forth for us Mettals Trees Herbs Flowers corn for our service but we see no harvest at that time Christs bowels are sweating and as much labouring in childe-birth paine of compassion and love and tender mercy toward us when we are in an Ague and a fit of desertion as at any time but we are loved of Christ and pittied and we know no such thing All Christs answers and words to this woman till now were but interpretations and Proclamations of wrath and rejecting of her as not one of the lost sheep of the house of Israel a Dog under the Table not a child of the house love came never above ground till now yet did Christs affection and love yern upon her all the time Out of all this we collect Christ may love persons yet his dispensation may be so rough as that to their sense there is no ground of being assured that Christ loveth them til he shall be pleased to manifest it Hence we may gather these Propositions considerable for the Times 1. Propos. Gods free and unhired love is the cause of our Redemption Vocation Sanctification and eternall salvation he loved us in our blood and while we were polluted in our blood Ezech. 16.6.8 When we were the lost world Joh. 3.16 ungodly Rom. 5.6 Enemies ver 10. He quickned us called us when dead in sinnes Eph. 2.1 Without works 2 Tim. 1.9 The bil of Grace is Christs welcome and pay nothing 2. Our Divines say God loveth the persons of the Elect but hateth their sins M. Denne offendeth at this and so doth the Arminians with the same reason if God hate the works of iniquity he cannot but hate the persons and workers of iniquity also It s true the Lord hateth so the persons of the Elect for their sins as he taketh vengeance of their sins on their Surety Christ but this consisteth with the Lords loving of their persons to eternall salvation The truth is Gods affection ad intra of hatred and displeasure never so passeth on the persons of the Elect as on the persons of the Reprobate he had thoughts of love and peace in secret from eternity to his own Elect he did frame a Heaven a Saviour for them before all time 3. Propos. Our Divines do rightly teach that there is a twofold love in God Amor benevolentiae A love of wel willing which he did bear to them before the world was it is called the love of Election Of this love Rom. 9.13 Paul speaketh I have loved Jacob and hated Esau this is fountain love the wel-head of all our salvation There is another love called Amor complacentiae A love of complacency a love of justification so M. Denne termeth it which presupposeth faith Without which its unpossible to please God Heb. 11.6 of this Christ speaketh Joh. 14.21 He that loveth me shall be loved of my Father and I will love him and will manifest my self to him ver 23. If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him so Christ the wisdom of God saith I love them that love me Pro. 8.17 And so Christ speaketh of his love to his redeemed and sanctified Spouse Can. 4.9 Thou hast ravished my heart my sister my Spouse thou hast ravished my heart with one of thy eyes with one
he enter a subject of the Kingdom of Grace Nay not any such condition can go before mans reconciliation to God Propos. 8. Christ can love dearly and tempt â—oughly both at once 1. His love consisteth â—ot in a taking his Church into his bosome and 〈◊〉 continuall and never interrupted laying of her â—etween his breasts yea tempting floweth from the love of God nor is it any act of Justice yea to take vengeance on the inventions of his people satisfying Justice he cannot exerce toward his Elect yet a punishing and correcting Justice he may and doth put forth on them but it hath its rise from love all the wheels of Gods dispensation sweet or sower are rowled upon this Axle ttee of free-Free-love the bowels of Christ act move and breath all dispensations to the Saints through no other Pipe and Channel but free and tender compassion so as mercy is an immediate Actor when the Lord is wasting his Church with bloody wars And which is wonderful mercy is Christs armour-bearer Mercy immediatly killeth even when death climbeth in at the windows and enters into the house of the believer either in a pestilence known to come from no creature or second cause or in the raging sword when the carcasses of men fal as dung in the open field as the handful after the harvest men and there be none to bury them Jer. 9.21 22. 2. Tempting mercy is wise mercy it were not atempting mercy if we saw all the secrets of love the reasons why the Lord buildeth Zion with blood even the Elect and beloved of God though they be in Christs court they are not always upon his counsel Joh. 13.7 Many are within the walls of the Palace that are not in the Kings Parlour and taken into his house of wine The love of Christ hath its own mysteries and unknown secrets as why one Saint is led to heaven and to mens eye The Candlestick of the Almighty shineth on his Tabernacle and he washeth his steps in oyl he is rich holy prosperous and another no lesse dear to Christ never laugheth while he be within the gates of heaven but eateth the bread of sorrow all his dayes his face never dryeth while he be in glory is a secret of heaven The love of Christ is often vailed and covered and we know not what he meaneth but he hasteth to shew mercy Vse This should make us very charitable of Christ when he frowneth and covereth himself with a cloud and very inclinable to pardon if I may so speak rough and bloody dispensations in Christ He loveth and he bloodeth scourgeth and giveth his own child a cup of gall and wormwood Could we in silence believe its Christ with two garments on him at once Christ clothed with love wrapped in the unseen mystery of tendernes of compassion and yet his upper garment is vengeance and rowled in blood we should kisse the edge of Christs bloody sword so we are to believe for Isa. 63.1 Christ at one time travelleth in the greatnesse of his strength and speaketh in rigteousnesse and is mighty to save and at the same time his upper garment is blood It is true it is the blood of his enemies but it is often the blood of the children of his own house and Sanctuary Ezek. 9.6 1 Pet. 4.17 And what more concerneth us then to keep our first love to Christ When he multiplieth our widows in the three Kingdoms as the sand of the sea and bringeth against the mother of the young men a spoiler at noon-day Jer. 15.8 This woman stayed on her watch-tower and now the vision speaketh mercy to her Say they were injuries that Christ inflicteth which is a blasphemous impossibility yet it is Christ it is the Lord let him doe what seemeth good to you The absolute liberty of the Potter closeth the mouth of the clay-vessell if it could speak Rom. 9. That unbelief hath no reason to stomack and dispute against hells fire coming from him who hath absolute dominion over us As Devils and wicked men burn in hell with eternall fretting against God for their pain so if it were possible that the Elect and Regenerate were thrown into hell they are to have eternall charity and love to the holy and just Lord and to beleeve his eternall love SERMON XXV BE it unto thee as thou wilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itâ— a word of Omnipotency to create Being it s spoken of Satan and to Satan Mark 9 25. Luk. 4.35 2. None can speak to Leprosie buâ— Christ Mat. 8.3 Luk. 4.39 Be thou clean 3â— Christ can speak to stark death Joh. 11.43 anâ— Joh. 5.28 Jesus cryed with a loud voice Lazaâ—rus come forth 4. He can speak to life In abâ—stracto Ezek. 37.9 Come from the four Winds 〈◊〉 breath and breathe upon these slain that they may live 5. God can speak to Mother-nothing as if Nothing had ears and reason could hear Rom. 4.17 He calleth things that are not as though they were He did but nod upon Nothing and out of Nothing there compeared before him The great Hoste of heaven and earth and all things in them Psa. 33.9 6. There is a Language of Providence by which every Being as Being hath a power-obedientiall to hear what God saith and do it Ion. 2.10 The Lord spake to the Fish and it vomited out Ionah on the dry land Mar. 4.39 And he arose and rebuked the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said unto the sea Peace be still and the wind ceased and there was a great calm What wise man can boast the Sea What ears hath the sensless and â—ifelesse waters Yet they hear Christs language they speak Yonder standeth our Creator boaâ—ting us and therefore we will obey Isa. 50.2 Hear himself speak Behold at my rebuke I dry up the Sea Psa. 114. There is a question put upon the creatures that they can well answer ver 5. What aileth thee O thou Sea that thou fleddest Thou Iordan that thou wast driven backward vers 6. What ailed you ye mountains that ye skipâ—ed like Rams and ye little hills like Lambs Good reason saith the Spirit vers 7. Tremble thou â—arth at the presence of the Lord at the presence of the God of Iacob This obedientiall power is not any quality created in the creature different from their being for God may use any creature to infinite effects of omnipotency and so there should be infinite created qualities in every finite creature 2. This obedientiall power was in that Mother-nothing out of which God by an omnipotent act of creation extracted all the hosts of creatures that now are and it s in that other Mother-nothing yet objected to omnipotency according to which God may create infinite moe worlds then now are so it please him it s then nothing but a non-repugnancy to hear and obey God in these particulars As 1. Omnipotency of strong grace can speak to sin which none can do but God Ezek.
thing then the sense of justification passed for I may know that I am justified by works of Grace as by witnesse yet I am not justified by works Ob. 3. How fear of Hell oâ— the reward of life eternall hath influence in our not sinning and holy walking Obje Obj. Denne Doctrine of Iohn Baptist. p. 43. Christ is so made the sinner in suffering for sin as there remaineth no sin in the sinner once pardoned as Antinomians teach Crispe Ser. vol. 2. Ser. 3. p. 91 92 93. Ser. 4 p. 108 109 Sin so laid on Christ as that it leaveth not off to bee our sinne Pos. 2. The guilt of sin sin in it self are not one and the same thing An inherent sinful blot in sin the debt guilt of sin 2. things in debt as in sin The blot of sinne 2. wayes considered A twofold guilt in sin one of the fault intrisecall another of the punishment and extrinsecall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why sin and the guilt of sin cannot be the same 3. Pos. Christ not intrinsecally the sinner Imputation of sin no imagination nor lie Reasons proving that Christ was not intrinsecally and formally the sinner What righteousnes of Christ is made ours The believer how Righteous as Christ how not How Christ is to our place How the Debtor and the Surety be one in Law not intrinsecally one A perplexed conscienc is lawfully consistent with a justified sinners condition A conditionall fear of wrath eternal in the justified An absolute fear of Eternall wrath not required in the justified yet sorrow grief trouble of mind for the indwelling of sin is required How the conscience is freed from sin to wit from the Law obligation to actual condemnation but not frâ—m incurring the displeasur of God by breach of a Law if the beleever shall sin I may believe the remission of these same very sinnes which I am to confesse and for which I am to be sorrowfull Eight cases of conscience resolved from the former doctrine How we are to-sorrow for pardoned sins Use. 1. To be justified is a state of happiness most desireable Simile To be justified is a state of solid felicity in regard of the eternall debt of sin The smalest and worst things of Christ are incomparably above the most excellent things on earth What must Christ himself be in excellencie when the worst things of Christ are so desireable The excellencie of Christ farther illustrated The high esteem of Christ in foure grounds Heb. 11.25 Phil. 3.8 Math 9.36 The prevalency of instant Prayer in 8. acts put forth upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 32 10. Five things to betreated on concerning Faith 1. There is a preparation going before faith There 's no necessary and intrinsecall connexion between preparations going before faith faith Affections going before conversion and following after defer specificality All are alike unfit for conversion Some nearer conversion then others are Three grounds and motives of believing Glory Christ the hope of glory strong motives to believe 2. Faiths object the marrow of Gods attributs to speak so Faith a Catholicke Grace required in our actions naturall civill as well as spirituall Christianity is a toilsome and operous work 3. The ingredients of Faith 6. in number Faith turneth all our acts which are terminated on the creature to half acts Faith hath five notes of difference in closing with the promise Literall knowledge worketh as a naturall agent The 4. point concerning faith to wit the warants of believing The warrants claim of a sinner why he should believe Gnuphela femininum est intextu est enallage generum The fifth point of false Faith and the use of all Grace essential to Faith Diverse sorts of people who cannot have Faith A great Faith Ingredients of a strong Faith 1. Strong Praying 2. Instant pleading Strength of grace required in beleeving Obj. 1. Christ rewardeth grace with grace Obj. 2. How grace beginneth all superâ—naturall works Foure reasons why Grace in the work of faith must begin and so begin as we are guilty in not following 3. Grace to the saints and on