a reason of Gods love to any thing but to Christ if any thing incite him towards us 't is that which deters us from him to wit our desperate condition The poore man that lay wounded when all passed by Christ took compassion upon him Grace doth so worke as best to shew its own nature the lesse you see in your selves the lesse you can say for your selves the likelier to find favour and friendship with God Christ is come of purpose to make favour and friendship for such that see themselves worthy of none Let what will be said of this nature yet tempted soules will put all off something must be on my part to get the favour of God and I can doe nothing I am under the power of darknesse and cannot stirre a limbe what can become of me but ruine I cannot pray nor heare nor believe yet thou maist be blessed When we have no legs to goe forth to fetch in good things they make legs to themselves and come to us As Solomon saith of riches that they make wings to themselves and flie away from us so divine favours make wings and legs to themselves and come to us Salvation is come to thy house Joy comes in the morning I will not leave you orphans I will come to you The doctrine in hand answers this objection too grace is in all points and according to all circumstances free The preparations of the heart in man and the answer of the tongue what to thinke what to say what to doe to make you blessed you shall have all from the Lord. Poore creatures at an utter losse in themselves conclude God is so too otherwise why should you give up your condition as desperate When you can doe no more can Christ doe no more to set the wheele of mercy going Yes he can but he will not for mee Why Because of this and that This is all one to say that his love is not fully free which is a direct contradiction of the doctrine in hand Grace hath riches in it unsearchable riches it workes beyond what you can aske beyond what you can thinke it blots out uncleannesse bloud guilt treason against the highest State grieving quenching resisting the holy Ghost All this is to tempted Christians to men in their carnall condition a word more and this discourse will end Your condition is not supposedly miserable but indeed so You are not the people of God you have not obtained mercy and yet all this may be because grace is in all respects free Conscience though in a dead sleepe is startled now and then and then rages terribly cuts and wounds raves and teares and then lies down againe as your bedlams doe this is a wofull condition and by so much the more wofull because such pangs come and goe and nothing done by them but naked torment and despaire Such distempers of soule are much like those distempers of body which you call convulsions falling sicknesse it takes men by fits upon changes of weather condition and the like such as are troubled with these fits should doe well to have in readinesse such Scriptures as that 1 Pet. 2.10 Which in times past were not a people which in times past had not obtained mercy but now all is otherwise And that Scripture Ezek. 32.36 I will wash you and cleanse you but not for your sakes Though at present you are such and such sinfull livers you may have mercy from the Lord and be changed Diabolicall convulsions wry and wrest your mouthes and eyes gastly against good and make you foame at mouth against Christ and yet as fearfully wicked as you are you may obtaine mercy The Apostle speakes of such a generation as these in the text And yee which were enemies in your minde by wicked workes hath he reconciled God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beare mens manners and then beares their soules out of them at last If these things harden you in your sins they will hasten your ruine but if they melt you and make you inquire after God who is so sweet so giving and forgiving you will be blessed for ever COLOSSIANS 1.22 In the body of his flesh CHrist can make worke with any instrument out of the dust can he raise seed to Abraham he assumes a body of flesh like ours and in this body saves the soules of men Earth is the basest Element and yet out of this Christ makes a body and doth by it the noblest things The meane and low wayes that God goes in to bring about the greatest and bravest workes is wonderfull he chooseth weake things and with these destroys strong Flesh is weake and with this he destroys spirits the strongest spirits principalities powers all the enemies of our salvation Yea he taketh things which are not to bring to naught things which are One is not meaning Joseph which was slaine and by this one which was not by this despised person were all the rest made to stoop yea by this one that was not was all the rest father and children sav'd Joseph was in this a type of Christ by taking a body a humane body he was sold into bondage slaine one that was not and by this brought to nought things that are sin Satan hell and made the way open to heaven which was shut with everlasting dores 'T is no matter what the instrument is so the power used be vast Sampson with a jaw-bone of an Asse slew heapes upon heapes the arme was mightie though the instrument was weake and unlikely The power Christ hath to worke with is absolute he hath much within him he needeth little without him whether he hath any or none it is all one he is himselfe so mightie he is a Sampson every haire of his head stronger then a Goliah every finger stronger then an arme every gloâ—e of his eye more terrible then legions of devills Christ is the power of God the great power of God as they falsly said of the Sorcerer he can with his own hand worke salvation That which can doe a thing alone can doe it with a small concurrence if the hand be the hand of Sampson then whether a bone or feather be in that hand 't is all one the worke intended will be accomplished Sampson will be mortall to his enemies and accomplish his will what ever instrument he workes by The things wee use must contribute joyntly with us to the worke we set upon because we are too weak for it we take up no instrument but wee borrow something from it which we need and therefore picke and choose when wee take up tooles lest we faile in our end 'T is not so with Christ he takes up no instrument from necessitie he is so compleat himselfe and therefore any thing that comes next to hand a jaw-bone a sling a nayle a clod of earth a body of flesh like ours weapon enough to overthrow all the powers of darknesse 'T is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute Which makes the sense run thus according to that family distribution which God hath made to me The holy Ghost distinguisheth gifts into good and perfect both come downe from above but under a diverse notion the one as common to all the World the other as proper to his Family they are good gifts in themselves which bade men have their health their wealth their learning all good gifts but not perfect gifts they want one thing as our Saviour spake to the young man in this case and this one thing the maine of all to wit the speciall love of God fatherly mercy rapt up in them Family distribution is fatherly goodnesse speciall mercy a perfect gift Choyce indowment is mans blessednesse Doct. This God gives All the posterity of Jacob were blessed but Joseph was a Nazarite amongst his Brethren saith the Text i culled out by speciall providence from all the rest and choicely indowed and imploid the very creame of Love dished out to him The pretious fruits brought forth by the Sun and the pretious things which put forth by the Moone and the chiefe things of the ancient Mountaines c. And observe here the prime blessing is brought up in the Reare that which makes all other gifts perfect and the favourable acceptance of him that dwelt in the bramble the favour and love of God wrapt up in every thing wee have is that which makes them full mercies and this had Ioseph Deut. 83.16 he had top favours blessings came upon his head upon the top of him that was a Nazarite from his brethren This kind of providence died not with those persons and times but lives still in an Evangelicall sense Christ goes through this World and picks out here and there one from among his brethren and makes him a Nazarite indowes him with choyce mercies Family dispensations bespangles him with such Jewells as they weare above in his own Court riches of the body and riches of the minde and inlayes them all with the good will of him that dwelt in the Bramble This was prophecied then when the Patriarchs had their speciall indowments and touched in their kindnesse the Scepter shall not depart from Judah c. and unto him shall the gathering of the people be Gnammim peoples Gnammim binding his foale unto the Vine and his Asses colt unto the choyce Vine Gen. 49.11 Christ doth gather and select still even among the Gentiles As far as us Gentiles doe these words looke To him shall the gathering of the peoples bee Not one people to wit the Iewes but peoples Jewes and Gentiles A choyce Vine Christ findes out amongst us Trees of speciall vertue and noble blood and spirits above all Trees and ties his foale to these unites himselfe to this body by the same spirit by which he so indowed and ennobled that ancient people of the Iewes Choyce indowments being mans blessednesse and this sesable that which God gives now I would fasten this naile in the temple with a word of use Vse Content not your selves with common blessings covet the best gifts seeke family favours childrens mercies or you cannot be happy We place blessednesse here t is not here t was here but is not now t is risen t is above there must your industry lie Seeke those things which are above where Christ is at the right hand of God The