promise be revealed in Christ yet to our unbelieving hearts little hope of deliverance But still in bondage under Sin and Guilt the World 3. When they were past hope after four hundred years bondage God sent Moses to deliver them by an unlikely way even nothing but the Word of God So when we see least likely-hood in the flesh God sends a mighty VVord to destroy sin and to restore us to freedom 4. After he had laid manie judgements upon Pharaoh still lesse hope for Israel because he hardened grew more raging So with us after the Word hath discovered man to himself he sees no hope but burden bondage doubled 5. Yet after they were brought out of Egypt yet far from the Land of rest because they walked not in the life of the Covenant but after their own lusts So we have much to be suffered and our Will and the World to be crucified But when he intended to bring Israel indeed out of Egypt then he destroyed the first-born even the strenght of Egypt in whom their name and power was to be continued and so he dealeth with us viz. When he intends to deliver the captive Soul of man out of the hand of Satan he destroyes the first-born viz. Our infidelitie and all that power strength which Satan reared up in man and so brings Pharaoh low So that God never delivers his people and brings them into rest and libertie till he hath first made them weak and brought down their strength and laid them low in lamentation and woe Psal 107.12 He brought down their hearts with heavinesse So with the Prodigal and with Paul He struck him blind to the earth and took from him all his Pharisaical strength as Phil. 3. Yea Davids high mountain must be taken away that he may seek to God and be delivered 1. For all that which is born of the flesh is flesh must be destroyed else how can the Spirit live and be free all that strength we have whether of confidence assurance joy c. arising from Riches Wisdom Power and other gifts and qualitâ—s of nature are but power whereby Satan rules in man Pharaoh was Gods creature but perverted against God and thought to keep Israel by strong hand So all the riches wisdom c. are his gifts but perverted when we think to live and stand by them Therefore must down 2. Yea Pharaoh and his hoste must be drowned in the Sea even in that hearty sorrow deep humilitie that will drown all Pride and self-righteousnesse or what ever else lifts up man 3. Thus doth God bring man to trust him by making void all other strength to trust to 4. For all divinity power and strength is affirmative or positive in Christ only negative in us In denying in forsaking in crucifying c. So that Christ may live â—â—sitivelie in us which cannot be till the chief of all our strength be subdued 1. But do we not with Pharaoh still harden our hearts and will not yeeld though God send Famine yet we recover and harden thereupon Though Plague we escape live we depend thereon We see and taste sore plagues but the World or something creeps in and shuts us up in bondage and darknesse Nay though we feel smart and want Yet we Pharaoh Satan Mammon lives in us and we cleave thereto for Pharaohs hardnesse is in us all in the Root 2. Well were we if our First-born even all our fleshlie power and conceit thereof were slain and that we were brought low enough in the flesh that Israel the elect soul of man might passe on towards rest according to the promise 3. But the worst of all is we feel no bondage nay we fear our first-born should die The World is no burden but a pleasure Sin no sorrow but delight We like so well in Egypt that we dream not off nor despare not a departure 4. But if God mean us good he will kill the first-born of Pharaoh in us and that by his only Woâ—d and Messenger Moses asilly man and yet God performed everie Word that he spake so we fight against the power of darknesse in youâ— else were it more pleasure to us to tell you of Life and Freedom But it is not our message We must first destroy Pharaoh then Israel the poor bond Spirit of man shall flie and be saved 5. There will come a destroying night to all men Then Moses called the Elders of Israel Now before Israel was to depart He ordains the Passeover that seing there should be such a destruction lest Israel should therefore doubt of the promise he gives them a sign or token of safetie As Christ did When the Shepherd should be smitten and desolation sâ—en in the Earth and that Christ was to leave them then he gave them the Sacrifice of his death to assure them though he should die and they suffer afterwards yet this should be a sign and seal of their deliverance from death and hell Therefore he 1. gives a command to keep the Passeover ver 21. 2. He prescribes the manner Take the blood c. 3. He adds the promise For when I see the Blood I will passeover 4. The stablishing of this as a perpetual ordinance to Israel In the first he layes down the matter of the Sacrifice the latter how to be celebrated This ordinance was called the Passeover of the Lamb the other was called the feast of the Passeover This was to be eaten in their private houses the fourteenth day of the first moneth Nisan the other was to be kept seven days and was called the feast of the Passeover or unleavened bread So that this is properly the Passeover the other the Feast This is the sacrifice of their deliverance that night the other a Feast of rejoycing for that deliverance Wherein their was a holy convocation the first and last day viz. A rememberance of the Lords mercie to them and a teaching it to their Children 1. The matter of the Sacrifice was a Lamb of the first year figuring Christ a Lamb without spot 2. The taking of the Blood and sprinkling it was a figure of his Death So that all this was but to lead Israel to Christ and to wait on the Promise made to Abraham That though they should hear a cry throughout all Egypt for the death that was among them Yet that they should stick to that Word behold this sign that they shâ—uld be preserved So that The whole Word of God and all the Sacrifices given to the Church are given to lead man from all things to Christ and the stedfast sticking to his Word and Promise whereby they shall be preserved in all extremities Isa 55. Behold I have given him for a ensign or witnesse to the people 1. Cor. He is our wisdom Righteousnesse c. Joh. 14. I am the way the truth and the life My servant whom I have chosen My beloved in him whom my Soul delighteth All the
They rejoyced as men in harvest and that divides the spoil and they that sow in tears shall reap in joy 1. For all joy but this is nothing but mistakings like a man that laughs in Sleep for want of understanding in himself and feeding himself with shadows and tidings that Satan brings to him 2. All oâ— eâ—joy is but rejoicing in the Flesh. He only comforts the Spirit when Flesh mourns 3. All other joyes ends in sorrow but this sorrow in joy What is all the joy the World can give to man even as the cracking of Thorns under a pot Thou art rich and full of wealth yet a carefull heart in the midst thereof Thou joyes to day and mourns to morrow So the vvanton vvhat cause of joy while his Soul is more fettered and guilt increased Joy passeth guilt remaineth and yet none so merrie Thus Satan hath messengers to rejoice man being sad 1. The World brings tidings or wealth and honour c. 2. The Flesh of pleasure joy and freedom c. 3 Reason from self-righteousnesse and wisdom c. But Christ from the love of the Father that is worth all Now this never springs but from mourning in our selves like that of Paul at his conversion to Christ So then the difference of these are 1. First One rejoyceth to gain the World another to be freed from it 2. One to have his ovvn will and another to lose iâ— 3. One to have all things and suffer nothing another to suffer all things and to have nothing but Christ 2. We see that all joy that we conceive that ariseth out of Religion and not hence is but a fondation layed in man which will die with him But as the Child is merry in his Fathers love though he knovv nothing vvhat shall be done to it and not because he is heir and must be advanced to a great portion so it is vvith us not from any quality in our selves but in another For unto you is born So that Christ truely born unto man is the only fountain of Life unto man in all distresses In the Citie of David Mic. 4. So that nothing shall disannul the truth of the Word of God nor shake the heart that is stayed thereon A Savior You and the World seemes to be lost condemned but behold here is a Saviour at hand even a Saviour sent to you So that The only stay and rest unto the restlesse heart of man is assurance of a Saviour confidence of heart in him As Simeon Mine eyes have seen thy salvation Zach. That we being delivered out of the hand of our enemies c. And hast raised up for us a mighty Salvation And he shall save the people from their sins Such a Saviour was figured in Moses and Joshua And thus prophesied by the Angel Thou shalt call his name Jesus for he shall save my people 1. For man is a lost and condemned creature the word of truth hath judged him his own heart hath given sentence against him For this hath the Spirit of man sought since Adams fall some in the World some in themselves but never found but by Christ The very Heathens sought it and we make many Saviours but all faile save this It is not with us as it was with the Disciples we have found the Lord Christ We go a seeking and enquiring but we have not found the Lord. He saves us out of the hand of our enemies viz. 1. From the guilt of our Souls