the saints but Glory is on them not to them How there 's a promise of bowing and paaedeterminating grace made to supernaturall acts yet God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operat Obj. 3. Grace to Angels necessary to prevent possible sins 3. Not to be broken with a temptation 4. Faith staying on God without light of comfort strong The fewer externals that faith needeth the stronger it is within Comforts are externals to Faith The more of the word the lesse of reason the stronger Faith is 6 A faith that can forego much for Christ iâ— a strong faith 7. It s a strong faith to pray and believe when God seemeth to forbid praying 8. Great boldnesse argueth great faith 9 To rejoice in tribulation is a strong Faith 10. To wait on with long patience is an Argument of a strong faith 11. An humble Faith is a strong Faith 12. A strong desire of a communion argueth a strong Faith Strength of working by love argueth a strong Faith Rise Reign and ruine of Antinomians Er. 32. pag. 6. A great Faith is not free of boubtings Declar. Remonstraâ—t Exerrore abreptione aut obnubilatione mentis Rise Reign and ruine Er. 20. pag. 4. Diverse sorts of doubting opposit to Faith Some doubting a sin and a bad thing in it self yet Per accidens and Ratione subjecti good sign and argueth Grace in the party Diverse sorts of weake faith Negative adherence to Christ not sufficient to saving Faith A suffering Faith a strong Faith Faith weak in regard of intension may bee strong in regard of extension The lowest ebbe of a fainting Faith What of Christ remaineth in the lowest ebbe of a fainting Faith Rise and Reigne Er. 25. A stock of grace is within the regenerate Our grace is not all wholly in Christ subjectively though it bee all from Christ effectively Rise and Reigne Er. 1. The powers of the soul remaine whole in conversion The tendernes of Christs affection and the strength thereof toward sinners Christ strong in morall acts and strongly moderate in acts naturall the contrary of which is in natural men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrias Monta. in Margine angustiis affecta Vatabl. abreviata est anima ejus Christs motion of tender mercy as it were naturall Mercy worketh in secret under a bloody dispensation Iudgements on the kingdoms except they repent A rough dispensation consistent with tenderness of love in our Lord. Pro. 1. Free love goeth before our Redemption Den. Ser Grace mercy p. 33.34 Pro. 2. Confesse of the Belgick Armi. Christ loveth the persons of the Elect hateth their sins Pro. 3. A twofold love in God one of good wil to the person another of complaâ—ency to his own image in the person Ib. p. 35. Obj. i. No new love in
Debtor both to the Greeks and the Barbarians both to the wise and unwise Grace awed him as a Debt layeth fetters on an ingenious minde he cannot but out his free and honest mind in paying what he oweth 6. Gods Desertion cannot so hide and over-cloud Christ but against sense the Childe of God must beleeve yea and pray in Faith Ps 22.1 My God my God why hast thou forsaken me 2. O my God I cry by day Though sin over-cloud Christ and David fall in Adultery and blood there 's a seed of Christ that must cast out blossoms he cannot but repent and sorrow Gods Decree of grace in the execution of it may be broken in a link by some great sin but Christ cannot but soader the chain and raise the fallen sinner It shall be usefull then for the Saints when the spirit cometh in his stirrings and impetuous acts to co-operate with him and to answer his wind-blowing It s good to hoyse up sail and make out when a fair wind and a strong tide calleth sometime Grace maketh the heart as a hot Iron its good then to smite with the hammer When your spirit is Docile and there cometh a gale of Christs sweet West-wind and rusheth in with a warmnesse of heart in a praying disposition to retire to a corner and powre out the soul before the Lord as we are to take Christ at his word so are we to take Christs spirit at his work He knocketh knock thou with him His fingers make a stirring upon the handles of the bar and drop down pure myrhe Let thy heart make a stirring with his fingers also I grant wind maketh sailing and all the powers on Earth cannot make wind yet when God maketh wind the Sea-men may draw sails and lance forth God preventeth in all these the spirit beateth fire out of our slint we are to lay to a match and receive reach in the heart under the stirrings of Free-grace obey dispositions of Grace as God himself when the Sun riseth the Birds may sing but their singing is no cause of the Sun rising 2. It s no truth of God that some teach that the justified in Christ are of duty always tied to one and the same constant act of rejoycing with out any mixture of sadnesse and sorrow for so they cannot 1. Obey and follow the various impressions of the Lords absence and presence of Christs Sea ebbing and flowing of his shining and smiling and his lowring and frowning 2. The Faith of a justified condition doth not root out all affections nay not Love Faith desire and joy if there be sin remaining in the justified there 's place of sadnesse for fear for sorrow for the scumme of affections are removed by Christ not the affections themselves 3. Christ for meer triall sometimes for sin other times doth cover himself with a cloud and withdraw the sense of his favour and it s a cursed joy that is on foot when the Lord hideth his face The Love of Christ must be sick and sad I mean the Lover when the beloved is under a cloud It is not the new world with the Regenerate man here nor a Land where there 's nothing but all Summer all Sun neither night nor clouds nor Rain nor Storm that is the condition of the second Paradice of the better Adam 4. It s a just and an innocent sorrow to be grieved at that which grieveth the Holy spirit and when the Lyon roareth all the Beasts of the field are afraid Grace maketh not Iob a stock nor Christ a man who cannot weep And behold a Woman of Canaan And a certain Woman Of the Woman 1. But one person of all Tyrus and Sidon came to him 2. She was a Syrophenician by Nation 3. Her condition She had a Daughter vexed with a Devill 4. With an unclean Devill 5. The nearer occasion She heard of him 6. She adored 7. She prayed and so way is made to the conference between Christ and her And to the Triall and Miracle A certain Woman There is but one of all Tyrus and Sidon who came to Christ. 1. It beseemeth the mercy of the good shepherd to leave ninety and nine sheep in the Wildernesse and go after one which is lost Luke 15.4 And when all is done alas he hath but one of an whole hundred Christ hath not the tithe of mankinde He maketh a Journey while he is wearied and thirsty through Samaria yea and wanteth his dinner for one Woman at that draught of his net and thinketh he dineth like a King and above if he save one Ioh. 4.33 34. O sweet husbands word Jer. 3.14 I am married to you and I will take you one of a citie and two of a Tribe and I will bring you to Zion Christ taketh sinners not by dozens not by thousands its but once in all the word Act. 2. that three Thousand are converted at once but by one's and two 's Though Israel be as the sand of the Sea yet a Remnant shall but bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 Esa. 10.22 The Reliques and Refuse shall be saved only 2. Common Love scarce amounteth to Grace because Grace is separative and singleth out one of many all graced persons are priviledged persons Heaven is a house of chosen and priveledged ones there 's no common stones in the New Jerusalem but all precious stones the foundations Saphirs the windows Agats and Carbuncles all the Borders of pleasant stones Esa. 54.11 12. 3. Christs way lyeth so of two grinding at the mil of two in the field together of two in one bed Christ wil have but one Christ often wil not have both husband and wife both Father and Son but the one Brother Iacob not Esau of a whole house Christ cometh to the Devils fire side and chuseth one and draweth him out and leaveth all the Family to the devil 4. Christ knoweth them well whom he chuseth Grace is a rare peece of the choise and the floor of the love of Heaven there bee many common stones not many Pearls not many Diamonds and Saphirs The multitude be all Arminians from the womb every Heresie is a peece of the old Adams wanton wit thousands go to Hell black Hereticks and Heterodox as touching the Doctrine of themselves every man hath Grace if you believe himself Vnusquisque est in eâ heresi every man taketh Heaven for his home and heritage Dogs think to rest in Christs bosome men naturally believe though they be but up and down with Christ yet Christ doth so bear them at good-will as to give Grace and Glory Obj. 1. Gods Love is not infinite if it bee limited to a few Ans. This should conclude that there be an infinite number of Men and Angels to whom Gods Love to Salvation is betrothed in affection but his love is infinite in its Act not in its Object The way of carrying on his love is infinite Obj. 2. To ascribe
delicious Roses Flowers Gardens Medows Forrests Seas Mountains Birds all the excellent Sons of Adam as they should have been in the world of innocency and let them all stand in their highest excellency before Jesus Christ the matchlesse and transcendent glory of that great All should turn the worlds all into pure Nothing what wonder then that this same Lord Jesus be the delight heaven of all in it Rev. 7.17 The Lamb hath his Throne in the midst thereof Rev. 22.4 And they shall see his face They do nothing else but stare gaze behold his face for ages are never satisfied with beholding suppose they could wear out their eyes at the eye-holes in beholding God they should still desire to see more To see him face to face hath a great deal more in it then is expressed words are short garments to the thing it self Your now sinfull face to his holy face your piece clay-face to his uncreated soul-delighting face is admirable We do not praise Christ and hold out his vertues to Men and Angels The creatures as the Heaven Sun Moon are Gods debtors and they owe him glory but men who have understanding and tongues are Gods Factors and Chamberlains to gather in the rent of glory and praise to God the heavens do indeed declare the glory of God Ps. 19.1 but they are but dumb Musitians they are the Harp which of it self can make no Musick the creatures borrow mans mouth and tongue to speak what they have been thinking of God and his excellency these five thousand years now all the glory of God and the glory of the creatures are made new by Christ Rev. 21.5 And made friends with God Col 1.20 and are in a speciall manner in the Mediator Christ he is Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irradiation or brightnesse of the glory and the character or expresse image of his person All creatures by Adams sin lost their golden luster and are now vanity-sick like a woman travelling in birth Rom. 8.22 All the creatures by sin did lesse objectively glorifie God then they should have done if sin had never been in the world and so they were at a sort of variance and division with God And it pleased Col. 1.20 the Father in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make friendship between God and all things that is to confirme Angels to reconcile man to restore the creatures to be more illustrious objects of his glory now the in-come of the rents of glory is more due to Christ and the debt the greater in that Christ hath made all things new and why should we not in the name of Sun Moon Earth Heaven which are all loosed from the arrestment of vanity by Christ and in the name of Angels and of Saints redeemed hold forth the praises the glory of God in Christ Pa◠pay what you owe to Christ O all creatures but especially you redeemed ones 3. Vse If Christ the Mediator be so excellent a person we are to seek our life the Gospel-way in Christ we often conceive Legall or Law-thoughts of Christ when we conceive the Father just severe and Christ his Son to be more meek and mercifull but the Text calleth him Lord and so that same God with the Father nor hath Christ more of Law by dying to satisfie the Law nor is he more mercifull then the Father because he and the Father are one there are not two infinite wills two infinite mercies one in the Father another in the Son but one will one mercy in both and we owe alike love and honour to both though there be an order in loving God and serving him through Christ. 4. Vse Infinite love and infinite majesty concur both in Christ love and majesty in men are often contrary to one another and the one lesseneth the other In Christ the infinite God breatheth love in our flesh 1. And we see but little of Christ we know not well the Gospel-spirit we rest much on duties to go civill Saints to Heaven but the truth is there be no Morall men and Civilians in Heaven they be all deep in Christ who are there we are strangers to Christ and believing 2. The spirit of a redeemed one can hardly hate a redeemed one or be bitter against them Christ in one Saint cannot be cruell to Christ in another Saint 3. Christ cannot lose his love or cast it away the love of Christ is much for conquering hearts his chariot is bottomed and paved with love duties bottomed on Christs love are spirituall as the Father accepteth not duties but in Christ so cannot we perform them aright when the principall and fountain cause is not the love of Christ Ioh. 21.15 5. Vse The Ancient of dayes the Father of Ages taketh a stile from his new House The Son of Man he hath an old House from whence he is named The Son of God he must affect us and his delight be with the sons of men when he taketh a name from us we should affect him and affect a communion with him and strive to have Christs new name as he taketh our new name The Son of man of David Son of David have mercy on me The second Article of her prayer is conceived under the name of Mercy Why Gods mercy is a spirituall favour deliverance to her daughter is but a temporary favour that may befall a Reprobate The Devil may be cast out of the Daughters body and not out of the Mothers soul. Yea but to the Believer all temporall favours are spiritualized and watered with mercy 1. They are given as dipped in Christs bowels and mercy wrapt about the temporary favour Mar. 1.41 Jesus cured the Leper but how Jesus moved with compassion put forth his hand and touched him So is the building of the Temple given but oyled with mercies Zach. 1.16 Therefore thus saith the Lord I am returned to Jerusalem with mercies my House shall be builded in it Epaphroditus recovered health but with it some of Gods heart and bowels also Phil. 1.27 For indeed he was sick neer to death but God had mercy on him 2. The ground of it is Gods mercy the two blinde men Mat. 20.30 put this in their Bill they cry Have mercy on us O Lord thou Son of David They will not have seeing eyes but under the notion of mercy David pained with sore sicknesse as some think or under some other rod of God desireth to be healed upon this ground Psal. 6.2 Have mercy on me O Lord for I am weak 3. Faith looketh to temporall favours as Faith with a spirituall eye as Christ and his merits goeth about them Heb. 11.22 By faith Joseph when he dyed made mention of the children of Israels departure 23. By faith Moses come to age refused to be called the son of Pharaohs daughter Why and that was but a civill Honour Moses his faith lookt at it in a spirituall manner 4. That same ground that