mercies of Gods owne family make us and none else Such dispensations as have the speciall love of God wrapt up in them Let no man thinke this an unpossible thing to attaine the things that are above will come down to the conservation of the whole the naturall Heavens will descend the supernaturall will too Christ though at the right hand of God will come down and sit at your right hand and guide you and impart the things that are above to you clothe you in the habit and fashion of that countrey if sought to and desired But the plague is our hearts are carnall and lust onely after low things we place blessednesse in our belly and worship Dagon Dagan frumenti Deus a belly-god The Apostle alludes to this where he saith Whose God is their belly Red pottage lusted after the birth-right is nothing How affection workes is not heeded by you yet your life is in it and it goes to the heart of God to see how you lavish and lay it out for that which is not of any nobility or worth in order to such creatures as you are Wherefore doe you spend money for that which is not bread not white bread not living bread not that bread which came down from Heaven not such as the family above feede on You that feed on such mercies owe much to God I will touch this and conclude You that are like Joseph Nazarites among your brethren separated from thousands of your owne flesh and bone and made great endowed with Noble gifts and imployed in Noble workes to attend upon the great King of all the world as his onely favourites your should doe as Joseph Goe saith he haste ye to my father and tell him thus saith thy sonne Joseph God hath made me Lord of all Egypt come down to me tarry not Genes 45.9 divine mystery is in all this and it hints your duty goe haste you to Heaven and tell your father what honour is by the Lord Jesus bestowed on you that he hath made you Lords over all Egypt over all your lusts which did keepe you in bondage that he hath put his owne ring upon your hand and his owne Gold-chaine about your necke and made you secundi the next to him in all the world and onely in the Throne is greater then you t is a sweet thing to be going often to Heaven and telling there how much we feele of it upon earth Choice endowments call for choice duty as we are winged we should mount There were choice vowes under the old covenant Deut. 12.11 Some choice offerings that upon some choice mercies received they performed to God You have received choice mercies make choice vowes understand me Gospelly make sweet Gospell raptures of all Noble favours received Your Roman dames had some Jewels worth millions which they called uniones because they were incomparable and had none like them singulars such as had no fellowes and these they bequeathed when they died as an inheritance to posterity they were of so great worth God hath given unto you such precious Jewels uniones singular gifts such as cannot be fellowed in many of your brethren weare these Jewels every day though it was the fashion of the Roman dames to weare their uniones upon great daies hold forth all your choice gifts choicely to the great glory of Christ My Dove my undefiled is but one she is the onely one of her mother she is the choice one of her that bare her the daughters
have him p. 291 What the word Paul signifies p. 293 The freenesse of God in all dispensations of grace and place should be matter of admiration p. 294 The Land full of mercies and full of nothing but brutes which tread upon them p. 295 The proper worke of Christians to admire the grace of God p. 298 299 Duty at last is sweetest p. 300 Obedience rejected because of its issue a damnable fault p. 301 What magnanimity is p. 302 303 The great need of magnanimity in these times p. 304 The soules of Gods people as well as their bodies suffer in this world p. 306 307 Comfort when paines rage inwardly p. 309 A man should be very long ere he make a positive conclusion upon some workes of God towards him p. 310 Two considerations which may relieve much when trials pinch the soule p. 311 To fill up that which is behind of the afflictions of Christ c. This opened p. 401 The fury of man implacable ibid. Malicious men fire-shovels p. 402 Christ hath left all his prime businesse in this world to Christians ibid. At what height we are to be for Christ p. 403 None should be secure sin and justice will meet any where in a City walled with Brasse ibid. Christ hath drunke of the bloody cup in his turne the next is this Saint or that p. 404 Gods people are not all in prison at once and why p. 404 405 The order of trials to Gods people hints the order of judgements to the wicked p. 407 The sufferings of a Saint but his turne p. 408 A great honour to drinke of the cup that Christ did ibid. All earth beares thernes p. 409 What oppression is p. 410 How many waies oppression is made p. 411 Great men incident to the sin of oppression p. 412 The greatnesse of the evill of oppression the cause of civill war p. 413 The goodnesse of Christ to be admired as delivering from oppressors p. 414 The Church Militant described p. 415 The misery of the Militant Church to be laid to heart p. 419 How Christians finde their hearts moved to wrestle for the land p. 420 The Crosse keeps off some from the Church Militant p. 421 The Church Triumphant p. 423 All cannot be of the Church Triumphant p. 427 The soule that pants for Heaven spoken to p. 428 What 's done for the soules reliefe must be speedy p. 429 Two things incomparably swift in bringing forth p. 430 Of a sudden sinners are undone ibid. Forbidden fruit agrees well enough with some stomacks p. 431 Family distribution mans blessednesse p. 433 We should not content our selves with common mercies p. 434 They that feed on family favours owe much to God ibid. Christ peculiarly applies himselfe in all his dispensations unto his owne people p. 436 Towards whom Christ inclines we should p. 438 The heart of Christ hanging towards his people they should sucke this Honey-combe p. 439 How the heart of God inclines cannot be gathered by his hand p. 441 Not safe to calculate kindnesse by the motion of outward things p. 442 The word of Christ pure pleasant p. 444 The Gospell rejected p. 446 We are spectators of sin and justice in height p. 447 VVho it is within us that speakes and what answers we returne p. 448 There is a power opening and shutting things of eternall consequence in order to man in this life p. 449 VVhat Christ can doe to a perverse soule p. 451 Sweet to consider that sacred concealments are but for a time p. 452 Mercies have their severall demensions p. 453 Love heightens dispensation till the soule be lifted to Heaven ibid. Growth not regarded speaks unsoundnesse of heart p. 454 We have greater things then our fathers and regard them not p. 455 What the demonstrative light of the Gospell is p. 456 Some have Jobs wish they give up the ghost in the wombe p. 458 The most are finally left ibid. Two things hint a soule finally left p. 460 Gods people shall not be utterly forsaken ibid. A Christian is a hungry thirsty soule and the grounds of it p. 464 465 What is a Christians game p. 466 Growing Christians a great blessing to a Land p. 467 Such as would be strong in affection directed p. 469 What the riches of the mystery of the Gospell is p. 470 Heaven proferd as in Heaven p. 474 Christ and his Ministers to be prized p. 475 What a Gentile is p. 477 The danger of conviction stifled p. 461 Gentiles in heart should be so in name p. 480 Mercy for Gentiles p. 481 Christ in man what it is p. 482 Christ chuseth a very forlorne seat in this world p. 483 Our soules are the spirituall grave of Christ and he will be the victory of this grave p. 487 VVhat hope is p. 488 Our felicity lies in Noble principles p. 450 VVhat glory is p. 491 492 Gospell administration makes exact illumination p. 496 Christ slaine his blood cries in conscience p. 498 The vindiction of conscience p. 499 Divine words put themselves into the mind p. 501 VVhere the word is magisterially in the heart p. 504 VVhat to doe when the word is of no spirituall force p. 506 Gospell purification is full p. 508 I am so filthy that I shall never be made clean this objection answered p. 510 The soule of man is with much difficulty brought home to Christ p. 514 The severall waies the heart hath to keep off the power of the word ibid. VVe should consider well to what our hearts are facile p. 516 How we are to put price upon the soule p. 517 All our perfection is in Christ p. 519 Most in their pursuit after a perfect state mistake p. 521 The employment of a Minister of Christ very laborious p. 524 525 The soule very precious to Christ p. 526 How to ease a Ministers labour p. 528 Bad contention what it is p. 531 Good contention what it is p. 532 The divine nature of contention wherein it lies p. 533 The contention of most voyd of divine property p. 535 Efficiency sufficiency alsufficiency in Christ p. 537 Externall inducements nothing to make one truly religious p. 541 Our life beares upon the operation of Christ p. 542 VVhat internall operation is p. 544 Internall operation of eternall force p. 546 Our greatest maladies are internall and yet cureable p. 547 The greatest good is that which Christ loves p. 549 FINIS TABULAE