and temptation of Satan 2. From the corruption of our Nature and bondage of corruption 3. From affliction and sorrow and crosses and want 4. From death and hell and judgement at the last 1. See those miserable Saviours that we frame as the world or wisdom or self-righteousnesse these vve get but yet we are in the hand of our enemies our heart 's full of fear and death 's a terror to us 2. This Saviour is born and given to none but condemned men like a murtherer that can find no way to escape goes to the King and confesseth and cryes for mercie the King pardons for his own glory c. 3. But know that our Salvation stands in another not in our selves though we store our selves and provide great and strong arguments against that day yet all will fail and only bearing indignation of the Lord committing to free mercy must be our salvation 1. Pardoning of Sin 2. In preserving the heart in Faith by the Word to live and dye with Christ and go through all in Patience not as most who think themselves the likeliest to procure a Saviour is to come with their own righteousness and holiness c. But that we come sinners and condemned not bringing righteousnesse but to obtain righteousnesse not to offer sacrifice but to obtain a sacrifice even Jesus Christ Christ the Lord viz The anointed Lord who was figured in that of the Israelites who had the holie Oyle reserved in the Temple sanctified by Moses wherewith their Kings and Priests were anointed Now the Rabbins say that this Oyle ceased in the second Temple till Christ came who was to be anointed with the holie Ghost So that God the Father according to his eternal purpose hath anointed Christ to be Lord and King of his Church to rule in the heart of man that God and his power may he magnified and man made happie in him He hath given all judgement to the Son All power is given to me in Heaven and Earth all things are given in me to my Father he hath hid all treasures in him and hath laid help on one that 's mighty as Psal 4.8 This is manifested in his Word never man spake like this man and his miracles hath it been said that a man opened the eyes of one that was born blind This the Father did by an eternal purpose for the salvation of man that seing man could not comprehend Gods purpose he sent one in our room to whom he hath given power because that we could not ascend to Heaven we might have a God on Earth His Kingdom is righteousnesse joy in the Holy Ghost 1. But we have other Lords the World rules as Lord and we obey it the Flesh commands and we are subject to it 2. Where is that power of man whereof he boasts We would all be Lords and rule according to our own will SERMON V. Luk. 7.36 37 38. c. And one of the Pharisees desired that he would eat with him And Jesus went into the Pharisees house and sat down to meat and behold a woman in the City which was a sinner c. AFter that Christ had preached to the People concerning John Baptist and that many of the People and Publicanes believed and were baptized He upbraids the hardnesse of the Pharisees which neither believed John nor him but rejected the Truth and neither believed John to see their misery and repent nor him that they might receive mercy but trusted in
sinners but now righteous and holy and their repenting dayes are forgotten so mercy lost saith fails For as it was sin that by accident brought Christ into the World so it is sin in mans heart that brings a Saviour unto man 4. Others see in themselves weaknesse and want of Power that they cannot come to that pitch of knowledge righteousnesse that they aim at which if they could all would be well But their rebellious Will Lust and Pride and Worldlinesse are hid from them So that it is the hardest thing to make a man a sinner and to keep him to a daily sense of his own weaknesse 2. But sin in man and mercy in God infidelity in man and faith in Christ layes a right foundation of Religion and is the dayly continuance of the life of all Religion in man for thereby Prayer humilitie â—nd saith are preserved 3 So that the word never prospers but when it lights amongst sinful men The self-righteous have a covering yea all are grown cunning to put off the evil day make a covenant with hell for no sooner doth sin prick look out at them but they have a sore knowledge of a Saviour and so cure the wound before it be made When the heard that Jesus was at meat She being now brought into misery within her self and all her sweet pleasures turned into gall and worm wood she seeks for case and rest so it will fall out to all So that That all the pleasures of joy and peace that man now enjoyes in the world and the flesh will sooner or later be turned into sorrow want and misery for death and judgement will lay all in the dust Where was the confidence that Paul had in the flesh when he was stricken down in the way to Damascus Where is all the power of Pharaoh Pompey of Dives and wealth of all worldlings Luk. 12. Yea Pompey and Alexander are laid in the dust Luke 6. Woe be to you that now laugh for you shall mourn Isa 28. I will make void your Covenant with death 15 For there is a way that seems good but the issues thereof are death 2. Else man should insult over God and Christ his Word become a lye 3. Thus doth God make way for his mercy and love that man may be capable thereof 4. All joy and life of Adam must be destroyed that Christ may live in us 1. Woe to the merry deceived wordling who rejoyceth in his wealth friends pleasure respect as this woman did but behold She is now brought to weeping cheare So we make our selves merry promise many happy dayes but sure fear and sorrow weaknesse and misery must first come before man be established in Peace Freedom for this will not last We think ease good while it lasts and so we put off the evil that we must taste for we have eaten sowre grapes our teeth must be set on edge Nay all our labour care is to put away sorrow fear therefore we gather riches power c. that vve might sit above and see no evil Man would do evil but would not see it rebell but not take notice Did ever any rebell against his Prince but he smarted for it in the end And though the King of meer grace would pardon yet was he a lost man in his own eyes and his pride was laid down in the dungeon so with us for sin in man will cause smart to man first or last For 1. Though we may put it off through blind presumption not regarding what shall follow 2. Or cover our selves and close up our hearts under the bewitching of wordly profits 3. Or to drink down sorrow like unto beasts for a while 4. Or cover our selves from the Word of Truth and simplicity of our minds by our opinions of knowledge self-righteousnesse and the world underneath 1. Yet either will the Lord find us out by his Word and discover such a wretchednesse to man as shall make him cry out Woe and alace that ever I was born and that my mothers Womb had been my grave or that I had been strangled assoon as I saw the light and so cursing his birth day as Job 1. Or man runing on to his course to the end of his Shadows Pleasures and fools Paradice at last falls into the Pit where there is nothing but weeping and gnashing of teeth weeping and howling for the dayes of their vanity that are past and cannot be recalled For the guilt of his Soul presseth him down and cannot be eased when man is entred into Eternal misery which shall never be ended Then alace shall we see that Husband and Wife or Children were but silly fading Earth on which we so doted that Gold and Silver were but Drosse which we so served and now all taken from us and our Life too never to be restored 1. No misery like to the misery of man for no creature on earth hath so rebelled against God as he Did not this woman account any creature happier than she and yet we sport our selves above all and feel no smart because that we are so hardened in the flesh that the Spirit is lost O then that God would give us hearts to see that misery that we might mouâ—n in time and break off sin by repentance For what a folly is it for a man to run on in a course still that he knowes will bring sorrow like the thief who bewitched with present sweet and seeding himself with hope to escape becomes hardned and never believes nor sees the sorrowing of his hanging day 4. And that men in the dayes of mirth would think of the time of mourning every one seeing himself even â—ing on his death-bed and bidding farewell to all worldly delights look for it even the best For Christs heavy day was his lâ—st day even before his entrance into glory so know there is yet a more heavy day to come then thou hast hitherto felt When she knew that Jesus sat at meat in the Pharisees house Notwithstanding her own unworthinesse Christs holinesse the Pharisees hard opinion of her Yet such was the miserie that she felt and desire that she had to the Word of Christ that she saw that there was nothing that could ease her but he only so that Christ and his Word are only sweet and desired of troubled hearts and wearied minds but to others it is wearisome and little regarded as Psal 119. I had fainted in my affliction but that thy word stayed me The poor receive the Gospel and the halt and blind came willingly at the voice of the Gospel and how dear was the Word to the Martyrs in trouble that one of Pauls Epistles was a treasure from hand to hand And what a wonderful power had it amongst those sick blind men that he but spake the Word and they were made whole 1. For there is nothing left to a wearie mind that hath any life but Christ and