all Ephraims prayer over again behinde his back 3. No answer from Christ is Hell to a Believer but to kisse and embrace hell because its Christs Hell is a work of much acceptance when you say He pray and die praying though I be never heard because praying is my dutie and Gods glory let me die in a dutie that glorifieth him 4. Wrestling addeth strength to armes and body praying and praying again strengthneth Faith customary running lengthneth the breath By much praying faith is well breathed Iacob is stronger in the morning when he hath prayed a whole night then at bed-time Gen. 32.26 The Angel said Let me go for the day breaketh And he said I will not let thee go till thou blesse me Then in the dawning he hath prayed harder and used his arms with greater violence then before by this hunger groweth fatter sense stronger it s here Eat and be hungry pray and desire more strongly to pray 3. Reasons of Gods not hearing prayer are 1. Superstitious and false worship Isa. 16.12 Moab wearied of his high places comes to his Sanctuary to pray but prevaileth not Wildfire cannot rost raw flesh 2. God hears not sinners Joh. 9.31 Let his prayer be sin Psal. 109.7 Yea the prayers of Britain are not heard nor their Solemn Fasts accepted for iniquity hath separated between God and us Es. 59.2 3. God heareth not whâ—n there 's a heart-heart-love to vanity Psal. 66.18 Iob 35.15 4. God heareth not Malignants nor us when many are heart-enemies to the Cause Psal. 18.41 5. He heareth not bloudy men Es. 1.15 Now for the Saints sense maketh non answering a mercifull judgement it s here as in riches he is rich who thinketh himself rich and desireth no more So not to be answered is a plague but to find you are not answered and be sad for it hath much of Christ The Saints are heavier because God answereth not then because the mercy is denyed Quest. How shall we know we are answered Answ Hannah knew it by peace after prayer 2. Paul knew it by receiving new supply to bear the want of that he sought in prayer he is answered that is more heavenly after prayer 3. Liberty and boldnesse of Faith is a sign of an answered prayer The intercessor at the right hand of God cannot lose his own work his spirit groaneth in the Saints doth not my head accept what I set my heart on work to do Rom. 8.23 26 27. compared with Rev. 8.3 4. We are heard and answered of God when we are not heard and answered of God I pray for a temporall favour victory to Gods people in this battle they lose the day Yet I am heard and answered because I prayed for that victory not under the notion of victory but as linked with mercy to the Church and the honour of Christ So the formall object of my prayers was a spirituall mercy to the Church and the honour of Jesus Christ. Now the Lord by the losse of the day hath shewen mercy on his people in humbling them and glorifieth his Son in preserving a fallen people So he heareth that which is spirituall in my prayers he is not to hear the errors of them Christ putteth not drosse in his Censure of Gold 5. We are heard when ever we ask in Faith but let Faith reach no further then Gods will when we make Gods will our rule he will do his own will if he do not my wil it s to be noted That the creatures will divided from Gods will in things not necessary for Salvation and Gods glory is no part of Gods will and no asking of Faith Therefore Faith frequently in the Psalms prayeth and answereth Psal. 6. v. 4. compared with v. 9. Ps. 55.2 Attend unto me hear me v. 19. God shall hear and afflict them Ps. 57.1 Be mercifull unto me O God c. v. 3. He shall send from Heaven and save me from the reproach of him that would swallow me up Psal. 59. 1. Deliver me from mine enemies O my God 2. Deliver me from the workers of iniquity v. 10. The God of mercy shall prevent me God shall let me see my desire upon mine enemies Psal. 60.1 O God thou hast cast us off thou hast scattered us c. But in the end vers 12. Through God we shall do valiantly The prophecying of Faith is not dead with the Prophets Faith seeth afar off as yet to see things that God shall do either by Himself or by Angels is an act of prophecy and differeth not in nature from the propheticall light of the Prophets now the light of Faith seeth as yet the same to wit that Christ shall raise the dead and send his Angels to gather in his Wheat into his barne especially hope of glory is Propheticall 6. Patience to wait on while the vision speak is an answer 7. Some letters require no answer but are meer expressions of the desires of the friend the generall Prayers of the Saints that the Lord would gather in his elect that Christ would come and marry the Bride and consummate the Nuptials do refer to a reall answer when our Husband the King shall come in person at his second appearance 1. Vse You take it hard that you are not answered and that Christs door is not opened at your first knock David must knock Ps. 22. 2. O my God I cry by day and thou hearest not and in the night season I am not silent The Lords Church Lam. 3.8 And when I cry and shout he shuteth out my prayer Sweet Iesus the Heire of all prayed with teares and strong cries once O my father againe O my father and the third time O my father ere he was heard Wait on dye praying faint not 2. Vse It s good to have the heart stored with sweet principles of Christ when he heareth not at the first It s Christ he will answer It s but Christs out-side that is unkinde SERMON XII And his Disciples came and besought him saying Send her away c. IN the Disciples we see little tendernesse no more but send her away she troubleth us with crying forsooth they were sore slain that their dainty ears were pained with the crying of a poor woman Why they say not Dear master her little daughter is tormented with the Divel and thou her Saviour answerest her not one word she cannot but break her heart we pray thee Master heal her daughter Doct. Naturall men or Christs Disciples in so far as tâ—erâ— is flesh in them understandeth not the mystery of sorrow and fervour of affection in the Saints crying to God in disertion and not heard 1. Naturall men jeer at Christ deserted Psal 22.8 He trusted in the Lord let him deliver him Heavy was the spirit of the weeping Church a captive woman at the rivers of Babylon yet see they mock them Sing us one of the songs of Sion 2. Even the Saints in so far as
to his house Why But thou shouldst go When old Jacob saw the Chariots â—nd Messengers that Prince Joseph his own son yet living had sent to fetch him His heart failed for joy Seest thou the Chariot of Pharaoh paved with love make then for the journey the home we have here is a taking lover Why But thou maist say I cannot stay here the King hath sent for me SERMON XIII OF Israel It was then a priviledged mercy that Christ was senâ— to the Jews 1. The Jew is the elder Brother and the Native heir of Christ Christ of their blood and house Rom. 1.2 3. Rom. 9.3 They were Christs first Bride Alas they killed their husband there 's a born Jew in Heaven in soul and body its sweet to have any relation to Christ. 2. The Catholick Covenant of Grace made with the great Sister the Church Universall was first laid down in pawn in their hand they put their hand first to the contract in subscribing the marriage contract Ier. 2.3 Israel was holy to the Lord and the first fruits of his increase O sweet the fallen race of mankinde was Christs corn-field and his wheat The Jews were the first sheaf of the field Deut. 7.6 They got Christs young love and to speak so the first handsell of Free Grace in a Church way 3. Christ in the Iews flesh yet not excluding Ruth Rahab and other Gentiles of the Blood-Royall acted the whole Gospel a born Iew Redeemed the lost world offered a sacrifice to God for sinners a born Iew is heir of all things is exalted a Prince to guide and rule all and shall judge Men and Angels 4. The Lord Christ in the flesh was first offered to them they had the first Gospel love Matth. 10.5 6. Act. 13.46 5. The Oracles of God was committed to them Rom. 3.1 Rom. 9.4 The Testator Christ his written will was in their keeping 6. God was their first Crowned King He gave Ethiopia and Egypt and Zeba a ransom for them and was their Law-giver 7. Every Male childe amongst the Jews did beaâ— somewhat of Christ in his flesh Col. 2.11 Wheâ— all the world was without Christ 8. Their land was Christs by a speciall typicall right God saith of it It s my land Christ was their Soveraigne Land-lord and they the great Kings Free-holders 9 The Lord never dwelt in a house made with hands in a Temple as amongst them having special respect to the true Temple Iesus Christ Ioh. 2.19 1. Let us pray our Elder sister home to Christ Cant. 8. They said We have a little sister and she hath no breasts what shall we doe for our sister in the day that she shall be spoken for Now we have a greater sister What shal we the Gentiles do for her There 's a day When ten men shall take hold out of all Nations of the skirt of a Jew saying we will goe with you we have heard that God is with you Zach. 8.21 2. It is the happinesse of our Land that we have a three-fold relation to Christ I meane these two Nations that we have avowed the Lord by a Nationall Testimony and the Nations are the publick Martyrs and witnesses of Christ in that they are made a field of blood for no other quarrell but because they desire to stand for Christ Truth against Antichrist sure in the intention of Papists now in Armes against us there is no cause of War but this only 2. That we have sworn that the Lord shal be our God in a Solemn Covenant 3. That we are honoured to build the Temple of the Lord and reform Religion O that we could see our debt and be thankfull 3. The Iewes had the morning market of Christ and they would not pay the rent of the Vineyard to the Lord thereof we have the after noon of Christ and know we what a mercy it is that our beloved feedeth amongst the Lillies till the day break and the shadowes fly away and that the voice of the Turtle is heard in our Land God for our abuse of the Gospel hath sent amongst us the bloody Pursevants and Officers of his wrath men skilfull to destroy God is now in three Kingdomes arresting the Carcases of men we are owing much to God he will now have husbands and sons from us and leggs and armes of wounded and slain men from us for that rent we owe to the Lord of the vineyard for our contempt of the Gospell Sheep first a word of Sheep then of lost sheep I take no other reasons why the redeemed of the Lord are called sheep then are obvious in Scripture 1. The sheep are passive creatures and can do little for themselves so can believers in the work of their salvation as 1. They have not of themselves more knowledge of the saving way then sheep and so cannot walk but as they are taught and led Psal. 1â—9 33 Teach me O Lord Psal. 25.5 lead me in thy truth Like a blinde man holding out his hand to his guide so they Psal. 5.8 Lord lead me in thy righteousnesse 2. It s not common leading but the leading of children learning to go by an hold Hos. 11.1 When Ephraim was a childe I loved him 3. I taught Ephraim also to goe taking them by their armes but Ephraim like a childe knew not his leader But they know not saith the Lord that I healed them 3. Leading may suppose some willingnesse but we must be drawn Ioh. 6.44 No man can come to me except tht father draw him Cant. 1.4 Draw me we will run after thee 4. There is a word of speciall grace which is more then teaching leading drawing and that is leaning Cant. 8.5 Who is this that cometh up from the wildernesse leaning upon her beloved 5. There is a word yet more and that is bearing Luke 15.5 when the good shepherd hath found the lost sheep He layeth it on his shoulders with joy Esa. 4â— 3 Hearken to me O house of Iacob and all the remnant of the house of Israel which are born by me from the belly and carried from the gray haires so also Deut. 32.11 God beareth them on Eagles wings Grace grace is a noble Guide and Tutor 2. The life of sheep is the most dependent life in the world no such dependent Creatures as sheep all their happinesse is the goodnesse care and wisdom of their shepherd Wolves Lyons Leopards need none to watch over them Briers and Thornes grow there alone the Vine Tree the noble Vine is a tender thing and must be supported Esa 40.11 Christ must bear the weak Lambs in his bosome the Shepherds bosome his legs are the legs of the weak Lamb even the habit of Grace is a creature and no independent thing and so in esse in conservâ—ri in its creation in its preservation it dependeth on Christ Grace is as the new-born Bird its life is the heat and warmnesse of the body and wings of the