all transgressions utterly out of remembrance and esteeming our persons in crucified Christ as Christ the dearest to himself and so held communion with and dispensed to both here and hereafter I say 't is an act of God this act is evangelicall pardon springs from compassion kindnesse makes God ready to forgive and not any motive from without him Thou Lord art good and ready to forgive plenteous in mercy Psal 86.5 The latter expression explains the former good that is plenteous in mercy and this makes readinesse to pardon were not God plenteous in kindnesse a God rich in love he would never be ready to pardon sinne because it destroyes his visible being all this world and all things in it yea it destroyes his invisible being God is no God without nor no God within The fool hath said in his heart There is no God He affirms it to Gods face within the fool doth this that is the man that lives in his sinne Can you forget such as would crush you to nothing 'T is a conditionall act Men must repent and then God forgives Repent that your sinnes may be blotted out thus runs the Gospel throughout Repentance hath two things sence of sinne and faith in Christ which grace is said to justifie because a necessary condition of justification and without which though not for which doth God forgive Abraham believed and it was imputed to him for righteousnesse which is as much as if the holy Ghost had said Abraham went in the right way of justification and so found it he sought it not by works but by faith for you know that 's the dispute there This was imputed to him for righteousnesse this that is not nudus actus credâ—ndi the naked act of believing the act abstractively considered but conâ—unctively considered as such a hand laying hold of such a person this is the condition which the Gospel calls for that Christ be trusted in which also God works which work beeing wrought justification follows actually 'T is actus numeratas a numerall act an act repeated in order to sense though not in order to the thing it self to wit sinne a repeated act in order to chastisements though not in order to condigne punishment We are forgiven this day and we are forgiven to morrow and when to morrow comes a man must be in this to â—e again we must pray daily for the forgivenesse of debts or else they are as not forgiven in order to internall sense and externall suffering Forgivenesse is a daily thing with him are forgivenesses saith Daniel and God doth multiply to pardon saith the Prophet Esay 55.7 Forgivenesse is actus multiplicatus and this with the property thereof and this property essentiall and which destroyed as many misled persons now do destroy forgivenesse and destroy their souls As such a multiplied act doth David apprehend mercy and maketh towards it According to the multitude of thy tender mercies blot out my transgressions Mercy thou hast ordained to go forth in a multipli'd way in a repeated and a renewed way and in this way I come unto thee saith the Prophet Forgivenesse in the court of conscience est actus repetitus I have now opened to you the weightiest point in Divinity that vpon which your temporall and eternall good depends a very considerable point and circumstanced with a very considerable time 't is a bloudy time a very bloudy deadly time Sinners are your sinnes forgiven A dreadfull throne is palpably errected the judge of all the world is now riding his circuit in England and his trumpets sound sadly in every Countie Drunkards swearers bad good come away to judgement Sinners are your sinnes forgiven Execution is generall great and small are truss'd up every where bodies leave bloud bloud leaves spirits spirits leave this world apace but ah Lord to what world do they go England wicked England where dost thou bury thy dead thy dead souls which depart by troups in heaven or in hell One sad thing let me tell you all Death is at your doore therefore let every man smite his breast and say Shall I die in my sinne or shall I die in thy favour Coloss 1.15 Who is the image of the invisible God the first born of every creature YOu have heard of Christ according to the dignity of office a Redeemer a redeemer with his bloud you are now to heare of him according to dignity of person he is as in action so in person the noblest He is the image of the invisible God the first born of every creature Christ is admirable in action and person altogether lovely so in the judgement of God and so in the judgement of those who can discern what God and what the highest beauty is Christ hath his encomium here by men truly discerning and heare what they say and be taken For his office 't is the noblest 't is to make peace between man and God for his person 't is the noblest 't is the highest representation of God that is in this world no creature in this world yields the like he makes similitude to him who otherwise is without similitude if you look at calling if you look at countenance if you look at birth in all these he is beyond all if you look at calling none is imployed like him for he brings souls out of the devils power with his bloud if you look at countenance he is the image of that God which is so glorious that no mortall eye can behold and therefore called here an invisible God if you look at birth he is Reuben a first born not in reference to this little family or that but in reference to Gods great family which consists of two worlds three worlds all that compasse and every one of those rooms which contain every creature Who is the image of the invisible God the first born of every creature Some have beauty onely by their place and office and so had Saul and in this sense merely I think called the beauty of Israel the beauty of Israel is slain Saul was the shame of Israel and the plague of his family if personally and practically considered all his beauty then lay in his chair So others onely have their beauty in their face and skinne as Absolon and others in their birth and pedigree as Esau all over rude and hairy a rough man but of a beautifull stock the first-born of a brave family some have all these beauties without but none within of a good family of a good countenance of a good rank but not of one good quality but none of these are wanting in Christ he hath a generall beauty in place a King in countenance the image of God in birth primogenitus cunctae creaturae inside and outside both are as beautifull as the other his goodnesse as beautifull as his greatnesse therefore both are joyned together by the Prophet Zachary and admired How great is his goodnesse and how great is his beauty Zach. 9.17 Christs
Christ we may conclude full successe that is in the thing and in the circumstance of time Christ doth so much as God intends and in such a time in so many dayes he was to make the world and he did it to a punctum of time and rested with his Father and in so many years he is to make a new world First and second resurrection are timed in word so shall be in work the two beloved cities wil be built one after another in their predicted time and he will do it exact to a punctum of time and then give it up all to his Father and rest with him and his Church for ever Time is in Christs hand as well as the work of time the Father hath put all into his hand my times are in thy hand The great world may say to Christ My times was in thy hand in so many dayes didst thou bring me forth and so many years wilt thou uphold me And the new world may say My time is in thy hand in so many years thou wilt bring me forth You murmure that things go no faster on the time of the new world is in Christs hand and it should be rest enough to a saint in all troubles to look up and consider in whose hands worlds are transacted God moveth in one that answers his will exact that observeth his work and his time Lo I come as it is written in the volume of thy book Search how it is written concerning Christs creating this new world and you shall see that he will come and do it exactly Lo I come as it is written saith Christ but not as impatient spirits expect instruments must be blamed when they take not their time I mean instruments which we imploy for our good in this time of distresse but the heart must be quieted in this that Gods agent exactly keeps his time This is not all your consolation you may argue for the choisest mercies upon this ground that God is your Creatour in Christ Thy hands have made me and fashioned me give me understanding that I may live Psal 119.73 from such power you may argue to such love from great power you may argue for great love Thou didst create me in Christ according to such a noble being do thou new create me in Christ for the restauration of this being as if the Psalmist had so said this I think may be his meaning and the strength of his argument Many of you are weary of your being you do so sinne but you might have more comfort in your being if you did look up and consider who gave it and what obligement lies upon him by it he gave your being in Christ and he will restore this being in Christ if you plead it to him as David Thine hands have made me and fashioned me give me understanding that I may live Thus do thou say to God A child of God may argue love and compassion from any thing that Gods hand doth to him upon this very ground because he doth all that he doth to him in Christ To ungodly persons Sinners the Scripture pressetn obedience to Christ upon you from this point upon pain of death that all things are made in and by him how able is he to take away being from all which gave it to all Reade Proverbs 8.31.32 After that Christ is there mentioned in state as the Creatour of all this he inferreth upon it viz. Now therefore hearken unto me O ye children that is children by creation for blessed are they that keep my wayes Heare instruction and be wise and refuse it not He that sinneth against me wrongeth his own soul So he concludeth as Christ is complete to attract love the same will be his sufficiency and advantage to aggravate our sliding off him for thus Christ will say to sinners at the great day I am a first-born I am the Image of the Father I am a Redeemer I am a Creatour and