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the sabbath-Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
for this than all other sins in the World 1. Woe then to the deaf ear and hard heart of man that can neither hear nor believe what God saith so that to some we see 1. It is but a fable and a thing of no account 2. Others reverence it and seek to know and cove◠themselves under it 3. Others are stricken with the Glory and Majesty thereof but fleeing to their own Inventions are cured and flie high above it 4. Others are filled and revived and live by it only not minding what the world or the flesh saith but what Christ saith 2. So then that which most opposeth the Devil is the Word of the Gospel he can deal with all but this but this discovers his dephts and draws men out of his Kingdom And if it live not in man then Satans Word lives in him either that of the Serpent to Adam or that of God prevails and we live thereby 3. But know this will be a heavie word one day to those that now cast it off prefer their own Lusts before it when the day comes that the World all fails man with those Luke 13. We knock c. He shall say I gave you my Word I sent you my Prophets I told you by them that you were deceived that the World would beguile you I sent you my Son to make known my will he walked in the way before you I gave him Power and Wisdom to guide you by his Word unto Life I told you there was no Saviour to man but only he But this Word you despised and would not regard You believed me not but counted me a lyer you trusted the World the Wisdom of the Flesh I would have performed Life to the uttermost but you trusted me not but counted Christ a deceiver Therefore now your blood be upon your own heads and now that Word which you have cast away must judge you For my Word must stand 4. Happie he then that lives by his Word and in whom it lives for all things else alter and change yet this abides if man stick to it Though for the present we feel no sweet to the Flesh yet in time it comforts the Spirit and yet how often do we call it a lie and judge the Word and are not judged by it either framing it to our own wills or lifted up above it or basely sunk down from it but every way forsaking it when indeed it is the sure foundation to be waited on untill the day dawn and the day star arise They by the way side These are four sorts of men in the Church The 1. Are like the high way which is so troden by the dayly path of men that it is hardned and the Seed can take no root therein Such are in the Church So that Those in whom the World and Lusts hath a daily continual path and custome becomes so hardned thereby that the Gospel takes little effect with them So had Israel Isa 28. That they made a mock of the Prophets so the young Lawyer 1. For hereby the heart is filled and sore stalled Psal 119. They are as fat as brawn regarded not thy Law 2. Hereby is the ear stopped and the heart hardned like a drunkard that they can hear nor minde nothing 3. For if that everie passage of the World leave such a wound as in David what a bondage when it hath a path way and is become the verie Shope wherein all vanitie are bought and sold 1. Hence it is that worldly hearts that are flesht therein do least minde the Word How hardly do these enter Like the high way that is neither fit for Corn nor Grasse And hence ariseth that damnable carelesnesse under the Gospel Who hear and care not whether there be a God or not Satan hath these in a fare stay 2. See what a distemper the World workes in man mind that it makes him mindelesse of God and himself too 3. Hence our verie Preaching and Hearing even lest labour for we cannot shout so loud but Satan will out-shout us 4. But well worth tender hearts that lye in miserie and everie Word of God sticks to the heart Lest they should believe This is Satans end So that Satans main drift to hinder mans Freedom and undo him is that he may not believe They on the stony ground Here is the second sort i◠the Church in whom the Word hath a certain Work but note 1. Effectual wherein 1. Their condition is hard and stonie 2. The effect it had They rejoyced and believed for a time 3. Their failing in time of temptation they sell away So that That an hard heart bound and closed up in him-self and his own self-love is altogether unfit to receiv◠any good from Christ and his Word Eph. 4.17 〈◊〉 of the hardnesse of thy heart So Israel they erred in heart because of the hardnesse of their hearts Christ was cast out of their Towns Psal 81. Psal 78. Wondrous things did he in the Land of Ham. Two things chiefly harden self-love self-wisdom For when man is lifted up in conceit and opinion in doing something to God and not poor and begerly to receive he sends the Rich emptie away For the whole Doctrine of the Gospel is not what we should do to God but what we should receive from him 1. For the Gospel is soft and lowlie and tender and must be sown in tender hearts of Flesh The Law was written in stone but the Gospel in the hearts of Flesh This hardnesse is nothing but the closing up of the mind in self-love or of the creatures and depending thereon loving living and delighting therein so that Mercy in Christ is despised 1. Hence see why the Gospel prospers not viz. because of the hardnesse of our Hearts because that we neither feel our own misery nor trust in Gods mercy 1. Some so confident and closed up in themselves that they trample the Word and Christ under foot 2. Others know and comprehend it but hard and bound at the bottom 3. Others dispute and talk of it from a hard heart no faith no bowels of mercy but talk as Lords and Masters of the Scripture and so nothing but unprofitable found and pride and vain glory are the bellowes that blows it and in all these we see 1. They seek themselves in all things their own glory and good 2. They have no Mercy nor Pity for others misery except partial in respect of their own way and glory 3. They censure judge and condemn all but themselves 4. The World and the losse thereof sticks deep but not the Word For our own misery and mercy in Christ only breaks the Heart 2. We see then whom only the Word profits viz. Tender Hearts that ly lowe melting in Misery and Love these pity others these are killed and made alive by the Word as in Christ who mourned for the Peoples hardnesse was partaker of mans misery and yet saw Mercy
it 2. Thy friends forsake thee or thou forsake them 3. Thy Knowledge vanish and thy conceits fail thee 4. Death arrost thee and lay all thy counsels in the dust and no hope of returning or staying any longer no hope to escape the punishment of thy guilty soul then there will be no hope indeed 5. This we see what the life of man is nothing but a wearying of himself and â—eeding his hopes which end in confusion and the greater the way is and more likelie the project the more deceived 1 The way of the Pharisâ—es is a great way of holinesse great conceits arise hence but all abominable 2. The way of fleshlie knowledge and high contemplation is a great and seeming way of happiness yet an enemie to the crosse of Christ 3. The way of self-holinesse and good qualities and joyful feelings feed hope that he hopes it will be something so is not brought down to say there is no hope 6. And here we see what an evil rests in the heart of man like a predominant disease overcomes all medicines There is nothing that God doth to him or that he enjoyes but this evil destroyes it both that evil disposition overcomes it and the evil of miserie falls upon him which all his witt and weary toiling cannot avoide 1. If he meddle with the Word there is an evil Infidelitie and Lust that eats it out and yet he saith There is no hope 2. If he pray there is an evil of selfnesse and pride that conceives hope from what he doth 3. If he seek to know and comprehend yet there is an evil stubbornnesse that he will not yield 4. If he get the World there is an evil of guilt and want that destroyes his hope and confidence Nay there is no evil befals man but there is a greater with man which he sees not but covers all he can untill God take him from himself and make him a new man in Christ And yet saidest thou not There is no hope Yet thou blessedst thy self in new aid and not brought to seek help at me So that Till all mans hope in the flesh be destroyed the help 〈◊〉 God in mercy never relieves him As with the Prodigal and those in the Ship Lord save us we perish The hope that David had in his high mountain turned away the face of God and in numbering the People 72. He was past hope in himself that he hoped to see the goodnesse of the Lord in the land of the Living The Pharisees was strong in this 1. For till then man never prayes nor seeks to God in earnest but to the World and to the Arm of Flesh. 