3. To make an opposition between Christ and his grace the fountain and the stream Ioh. 1.16 Tit. 1.14 1 Joh. 3.8 Obj. If the actions of grace be all turned upon this axle-tree of Gods gracious will what can I do when I am indisposed to do good Ans. If this be a rationall question then is no man condemned because he believeth not in the only begotten Son of God contrary to Ioh. 3.18 36. For Reprobates are finally indisposed to believe 2. Indisposition is our sin that we should be humbled for and Inke water cannot wash a blacked cloth sin excuseth not sin SERMON XV. 25. Then came she and worshipped him saying Lord help me CHrist had denyed her to be His but she wil not deny but Christ is hers See how a Believer is to carry himself toward Christ deserting frowning Christ first answered her not one word 2. He gave an Answer but to the Disciples not to the woman O dreadful Christ refuseth to give her one word that may go between her and Hell and dispair 3. The Answer that he giveth is sadder and heavier then no Answer it s as much As woman I have nothing to do with thee I quit my part of thee Yet she is patient 2. She believeth 3. She waiteth on a better answer 4. She continueth in praying 5. Her love is not abetted she cometh and adoreth 6 Acknowledgeth her own misery Lord help me And putteth Christ as God in his own room to be adored 7. She taketh Christ aright up and seeth the temptation to be a temptation 8. She runneth to Christ she came nearer to him and runneth not from him she claimeth to Christ though Christ had cast her off 1. Patient submission to God under desertion is sweet What though I saw no reason why I cry and shout and God answereth not 1. His comforts and his answers are his own free-graces he may doe with his own what he thinks good and grace is no debt Hear O Lord for thy own sake Dan. 9.19 2. Infinite Soveraignty may lay silence upon all hearts good Hezekiah Isa. 38.15 What shall I say he hath spoken unto me and himself hath done it It is an act of heaven I bear it with silence 2. She believeth Isa. 50.11 There 's a high and noble Commandment laid upon the sad spirit He that walketh in darknesse and seeth no light let him trust in the name of the Lord stay upon his God 2. Fill the field with faith double or frequent acts of Faith Psal. 22.1 My God my God why hast thou forsaken me Two faiths are a double breast-work against the Forts of Hell 3. In the greatest extremity believe even as David in the borders of Hell Psal. 23.4 Yea though I walk through the valley of the shadow of death I will fear no evil it s a Litote I will believe good it s a cold and a dark shadow to walk at deaths right side Job 13.15 Though he slay me yet will I trust in him See Steven dying and believing both at once Christs very dead corps and his grave in a sort believing Ps. 16.9 My flesh also shall rest in hope How sweet to take Faiths back-band subscribed by Gods own hand into the cold grave with thee as Christ did vers 10. Thou wilt not leave my soul in grave 4. Faith saith sense is a Lier Fancy sense the flesh will say Job 16.13 His Archers compassed me round about he cleaveth my reins asunder and doth not spare and poureth out my gall on the ground but Faith saith ver 19. I have a friend in Heaven Also now my witnesse is in heaven Job 19.11 Sense maketh a lie of God He hath also kindled his wrath against me and taketh me for his enemy No Iob thou art the friend of God see how his Faith cometh above the water ver 25. I know that my friend by blood or my Redeemer liveth c. 3. She waiteth on in hope and took not the first nor second answer Hope is long breath 't and at mid-night prophâ—sieth good of God Mic. 7.9 Though I fall I shall rise again Jonah 2.4 Then I said I am cast out of thy sight yet I will look toward thy holy Temple There 's a seed of heaven in hope Iob 13. When God did hide his face from him ver 24. Yet ver 16. He also shall be my salvation There is a negative and over-clouded hope in the soul at the saddest time the believer dares not say Christ will never come again if he say it it s in hot blood and in haste and he wil take his word again Isa. 8.17 4. She continueth in praying She cryed Lord Son of David have mercy on me she has no Answer she cryeth again while the Disciples are troubled with her shouts she getteth a worse answer then no answer yet she cometh and prayeth we know the holy wilfulnesse of Jacob Gen. 32.26 I will not let thee go till thou blesse me rain calmeth the stormy wind to vent out words in a sad time is the way of Gods children Psal. 88.7 Thy wrath lieth hard upon me 9. My eye mourneth by reason of my affliction And what then Lord I have called daily upon thee I have stretched out my hands to thee Psal. 22.2 Christ in the borders of Hell prayed and prayed again and died praying 5. She hath still love to Christ and is not put from the duty of adoring 1 Pet. 1.8 Whom having not seen yet ye love The deserted soul seeth little there must be love to Christ where there is 1. Faith in the dark Faith is with child of Love 2. Where the believer is willing that his pain his hel may be matter of praising of God Ps. 77.13 Who is so great a God as our God The Church was then deserted as the Psal. cleareth 6. She putteth Christ in his Chair of State and adoreth him the deserted soul saith bee what I will he is Iehovah the Lord confession is good in saddest desertion Iob 7.20 I have sinned what shall I do to thee O preserver of man Lam. 1.17 The seed of Iacob is in a hard case before God and under wrath v. 12 13 14. Yet v. 16. The Lord is righteous for I have sinned This maketh the soul charitable of God how sad so ever the dispensation be 7. She seeth it is a triall as is clear by her instant persuing after Christ after many repulses It s great mercy that God cometh not behinde backs and striketh not in the dark Psal. 77.10 And I said this is my infirmity he gathereth his scattered thoughts taketh himself in the temptation Its mercy 1. To see the temptation in the face some lie under a dumb a deaf temptation that wanteth all the five senses Cain is murthered in the dark at midnight with the temptation he knoweth not what it meaneth 2. Gods immediate hand is more to be looked at then any
Covenant of Grace So David pleadeth and in faith Psal. 86.2 Preserve my soul here is a prayer in faith and upon what ground for I am holy Now this would seem Pharisaicall and merit-like if holinesse did not relate to the free promise of the Covenant of Grace in which God hath promised and tyed himself by Covenant to make his own children holy and also is resolved upon a proposition of the covenant of grace God hath both promised to cause his covenanted ones walk before him in truth as did Ezekiah as we have it Ezek. 36.27 and he has promised to save and deliver the upright in heart as is clear Ps. 50.23 Ps. 34.15 1 Pet. 3.12 Ps. 145.18 19. So all the peace we can collect for our comfort from holy walking is resolved on a promise of free-grace and the duty as performed by the grace of the covenant may and doth lead us to the promise so no wise from Christ but to Christ. Holy walking is a faithfull witnesse and a true witnesse may lead any accused man to Law-right holinesse may lead me to the promise and that is good Law-right if we cannot gather any assurance of our spirituall estate from holy duties in us such as are universall obedience sincerity in keeping closse to Christ and love to the Saints because they may deceive us and may be in Hypocrites as Doctor Crispe saith then may faith also deceive us for there be as many kindes of false faiths as there be of counterfeit loves to the Saints and there is somewhat of Christ peculiar to the regenerate in their love obedience and sincerity which they may discern to be a saving Character and badge of Christ no lesse then in faith 2. But here 's the mystery neither faith nor any thing inherent in us can yeeld us certainty that we are in Christ or any peace with God in regard all grace all evidences of our good estate is without us in Christ inherent holinesse and duties are but fancies When we then refuse the comforts of God and Peace from holy walking as its thred and linked to the Promise we refuse Christ especially under desertion wee bid Christ look away from us and there 's a wilfulnesse of unbelieving sorrow so that Rachel will not be comforted But when we refuse Christs comforts we refuse himself she who refuseth to accept of a Bracelet or of a Gold-ring from him who sâ—iteth her in marriage she refuseth both his love and himself in that she refuseth his love-token Observe also that Christ bringeth himself in as a great House-holder in the Gospel in his house there be divers children servants Dogs and the house is broad and open to all that comes There 's bread in our Fathers house for all What bread A great Marriage Supper here 's a Kings Son Married Matth. 22. Luk. 14 and many excellent dainties and all dainties is Christ the marrow of the Gospel that bread of life Iohn 6.48 I am that bread of life he was the wheat Ioh. 12.24 That dieth and rotteth in the earth and then taketh life and bringeth forth fruit he is the wheat that suffered the Winter Frosts and storms rain and windes and went through the milstones of Gods wrath and was bruised for our iniquities Isa. 53.5 For it pleased the Lord to bruise him ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dakeo is Contundere to grinde us in a Morter or Mill and he went through the Oven and Fierie furnace of the anger of God before he could be bread for the Kings table the children 2. Every bread is not the bread of children Christ is not a loaf nor a Feast for the man that wanteth his wedding-garment such a friend was never invited to the banquet Matth. 22.11.12 and of those that loaths Christ and loveth their lusts better then him Christ saith Luk. 14.24 None of these men that were bidden shall taste of my supper The children are parts of the house and are more then children heirs even joynt heires with the eldest heir Christ Rom. 8.17 1. Because Christ and the younger heirs divideth Heaven to speak so between them and 1. the spirit that raised Christ from the dead Rom. 8.11 dwelleth in them 2. They have one GOD and one Father CHRIST and we are Fathers Children Joh. 20.17 Go to my brethren and say to them I ascend unto my Father and your Father and to my God and your God 3. We must be together in one place all the children must be in one house together Ioh. 17.24 Ioh. 14.3 And if I go it s not an if of doubting And prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Joh. 12.26 And where I am there shall also my servant be 4. On Resurrection Ioh. 14.19 Because I live ye shall live also 1 Cor. 15.23 Every believer is raised in Christ but in order Every man in his own order Christ first as the first fruits 5. One Heaven and one Kingdom and one Throne Luk. 22.29 Rev. 3.21 2. There be great oddes between the spirit or minde of an heir or a son and a servant the heire will do much for the birth-right take his life from him ere you take his Heritage from him Esaws face dryed he weeped no more when his father blessed him with the dew of Heaven and the fatnesse of the earth a servant will not contend to be an heire 3. Joh. 8.35 The servant abideth not in the house for ever but the Son abideth ever The sons reward is all hope as some courtiers attend Princes upon hopes servants have hand-payment and present wages everie Professor trie his spirit and nature if the spirit bend toward the inheritance and Heaven-ward its right see who looketh to the last year of Nonage and minority and hath not an eye and heart on time their 's a latent hope in all troubles in sons as in a Kings heire in a farre Country where he is not known not honoured as one of a Princes blood but neglected injured yea in want and necessity yet when he casteth his eye upon his over-sea hope it cometh home to his heart with ease One day I shall be a King in honour and wealth 2. Try the free and ingenuous spirit of a son toward the Father there 's not a nature or an instinct in the servant nor such an inward principle toward the lord of the house as in a son blood and nature is strong and prevalent blood-bonds nature-relations are mighty Mark 7.27 But Jesus said unto her let the children first be filled Christ denied not but the woman and the Gentiles have a right to the bread of Christs house only Grace must keep an order let the Jews first have the loaf broken to them and then let the Gentiles have the by-board or the second Table of Christ hence observe Christs wise attempterating of the temptation in these particulars 1.