yet though all these thou regardest me not all excellencies sleighted shall be turned into so many rods to lash your dead souls The sins you love will destroy your being and your being being destroyed you will fall into your Creatours hand again and what being do you think he will give you then God dealeth with you as you are you are naturall and he fetcheth argument against you from nature as what is more naturall to you then your being the lower God stoupes to stirre you and you yet unmoved the more obstinate you are you are no new creatures therefore God argueth with you simply as creatures and then you shew your selves blocks you use no art about a block but to burn it and so doth God when sinners become sots and blocks and understand not so much as the principall of their naturall being though opened and urged upon them by a God blockish souls think on this you will have a very hot sermon to warm you when you come to your place Coloss 1.16 And that are in earth BEing and disposition of being are from Christ he createth all and disposeth all You make creatures and then you place your creatures and preferre them as you think good and so doth Christ and he telleth you where some in Heaven and some in earth he suiteth place to person pure persons are placed in Heaven and impure in earth where we are placed is that which I am now come to tell you in earth for by him all things were created that are in Heaven and that are in earth c. What kind of room we live in here these words command me to set out unto you and then to ask you how you like it 1. Low 'T is a low room we are in here the earth is the lowest element lower then the aire lower then the water and yet as earth comprehendeth both these 't is but Gods footstool Swear not by the earth for 't is his footstool a footstool speaketh the lowest service such is the earth and all things in it of the lowest use to God 't is a kitchin below stairs to scour vessels in and 't is a conveyance for the filth that cometh off there is a gutter out of earth into hell to carry away all things that offend hell is the sink which belongeth to the earth God hath more noble service done in one moment in Heaven then in all the earth in all the age of it though it be now many thousand years old In this lower room wherein we are here is nothing done but kitchin work washing and scouring killing stripping and fleaing that which is fat Earth is the slaughter house that belongeth to hell hearts that are made fat are killed on earth and rosted in hell We dwell in Gods kitchin and the devils slaughter-house in earth this is low and this is the first thing earth speaketh a lower room 'T is common Lions and Bears Wolves and Men are all in one room in earth Frogs and
you give your hearts to God God will give the hearts of men to you be restlesse about your owne worke be not restlesse about Gods The carriage of God should be imitated and the love of God should be received and admired these are the last things that I will urge upon you Every heart should be taken when divine love breakes forth especially when it breaks forth strongly and restlesly Our climate is more glorious then all the world the Sunne in brightnesse shines continually upon us wisdome cries in every street and cries restlesly cries and dies The Crowner will sit the debt of love will be laid to our charge If you love your soules be as restlesse to receive and admire as God is to proffer Mercie is our Manna our bread from heaven we should feed upon it every good thing comes downe from heaven and should lead our soules thither and then 't is good to us You have not a crum of kindnesse but comes from heaven but love in strength is heaven it selfe descending Who can but admire and receive this who can but enter into heaven when it comes to his dore What will heaven be turned into if turned off at our dore Let sinners tremble such as trample upon restlesse love and gag the mouth of continuall crying mercy but let weake hearts cheare themselves 't is a delightfull thing to God to receive you he is restlesse and will be restlesse till you have rest Broken hearts can make nothing hold together to doe them good with cords of love they hang themselves When mercy in latitude is mentioned 't is turned off God hath no heart to me why I mis-pend and misuse all Why yet thou art invited to eate that which is good and to let thy soule delight it selfe in fatnesse And God is restlesse in this invitation he eyes not what you have neglected no nor what you have abused he eyes your necessitie and his owne grace and it would delight him much if you would now eate that which is good and let your soules delight themselves in fatnesse Esa 45.2 God is not pleased that I sinne but he is pleased that I believe let my sin be what it will dying hearts fetch life from this Text that it pleaseth God to give Christ for you COLOSSIANS 1.19 That in him should all fulnesse dwell O Lord how great are thy workes and thy thoughts are very deep saith the Psalmist Psal 92.5 Wee are vaster in thoughts then wee can be in words or workes 't is not so with God he is as profound in expression as in conception and in action as in either admirable great and deep in both How great are thy workes and thy thoughts very deep The depth of divine expression in action we are now to fathome fulnesse all fulnesse The worke is above us but God will be mercifull to weaknesse if wee lose our selves in him If we can but admire thoughts words and workes of bottomlesse depth as David did and as the Apostle here doth wee shall doe something on-ward of our dutie and follow the footsteps of the flocke For it pleased the Father that in him should all fulnesse dwell c. Man is a creature rather induced then forced as things are indowed so they draw What hath much moves a little what hath very much moves a little more what hath all fetches oft some from all to imbrace this this propertie onely hath Christ he hath all fulnesse The expression speakes admirable perfection reception and fruition unto the highest blessednesse which that Christ hath I will demonstrate to you that I may pursue the scope of the holy Ghost and gaine you all if it may be to love him Communication in relation to Christ is immediate water at the Well-head is purest plentifullest sweetest At the Well-head water is for qualitie and quantitie full one cannot so easily be deceived there in either one cannot drinke a spring dry Christ lies in the bosome of the Father he is in God the Leviathan tumbles in the deepe the heart of God is deepe what is in this Christ onely knowes what he determins and meanes within himselfe Christ imparts and none else What Christ seeth the Father doe that doth he Joh. 5.19 Christ is in word and action the revelation of what was hid in God from the beginning of the world The Apostle to the Ephesians when he would tell you what is the riches of Christ saith that it is immediate riches something that he hath which all the world beside hath not something that lies hid where none can come at but himselfe something that is hid in God Ephes 3.8 9. You have many instructers but Christ hath none Who hath instructed him He dwels in light Nothing is hid from Christ not the things which are in Gods breast for he lies there Christ hath immediate communication which is full as full as God Christ hath vast braines for God is his head and none else I would have you know that the head of every man is Christ and the head of the woman is man and the head of Christ is God 1 Cor. 11.3 that 's a brave head-piece indeed The like place is that 1 Cor. 3.23 And yee are Christs and Christ is Gods Christ hath immediate reference to none but God Communication in order to Christ is immediate and it is universall All fulnesse empties all into him God is in Christ reconciling the world c. Some things will hold much but are not filled nothing will hold all but Christ and he hath actuall communication according to his utmost capacitie God is in Christ doing what he doth in this world There is communicatio essentiae according to which Christ and his Father are one There be many things have God in them but none as Christ hath none have all God in them none have so much of God as that they can speake and doe as God and so as that without blasphemy they may be called God yet so may Christ 't is no blasphemy to call Christ equall to God to call him God Christ is God and moves as God Whatsoever things the Father doth these also doth the Sonne There is a universalitie of communication you see to Christ Whatsoever things the Father doth c. Life is quid essentiale quid universale it comprehends all As the Father hath this in himselfe so hath he given to the Sonne As the Father hath life in himselfe so hath he given unto the Sonne to have life in himselfe Joh. 5.26 There is a universalitie that lies scattered in many things as well as comprised in one and if you heed this this also is communicated to Christ All the ' promises are in Christ yea and in him amen i. they are fulfilled in him first and then by him to all others Finally Communication is exact Christ is essentially and ornamentally the same with his Father He is the expresse image of his person and the brightnesse of his glory