2. For this sights against faith more than all and nothing so opposite 3. For this is the proper effect of the truth to destroy the fleshly hopes in mans heart and to root it out that he may seek to another 4. For till then man never denies himself till he be sensible of his real misery and sees and finds no help in the World or himself to avoide it 1. All the poor ease the World hath is to nourish his hope for all the good he hath is nothing but feeding him self with hopes of more good and so long as he can keep this conceit alive in his heart he will not trouble God 1. See the ground of his hopes First One hath the World or thinks to get it and therefore he hopes he shall not want But David hoped because God was his Shepherd 2. Another hath Religion and the World and therefore he hopes he shall do well 3. Another he hath much light and many feelings of joy and he thinks that all will be well but none hopes in God 2. See the endlesse goodnesse of God that in crossing blesseth them and in destroying hope stablisheth them in him self when the restlesse heart is past hope saying I have gotten the World and looked to my wayes but the Rebellion of my heart is that I have no hope Then saith God If thou hast no hope in the World nor in thy Self then hope in Me. SERMON VIII Psal 81.10 11. I am the Lord thy God which brought thee out of the Land of Egypt Open thy mouth wide and I will fill it But my people would not hearken to my voice and Israel would have none of me THis Psalm is a Psalm of Praise ordained to be sung in the Feast of Tabernacles when from the fifteenth day till the two and twenty they feasted in boothes as Levit. 23. To put them in mind how they dwelt as strangers in Egypt and were thence delivered and after forty years in the Wildernesse where they dwelt in Tents daily to be removed at Gods appointment and they to live by Faith in the Covenant Shewing the life of man that though he dwelt in Tents as Abraham and have no habitation nor succour nor power to defend him yet God helped them in all these straits wherein 1. He exhorts them to praise God with Psalms and Instruments 2. Reckons up the great benefits of God in their deliverance both in Egypt and the Wildernesse where he gave them a Law and everlasting Testament 3. Adding the promise that he will be their God still if they will trust and fear him of which 4. He shews a reason why they should have none other Gods viz. because he is their only God that brought them out of the Land of Egypt and confirms the promise that he will be the same still 5. Then he upbraids them and shewes how notwithstanding all these mercies and truth they forsake and would not hear him 6. And so the righteousnesse of his Judgement in forsaking them with an aggravation of his judgement by remembring what they had lost and might have found I am the Lord thy God Why shouldest thou have any other God I am only He all thy devices have failed but I was alwayes thy refuge none could help when I helped So that When man hath run through all Inventions Lusts yet none but God in Jesus Christ shall be his rest and stay and the heart simply believing acknowledging this is only happy How often doth he urge this in the Prophets I am God alone and beside me there is no other Who can measure the Heavens or gather the Earth into his fist who can tell things to come I only have laid the foundation of the Earth The Prodigal would needs have others yea be a God to himself but was fain to flie hither David Psal 73 confesseth I have none in heaven but thee Thus cryed the People when Elias offered Sacrifice The Lord he is God the Lord he is God Pauls righteousnesse was but drosse none but Christ and him crucified 1. All other things are but deceivable snares of Satan and all our toyl and hopes are but our own sorrows for to this we must and he must either be our best rest and friend or woe to us These may flatter a while but
he must give life or else we die 2. All things live by him onlie much more mans Soul which hath no life in any thing else as the body hath 3. This is the whole Law and the Gospel 4. And God and the Faithful are joyned and made one in Spirit like Father and Child Husband Wife so that offer what thou wilt they cry none but my Father and my Husband 1. But the dark World which is blind hath incroached upon Gods Inheritance and shut him out of the hearts of men that they cry Any God but this God So the Jewes any but Christ Barrabas or any Murtherer As 1. See how the World and the Strength thereof is trusted and relyed on that they say with Israel These are thy Gods which brought thee out of the Land of Egypt 2. See how it is loved and how it is sought and delighted in 3. See how the want and the losse thereof is feared and sorrowed for 4. Yea how willingly man serves and becomes a slave to it and yet this great and terrible God this good kind and merciful God and his sure word promise not regarded 2. So that Faith is a simple and single hearted thing casts off all power wisdom and good of all things but this only and like a chaste Wise cleaves onlie to her husband and cryes out with David against all Satans temptations 1. When he offers plentie and fulnesse nay none but God and his Christ 2. When he offers Righteousnesse and Wisdom to look at nay none but Christ 3. When he threatens drives man to seek to the arm of flesh nay none but God his power yea when he draws to sin through lust yet with Joseph No I cannot sin against God So that Faith is only the preservative As in the Martyrs whâ— for this God forsook Father Husband Life and all to be joyned to this God so good For while God was a God to Israel all Nations fled before them and feared them no want nor miserie surprised them but they were filled to the full with all good and satietie and while man sits under his shadow simplie he is safe he needs no power of man to support him nor riches to fill him For he hath a joy peace and riches and goodnesse that the World knows not off because it knows not him 3. Let everie man try who is the Lord and God of his Soul One saith O! riches is the onlie thing another Nay drunken and merrie companie is the onlie joye another Nay youthful sports and pleasures the onlie Heaven another Nay the great Babel that I have built for my honour another Nay but I have none in Heaven nor in Earth but thee alone Which brought thee out of the land of Egypt I helped when thou wast not able to help thy self I freed thee when thou wast a slave and I delivered thee when thou wast in danger I supplied thy want when thou was readie to faint wilt thou have any other Gods but me For they thought not of it Moses a weak man to deliver them What straits were they brought too still he fred them So that God ever witnesseth his power and truth and love to man in his greatest weaknesse and miserie and then doth man ever find God to him the nearest What straits was David in all those bitter complaints and Israel when they wandered in the wildernesse and had no City to dwell in Yea out of the deep have I cryed and thou helped me So when we were in Egypt wearie of that bondage he braught us out Yea the Prodigâ—l what straits was he in and was received to mercy This is the Type of our great Redemption manifested in the Gospel 1. For then doth man most purely believe Gods love most apparent 2. These straits wants God brings man into that he may shew man his power and man may believe him 3. Then doth he Seal up the truth of his Word and Promise which man in fulnesse calls a lie 1. No marvel then though we have but little appearance of Gods love when we are readie to brost with fulnesse and satiety of conceit sin bites but we feel it not we can shift it off and Christ came onlie to sinful man want presseth us not need makes us not run We live in Egypt but we would live there and fill our bellies and so seek no deliverance For we feel no bondage but know that this Pharaoh a devil will root as out at last as to Israel when they fled to him for help 2. So that straits and bondage in our selves and the World makes God great to appear for Where sin abounds there grace also O! what straits were the poor Martyrs put too when all was taken away Their joy turned into sorrow peace freedom into war bondage and jeopardie of death everie hour and yet How did he deliver them how did the light break out of that darknesse The wicked who being in honour Psal 49. Yet dying passe from house to grave with woe welladay These passed from the prison to the fire with joy and with singing I have seen I have seen saith God the affliction of my people in Egypt I remember my Word to Abraham Come therefore I will send thee to deliver them But he cannot say so to us I see the desolate mourning Soul of my people lying groaning under the bondage of sin Nay they are full rich increased with goods c. Therefore I will not cast my Word upon them in vain For they are not fit subjects for my mercy A merciful man indeed hath ever an open heart and hand to the needie So hath God But the rich he sends emptie away The deliverance is more urged in the Old Testament than any work that God wrought both by Moses Samuel and the Prophets And whaâ— wonderful Sacraments for remembrance thereof did God institut as the Passeover and Pascal Lamb because it was a figure of our eternal redemption To teach That the life ioy comfort of man is continued still the same way of faith promise power of God whereby mans was first fred that this promise might still live in mans hoâ—â— I am the Lord thy God which brought the out of the land of Egypt 1. For man is as weak in himself and Satan as strong as then For as God gave life to man and be only continues it so he gives grace and continues it thereby we live His Word endures for ever Paul was received to mercy thâ—â—ugh grace and the same Christ still lived in him So he often exhorts to continue in grace and to be grounded and established in grace to live by faith 1. Not as wise unbelieving men who having tasted of the good word of the Lord and knowledge of the Mystery of the Gospel with Israel turn back into Egypt or become wise and righteous in themselves and so cast off the Covenant And