Popish superstition but that such is Christs excellencie that any thing that hath the poorest relation to him is desirable for him 2. A poor woman Luke 7. sought no more of him but to wash the feet of Christ and kisse them Another woman Matth. 9.21 If I may but touch the border of his garment I shal be whole Mary Magdalen sought but to have her arms filled with his dead body Joh. 20.15 She saith weeping to the Gardiner as she supposed Sir if thou hast born him hence tell me where thou hast laid him and I wil take him away To Joseph of Arimathea his bloody winding sheet and his dead and hoâ—ed and torn body in his arms are sweet Christs Clay is Silver and his Brasse Gold 3. Christs â—harpest rebukes are sweet oyl the wounds â—nd the holes that the sweet Mediatour maketh 〈◊〉 the soul when he smiteth with the rod of his â—outh are with child of comforts he rebuked â—ot the Serpent as not minding salvation to Saâ—an but rebuked Evah intending the promised â—â—od for her O what sweetnesse of love is that â—â—pression Jer. 31.20 For since I spake against Ephraim I do earnestly remember him I will 〈◊〉 have mercy on him saith the Lord. Then rebuking of Ephraim which is called speaking against him is dipt in mercy Hos. 11.7 My people are bent to back-sliding this is a rebuke sharp enough yet he chides himself friends with the people v. 8. How shall I give thee up O Ephraim mine heart is turned within me Here is kissing and love wrapped about rebuksâ— so Jer. 3.1 Thou hast played the harlot with many lovers but see mercy Yet return to me saith the Lord. 4. His black and sowre Crosse is sweet and honied with comfort his dead Body a bundle of myrrhe Cant. 1.13 The smell of which is strong and fragrant and sweateth out precious gum rejoycing in tribulations Rom. 5.3 Count it joy all joy when ye fall in divers temptations Jam. 1.2 The Eagles smell heaven in the crosse and Christ in it Gal. 6.14 Yea the refuse and the worst of Christs crosse the shame and the reproaches of Christ are sweeter and choicer to Moses then the Treasures Riches yea then the Kingdome of Egypt and the glory of it Heb. 11. ver 26 27. yea the shame and blushing on Christs fair face Heb. 12.2 which he suffered under the Crosse is fairer then Rubies and Gold and hath the colour of the Heaven of Heavens Nebuchadnezzar hath more pain torment in persecuting Dan. 4.19 then the three children had in being persecuted There 's pain and fury in active persecution He was full of fury and the form of his visage changed but there is joy unspeakable and glorious in passive persecution Christs sanctified crosse droppeth honey 1 Pet. 1.6 5. Christs glownings and sad desertions though to the believer they be death and hell yet have much of heaven in them So Psal. 30.7 Thou turnedst away thy face and I was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhal I was troubled like a withered flower that loseth sap and vigor So Exod. 15.15 The Dukes of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhaln were amazed yet at that time David prayed cryed and was heard ver 8 9 10. The sweetest communion that Christ seeketh of us on earth is prayer Cant. 2.14 and Cant. 5. Desertion is death it self and a death to the soul. 6. I opened to my beloved and my beloved had withdrawn himself and was gone And what was the Churches case My soul went forth from me The Arabick My soul departed I died So is death described by the like phrase Gen. 35.18 Rachels soul was in departing for she died And when men are stricken with sudden fear the heart is said to goe out So Gen. 42.28 The soul of Josephs brethren departed that is they were extreamly amazed When they found their money in their sacks The like was the case of the Church when CHRIST departed she died for sorrow the soul departed from the soul because her Lord and beloved was gone Yet even that death that soul-hell in the want of Christ was a Heaven it was a sweet and comfortable season then hath she a commuion with him in a most heavenly manner 1. Asking at the watchmen for him 2. In binding sad charges on the Daughters of Jerusalem to commend her to God by prayer 3. Then was she sick of Love for him 4. Then fell she out in that large Love rapture in a most heavenly praise of him in all his vertues My welbeloved is white and ruddy and the chief amongst ten thousand c. Here then the Hell that Christ throweth the Saints in in their Desertions is their heaven 6. The meanest and lowest relation with Christ is honour John Baptist placeth an honour in unloosing the Latchets of his shooes and thinketh to bear his shooes is more honour then he deserveth Joh. 1.27 David a great Prophet appointed to be a King O if I might be so near the Lord as to be a door-keeper in his house Ps. 84.10 He putteth a happinesse on the Sparrow and the Swallow that may build their nests beside the Lords Altar Then the fragments and crums that his dogs eateth must be the dainties of heaven and Christs water the wine of heaven Now if any the lowest thing of Christ the Morsell of his dogs be desireable how sweet must himself be if the parings of his bread be sweet What must the great loafe Christ himself be Christ himself is so taking a Lover he hath a face that would ravish love out of Devils so they had Grace to see his beauty he could lead captive all hearts in hell with the lovelines of his countenance which is white and ruddy and pleasant as Lebanon if they had eyes to behold him O he himself is an unknown Lover he hath neither brim nor bottome his Gospel is the unsearchable riches of Christ his Gospel is but a creature How unsearchable must he himself be The wise man Prov. 30.4 putteth a riddle upon all the wisest on the earth Solomon all What is his name We know neither name nor thing Isa. 53.8 Who shall preach his generation O what a mercy â— that he will give sinners leave to love him Or honour us so much that we may lay our black and spotted love on so lovely and fair a Saviour That such an infinite and desireable love as Christs Love should come to borrow that expression within the sides of thy love and heart is a wonder Alas it s a narrow circle and not capacious to contain him and his love that passeth knowledge Eph. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels To seek Grace is desireable but suppose any person were a Masse and nothing but composed of pure Grace and yet want Christ himself he should be but a broken lamed creature put a soul in heaven and let
them happy so Psalm 10.3 The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praiseth the wicked man then he must believe that wickedness maketh men praise worthy and this belief is but presumptuous confiding and resting on a Tower of his own building Now to beleeve in Christ though the decree of Election be not revealed to me is no presumption for I am not obliged before I beleeve to know that I am elected to Glory It being one of Gods secrets not revealed in the Word but made manifest to me After I beleeve and am sealed unto the day of Redemption and therefore in a humble resting on Christ though the soul know not his Election which is not revealed in the word in that condition there can be no Pride nor presumption for he is self wise and presumptuous who intrudeth into those things that he hath not seen Col. 2.18 knoweth not that which God hath revealed and so which he ought to know now the believer ought not to know that he is elected to glory he yet being an unbeleever so his knowledge cannot deviate from a rule which doth not oblige to conformity therewith as with a Rule the Pourtract of Caesar doth not erre from the samplar because it is not like a Bull or a Horse because neither a Bull nor a Horse is the due samplar 2. To warrant an unworthy humble sinner to beleeve there 's no need of a positive Warrant or of a voice to say thou art elected to glory therefore believe the word is near thee in thy mouth yea there is a commandement laid upon the humbled sinner Come O weary and loaden sinner to Christ and be eased Now when the wind bloweth sweetly and fair upon an humbled siner who is elected to glory there goeth the Spirit of the Gospel along with this Commandement and the word of Commandment and the spirit united in one acteth and worketh so upon the soul that the humbled sinner cannot be deluded and led on a rock of presumption for this spirit joyneth and closeth with his spirit and he as one of Christs sheep knoweth this to be the voice of Christ. I grant when the same command of faith cometh to the ears of a Reprobate he may upon a false ground believe or rather presume he neither being rightly humbled and fitted for Christ nor can the Reprobate know and discern the wind of the spirit breathing with the command and acting upon his spirit because that winde neither can nor doth breath upon any Reprobate and there is no need of any positive Warrant to ascertain a child of God to believe beside the commandment of Faith in lived and quickned with the spirit going along with it for that command so quickned doth put such a reall stamp of an evident testimony that he hath claime to Christ on whom the spirit and the command doth so act that he seeketh no more any other evidence to prove his claim to Christ then the Lamb needeth any evidence to prove that of ten hundred sheep this only that offereth to it her paps and milk must be its dam or mother and none of the rest of the flock But how do I know that it is the spirit that goeth along with the Commandment of believing It may be a delusion Ans. Beside that a deluding spirit for the most part doth not go every way along with the word If this spirit keep Gods order to work upon the humbled self-dispairing sinner who is willing to receive Christ upon his own condition it is not like to a deluding spirit for if the word of commandment to believe and the spirit agree in one it cannot be a delusion phancie leadeth no man to Faith 2. When objects of life work upon life they cannot deceive especially all the senses Hearing Seeing Tasting Feeling Smelling the excellency and sweetnesse of Christ going along with the word cannot be delusion a man may imagine that he seeth and heareth and yet his senses may be deceived but that all the senses especially all the spirituall senses and that a man imagineth that he liveth a naturall life and is dead is rare 3. Faith can stand upon one foot even on a generall word hence this is a Gospel word in the Prophets which requireth Faith Turn to the Lord for he is mercifull Jer. 3.12 Joel 2.13 Jon. 4.2 And because a generall promise received with heart-adherence and confidence giveth glory to God and if it be holden forth to an humbled soul who is now within the lists and bounds of Grace and for any thing that the person thus laden with sin knoweth on the contrary for the secrets of Election and Reprobation belongeth to the Lord Christ mindeth and intendeth to him Salvation therefore he is to believe 4. This would be considered that unbelief breaketh with Christ first before Christ break with the unbeliever and the Elect of God findeth no more nor any higher favour in the kinde of externall means to open the Lambs Book of life which is sealed and closed with Gods own hand then the Commandement of believing Now when our Lord maketh offer of the Kingdom of sons to slaves and casteth his Jewell of Christ offered in the Gospel in the lap and bosome of a Bastard what ever be the Lords secret Decree and purpose in so doing The Bastard is to take God at his word and to catch the opportunity of Gods love in so far and if he do it not the Gospel-offer to the Reprobate being a treaty of peace then the treaty breaketh off first upon his side for Christ cometh within a mile of mercy to meet the sinner and the sinner cometh not the fourth part of a mile yea not half a step of love and thankfull obedience to meet Christ and so Christ killeth the unbeliever with the sweetnesse of the preventing courtesie of offered mercy 5. But if the sinner be wearied and loaden and seeth though through a cloud only Christ only must help and save if not he is utterly and eternally lost What is there upon Christs part to hinder thee to beleeve O guilty wretch O saith he I fear Christ only offereth himself to me but he mindeth no salvation to me Ans. Is not this to raise an evill report and slander on the Holy One of Israel For Christs offer is really an offer and in so far its reall love though it cannot infer the love of Election to glory yet the totall deniall of this offer openeth up the black seal of Reprobation to heathens without the Church and therefore its love to thee if thou be humbled for sin 2. And have half an eye to the unsearchable riches of Gospel mercy 3. And be self-condemned 4. And have half a desire of Christ thou mayst expound love by love and lay hold on the promise and be saved An errour of humble love to Christ is no errour That which is next is a word of the Essentiall principle of true Faith and that is a proportionable
is an Argument of great Faith Isa. 28.16 He that beleeveth shall not make hast he shall not be confounded with shame so the 70. traslateth it and Paul after them Rom. 9.33 As those that fleeth from the enemy out of hastinesse procured by base fear which is a shame I dare not say that the 70. readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinet insted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundatur but it proveth believing a valorous keeping the field without flying so continued waiting on God to be of kin to believing and the longer the thred of hope be though it were seventy years long as Hab. 2.1.2 or though it were as long as a cable going between the earth and the heaven up within the vail Heb. 6.19 the stronger the faith must be unbelief not being chained to Christ leapeth over board at first as the wicked King said in the â—â—st of unbelief 2 King 6.33 What should I wait any longer on the Lord Faith is a grace for winâ—er to give God leisure to bring Summer in his own season the reasons of our weaknes be two 〈◊〉 We see Israel their dough on their shoulders wearied and tired lately come out of the 〈◊〉 Furnace wandring without one foot of â—eritage fourty years in the wildernesse and four hundred years in Egypt Act. 7.6 This â—â—keth like poverty to believe the other myâ—â—ery in the other side or Page of Providence 〈◊〉 Glory of dividing the Red-Sea and of giving seven mighty Nations to his people and their buildings lands vineyards Gardens is a strong Faith 2. The furnace is a thing void of reason and art and so knoweth little that by it the Goldsmith maketh an excellent and comely vessell of Gold It s great Faith to believe that God by crooked instruments and fire and sword shall refine a Church and erect a glorious building and these Malignant instruments are as ignorant of the Art of divine Providence as coals and fuell are of the Art and intention of the Gold-Smith Mic. 4.12 Isa. 10.5 6 7. The Ax and the Saw knoweth nothing of Art nor the Sword any thing of Justice Prelates Papists Malignants in the three Kingdomes understand nothing of Gods deep counsell upon themselves in that God by a fire of their kindling is burning themselves and taking away the Tin and Brasse and reprobate mettall and refining the Spouse of Christ they serve a great service but know not the master of the work 11. An humble Faith such as was in this woman is a great Faith the more sins that are pardoned as it inferreth the more love to Christ Luk. 7.47 So the unworthier a soul is in it self to believe pardon in Christ argueth the greater Faith it must be a greater Faith to believe thâ— pardon of ten thousand talents then to believâ— the forgivenesse of five hundred pence Christ esteemeth it the greatest faith in Israel thaâ— the Centurion abaseth himself as one unworthy to come under one roof with him and that he exalteth Christ in his omnipotency to believe that he can command all diseases at his nod Math. 8.8 9 10. 