will know what a man hath been out of his own mouth ere he make him better Christ will know what a man hath been what a man is and what he would be and then goes to work hard indeed to make a miserable creature blessed Take this Item we can do nothing of our selves the least good is above us to look back upon a bad life 't is of grace as well as to reform a bad life Creepies must take hold of something when they would go In our weaknesse to duty we must lean upon the Word of God If you want a word to lean upon I will give you one And they that escape of you shall remember me among the nations whither they shall be carried captives because I am broken with their whorish heart and they shall loath themselves for the evills they have committed in all their abominations Ezek. 6.9 'T is hard to finde a looking glasse to see ones life from one end to tother yet Christ can help us to one and he hath promised this and more to make us look upon all our abominations and to loath them and our selves for them a soul got thus far will grow in grace apace no motive to the soul to grow kind to Christ as to think well how unkind it hath been What a hater and then what a lover of Christ was Paul To look back upon badnesse 't will raise goodnesse when the heart is turned O how oft have I kickt against Christ How oft now should I kisse him How basely did I tread him under foot and how tenderly now should I lay him in my bosome Paul laboured more abundantly then they all If you would be eminent for the strength of love and for the truth of love look back COLOS. 1.21 You that were sometimes alienated c. THe Garden of God is pleasant ' thath variety yet in all congruity to make perpetuall delight We are come to consider a sad state yet surely this will be sweet to souls that desire to know their condition God and all creatures were in a league all good in common infinite felicity every ones mercy God in the bosome of every soul throughout the creation Sin hath broke this league the fat and fertill cloud that covered Adams Tabernacle and the Oracle upon his Mercy-seat that was so universally audible is drawn up and God that was neer every one is now far from all naturally And you which were sometimes alienated Alienation speaks all misery man quite gone from God and God quite gone from man body and soul under the perpetuall influence of infinite wrath God is all or nothing to the creature all favour or nothing but displeasure Displeasure orders every thing about a sinfull State as love orders all about a good condition poison is in every dish at a sinners Table not a bit he eats not a rag he wears not a thing he does but 't is cursed from heaven This is the proper expression of alienation The fruit of thy land and all thy labours shall a nation which thou knowest not eat up and thou shalt be only oppressed and crushed alway Deut. 28.33 These expressions suit a stranger he is one that is blasted in all things the divine hand of God doth only oppresse him i. only punish him only crush and curse him always Some men live so far from the Sun that they have nothing but hard weather only Winter and storms Alienation is a state shut out from all divine privilege Divine priviledges are of severall sorts some signifie more favour then other a man alienated from God is cut off from all he is none of the Commonwealth of Israel if he be called an Israelite if he be called a Christian he is mis-called The proper title of an alienated person is a Heathen a Publican a Dog A title is a small thing a shadow yet God allows not this to some an alienated person hath not the shadow of love he may not call himself by the name of Israel he shall answer for this that he bears the name of a Christian that he carries the name of the living and is dead that he calls himself homo and is cadaver a man and is a carkasse There be many things in the Commonwealth of Israel common and speciall yet nothing so common as an alienated person can challenge any interest in There were Candlesticks Basons Tongs Snuffers and there were Pins and Ashes about the Tabernacle an alienated person is not a pin not a dust of the Tabernacle he cannot write himself by the title of one Cinder of the Sanctuary not the least scruple of the Church of Christ militant he is not the dust of the ballance of the Sanctuary and yet 't is strange to consider the spirit of strangers they think they are wronged when they are denied the greatest priviledges of Church state and they are wronged when they have the least Alienated persons are strangers from the Commonwealth of Israel Yea they are stranges from the Covenant of Promise If from the lesse from the greater much more such steps as these the Apostle makes when expressing this thing Aliaens are alienated from the name of God and from the life of God that 's one expression to the life which the Apostle useth Ephes 4.18 Having their understandings darkened being alienated from the life of God because of the blindnesse of their hearts Alienation speaks God gone respecting externals but the weight of the expression lies in this God gone from the soul the heart without the life of God through darknesse The life of God is heart-panting to follow Christ Life makes pulsation Did you see my Beloved Which way is he gone that I may go after him Blind hearts beat out themselves after other things no pulsation of spirit after Christ this speaks the soul dead alienated from the life of God through darknesse As mens principles are so they stirre to or from God after or away from Christ strangers to God their principles are strange divinity is no rule reason is no rule That we may be delivered from unreasonable and wicked men That 's wickednesse indeed which destroyes divinity and reason and yet 't is spoken of aliens whose lust is their law their belly their god not one lust but many lusts they serve divers lusts 'T is a strange life that strangers to God lead they obey that which God and nature forbids they serve lusts against religion and reason Reason is low divinity teaching things necessary and comly to the body it runs forth into many principles and makes conscience to keep them till temptation be strong and then an alien becomes unreasonable unnaturall a brute beast Every man is brutish by his knowledge the founder is confounded by his graven Image Jerem. 51.17 Pastors brutish people brutish temptations came and instructed persons waved all divinity reason and moved as nonsensically as wilde brutes and this is the Proprium of an alienated state in strength one
at an utter distance from the life of God Even amongst them that are far off from God some are neerer then others Thou art not far from the Kingdome of God and yet so far that Christ had no kingdome in the man not simple subjection to his will which is that alienation from the life of God which the Apostle speaks of Finally Alienation speakes a condition without hope At that time you were strangers from the Covenant of promise having no hope Divine priviledge is graduall every step to Heaven a heaven a stranger to God cannot de jure set hiS foot upon one round of Jacobs ladder he cannot without presumption promise himselfe any good and yet nothing more common with persons unacquainted with Christ then to hope for good when bad is upon them I hope all will be better one day but when will that day be They doe not this upon warrantable grounds for alienation is a condition without hope a man in this state may fancy what he will and set his soule at a greater distance from mercie then 't is but he can warrantably expect no felicitie for time to come what ever his present misery be Misery I know is graduall some are neerer hell upon earth then others yet the most is just it merits no pitie neither can the largest head alive argue any pitie from extremitie but from the qualitie of the partie in it if he be a stranger to God 't will be stranger with him yet then 't is and yet neither now nor then must he or may he hope to have things better whilst he abides naught an alien from God The qualitie of persons is all persons neere God let distresse be what it will and seeme to set them never so far from God yet they may and should hope persons farre from God must let his favour lie at the same distance from them which they let himselfe God will have none meddle with his favours in the least kind which let alone himselfe not so much as fancy them as theirs or that ever they shall be theirs if any thing rises in their soule this way God blasts it The hope of Aliens perisheth they have no hope of good if they create any God blasts it 't is a condition without hope All runs into this Alienation is a condition wholly shut out from all divine priviledge Vse Whose condition this is should be laid to heart speedily men far off from God are not far from hell The farther from God the lesse considered that 's the plague of this State Alienation is a graduall thing some God visits very seldome they live so farre from him scarce a lively stirring of heart in many weekes in many moneths together The soule goes one way and God goes another strangers take their leave ah Lord who knows when or where they will meet aliens and strangers what is it to you that God comes so little at you Little or much Nothing more sad to a sensible soule then the losse of divine presence God gone a good heart is broke Woe is me now all is gone now I am undone and never till now Why hidest thou thy face farre away This was the wound that went to the heart and yet this is nothing if other things be present to one that is a stranger Wee little lament the departure of such as we know not wee let strangers come and goe and take no notice Sinners what doe yee injoy of God much or little When was he with you Not a great while When will he againe I know not I doubt whether ever any more Ah Lord how didst thou use Christ then didst thou as the Gaderens thrust him out of dore Alienation is sometime eterniz'd ah tremble at that every heart dogged usage of Christ makes this See my face no more saith Pharaoh to Moses Thou hast well said I will see thy face no more saith Moses and Christ in him What a sad parture was here Such