Three VVitnesses he needed not for they out of their hardnesse confesse He proceeds to judgement wherein he 1. He layes down the safe estate of Sion the Church in that he hath there laid the Foundation and Corner-stone Jesus Christ and the safety of all that build thereon He that believes c. 2. And then the judgement of the enemies as 1 That they shall have right judgement by him 2. That he will disannul all their hopes of safetie c. 1. Note their present condition and what had brought them to it viz. Their fulnesse and peace and conceit of their priviledges above others So that had made them now scorners of Christ his Word by the Prophets So that Long peace and plentie ease fulnesse in the World covered with a conceit of Redemption by Christ doth usually harden man against God and cover man from himself that Christ and his promise his wayes and Religion are despised and little set by Which for the most part brings a heavy day in the end Thus the old World mocked at Noah and Psal theâ— 10. Tush there is no knowledge in the most high let him do his Word that we may see it Thus the Phariseâ— being full despised the righteousnesse of God madâ— a mock of Christ See what end it brings Prov. 1. Because they despised my counsels c. Therefore shall thâ— eate the fruit of their own wayes As in Constantine time when the Church enjoyed rest from their enemies and that they had peace through the Christiaâ— World Men became wanton in knowledge and feâ— from the truth of Christ into foul errors to the veâ—â— denying of Christs Godhead and the Holy Ghost Sâ— in times of peace and fulnesse Religion is made but matter of discourse not of practise 1. For two things make all things esteemed Necessity Delight But when the heart is fatted up with thâ— World he feels no want of Christ And for delight hâ— hath none for he never felt the sweetnesse of his Lorâ— and Reconciliation 2. For the fulnesse of the World embraced eats oâ—â— the life of Religion As the thorny ground choked thâ— seed Davids high Mountain And Christ saith How hardly doth these enter into Heaven So that though the World laugh and seems pleasant for the present yet in the end it is a miserable comforter For though Israel was now full and despised the honny Comb of Christs death yet afterwards were carried captive they were forced to sit by the waters of Babel weeping and drink their own tears as those Psal 37. Who had what they desired yet were they set in slippery places and suddenly went down to hell 1. This is too plain in experience peace and plenty have been our portion many a day We feed of the fattest baist our selves before the fire we feel no smart as do others nor are we pinched with famine nor hear we the fearful noise of the drum nor are we affrighted with the terrors of an army We dwell safe under our Vines and are not driven from our habitation as other our neighbours who are glad to forsake house and harbour lands and riches to save their own lives We play with our Wives and Children and sport our selves with them for company when others hearts are broken with cries and lamentation of Wife and Infants and knowes not how to save them from that approaching destruction that is coming And yet what effect hath this wrought even like those in Zephaniah 1.12 which say Tush God will neither do good nor evil and tush we shal feel no evil 2. But look for it for where this goes before the other will follow after If Sodom mock at Lot through fulnesse of bread yet God will meet with them And if the Pharisees stumble at this stone and will not have this man to reign over them yet the falling on them shall crush them to pieces and destroy those his enemies But Israel would never believe warning till it fell upon them 3. To be crossed then in the World to suffer want reproach persecution is a safer way than prosperity For by the one man is driven to Gâ—d for want drove the Prodigal to his Father and hereby the flesh is weakned and crucified but by fulâ—esse made strong and no Judgement nor bondage so great as this Security Hardnesse and Slavery to our own Passions But woe and alace to the poor World who have not the World and yet despise Christ most of any For they are left to their own dissolute Wills and Lusts and want education in Gods Fear as much as meat And therefore it were to be wished that the course begun might be continued 4. But it is a fearful thing to make a mock of Christ and set lightly by his Word and to be so far in love with the World that we esteem not his Word it argues we find little good therein and little comfort by the Promise For what we find any good in we highly esteem of and what would pull us from our pleasant pleasures we cannot endure Therefore was the word of the Prophets so unwelcome to Israel so to us For first 1. The doctrine of Faith we count foolishness and uncertain 2. The doctrine of the Cross impossible 3. The doctrine of Obedience bondage needlesse 4. The doctrine of Death most unwelcome Yea what account do we make of the World what care contending about it and yet how lightly we passe over Christ and his Word But take heed for this grows from setting light to scorning and then to persecuting of it 5. Pray we then with David that we fall not into presumptuous sin For this is that Word that must save thee and that Christ that must redeem thee and thaâ— Promise that must comfort thee And thou little knows what thou scornes even that which at Death must be thy best friend but how caâ— we look for him to be a friend at Death whom we have despised and scorned all our life Because ye have said Here was their carnal confidence Presumption and Fools-Paradise wherein they blessed themselves under the shelter of Vanity aâ—â— Falshood they would not hear of Sin Guilt Death and the Cross but thought they had a device in wit the world to put off all these So that All men naturally labor by all wit and inventions to put off the evil day far from them and security and presumption to give rest to their restlesse hearts rather than to feel the evil in themselves that they may find rest through mercy in another Sâ— the rich fool much goods for many dayes so David blessed himself in his high mountain and Israel by the Ark. Thus the Pharisees covered all under pretence of Holinesse but all in vain Nay all cry Peace peace 1. For man is lothe to see any evil approaching to himself 2. And mans mind must have something to bear it up if not Christ he runns to vain shifts 3.
the power of darknesse and death and subdue thine enemies under thy feet and then shall death the last enemie be destroyed that God may be all in all 4. Only in this time take heed of hardning in securitie â—nd blind presumption SERMON XIII Heb. 2 24. Forasmuch as the Children were partakers of Flesh and Blood he also took part with them that he might through death destroy him that had the power of death that is the devil IN the former Chapter he had declared the great and divine power of Christ who was far above all Angels and Power In this he shews that now Christ â—â—eing made the Prophet and High Priest of mans Salvation it became him to be a man like us both to teach and suffer for us which he proves by divers testimonies of the Prophets as I will declare thy name unto my Brethren and Isa 8.18 Behold I and the Children which God hath given me So that he was made even ouâ— brother In these verses he concludes and explaitâ— what he hath said before as if he should say Forasmuch as those Children which thou hast given me were but Fleâ—â— and Blood and not able to free themselves but through the same Flesh and Blood were under the Power of thâ— Devil and by him kept in bondage under the feard death He took flesh and blood on him also becamâ— a weak man that thus he might by death free his Children from that bondage these words declare two thing 1. What man is in himself viz. Weak under the poweâ— of the devil thereby kept in bondage fear of deatâ— 2. What Christ hath done for weak man viz. Takâ— part with us by his death destroyed Satan freed 〈◊〉 Forasmuch as the Children viz. of Adam or rather oâ— the Elect Were partakers of flesh and blood Weaknesse want miserie and death for through the flesh we aâ— subject to all those so that this is our portion the lâ—â— of Spirit is gone our Spirit dead foâ— want of thâ— life of God so also for life and salvation able to do nothing but depend on another So that All men even the Elect of God and faithful have nothing properly their own but flesh and blood viz Weaknesse Want and Miserie till they are supplied bâ— Christ and his fulnesse Gen. 6. His thoughts and imagâ—nations are evil Psal 8. What is man He is a thing 〈◊〉 nought lesse than nothing and lighter than vanitie lowâ— than the Angels and yet he found no stedfasteneâ—â— in them Paul though full of the gifts of God 〈◊〉 the least of all Saints in me dwells no good thing not abâ— to think one good thought Do our holy high thoughteâ— men judge so of themselves Egypt but a Reed anâ— the strength of Pharaoh but a broken staffe and what 〈◊〉 our Riches but as grasse our Wisdom foolishnesse 〈◊〉 Powers not able to make white or black our Righteousnâ— as a filthy Rag our Sacrifice as the cutting off a Dogâ— neck nay all but grasse and as the flower of the field 1. This is plain in experience Doth not the weak heart of man flie any whither for succour though it finds none bowes to the World creaves help of the arm of flesh flie any whither for to hide himself would do any thing for to free himself from the fear of his own heart danted with everie noise dead with any losse can do no good not suffer any evil and yet this silly creature sits in his own conceit as a God a Lucifer Queen that shall