12. A strong desire of a communion with Christ is an Argument of a strong Faith Rev. 22.20 Surely I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quickly faith answereth with a hearty desire Amen even so Come Lord Jesus and 2 Pet. 3.12 These two are conjoined the one is a word of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for the other a word of earnest desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hastning after Stepha votis accelerantes the coming of the day of the Lord. Faith desireth an union with Christ and a marriage union The reason is strong Faith cometh from strong love and strong love and strong coals of desiring to be dissolved and to be with Christ Phil. 1.23 Burneth in at Heavens door love-sicknesse for glory goeth as high as the lowest step of the Throne that the Lamb Christ sitteth on and its faith and love together that desireth Christ to mend his pace and saith Cant. 8.14 Make haste my beloved and be as a Roe or a young Hart upon the mountains of spices The fervor of love challengeth time and the slow-moving wheels of yeers and moneths and reckoneth an hour for a day and a day for a yeer Psal. 101.2 O when wilt thou come to me So hope deferred is a child-birth pain and a sicknesse of the soul Prov. 13. 12. Faith with love cannot indure a morrow Faith putteth Christ to posting and leaping over mountains and skipping over hils Cant 2.8 And addeth wings to him to flee more quickly Yet is there a caution here most considerable Faith both walketh leisurely and with leaden feet and moveth swiftly with Eagles wings Faith in regard of love and desire of union with God is swift and hath strong motions for an Union Yea a love-sicknesse to be at the top of the mount to be satiated with a feast of Christs enjoyed face but in regard of a wise assurance that Gods time is fittest it maketh no haste So to wait on and to haste may stand together 2 Pet. 3.10 13. Faith effectuall by or with child of love and good works is a strong Faith 1 Thes. 1.3 Remembering your work of Faith Philem. v. 6. Faith effectuall There be bones in a strong Faith yea sap and life How many Thousands of Apples be there vertually in a Tree that beareth fruit for thirty or fourty years together So it s said of Stephen That he was full of faith and power Act. 6.8 And Barnabas Act 11.24 Full of the Holy Ghost and of Faith What is then a small Faith or a weak Faith is easily known 1. A Faith voyd of all doubting is not a weak Faith Nor yet the strong Faith Antinomians erre many wayes in this point 1. After the revelation of the spirit neither Devill nor sinne can make the soul to doubt say they Yea but the spirit of revelation was in Jeremiah who doubted when he complained Chap. 15. v. 18. to God of God Wilt thou be to me altogether as a liar and as waters that fail Chap. 20.7 8 9. v. 14.15.16 Job doubted c. 13. v. 14. when he said Wherefore hidest thou thy face and holdest me for thine enemy And Asaph Ps. 73.13 Heman Ps. 88.13 14 15. And the Church 77. Psal. Yet all these were sealed by the spirit unto the day of redemption 2. This is like the foul errour of the Arminians who with Socinians hold that as there be three degrees of believers 1. Some babes 2. Some aged so there is a third sort of truly perfect ones who do not sin from the root of concupiscence the combate between the flesh and the spirit now ceasing only they sin through inadvertence or some errour or over-clouding of their light as Adam and the Angels sinned there being no inward principle of corruption in them Hence some Liberâ—ines say These that are in Christ can no more sin and
not walk with God then the sun can leave off to give light or fire to cast heat or a fountain to send out streams in regard that the spirit acteth them to walk with God by such a necessary impulsion that destroyeth all freedom of will and if they sin they are not to be blamed because the spirit moveth them not to abstinence from sin and to holy walking But Paul a chosen vessel and a strong believer Rom. 7.14 15 16 17 c. Complaineth of the in-dwelling of sin of his carnality and the fleshes lusting against the spirit and of his captivity under sin which must argue his imperfect Faith liable to the distemper of sinfull doubtings It is also a great errour to say that to call in question whether God be my Father after or upon the commission of some hainous sins as murther incest c. Doth prove a man to be in the covenant of works Now there be sundry sorts of doubtings opposite to Faith In the renewed There 's 1. A naturall doubting and as all Popery is naturall and carnall so this strangenesse of affection by which men are unkind to Christ and never perswaded of Gods favour in Jesus Christ argueth the party to be under the law and not in Christ. This doubting may and doth in carnall men consist with presumption and a morall false perswasion that naturall men have all of them while their conscience be wakened that they shall be saved Why I am not a Murtherer a Sorcerer c. Why Or how can God throw me into Hell So it s made up of reall lies and contradictions Yet they have no divine certainty of Salvation For ask a naturall man Have you a full assurance of salvation as you say that you alwayes believe and doubt not he shall be there at a stand and answer Who can have a full assurance But I hope well I believe well night and day And so doubt Papists also and they have a lie in their right hand it cannot stand with Gods mercy or justice since I am not this and this to throw me into hell So is unbelief a lie Esa. 57.11 And of whom hast thou been afraid and feared that thou hast lied and hast not remembered me 2. There 's an occasionall doubting that riseth by starts upon wicked men out of an evill conscience of sin but it vanisheth as a cloud as in Pharaohs confession I and my people have sinned This argueth a law-spirit rising and falling a sleep again 3. There 's a finall doubting of despair like the doom past on the condemned malefactor as in Cain Gen. 4.13.14 In Saul 1 Sam. 28.15 16. All these conclude men under the law and the curse of it But there 's 4. A doubting in the believers which though a sin yet if I might have leave to borrow the expression is a godly sin Not because it is not a sin indeed and so opposit to grace and godlinesse but a gracious sin Ratione subjecti in regard of the person and adjuncts it being a neighbour to saving Grace and no reprobate can be capable of this sin no more then Pagans or flagitious and extreamly wicked men can be capable of the sinne against the Holy Ghost So beggars are remotest from high and personall treason because they have never that honour to come near the Kings Person So Davids bones not Sauls bones were broken Ps. 51.10 Humbled bones For a humbled heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidcheh Broken and bruised with a fear of Gods wrath for sin And the converted souls moisture is turned to the drought of summer Psal. 32.3 4. And his bones waxen old with roaring all the day God withholding the joy of his salvation This doubting befalleth never any reprobate under the law or covenant of works and so though it be an ill thing yet it s a good sign as out-breakings of boils in the body are in themselves diseases infirmities distempers and contrary to perfect health yet they are often good signs and arguments of strength of life and much vitall heat and healthinesse of constitution That affections of the childe of God under incest murther or other hainous sins be stirred that sorrow be wakened and rise when our Father is offended and when our Lord frowneth and standeth behind the wall and goeth away is lawfull yea it speaketh tendernesse of love softnesse of heart but that they be so far wakened as to doubt and fear that the Lord be changed that he hath forgotten to be mercifull that is sinfull doubting but doth no wayes conclude that the person is under the Covenant of Works but the contrary rather that Grace sitteth and bordereth with this doubting And so that the person is under Grace not under the Law Even where Faith is strong it is not ever in the same temper Health most vigorou◠will vary in its degrees and decrease at times of 〈…〉 and yet be strong and have much of life in it Take the strong and experienced Christians life in its whole continued frame and for the most part he hath the better of all temptations but take him in a certain stage or nick of providence when he is not himself and he is below his ordinary strength even in that wherein he excelleth If a gracious temper of meeknesse like Christ was not the predominant element of grace in Moses yet it was in a great measure in him he bearing the name with him who best knoweth names and things of the meekest man in the earth Yet in that which was his flour he proved weaker then himself and spake unadvisedly with his lips Our highest Graces may meet with an ill hour Job by the testimony of the Holy Ghost is patient Ye have heard of the patience of Job And Chap. 3. We have heard of the cursing passion of Job also Believing is like sailing which is not alwayes equall often strength of wind will blow the ship twenty miles backward 2. The smallest measure of Faith The minimum quod sic is sincere adherence to Christ. Not that negative adherence simply by which some one may say I dare not for a world quit my part in Christ or give up with him Naturall spirits may have a naturall tendernesse by which they dare not quit Christ and give up with him Yet there 's no saving faith in naturall spirits but there 's in the beleever some positive adherence under or with the negative by which there 's a power of love and kindnesse making the soul to cleave to Christ There may be great weaknesse with this and great failings and yet faith unfained We have need of much charity to these that are weak in Faith A reed a broken reed may grow and Christ will not break it A buried believer is a believer if Christ have a neer relation of blood to a peece of blew clay and the dead corps of a believer seeing in his flesh there 's the seed and hope of
love Christ. This truth is in it that in such a pain and sad condition of suffering as the damned are in sin despair or Gods hating of them excepted Saints can believe and love Christ Psal. 22.1 at least desire to have leave to love Christ for the evill of sinne may the evill of punishment cannot quench the love of Christ which is stronger then death then hell Cant. 8.6 7. The soul at the lowest condition is like the man who hath ingaged his lands for so great a sum as may be a Just price to buy the land and so in effect he hath sold the land but with a reversion he keepeth the reversion and so by Law within such a time he may redeem his morgaged inheritance The weakest of believers at his lowest ebbe keepeth the reversion of Christ He may by some grievous sinne be under such a terrible desertion as to put the inheritance of Heaven to a too great hazard of being lost and in appearance and in his own sense and in the sense of many all is gone yet then to say nothing of the invisible chain of Gods unchangeable decree of Election which the strongest armes of Devils and Hell cannot break there is fire under the embers sap and life in the root of the Oak tree God saith of the bud of this Vine tree though the man neither see nor hear it destroy it not for there is a blessing in it As touching the second The Question may be What remaineth for him in this condition to know his condition or what can he do I answer 1. When Christ hath left his bed and is gone he is to keep warm the seat that Christ was in I do not say that the Church Cant. 5.6 was at the lowest ebbe yet a desertion there was and a sad one But in this condition she openeth her heart to Christ I rose up to open to my beloved 2. vers 5. There be some droppings of Myrrhe from her hands some sense of Christ. 3. I called him but he answered me not there remaineth a faculty of praying 4. A love-sicknesse hence it is evident in the lowest and ebbest condition of a fainting faith there is something answerable to this and this is to love the smell of Christ that he hath left behinde him when he himself is gone it is to desire to behold with love and longing the print of his feet the chair of love that he sate in hence though you feel no work of sanctification his seat is kept by some spirituall meditations as to consider what a kinde of love it is that Christ hath bestowed on sinners for that he loved his own before he died for them his love being the cause why he died for them and still after the purchased Redemption he loveth them and intercedeth for them up at the right hand of God and this is as much as to say Christ hath loved you and repenteth not of his love love made him die for you and if it were to do again he would die over again for you Rom. 8.33 34. 1 Tim. 3.16 And suppose we that there were need that CHRIST should die twice or foure times or an hundred or millions of times and that he had ten thousand millions of lives and that our sins should have required that he should first die for one believer and then die again the second time for another and then the third time for another and so that hee must for every severall Elect person have died a severall death Love love should have put him upon all these deaths willingly and therefore if the beleever had ten loves as many loves in one as there be Elected men and Angels all had been too little for Christ and when the believer hath been serving and praising up in the highest Temple as many millions of ages of years or a tract of Eternity answerable to that duration of ages as the number of the sand on all the coasts in earth of all the stars in Heaven of all the flowers hearbs plants leaves of trees that hath been or shall be from the Creation of God to the taking down of the workmanship of Heaven and earth yet shal he be as much in Christs debt for this infinit love when that time is ended as when he first opened his mouth in the first breathing out of praises in the state of glory 2 He may turn over in his minde all the promises and the literall revolution of them in the minde though it be but a deed or act of the understanding and memory may cast fire on the affections in which there resideth a habit of grace though there be no fire in the bellows yet blowing with the bellows may waken up and kindle fire in the hearth where there is little The habit of grace is often as sparks of fire on the hearth under the ashes and may be kindled up and made a fire 3. When Faith is weakest and the soul under a winter and a dead eclipse its fit to keep the heart in a passive frame of receiving of him again as to sorrow for sin and to put to door unrepented sins as when the King goeth abroad sweep the Chamber for his return Missing of Christ longing for his return inquisition for him Watchmen saw ye him Love-sicknesse for him putteth the soul in a sweet passive capacity to receive him again Cant. 3.1 2 3 4 5. 4. When the Church is in bed sleeping yet she is charged to open Cant. 5.2 to weep at the noise of Christs knock when you cannot rise is somewhat a prisoner may stir his legs and cause the iron fetters tinckle though he cannot get out there is some strength when we are bidden Heb. 12.12 Lift up the hands that hang down and the feeble knees Motion will make fire 5. Especially Christ sleepeth least when his childe is in a high feaver Love watcheth then most at the bed side SERMON XXIV THY Faith Faith is so Christs as the fountain and the cause that it is ours as agents moved and acted by Christ. Hence it s a foul errour to say that there 's no inherent Rightoousness in the Saints and no graces in the souls of believers but in Christ only There 's water even the spirit powred on the dry ground Isa. 44.3 Gods spirit put within us Eze. 36.26 27. The spirit of grace and of supplication powred on the house of David Zach. 12.10 A well within the saints springing up to life everlasting Joh. 4.14 The Father and the Son through the operation of Grace take up house in them Jo. 14.23 Such a new stock and plant of Heaven set in them as they have the Anointing dwelling in them 1 Joh. 2.27 The seed of God abiding in them 1 Joh. 3.9 Vnfained faith dwelling in Timothy 2 Tim. 1.5 Grace in them as fire under ashes 2 Tim. 1.6 And a new Divine nature 2 Pet. 1.4 An inward man 2 Cor. 4.16 Col. 1.27 Christ in