a parture had Saul and Samuel but they lived not long neither of them after this Some say to the Almightie depart ah wretches is not God farre enough from you alreadie Will you have him quite gone This is the sin of this generation our hearts swell against truth wee bid the Almightie depart Sinfull England God is gone very farre from thee dost thou not feele it Thou wilt Wilt thou have God quite gone Woe unto sinners if God judge them in the perversnesse of their hearts If God take a person or a Kingdome at their word he returnes no more till they die he comes no more but to the funerall Mercy is everlasting so is justice and it acts so upon us upon desperate discoveries God doth not alwayes strike Whom God loves he loves to the end and whom he hates he hates to the end when all meanes to gaine love are throwne off Know the state of your soules pervernesse in any sin speakes your soules farre from Gods law Psal 119.150 one far from Gods law is far from God know the danger of your soules God may be so farre gone from you that he will not returne Yee shall die in your sinnes saith Christ or in this your sin you shall die Perverse sinners must have their portion but humble hearts must not wrong themselves Persons never so far off that would be neere verily God is very inclinable conflicts are strong in some hearts sin now and then is too hard and then the soule concludes that condition is desperate God will not take me by the hand and therefore I fall and fall and shall doe so till I fall as low as hell God hath taken something unkindly and is gone far away God hideth his face in wrath sometimes and then he and the soule never meet till the great day that 's my case methinkes I heare some poore sinner say Conscience is out with me that condemnes me God is quite out with me he will not looke towards me but he forbeares condemning till that day in which he will doe it once for all This soule must be told this The naked acting of sin speaks not the condition desperate God finally gone but abiding perversly in it Secondly the medium of returning God to man is Christ throw not off Christ because thou think'st God hath throwne off thee The least degree of faith will turne God about towards a poore sinner and all good that hath forsaken him Wee are made neere by the bloud of Christ i. by believing in it When mercy is thus held out conflicting soules question the latitude of it Christ doth make many afar off neere but he will not doe this for me such must read the latitude of the promise none are excluded I create peace to them that are neere and to them that are farre off persons discourage not Christs undertaking let them be who they will the worke discourages not Christs undertaking though the greatest in the world though it be as the creating of another world
counsell of Gods will is his guide Mercy goes forth and embraces this or that person and not from any respect else but Gods will he does all things according to the counsell of his will Prerogative carries all with him God is free and will be free to give what he will to whom he will he hath no respect nor obligement upon him nor will have I will have mercy upon whom I will men proffer to some persons this or that to induce them to do this or that for them and they say no what we do we will do freely God is such a noble Spirit The whole creation is spiritually turned into a Chaos darknesse is upon the face of the deep upon the deepest understanding every soule under heaven without form and void of God As all things were then materially as clay in the hands of the Potter free for God to shape how he would one to this another to that so are we now spiritually and as then he was led in the old creation by his will so is he now in the new creation and by nothing else the will of none interrupts or swayes a jot with God Of his own will be begat us by the Word of truth Jam. 1.18 Not any thing without God swayes him in what he does in the old creation or in the new and therefore all that comes forth from him is free and can be no otherwise I will give you an argument more of this nature and then the use of all not a creature upon the face of the earth that can present any thing of his own to God to draw love and to make friendship in the least kinde Distance and disparitie is so great between some persons that there is an utter incapacitie in one side to make and ingage the other What can a begger a vagabond present a Prince with to make his favour if he would be made with a gift The case is ours out of naught comes naught we are naught and nothing else and can present nothing else to him who is nothing but good There is no soundnesse in us Esa 1. 'T is a remarkable expression if we had any soundnesse and 't were but very light we might present that to attract and make friendship and love and so with something of our own help by art a bad condition but there is no soundnesse in us from the crown of the head to the sole of the foot What grace doth by degrees in a very long space of time that sin did presently Grace doth purge wholly but 't is long first The God of peace sanctifie you wholly c. Sin corrupts wholly presently as soone as ever Adam transgressed it did as some strong poyson run quite over him presently so that we are become as the Psalmist saith Altogether filthy Psal 14.3 Such as are altogether filthy cannot offer any thing of their own altogether cleane and yet so it must be to him who is altogether so or else it obtaines nothing with him and therefore 't is that the Scripture speakes of our righteousnesse as menstruous ragges Vse I have now shewed you that mercy cannot be merited but justice may The favour of God goes for nothing in man but the wrath of God goes forth alwayes for something in man a course of sin should be trembled at ah Lord what will this bring about My goodnesse extends not to God but my wickednesse doth My grace merits nothing but my sin merits much A man may doe enough to deserve hell quickly The troubles of the whole Land are many every Country dyed with bloud I know how folkes speake of all this yet not a drop of bloud more shed then merited If thy many wounds and much bleeding prove mortall O England thy death will be but just desert 'T were well if what now is upon us were all we have deserved we should then give a guesse when our troubles would end whereas now we can give none A person or Nation pursued according to merit perisheth unavoydably The wages of sin is death Our remedie is free mercy that God breake off from what he is yet but entred upon to wit judgement for if he goe on to doe but justice woe unto us all he will finde matter enough to keep justice alive till every person in the Land be dead See Esa 9. He shall snatch on the right hand and be hungry and he shall eate on the left hand and not be satisfied they shall eate every man the flesh of his own arme Manasseh Ephraim and Ephraim Manasseh c. And for all this his anger is not turned away but his hand is stretched out still vers 20 21. Justice will finde worke a great while if this be onely imployed about a people 't will eate out all and looke over the hatch for more For all this his anger is not put away c. When justice hath destroyed a whole Land yet not a jot satisfied nor pacified but stands ready to burne it againe and againe Mercy finisheth her worke that consummates the creature justice finisheth her worke too and this consumes the creature When justice doth finish her worke yet then 't is righteous 't is in righteousnesse He will finish his worke in righteousnesse If this be the determination of God upon us that justice shall finish her work in the middest of us we are in a consumption and can never recover He will finish his worke in righteousnesse c. That 's a fatall sentence If free grace intercept not till justice hath finished her worke 't will eate us out all Wee have deserved to die all beate at heaven to know whether the heart of God be hardened as yours is and whether he be onely judiciarily bent against us And whom he will he hardens c. Flint to flint strikes nothing but fire God hardened and we hardened nothing but blowes and fire will or can issue out of this Plead with God for grace and compassion for the Land or we cannot live More particularly I would make application of this point Grace is free in soule distresses let us all feed upon this doctrine God doth not choose us and imbrace us for our beautie as Ahasuerus did Esther and yet this is it that makes many poore soules to shake off what they should take hold on I am very filthy preyed upon with this lust or that should such a one as I kisse the King of glory Is there any reason to thinke that he will take me into his armes and make me his delight Wee may not measure the wayes of God by the wayes of man Grace workes above reason that which we can give no ground for God doth his love passeth knowledge in the breadth length height and depth of it in the spring of it Why is this man or that beloved can any man give a ground more then that which Paul doth It pleased God to reveale his Son in me Nothing can be rendered as