see no evil 2. Whence then are all those high thoughts of judging others and justifying our selves seeking honour each of other but because we see not our own weaknesse and bondage Nay if our eye were returned inward we should have no boasting if we saw but the spring of Lust and Pride and how unable we are to resist the least temptation or stand in the least affliction how good soever God be to us yet in our selves but flesh and blood his gifts shews his goodnesse and they are in him not in man enjoyed from him not from our own fountain All high thoughts then are from the devil for all is but flesh and blood Thy high Turrets and great Babels and fair inheritance must come to nought when thy Soul shall be taken and it may be thou shalt see it This great portion gathered and daily increased wherein thou boastest thy self must all be scattered and â—hou not know what shall become of it thy deep wisdom shall fail thee it is but fleshly not able to see into the way of life to prevent or deliver thee from death Thy counsels must perish thy righteousnesse is but a â—ag shall vanish nothing continue Nay what ever thou doest thou mars it if Christ be not there If thou pray or â—alk all is nothing but fleshly only to stablish a fleshly kingdom peace to thy self Nay bring out thy best qualitie it is but fleshly such as the Heathens have as well as thou if Christ be not there else we needed no Christ but our Spirits being lost he came to breath a new life therein to by his power Object But God giveth gifts to men Answ True but if he be not with those gifts man marrs them Where then is the power of good motions or free-will c. To know believe love repent c. Not in us but in Christ And yet this makes not man secure Doth the beggers poverty make him cease begging or the lame man to lye still and not cry for help Nay the feeling of this keeps repentance and prayer a foot in the Church and so had we need of mercie everie day and to pray night and day That when this grasse withers c. Yet that the Word of God may abide in our hearts for ever Magnifie Gods mercie that unto us so poor and weak that can do nothing vouchsafes his help and grace 3. So that all Religion is not any thing we can do to God we are not fitted no What can we add to him but to receive still from him both Faith and Righteousnesse and all for having none he is made all these to us that so we may daily cry Lord increase our Faith help our unbelief 4. But Religion never throve since flesh and blood even mans fleshly wisdom and conceited power and righteousnesse of man got pearckt up in Christs room in the heart of man nor will it thrive in any till this be laid in the dust again and that we begin at the verie earth to abhore our selves in dust and ashes He took part with them That is was made man partaker of all wants and infirmities of man and yeâ— himself conquered being tempted and helps all that are tempted So that Jesus Christ that living Saviour of man is partaker and fellow-seeler of all mans weaknesse infirmities that he suffers and lovingly helps and frees man where all help fails Isa 50.11 Isa 63. In all
Christ the Stone hewen out of the Rock without hands they lay among the groves there to enquire of the dead for the want of things and not waiting on God and the Words of the Prophets They eat abominable broth and swines Flesh both which were forbidden by the Law So that in all they forsake Christ signified by all those and chuse their own wayes and this is mans way in the Church We offer not at Jerusalem sitting at the door of the Tabernacle weeping and confessing Where is tâ—e Mercie Seat and Ark of the Covenant but in Gardens of Pleasure in serving God at our leasure and not on the Corner-stone Christ Jesus but on the Altar of our good qualities which we have hewen to our selves We wait not on God his Will Word that we may know it but in the dead groves of our devotions and run back to these rotten effects of care diligence If the World shew good signs we believe if we see signs and Wonders we trust we feed on Swines Flesh Flesh and broth thereof That is we feed on the Flesh and filthy World which begets nothing but flegmatick and cold opinions instead of pure nourishment to Faith and Love Stand by for I am holier than thou So with all these abominations there went still a poysoned opinion of holinesse and high thoughts which made all stink in his nostrils So that when with Religion there goes a high thought in man and exalting of himself above others because of his Religion it poysons all and stinks before God and will bring man to a fearful fall at the last Thus it was with the Pharisee I am not as other man as this Publicane Col. 2. Touch not taste not handle not It was their practice when they had been at the Mercat they washed the false Apostles thought themselves more acceptable to Christ because they were circumcised And those Gadders in the Church that went about talking and thought because of their Religion they should be respected and relieved which Paul writes against that they should not be suffered Thus is Religion turned into mans own glory and not to Christs glory This flows from pride and self-love which had its beginning in man ending in man as all things do This makes men Judges in Religion and not Christ a Saviour and so with all Religion there grows up a cursed opinion and seeking of respect which poysons all But well worth that Religion where man is not listed up by it and hath nothing but all laid up and enjoyed in Christ not in self SERMON XIX Isai 63.1 Who is this that cometh from Edom with dyed garments from Eâ—zra This that is glorious in his apparel travelling in the greatnesse of his strength I that speak in righteousnesse and mighty tâ— save IN the tenth verse of the former Chapter is a large promise of Mans Redemption by Christ under the Type of Israels deliverance out of captivity as Prepare the way of the Lord cast up the high-way gather up the stones lift up the Standard The Lord hath proclaimed to the end of the World to Sion Behold thy salvation cometh his reward is with him and his work before him That is to say Make readie the hearts of men by repentance and then salvation is at hand and thou shalt be a holy people prepared of the Lord Prepare the way that is let not Israel settle in Babylon but come out Remember Jerusalem that you have lost the signs of my presence the Ark of my Covenant the Mercy-seat and all the tokens of my Love and that you are now strangers to me so bring down their hearts and make a way for my mercy that I may do them good that they long for my salvation they shall find it ready at hand Let them not trust in their strength nor rely on the favour of Babylon the world the Flesh for they will still keep them bound but return to me and I will deliver them so that No mercy to man nor salvation from God nor redemption by Christ nor holiness by the spirit but where God makes way in mans heart by dayly repentance dayly turning mans heart from the world himself and all things in true sense of his bondage and longing of the soul after Christ Repent for the Kingdom of Heaven is at hand Psal 107. He brought down their hearts with sorrow then had mercy on them For all Israels wanderings he plagues them till he made them yield and cry and pray then helps them in distresse It was Johns office to make way for Christ For what should Christ do with an hardened heart filled with conceit of Wisdom righteousnesse and the world or riches For all afflictions that God layes on man either in the world or in himself by the word is but to bring down the heart to let him see how the World hath deceived him sin hath beguiled him and his conceits brought him into a false surmise and so lets him see what a little power he hath in himself that so forsaking and turning to another he may find mercy For though God give gifts to man yet they are kept onlie in the hand of Faith else man turns to them and forgets God and himself and so becomes proud and conceited becomes a Saviour to himself But the salvation of God is never given but to repenting hearts that are ashamed of themselves and their own cursed rebellious hearts and in sighing sorrowing pray seek for mercie But we all would have salvation another way than by repentance as one by knowing another by dying another by gathering strength but none by denying themselves Indeed we daily pray Lord forgive us our sins but sin is not our burden we would all have mercy to our hardened hearts Nay how far are we from the salvation of God whose hearts never felt the bitternesse of repentance or are again hardened through knowledge We all dream of being saved but alace there is no way in thy heart Thou knows how little thou minds God or Christ at all how little thy heart is troubled about life or death but carried away with present losse Where is the place that can witnesse thy sorrow and heavinesse of heart thy sighing folding of thy hands how little is it in thy thoughts What hast thou done daily doest against God or thy self How little art thou troubled about thy eternal being no Repentance being wrought in thee all Religion is but a matter of discourse and circumstance But woe to us for repenting dayes are gone and so salvation hid the time was when we were sinners went mourning weeping all our dayes were repenting dayes And then were vve ashamed to look into our ovvn cursed hearts vain vvayes and all night our very dreams were on misery then light rose in our darknesse but now we are wise righteous see not the pride lust worldlinesse of our ovvn