sinless reason naturall far above Adam was strong in the acts of the former kinde and moderat in the other especially being a high Priest that marcheth us in naturall passions Heb. 4.15 Even in a Sympathie and having these same passions that we have He weeped over Jerusalem Luk. 19. When they were crying Hosanna to him and occasion of joy furnished to him yet ver 41.42 He wept over the City and spake words of compassion but broken and imprisoned with sighing and sorrow O if thou knew even thou c. Now what compassion must be in him when his affection had such an edge Joseph is nothing to him he having taken a mans heart to go along with the Saints to heaven sighing weeping mourning Tempted in all these as we are but without sin Heb. 4.15 Now though there be no passions as there 's no infirmities in God yet the flower the blossome the excellency of all these are infinitly in God he striketh tryeth and yet pittieth Judg. 10. Israel cryeth to the Lord in their bondage he giveth them a hard answer Go to the Gods saith he that ye have chosen and let them deliver you they still are in bondage and weep upon him v. 16. The Lords soul was grieved Heb. Cut short for the miserie of Israel so Jer. 31. Two evils befall Ephraim one is Gods correcting hand another is bemoaning and sorrow for sin both are trials but how doth God express himself toward Ephraim v. 20. Is Ephraim my dear son Is he a son of consolations so the Hebrew Is he my dainty childe for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him Observe the income of Gods consolations after sad and heavy tryals Isa. 54.11 O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with fair colours and thy foundation with Saphires Isa. 40.1 Comfort ye comfort ye my people saith our God 2. Speak to the heart of Jerusalem and cry to her that her warfare is accomplished There is a violence of heavenly passion in Christs love it will come out at length tempted ones wait on you shall see Christ as Christ in the end of the day Christ is well worthy a dayes weeping and a dayes waiting on compassion strangled and inclosed in Christ must break out it easeth Christs minde that his bowels of mercy findeth a vent pitty kept within Gods bowels to speak so paineth him it must come out Hos. 11.8 Mine heart is turned within me my repentings are kindled together O how rude and inhumane hath sin made our nature His love who died for us brake Heaven and rent the two sides of the Firmament as it were asunder our Lord descended and was made a man in all things like us except sin But O the first nay the doubled summons of Christs love are not obeyed Love cryeth we are deaf Christs love hunteth no other prey but our heart and he cannot have it After Christ hath tempted a soul he must put it in his heart it s an ease and comfort to Christ to ease and comfort the tempted he is now trying Britain and giving his Bride a cup of blood and tears to drink But who knowes what bowels what turnings of heart what motions of compassion are in the man Christ now in Heaven Those who shall live to see the Lord take his Bride in his armes and embrace her after these many temptations that now your eyes seeth shall subscribe to the truth of this and those who finde Christs love-embracements after Desertions know this Should we suppose that there were in Christ but this one attribute of tender compassion toward his own tempted ones it should make him altogether lovely to us for the motion of tender mercy in Christ upon the supposition of Free-love that he died for his own is naturall he having taken a mans heart to Heaven with him and borrowed nature from us as our compassionate High-Priest he cannot but pitty mercy acteth as a naturall agent in him Now suppose we that the mother were eternall and her child eternall but eternally weak compassion should eternally flow from the mother to the child suppose a fair rose to grow eternally and the Summer Sun to shine near it eternally and life and sap to keep it vigorous eternally it should cast out a sweet smell and offer its beauty to the eyes and senses eternally In Jesus Christ the heart and tender bowels of the sweetest mildest and most compassionate nature of man that God can possibly form hath met with eternall and infinite mercy in God Christ and to say nothing that mercy in Christ man hath been putting forth the sweet smelling acts of love without tiring summer and winter night and day these sixteen hundred years and that even now while you read this he is casting out acts of love and mercy an eternall High Priest could do no other thing for ever but compassionate his own redeemed flesh Mercy chuseth a lover freely Jacob not Esau this man not that man the fool not the wise man the beggar not the Prince the servant not the master but having once made choice it worketh necessarily and eternally Christs love hath no vacation no cessation but when he tempteth smiteth afflicteth trieth Love and tender mercy worketh in the dark Josephs bowels were upon action and busie when his Brethren saw no such thing even when he was accusing them as spies and dealing roughly with them When the sword of the Lord drunken swelled and fatted with blood is now raging in the three Kingdoms mercy in our High Priest and his bowels are rouled within him though we cannot see Christs inner side It is like the place Hebrews 4.15 is but an allusive Exposition of the rowled and moved bowels of GOD Jeremiah 31.20 CHRIST is as it were in Heaven burning and flaming in a passion of compassion toward his weak ones he is not only touched but pained with our infirmities so the word doth bear we shall not do well to make the tempted condition that either the Church or a soul is in the rule of Gods love Gods fiery dispensation in Zion or in a soul in the burning bush speaketh not alwayes wrath make not false Commentaries on Christs tempting dispensation Hell is accidentall to the love of Christ and cannot change it Suppose Christs tender mercy were in the midst of the flames of Hell yet there mercy should be mercy and work as mercy and not belie it self never a rod of God upon any elect childe of God save upon Christ only did speak satisfactory vengeance for sin Quest. Why is not Christ now red in his apparell and his garments dyed and dipped in blood and hath he not put on vengeance as a garment in the three Kingdoms Ans. Yes and for the provocations of England their unrepented Idolatry superstition vanity pride security unthankfulnesse to God who hath broken the rod of the
chain of thy neck Holines and the image of God is the object of this love not the cause nor any hire it is not so properly love as the other God rather loveth persons desiring well and good to them then things Mr. Denne is not content with this distinction and why The love of Election and the love of Justification saith he are not diverse loves or divers degrees of love but divers manifestations of one and the same infinite love as when a Father hath conveyed an Inheritance to his son here is no new love from the Father to the son but a new manifestation of that love wherewith the Father loved the son before Answ. Men should not take on them to refute they know not what not any Protestant Divines ever taught that there is a new love in God or any new degree of love in God that was not in him before Arminians indeed tell us of new love new desires and of ebbing flowing love and hatred succeeding one to another in Gods minde these Vorstian blasphemies we disclaim it is indeed one and the same simple and holy will of God by which he loved Peter and John from eternity and choosed them to salvation by which he so loveth them in time as of Free-grace he bestoweth on them Faith Holiness Pardon in Christ and followeth these with his love and the former is called his love of good will to their person ere they do good or ill the latter his love of complacency to their State and the Lords new workman-ship in them as with the same love the husband chooseth such a one for his wife and loveth her being now his married Spouse Obj. 2. Men like those whom they love and so doth God Ans. We grant all these termes of Gods good loving and good-liking are chosen of Divines to expresse the thing God loveth and liketh Jacob not Esau from eternity ere he believe or do good but he doth not so love and like Jacob from eternity to bestow Faith and the Image of the second Adam on him while in time he hear the Word and be humbled for sin and the truth is the love of complacency is not a new act of Gods wil that ariseth in God in time but the declaration of Gods love of good wil in this effect that God is pleased to bestow faith his beauty of holinesse which maketh the soul lovely to God and it is rather the effect of eternall love then love And God hath a love of complacency toward the persons of the Elect love of good will though not of chusing good will toward them for their holiness Cant. 4.9 Obj. 3. It is absurd that God should love the Elect vvith infinite love to chuse them to salvation as touching their persons and withall to hate them with an infinite batred as workers of iniquity Answ. It were absurd I grant if Gods hatred to the Elect as sinners were any immanent affection in God opposite to his love by which he should be averse to their persons But Gods hatred to the Elect because they are sinners is nothing but his displicency against sin not against the person so as he is to inflict satisfactory punishment on the surety Christ for their sin A Father may so love his Prodigall Son as to retain a purpose to make him Inheritor of a Kingdom if he had a Crown for himself and to pay his debts and yet both hate and punish his profuse and lavish wasting of his goods Mr. Denne would teach us how love and hatred toward sinners doth consist The Law saith he and the Gospel speak divers things the one being the manifestation of Gods Justice tells us what we are by nature the other the manifestation of Gods mercy tells us what we are by Gods mercy in Jesus Christ. The Law curseth and condemneth the sinner The Gospel blesseth and justifieth the ungodly Ans. What is this else But that which Mr Denne and other Antinomians condemn in us How can one and the same unchangeable God curse condemn and so hate sinners as to punish them eternally and yet blesse justifie and love to eternall salvation their persons except they teach the same very thing which we do For the Law and the Gospel are no more contrary one to another then love to the persons of the Elect and hatred and revenging justice to their sins Mr. Denne would further clear the point thus What ever wrath the Law speeketh it is to the sinner under the Law although the elect are sinners in the judgment of the Law sense reason yea oftentimes conscience yet having their sins translated into the Son of God in whom they are elected they are righteous in Christ the Mediator Ans. The Law speaketh wrath in regard of its reign and dominion to death to the elect not yet converted and to the reprobate without exception of persons but it cannot speak wrath to the believer though he be one that daily sins and is under the Law that is under the rule of the Law now to be under the Law to Paul Rom. 6. and 7. is to be under the damnation of the Law in which regard believers are not under the Law but under the sweet reign of pardoning grace yet are they under the Law as a Tutor a guide a rule and that the rule and reign of the Law are different is evident 1. because the ruling power of the Law is an essentiall ingredient of the Law without the which the Law is not the Law the reign or damnation of the Law agreeth to the Law by accident in so far as man is a sinner which is a state accidental to the law 2. The Law is a rule and hath a proper guidance and tutory over the confirmed Angels and should have had over man if he had never sinned but the Law can have no reign to death over the confirmed Angels and man in that case as the Iayler hath no power over the man who was never an evil doer 1. We are sinners in the judgement of Law both sin dwelling in vs and 2. the guilt of the Law lying on us to condemnation But being once in Christ and justified we remain sinners as touching the indwelling blot but we are not sinners as we are justified in Christ as touching the Law-obligation to eternall condemnation from which we are fully freed But the justified and redeemed of Christ remain as formally and inherently sinners as Milk is formally white a Raven black Justification removeth not the indwelling of sin and so in regard of sense reason and conscience we are sinners to our dying day but not condemned sinners M. Denne objecteth We pray daily forgive us our sins then we are not righteous in Christ he answereth that Protestants say we begge greater certainty and assurance of forgivenesse but not content with this answer he addeth When we pray for forgivenesse we magnifie his grace who hath freely given us
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it
body of Christ that ye should be married to another 5. For when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death 6. But now we are delivered from the Law that being dead wherein we were held we should serve in newnesse of spirit and not in the oldnesse of the Letter Hence it is clear that there was a time in which Paul and the Elect at Rome were servants of sin Rom. 6.20 21. Under the lusts and motions of sin which work in their Members to bring forth fruit that is sins to death eternall Ro. 7.5 Ergo They were then under the curse of the Law and so far from blessednesse and the servants of sin Rom. 6.20 and persons in the flesh But the case is changed they are now not the servants of sin but servants of righteousnesse Rom. 6.22 Married to a new husband Iesus Christ Rom. 7.4 Whence came this change of two contrary states yea and before God contrary for before God it cannot be one state to be servants of sin under the Law and servants of God and under Grace Certainly from Faith on our part or some other grace in us at least there must be something of grace by which the alteration from a cursed estate to a blessed estate is made then faith is not a naked manifestation of the blessednesse of justification to the which we was intitled before we believed for before we believed we was in a cursed estate This also may be added that if Faith be but a Declaration or manifestation that we are justified before we believe Paul had no reason to deny that we are justified that is that we know to our comfort by works of holinesse that we are justified for works of sanctification are evident witnesses that we are in Christ and are justified 2 Cor. 5.17 1 Joh. 3.14 1 Joh. 2.3 Jam. 2.24.25 2 Pet. 1.10 3. It layeth down this false ground that grace is nothing in us but a meer comfortable sense and apprehension of Free-love and Grace is conceived to be only and wholly in Christ so that there is no inherent grace in the Believer by which he is differenced from an unbeliever sanctification and duties flowing from the habit of grace are nothing but dreams of Legall men Christ justifying the sinner is all and some in the Elect strict and precise walking conduce nothing to salvation To think that it can do any thing in order to salvation is to worship saith Mr. Denne an angry deity 2. To satisfie justice with our works fasting tears duties Therefore our 6. Propos. Is that it is a vain distinction of Master Denne who would have a reconciliation of God to man and of man to God 1. Because we read that man is reconciled to God Rom. 5.10 2 Cor. 5.18 19 20. Col. 1.20 21. Eph. 2.16 Man is the enemy whereas in Adam he was a friend and in Christ the second Adam he is made a friend but that God is reconciled to man or changed toward his own Elect from an enemy and a God that hateth their persons into a friend and lover of them I never read if at any time God be said to be comforted toward his people or eased these are borrowed speeches 2. Love of Election yea the love that putteth God on work to Redeem Call Justifie Sanctifie the Elect is no love bought with hire yea the price of Redemption which Christ gave for sinners cannot buy eternall love blood and the blood of God shed cannot woodset ancient love all the sins of Devils of men cannot forfeit it make sins floods and seas and ten thousand worlds of rivers they cannot quench that eternall coal and flame in the brest of so free a Lover as God in a word the shed blood of Christ is an â—ffect not a cause of infinite love 3. What â—hen doth reconciliation place any new thing in God No Doth it turn him from an Hater to a Lover No Reconciliation active on the Lords â—art is a change of his outward dispensation not â—f his inward affections Fury is not in me he â—ith himself Isa. 27.4 He cannot wax hot and â—â—ry in the Acts of his spotlesse and holy will Reconciliation turneth not the heart but the hand of the Lord upon the little ones as he speaketh so that he cannot deal with or punish his elect as otherways he would do The Lords justice may be satisfied his love cannot be budded or hired and the effect of justice the inflicting of infinite wrath is diverted as a River that runneth East hath been made to run West and an issue of blood in one member of the body hath been diverted to run at another channell justice was to run through the Elect of God in the due legal punishing of the sinner which yet is extraneous to the just and eternall will of God but infinite wise mercy caused that River to run in another veine through the soul of Iesus Christ. 