and so owned though with never so much weaknesse or with never so many temptations yet that it should be effectuall to your salvation the touch of Christs garment did the cure COLOSSIANS 1.23 Whereof I Paul c. 'T Is for some speciall emphasis certainly that the Apostle doth here articulate his person with his name I Paul onely wee are various at guessing at it Some thinke he points at the signification of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare which signifies to cease As if he had said I that am stopped and ceased from destroying the Gospel and now made a publisher of it Divine love can quench hell-fire check violence stop and turne a man when in the height of rage against Christ This bloudy sinner had a remarkable stop by a word of love from Heaven Why dost thou persecute me Upon which his name was changed to print and perpetuate providence from Saul to Paul i one stopped and ceased No cords so strong as love a mad-man cannot break them when catched with them Paul was a mad-man a devill yet catched and tamed presently by a sweet voice from heaven If you would conjure a devill quiet if you would quench hell-fire in any ones breast if you would make cords strong enough to hold a Bedlam imitate Christ speake as one from Heaven in the sweetnesse and strength of the Gospel lay a mountaine of love in the mad-mans way Why sinner Why wilt thou goe over Christ This will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cease his course Others thinke the Apostle points at the signification of his name as a Roman name Paulus from the adjective Paulus which signifies little as if the Apostle had said Of which great mysteries I that am little and poore in gifts in place in esteeme little and base every way yet am made a dispenser and so an expression of great humilitie The more grace the lesse in our own eye The sight of God is humbling his majestie and glory is such that the soule necessarily fals at his feete The lesser and lower in our own eye the greater and higher in Gods all that he raises is out of the dust out of the dust he raiseth seed to Abraham and out of the dust he raiseth officers to look to this seede out of the dust he raised our Saviour and out of the dust he raiseth those Saviours which are in his stead Leaders in Israel He giveth grace to the humble i much grace grace enough for the man himselfe and many more Christ doth plow and sow altogether in low grounds these prove very fertile Mountaines are cursed if proud men be drawne out and set high 't is to be hanged by their preferment as Haman I think both significations may be eyed in this speech and the Apostle considered as one much admiring the way of God throughout that would look towards one so much as to intrust him with the care of all the Churches who a little while since was set against them all and now turned from so great wickednesse yet possessing but little goodnesse to discharge so great a trust That I should be turned is wonderful but that I should be so imployed is more wonderfull The freenesse of God in all his dispensations of grace and place should be matter of admiration Doctr. 'T is a brave eye that can tell all the rayes of the Sunne and all the vertues they worke and command all powers to sit downe and warme themselves in the consideration of them The heart is in frame when taken with goodnesse with all the goodnesse of God Thou hast been very pleasant to me saith David to Jonathan Thy love to me is wonderfull This he spake with an eye to all the love he had received from him which is the right frame of the soule in order to Christ and his Thou hast been very pleasant to me O Christ throughout my course and thy love to me hath been wonderfull to my soule to my body in person in office in every condition They are in a perfect frame above the spirts of just men above are all in a rapture because of all the love that shines upon them there is not a beame over-looked not a beame shines upon any soule in Heaven but 't is observed much and warmes him much our hearts are in frame as they arise to this Heat is the right temper of the soule I wish thou wert hot Heat is active activitie is a soule gathering up all the goodnesse of God and feeding upon it and then is the soule healthy and prosperous and not otherwise The constitution of grace is somewhat as the constitution of nature it feeds upon varietie but varietie of God God in riches God in honours God in every thing if God be missing in any person in any dish at the Table it stinkes Heat hath resolution divine resolution tires not in dutie though never so great Then is the soule well when it faints not in the praises of God Heaven is up-hill and to skim off the creame of every creature and to carry it up to Heaven and to present it to God is hard worke to finde out God in every thing here below and carry him home to Heaven and set him upon his throne and admire him is great labour and yet divine resolution doth this doth it in order to all divine dispensations throughout the terme of mans life and lays not downe the worke no lays not down the worke to all eternitie I will mention the loving kindnesse of the Lord according to all that the Lord hath bestowed upon us and his great goodnesse towards the host of Israel according to the multitude of his loving kindnesse Esa 63.7 Nothing is so numerous as sin and mercie but yet of the two mercie is more numerous The world hath not so many sinnes in it as mercies and to act divinely in order to all these to play upon a Lute which hath I know not how many strings to string a mans soule with many thousand thousand mercies that befall him and to play upon this sweely all ones dayes and never lay aside the instrument this is a haile constitution and yet all this but dutie divine president is extant Divine presidents of this nature are doubly binding what any Saint of God ever did as a Saint in order to the rules of sanctitie that comes to me with double authoritie to be observed and therefore is the Scripture cited and the cloud of witnesses as another superadded motive Presidents of sanctitie speake not onely the precept to be obeyed but the possibilitie and honorabilitie of the precept to be obeyed Vse Saints should live at this height they have lived at this height this is good argumentation How doe you live Are your soules in health and are you strong How doe you travaile then up and downe after God The Land wherein we live is full of mercies no Land like it Doe you tread upon them or take them up The latter
owne it is least considered when so but not least of importance for God hath some great designe upon the man when hee strikes every stroke himselfe Sometimes God stands behind Shimei and le ts fly at a man and wounds deeply and then t is not so easie to see him because an earthen breast-work is before him Sometimes he appeares in the front in person himselfe like Goliah and makes the incounter by duell hand to hand with the Creature the creature smites and God smites Name State Flesh and Spirit God would faine be seene and knowne of the soule when he does thus if it cannot be he lets the creature lick himselfe whole if he can Afflictions from man immediately are here meant and not such as are from God immediately Creatures of the same kind are used to spit in one anothers face to scratch and teare one another a Cat a Cat a Dog a Dog a Man a Man Creatures of the same kind to say no more are used to tread upon one anothers toes to afflict one another All earth beares thornes chuse out what earth you will sift it how you will appoint it to what you will to be a pillow for repose a breast a bosome a bed of flowers to solace in yet there will grow up thornes and pricke Creatures one by creation one by redemption yea one by mutuall election differ fall out afflict one another man afflictes man that was Pauls case here saint afflicts saint husband afflictes wife wife curses husband things made and chosen of purpose to delight sad thornes will grow in ones bosome here You cannot take a rose to smell to here out of any Garden but hath prickles unlesse the Rose of Sharon All is vanity yea vexation all below us all equall with us onely that all excepted which is above us which onely is indeed all and in him is light and no darkenesse sweet and no bitternesse in that earth growes no thornes Man afflictes man yea man oppresseth man that is affliction in strength malum multiplex a manifold evill which is the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used t is translated by some compression a den of theeves a nest of hornets many afflictions in one or under one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.25 simul malis vexari to be vexed with many evills together 't is spoken of Moses who cast himselfe upon oppression with Gods people in Egypt which expression sets out fully what oppression is 't is some vitall wounded some maine part trod upon as name state body soule something brutishly bruised and torne that maims or marres livelyhood internall or extenall some such thing troden to death as hath many little ones in the belly of it t is a Kid killed and seethed in such liquor as should nourish many in Mother-milke t is a Mother-mercy destroyed whilst in travaile for the good of the whole Good name is a mother-Mother-mercy many are nourished by it so is estate so is the body so is the soule all these travell perpetually in this world for the tranquillity of the whole and of the maine to beare up great things Heaven and Earth the glory of God and the welfare of every relation wherein such a creature stands any of these therefore torne and ript up whilest thus in travaile for the good of the whole is cruelty and oppression Oppression speakes injury but no small injury not the dashing ones cloathes accidentally or intentionally as one goes by but it alwayes notes something that dashes the person in one main thing or other 't is a Dog that flies at the throate at something that is vitall and teares that at something that tends to throw downe the person and welfare of such a creature 'T is a diabolicall quality insinuated by a cursed spirit whereby one creatures being is too blessed in the eye of another Men one in birth from the Earth yet wisdome hath ranked them variously upon it some higher some lower some