appoints work to his Servants and command the Porter to watch and thereupon applyes the parable and renews the caveat in these words wherein 1. A caveat for all to watch wait for death dooâ— 2. His reason from the uncertainty of the time thereoâ— 3. The danger of being taken unprepared lest he sin us sleepping 1. The master of the house viz Christ is gone into a fâ— Country viz. Far from the knowledge of all humaâ— fleshly wisdom and given authoritie to his Servants viz. to his Ministers to guide and govern his Churâ— and Houshold by his Word and Discipline to eveâ— man his work viz. His Word to husband and to waâ— in love and do good to all to further his glorie kinâ—dom as he gave the Vineyard to husbandmen viz. Hâ— Gospel and commanded the Porter to Watch viz. 〈◊〉 Ministers to watch â—ver the flock Therefore he bâ— both Ministers and people watch attend his comiâ— in faithfulness that so they waiting in Faith may â—ceive mercie So that The work of a believing heart and faithful servaâ— here is nothing else but a daily waiting of the will 〈◊〉 pleasure of the Lord by Faith and patience in love attending his coming by death and doom This Christ often gives in charge as Luk. 1.21 Mâ— 24. Luk. 12. And this Job practised 14.14 This Pâ— saw and waited for 1. Tim. 4. I am now ready tâ— offered and 2. Cor. 5. We sigh and groan desiring to go hence and he with the Lord and the Martyrs 1. For here we have no habitation but like Pilgrims in tents 2. For God hath sent us hither a while to accomplish his Will according to his Word but our abiding hereafter is eternal not to build a rest here or think our houses shall continue but to wait on his coming when we shall have the reward and doom that lasteth for ever We see it in all faithful Servants how careful they are to have all in a readinesse when the Master comes home and the Maid how doth she sweep and wash and scoure that her Mastres may find all right but the carelesse they sport and ravel and spend and waste on their Lusts and when they have done lye down and sleep and say Nay the Master will be long before he come 1. And thus it fareth with the secure World we watch all opportunities but this When a man hath a great businesse to do O! how he museth and thinketh and studieth night and day be it suâ—e in Law or an other project or danger upon the event whereof depends his making or undoing how doth hâ— neglect no inferiour businesse He runs and rides bâ— spares no pains against that day that he may be pr vided for good issue And have we any greater busi esse than this yea when he hath a sum of monie to pay how he cares casts about And is not here a great account to make nay how do we watch for a fair day in harvest and ply our time and yet this great businesse we heed not 2. Nay nothing ill make us wait on God but the Crosse as to the Disciples Do we watch to get out of the World or rather to run farther into it As it was in the dayes of Noah so now nay worse For now the World is drowned in carelesness witness our excessive drinkings and endlesse drunkennesse our too common trade of userie and oppression our neglect of the Word and Sacraments that we watch nothing but our lusts and pleasures Mammon and our own Wills and like these waste our Masters goods and strike our Fellow-servants and withold a portion from the poor Will not the Lord of the Church call for a reckoning for these and if we be taken in these woe unto us We know what is the hire of such faithless Servants We watch the plague to prevent death but we wait not on God to meet death we watch the enemies of our Land that we be not surprized but we have an enemie within that will overthrow us We provide against famine and yet our selves pine Now this watching is not any power in man to preserve himself but sensible of his own weaknesse to preserve himself and longing to be with Christ 1. That we wait in Faith upon the Word of Christ believing the promise though we see nothing but miserie and death yet expecting life and freedom according to that Word 2. That we be working in love and obedient to his Will not seeking or serving our own Lusts even so as we would have Christ to finde us when he comes 3. Truely knowing our own danger the strength of the Devil and the World over us daily drawing us to forget this day That which Christ said come is or should be the care of all our Watch. 1. If our love were to Christ would we not wait for him as the Wife for her Husband and the Child for the Father 2 If we knew our danger we would not sleep and suffer our House to be broken up 3. If we bâ—â—leve the nearnesse or uncertainty of his coming We would watch better For we know not when our Master will come So thâ— in this we see the reason viz. The uncertainty of thâ— tâ—me of his coming 1. The certainty of his coming that the Master will return Death and Doom shall light upon all 2. That he will come at an unset time when the World is secure 3. That none shall escape it 4. That everie one shall be accountant No escaping of this day for as the balliff it pursues man though he flee as a Traitor and having arrested him Phisicians nor friends cannot bail him but he must dye When the Scripture speaks of this day it seems to hasten it aâ— though it were at hand even on our necks as Dan. 7.9 10. And Paul upon whom the ends of the World are come And Peter The end of all things are at hand but of that day knows no man The Father hath put them in his own power So that The dayes of man are only numbred of God and the hour of death unknown to man but he will come when he thinks least thereof When they cry Peace peace c. And yet it cannot belong to any and for the general day all the Prophesies of Christ are near fulfilled as the spreading of Error and Heresies Wars Plagues and Prodigies are now abroad Faith scarcely found trade of iniquitie in growth Love extinct And if the Gospel be preached through the World it may be before we parte this place 1. How fond are they then that will calculate this day as the Heathen of old by their Chimick year and golden number fifteen thousand years as also the Chiâ—eans in Austins time Who said It should be four hundred years after the Ascension and Papists by the â—oming of Anti-Christ who was to be of the Tribe of Dan and reign three years and a half in Jerusalem and subdue all the World
men need not then to fast Though slender shot doth cause the Fool to fall Canons scarce make sign on the Castle-wall The Assailants strength the Objects weakness do Ever contrare to make a deadly blow This is the cause why tender flesh by dint Of sturdy steel receives so deep a print And here especially it must be so Where th'ones strength doth from th' other weakness grow Like mushroms which from harreness of soyl Doth suck his sap and filthy liquor boyl And if you think whiles Faith stands firmly sound Yet sin that while can strike as deep a wound As where â—ts weak you speak things quite contrary And so affirm impossibility Indeed I grant most men coin such a Faith As may of sin abide the better breath And not be sick but such a Faith say I Will with his Master live and with him dye So then such Faith my soul desireth not As is a Poyson but an Antidot Not such as flesh might freely sin as much As it desires and conscience feel no truth But a perfume which casts such smells behind it As foul as made us cannot once abide it Such as prevents that sin can bring no smart For that it first so purifies the heart And though this life afford it not in prime The less it is the more the fault is mine And who imagins sin and this agreeing Feigns a new fiction never yet in beeing Yet is it true that our Salvations ground Rests not herein what good in us is found But in another higher seat doth sit Whick makes our works but underlings to it Hereof it comes that our Divines well say Which words Lewd men may wrest another way That if from works or more or less thou measure Thy certainty thou heapest copper treasure Since God in Christ before all times and place By His Decree determined our case Not from the good that we should after do But of free choice ordaining us thereto Then make not that a cause which is th' effect Of Gods dear love in them He doth elect But whoso draws from Faith by true descent The Pedegree of Works as consequent May thereby judge if no such fruits appear That sound assurance is in no wayes there For good and ill trees by their fruits are known And fruitful seed will spring where it is sown So when I say I wish in God his love Such confidence as sin might not remove My meaning is I wish a â—aith so stable As t' enter therein sin might not be able Or if it did yet hope should not be lost But hid in him whom it so dearly cost As iâ— that case when Sin and Law is over This were I trow the next way to recover Nor would this cause Gods goodness to despise But in new life still more and more to rise Unless Corruption do abuse the same Which if it do yet grace is not to blame And 't is most true that Unbelief is Mother Of every sin adulteries thefts and other By which is writ the sins of graceless men With Diamond point and with an Iron-pen For Conscience Paper is Ink unbelief Th' affections Pen men whereof Will is chief So then lewd life and true â—aith are no kin For Christ is not the Minister of sin Nor yet doth freedom preaching in such minds As that sweet Doctrine fitted for it findes By its own kind abroad such bastards set More than doth Nature monstrous shapes beget But if this new cloath wider make the rent It only