7. Propos. Joy of the holy Ghost is a fruit of the Kingdom of Grace Rom. 14.17 But not that joy spoken of Rev. 21.4 and Is. 35.10 Which excludeth all tears death sorrow crying all sighing as Mr. Denne dreameth so as joy can no more be separated from the Subjects of that kingdom then light from the Sun heat from the fire or ebbing and flowing can be stopped in waters as he saith far lesse is it true that actuall love and obedience doth inseparably follow this condition except we were made Angels when we are once justified nor is the Kingdom of God spoken of 1 Cor. 6.9 10. And the seeing of God Heb. 12.14 The Kingdom or state of Grace or the seeing of God in a vision of Faith here in this life but of the Kingdom of glory and of the vision of God in the other life as M. Denne expoundeth it that he may elude all necessity of holinesse but that which floweth from no obligation of any Law or Commandement of God But which is in our power of love to perform or not perform if we perform it not it s no transgression of any Law of God 1. M. Denne himself granteth pag. 84. God is not like some nigardly man who will not bid us welcome to his house unlesse we bring our cost with us Nor is holinesse required of us without Faith and before we believe and enter Citizens of the kingdom of Grace Nay by this interpretation 1 Cor. 6. We must be Justified and washed before we can inherit this Kingdom v. 9 10.11 But we are not to be washed and justified before we inherit the Kingdom of Grace and before we believe for so we should be justified and washed before we be justified and washed and the like I say of the Kingdom of God John 3.3 For it should follow that a man must be born again ere he be born again if he must be born again ere
fair and eye-sweet as white Paper though indeed there be not one spot in Gods wayes so Martha Joh. 11.21 Lord if thou hadst been here my brother had not died But Christ-God in preserving lives dependeth not on his own bodily presence here or there Another complaineth God hath forgotten me he is not my God Why Because I walk in darknes have no light nor any sense of his love It is the black and dead hour of mid-night with me So the Church argueth Isa. 49.14.15 Psal. 77. v. 3 4 5 6 7 8 9. But his unchangeable love depends not on the ebbing and flowing of your transient up and down sense in this you worship a dependent God There is no rule without God to regulate him or yet to straighten him in his walking we are not to misplace God for though the God of Hosts hath purposed to stain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechallel to cast a blot on and prophane the pride of all glory Isa. 23.9 and suffer Parliaments Assemblies Armies Counsels of War Statse-men the Godly the Princes Judges Pastors men of Wisdom Learning Eloquence parts to miscarry in this great service against Babylon it is to cry down the creatures garland and the rose of their eminency that when all spots of Sacriledge and Idol-confidence in men are washed off the work the Lord only may be exalted It is our wisdom to suffer God to be wise for us yea Antinomians will have Christ no independent Redeemer but to them his grace shall not be perfect in pardoning except all sin in root and branch be removed from the justified and they made as sinless as Adam before his fall and the Elect Angels Yea how many connexions of Providence do we spin and twist out of our own head As how happy had we been if the King had remained with the Parl. to countenance it Yea but rather how unhappy for our Reformation had been as an untimely birth if so it had been How blessed should I have been saith another if I had been rich and learned Yea rather you should have dishonoured God in that condition The Catholick and mother sin is God must be dependent we independent 4. Vse All of us have need of a Devil one or other to exercise and humble us but we go wrong to work when we think to make good our party against the devil by our own strength This woman yoked Christ and the devil together and would not yoke with him her alone and the successe is blessed we go to dispute with temptations our selves by reason you shal not dispute Satan to hell with all your Logick nor can Policie and State-wit calm the Prince of the bottomlesse pit who is let loose now in these three Kingdoms to kill with the sword The Horseman upon the Red and bloody Horse and his footman Death are posting through the Kingdoms more wrestling by prayer the putting of Satan in Christs gripes by faith effectuall by love and sincere humiliation should create peace for peace is a work of Creation there 's but one onely can create I mean God by or at the exercise of these graces should create peace we lye bleeding and dying under our lusts because Christ was not intrusted with mortification if we gave in a bill of complaint against our devils as this woman did Christ should loose Satans works and help us Be it unto thee Faith obtaineth the most excellent favours refined mercies and these are immediate favours acts of immediate Omnipotency Christ sent an immediate Post to the Devil though in a remote place its an act of immediate creation and Satan must be gone no creature here interveneth It s Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Omnipotent be it so that doth the turn it s not Faith it s not a good Angel expelling an evill one nor one Devil beating another nor the Disciples helping the woman though they also did cast out Devils The more immediate mercies be the more love-expressions of God in them the first roses the first trees and plants that Gods own immediate art produced and in which nature could not share are the perfectest creatures the rest of the creatures after the fal come not near in goodnes beauty to Gods first samplar which are as it were the first Essays of Omnipotency the greatest mercies are most immediate these be sweet favours that come as it were hot and new immediately from God himself See it in all the excellent things that God giveth us especiall in these four 1. In Christ 2. Grace 3. Glory 4. Comfort Christ is Gods highest love gift Now Christ the mediator was given without any Medium or any intervening Mediatour God out of the meer bottom of Free love giveth Christ The Lord Christ was not given by so much as request or counsell of Men or Angels Christ Heb. 1.3 by himself purged our sins 1 Tim. 2.6 He gave himself a ransome for all 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree he satisfied and payed in his own person It was not a deputed work God the Lord of life in proper person Redeemed us Christs love to us was not deputy love he loved us not by a Vicar Christ is given freely as a Redeemer is more essentially a gift of Free grace to speak so then the grace of faith which is given to those who hear are humbled for sin And Christ given to die for sinners is a more immediate and pure gift of Grace then remission of sins and eternal life which are given to us upon condition of Faith whereas a Redeemer is given to die for us without any condition thought desire any sweating or endeavour in man or Angel 2. So is Grace given out of Grace saving Grace is made out of nothing not out of the potency of the matter The new heart is a creation and as its Grace is framed without tools agents art or service Grace issueth immediately out of Christs heart he hath no hire no payment for it non-payment no money is Graces hire 3. And Heaven is given not by art not by merit not for sweating But how Luk. 12.32 It s the Fathers will And Rev. 21.4 God shall wipe all tears from their eyes It s the sweeter that no napkin but his own immediate hand shall wipe my sinfull face In heaven the vision of him that sitteth upon the Throne is immediate the mirrour or looking-glasse of Word and Sacraments being removed there is 1 Cor. 13.12 But a vision of God face to face Rev. 21.22 And I saw no Temple therein If any should ask tidings and say Iohn what sawest thou in that new City was there any Temple any Priest any Prophets any Candlesticks there He should answer O you know not what you speak I saw no temple there I saw a more glorious sight then all the temples of the earth I saw the Lamb the King in the midst of them I saw
〈◊〉 〈◊〉 〈◊〉 for a little time Where there 's most of God and of Christ there there 's strong injections and Fire-brands cast in at the windows as some of much faith hath bin tempted to doubt Is there a Diety that ruleth all and where is he We see him not Another is often assaulted with this Is there a heaven for Saints Is there a Hell for Devils and wicked men we never spoke with a Messenger come from any of these two Countreys A third is troubled with this Such a businesse I have expede whether God will or not The flower of the soul the high lamp of the light of the mind is frequently darkned with foggy and misty spirits coming up from the bottomlesse pit and darkning any beames and irradiations of light that cometh from the sun of righteousnes Faith is more assaulted then any other grace Satan shaketh other graces but this is winnowed between Heaven and Earth Luke 22.31 32. Satans first Arrow shot at Christ laboureth to put a terrible if upon his light If thou be the Son of God It is as much as if God be God if the Son of God be the Son of God It is not the evidence and certainty of fundamentals nor the strength of Grace that priviledgeth souls from Satans shafts strength of saving light putteth the Saints often under the Gun-shot of Satan that he may finde a shot of them there 's only Law-surety against temptations up in Heaven when you are over score out of time within eternities lists never while then 3. Not to be troubled thus argueth a house not watched the gates are open night and day as the gates of Hell that want key and lock and the soul so secure as the person seeth not what Devils come in what go out but the watch set by Gods fear examineth all Messengers that cometh in all motions all suggestions all Angels white and black all rises falls ebbings and flowings of love joy desire fear sorrow come under search and scrutinie Whence come ye from Heaven or Hell It s time of War with the Saints in this life And then all Cities keep watch and strangers without a Passe are examined searched and tryed what correspondence they have with the enemy 4. Gods way of hardening by Satan is often mysterious silent dumbe and speaketh not Joh. 9.39 For judgement I come into this world But what a judgement such as walketh in the dark and killeth in a midnight sleep That they that see may be made blinde this judgement speaketh not O terrible God hath put out the mans two eyes but how or when he cannot tell the nerves and eye-strings of the mans soul are broken but there was not a crack nor any noise heard when God snapped them in two pieces Christ came when the man was sleeping his Sergeant the Devil with him and put his hand on his heart and gave the lock the sprents wards of the heart a throw and a crook all the keys in heaven and earth cannot shut or open his heart and this was done without noise or pain the man was never put to his bed for the businesse the conveyance of the businesse was spirituall but invisible O sleeping world awake out of your rotten and false peace Oh the Lord bindeth men and they cry not And the Devill bindeth many and they cry not Pharaoh knew not when his heart was hardned the conscience saw it not even as a stone groweth in the bladder without our sense of it the businesse was transacted without one cry or any witnesse Carnall Hellish security is dumbe-born Let my childe sleep saith the Devill and awake him not till the heat of the Furnace of Hell melt away his false Peace Why but men may be deluded having no bands in there death as they lived deluded Wrath and justice are moving to many souls sleeping in death without noise of feet the sword of God is crying to souls without any voice the wheeles of the fiery chariots of Gods indignation are moving over slain men in Scotland and England without the ratling or prancing of the horses O pitty a Tempest a Divell comes and steals away the mans soul and his conscience out of him in the night and he knoweth not CHRIST saith Silence waken him not while he be over ears in the Lake and Satan saith Waken him not while I bee sure of him a dumbe judgement is twice a judgement FINIS Iob 7.6 Iob 9.25 26. Alia scena cadem fabula Isa. 17.4 Lam. 4.12 Zac. 13.7 The scope order contents of the Text. Mathew Mark reconciled Properties of Christs Love 3. Why Christ sâ—spendeth the fruits of his love What Woman this was The arte of the wise contexture of providence in black white faire and foul mixed in one for beauties sake Two sides in providence Use. We erre in looking on Gods ways by halfs on the black sad side onely Simile Simile Mark 7 2â— Two wills in Christ. Christ took a humane will to stoop to God in al things The strength of corrupt will 2. Things in our will 1. the fram of it 2. the goodnesse of it There 's a necessity of renewing the will God hideth himself faith findeth him out The dispensation of God not Scripture nor a rule of Faith We trust possession of Christ by sense more then wee do right and Law through Faith How CHRIST and his grace can not bee hid 1. He cannot be hid in his Cause 2. In a good or ill spirituall condition 3. In the joy of his presence 4. In a sincere profession Vatab. an in Psal. 39 1. 5. In the bearing down of the stirrings of a renowed conscience 6. In deserious Use. We are to be obsequious yeelding to the breathings of Gods spirit Oiâ— hearts must be variously suitable to the various operations of the spirit Math. 15 Mark 7 Grace falls on few Grace is a rare choice piece Grace not Universall common to all Obj. 1. Obj. 2 Obj. 3 Obj. 4. Obj. 5. Obj. 6. Obj. 7. Obj. 8 Obj. 9 Grace falleth often on the Most graceles Grace maketh a great change 1. Reas. 2. 3. Obj. There 's alike reason for Grace on our Lords pâ—rt to the vilest of men as to Moses Daniel Paul The same Free-Grace that wee have here we have it in Heaven In Heaven wee reigne by Grace as here we serve and doe war Math. 15. The Justified in Christ are corrected for sin The furnace the work-house of the grace of Christ Martial ad Catonem Cur in theatruÌ„ Cato severe venisti An ideo tantim venems u exires M. after Towns Assertion of grace pag. 112 113. Ans. to D. Taylor How Antinomians judge sins to be corrected in the justified How Papists judge sins oo be punâ—shed in the justified That God punisheth pardoned sins in the justified proved by seven Arguments Use 1. Rules to be observed in affliction 1. Rule 2. 3. Use 2. A