falls out so by accident As when it meeteth with an hardned heart Which wholesome food to poyson will convert As oft it doth too I confesse yet so As that the Law of other sort makes moe I mean of Hypocrites who while they hear The hideous thundrings of the same through fear Worke with a vengeance till their backs do break Wishing mean while their wrath on God to wreak Who still think they most like a cruel Master Layes on more load and bids them worke the faster Yea gathering ever where he hath not strawn And heaping profit where he hath not sown These when they see the Law no mean nor measure Doth hold in loading then they take more leasure And having not the Son to set them free Are tyr'd at length break out at liberty And so a freedom of their own they have But such a liberty as God nev'r gave Whereout off too springs th'Atheist filthy swine The carnal Protestant or Libertine Or else such Hypocrites as still make sure They take no peace but what they may indure Gaining like peace by that their formal walking As doth the Fowler get by Fowlers stalking Much like the Crab their eye sight one way bending The whiles their footsteps are another â—eâ—ding Whereby it falls out that these counterfeits Are of all other seldom set in Straits Whiles formal walking keeps them flesh bone From being br ken on the Corner-stone A cause why Harlots place in heaven find Before that wâ—â—ke proud Pharisaick kind As for the Law this ground of Faith it gaineth That graceless men it civilly restraineth At leâ—st until some exigent betide Such as it said and â—ake them turn aside Then whaâ— wayes best for thee who art a gleaner To make thy God herein the greatest gainer Since that most like as in our Statute Law Ouâ— of the yoke lewd men their necks can draw By this or that exception or pretence Or otherwise by wresting of the sense And that in our Experience every day Those words prove true that Christ himself did say We pipe to you yet you no measure keep We mourn to you and yet you do not weep 'T is not alace in offering oyl though fountains Nor though all thine were sheep upon the Mountains Nor that thou dost thy Neighbour sorrows grieve Nor yet the poor with all thy goods relieve 'T is not in this nor that corruption killing No nor in Rivers of salt tears distilling 'T is not thy foot from outward evils turning Nor yet thy body given to the burning It neither is in this or that mans teaching Nor is it in the Law or Gospels preaching No no 't is not in him that wills or runs But in Gods mercy which creats us sones Yea Lord it is thy Spirits mind that blows Which none can tell from whence or whither goes But saith one for so I hear one say I thought at length these fellows would display What minds they bear reposing in such wise Themselves in God the means they do despise O God forbid alace let not one brother Such eager censures lay upon another The means I reverence as the thing whereby God saves his Children ordinarily Nay th' only way wherein all Gods elect Hâ—s saving Grace aâ—d blessing can expect Nay who neglects much more who it contemns Gods Ordinance for his souls health condemns Yea 't is in bâ—ief Gods worthy Instrument Us'd in his hand his Children to prevent Yet he offends not who more p rases puts
all even in my very heart Set prejudice aside to take one part And verily believing to be true The Devil himself and all his damned crew Shall ne're if kindness re united were The limbs thereof again in sunder tear But Lord it may be thou who knows th' event Will worke by some more gracious instrument So be it then to t' honour of thy Name By whomsoe're I 'le glory in the same For this shall vex or little trouble me So some effect it whether I or he But that in strife 'twixt Father and the Mother Cherish the one and I offend the other Whereof there is no cause for ought I know Save that some good men understand it so Mean while for Sion sake as said before I 'le make request till I can speak no more And would rejoyce could I but rubish bear The walls thereof a litle to up-rear Although to me so clog'd with sin and pelf It may be said Physician heal thy self Yet I 'le wish well be it so as it may By Gods good grace unto my dying-day And who can lesse do that was never stil'd And hopes he is the Churches lawful child Which name suppose I still deserve among Such other Children as to her belong Yet Lord I trust not banished by thee Her rods not Serpents but chastisements be Which while they threat let me at any hands Not spare but search well how the matter stands Within my self for many sins I have Which I confesse for heavie blows might crave Yet God forbid where conscience sets me free Her deadly blows I should apply to me What hath been said I know both where and when I take not t' out as meant to other men Knowing no cause in me nor him that spake it I should meer bastard be or be so take it But say he meant me as I said before Let me not spurn but search my self the more Which howsoever meant delivered so Few else save enemies do undergo Yea enemies of such transcendent pitch As never after other are so rich Which to point out in our new Churches state I dar not medle with at any rate For ought I in my self can see or may Full easily stink back and fall away But what good works thou once in me hast wrought Lord I have hope shall never come to nought Not through my strength but for because that he Is still the same that hath redeemed me But to conclude I wish the Churches peace That all heart-rysings not of God may cease That no grudge may be smothered in suspence But set at one by friendly conference That those who Christian liberty doth teach Be not accus'd they carnal freedom preach That men be warie freedom to apply Where is more need to teach the contrary That those who seek men to good works to draw Be not condemn'd as Preachers of the Law No though they teach it as the Law indeed Because most hearers do such teaching need That though some tearm them so none storm nor wonder More then if men should call them Sons of Thunder The Law and Gospel rules works be prest As shall appear to Christian wisdom best That each one therein labour to be plain That speeches still in the best sense be tane That all the members of one body may Hold truth in love cast prejudice away That each ' mongst others may their gifts dispence That each with other lovingly converse That none from Gods Church excluded be But such as is indeed an enemie That odd conceits of every idle head Be not upon the guiltlesse parties laid That all good means be us'd to satisfie Gods Church where but the least suspition lye Hearers while Preachers have the word in hand Apply themselves rightly to understand That Teachers still in every thing they say Make it as plain to hearers as they may That Brethren may not so each other hate But warn and war'nd be of their wretched state In brief that each to other say and do As he desireth to be done unto And he that is the very God of peace Shall make love grow and all contentions cease If any think too far at once I leap Himself is free to do as much as cheap By ROGER BRIERLY sometimes Minister at Grindletion Chappel in Craven THE LORDS REPLY IS this thy state and dost thou now confesse That lost thou art and dead in sinfulnesse Hath Death now ceas'd upon thy buildings great Thy righteousness and all thy high conceat Is sin and death thy portion now and can Thou not lay th'blame on any other man And is that witness now within thy mind That die thou must unlesse thou mercy finde And art thou now that sinful man alone To free and save thee is there now not one And art thow now like to the Prodigal That goodnesse in thee there is none at all And art thou now that Publican so poor That thou hast nothing laid up in that store To boast and brag as did that Pharisee But lyes along in doleful miserie And is thy heart within the inward ground Truly in want and in deep sorrow found And doth thy cries therefrom to me arise Am I that only one whereto thine eyes Are firmly set so that from me alone Thou looks for life or else thou looks for none And wilt thou here thy self fit all alone To wash my feet with tears with sigh and groan Hath all things else denyed thy woful crie And is there none that doth thy tears espy Is all things in thee now come to an end That thou to me this woeful cry doth send THE SOULS ANSWER YEa Lord thy Word by which thou named art Hath sound me out and made my soul to smart So mighty is thy Word and prevalent Who can withstand it makes my heart to rent For under it I judged stand therefore To thee I 'le cry for I am low and poor And I have none but thee alone and I To thee will cry to heal my maladie Here will I stay thy word hath slain my heart And here I 'le lye until thou heal my smart Thy only hand O Lord that hath me slain Can raise me up and heal my wound again My breach is great my load I cannot bear My sins are great my sorrow is my chear In sad laments My cry is still to thee That thou would mercy shew and pity me Thy mercy Lord which in thy bosom lyes To that I cry to heal my maladies THE LORDS REPLY IS this thy voyce and are thy cryes so strong And wilt thou lye before me all along As though with violeâ—ce in sunder thou Would break the heavens that mercy to thee now May speak to thee and from thine eyes dispell That mistie cloud which is thy present hell Is this the thing that thou woulds have tell me And hide it not for I assure it thee If sin be sin and thou a sinner be And so remains condemned for to dye And is there none of all