have much some lesse all have wisdomes portion and therefore it should be accounted enough and content but it doth not one mans mansion is not fine enough anothers not big enough one person better beloved better indowed better succeeded if hee were dead dead in esteeme or dead in being all these deepe waters would turne and run into my cisterne if Abel were dead if Iacob were dead if Mordecai were dead then I should be all and have all I should be the onely favorite in the world and so quietly abide Yee kill and desire to have and cannot obtain James 4.2 oppression is a bloudy spirit striking still at something that is vitall at the person livelyhood or life it selfe if one will not fall without the other 'T is an evill springing from the root of all evill to wit covetousnesse yee kill and desire to have 'T is a man of the Earth saith the Psalmist and hee would be alone upon it though there were no Rivers and houses in it for delight but such as hee hath made with the bloud and bones of all such as live neere him That the man of the earth may no more oppresse Psalme 10.18 the word oppresse signifies to terrifie and so you have it noted in the margent intimating what an oppressor is t is a brute that terrifies all that come neere him to eate or drinke by him that he may have all alone and what hee cannot eate or drink he puddles and spoiles Oppression is made vi aut dolis by force or by fraud man can use both as hee is advantaged and as his game lies Parts internall are all subdued by that lust which rules and taught to tumble and set this or that poore innocent soule for their master Innocency sleepes the most securely of any thing dreams of no affrighting things of no injurious usage but from Dogs and Beares and Wolfes from beasts not from any man innocency thinkes every man a man not a Fox nor a Serpent nor a Crocodile where as an oppressor conjureth his wits his parts his practises and so himselfe into all these to catch his prey Therefore is an oppressor imblazed by the Scripture in a Lyon couchant as one lurking for his prey as one whose words are Oyle yet sharpe speares as one who shootes his Arrowes in darkenesse and hits privily the upright in heart Over-reaching is oppression t is strong parts setting their feete upon weake and wringing bloud out of a brothers Nose 't is grinding the face of the poore words and dealings which are the face of a man to the World all by craft and wile ground to such dust as to choak and cheat the man that utters them What fraud cannot doe force externall is pressed to second Oppression commands all within and without to squeese out her will where shee fastens it turnes Iudges into evening Wolfes Kings Nebuchadnezzars into Beasts and gives them Nayles like Eagles-clawes that is makes them turne all their externall advantages
sizes some bigger some lesser two talents five talents ten talents concerning the glory above t is disputed whether it be graduall but concerning the glory of a Christian here it is a resolved thing that it is graduall there is migration in our glory here going from glory to glory from strength to strength Milke and strong meate babes and full age crums and Flagons love and abounding in love Our Kingdome comes our Kingdome here is a comming Kingdome Mercies are all shaped by Love it is the property of Divine Love to higthen dispensation still till shee hath lifted the soule beloved fully into her bosome Grace t is in the beginning little a graiâ—â— of Mustardseed in progresse great in the end all to wit Heaven which is all now doth Love fully possesse her beloved and now she rests and not till now beyond Heaven there is no gradation no step higher Love hath got her full end which is the full possession of what shee makes out to and now rests Love shapes Mercy so as fully to bring about her end and that is to bring the soule shee loves into her bosome to the full fruition of her selfe of whatsoever shee is you may see this demonstrated in Christ the Father loves him and he gives him mercies greater and greater and never leaves till hee hath lifted him fully into his bosome to his right hand i the fruition of all John 5.20 The Father loveth the Sonne and showeth him all things that himselfe doth and hee will show him greater workes then these that yee may marveile My Father hath given me great things already but hee will give me greater for he loves mee and this will drop and drop till it hath dropped out all it will never rest till it hath brought mee into his bosome The love of God carries the same property and proportion to a Christian and this makes the grouth of a Christian necessarily as the grouth of a Crocadile of which it is written that hee groweth alwayes so doth a Christian till hee bee transplanted into Heaven Vse T is trying this point what truth is in you Your graces are not so great but you may have greater if this be not regarded as you taste not grace what tang it has so you understand not grace what order t 'as Spirituall fulnesse speakes a deluded heart hee that hath goods enough enough for many yeares enough to make his felicity for ever and therefore rests is a foole hee knowes not his state what hee has nor what he wants Blinde men 't is observed do not dreame so much as men that see because fancy in the day hath not so much nor so lively impressive imployment to set it at worke in the night but blinde soules dreame more a great deale then they that see This is one of their dreames among many I have enough grace to bring me to Heaven I hope and I care for no more I love not to be pragmaticall Some make a great deale of stir and run mad t is extreame naught this I like it not Answ this is one extreame but there are two extreames and vertue in the midst of them dost thou eye t'other extreame Some die with heate others die with cold Thou seest others too hot may'st not thou be too cold grace in the true knowledge of it is inviting 't is like some Liquids drinking makes thirstinesse and longing for more drinke every degree of grace possessed makes discovery of greater degrees not possessed One Chamber of Christ hath a window looking into another far bigger and more glorious Thou art entered into one thou sayest dost thou looke into another more glorious and long to enter into it if thou be a stranger to these things thou art a foolish Virgin that possibly hast knocked at the doore of Christs house a little but art yet indeed entered into no roome when Christ had opened the nature of spirituall bread unto his followers that they did indeed understand it they fell a longing presently for more what they had discovered much more behind which they wanted and therefore cryed Lord evermore give us of this Bread Vse This point is upbraiding the light which shines upon us is more glorious then that which shined upon our Fathers that which hath beene hid from Ages and from Generations we have made manifest to us wee have mercies according to externall communication of the biggest what have you according to internall communication this will be looked after This is a day of great things a time wherein Christ brings about great things to our doores our fathers day was a day of small things yet if they were judged for despising their day of small things how much more shall you be judged that despise the day of great things t is the Apostles argument to the Hebrewes and must be mine to you Despite is a spiritull act deliberate disaffection to the loveliest things The posture of our spirits wee least looke at and this Christs Eye is most of all fixed upon Externall carriages are all measured and titled from the heart God rules in the inside of his enemies hee unbowells this Generation and Christens it in blood according to its spirit We offer despite to the spirit of grace we tread under foot the bloud of the Lord Jesus can wee tell whether this iniquity will be blotted out till this Generation die The heart fired against truth abides so t is part of that unquenchable fire below God allowes Satan to bee fueler in such a soule till they both come to burne together in hell Love lost Christ cares not for the person let him be what he will if hee be the greatest man in the World he will burne to death in that fire which burnes in his breast against Christ Our love now to be least when greatest love is tendered can you imagine that this iniquity will be quickly forgotten great heare makes great thunders t is so now the Sun of love shines mighty hot and now wickednesse thunders and so will Justice and righteousnesse too believe it COLOS. 1.26 But now is made manifest c. THe word notes two things appareo et splendeo vision and shining vision that is according to Gospel speech still in the letter and in the spirit the understanding of words which one reads by workes which one feeles a voyce behind one interpreting that before one circumcision outward in the flesh and this explained by circumcision inward in the spirit There is a narrative and an operative light that which makes one talke well and that which makes one walke well that which enables one to produce bookes for his authority in discourse and that which enables one to produce his soule and his life for authority here is my soule and my life reade if it be not so as I say let men and Angells all the World reade if they will The Manifestation which our Apostle speakes of here is the latter for he speakes of such
wilt black and darke for ever hence forth sleepe on and never open thy Eyes more Now mans will is fulfilled and Gods will too for such sinners Gods Will he sweares the eternall death of them and hee cannot goe back When soules are so wicked to bid him depart for ever hee layes this much to heart and remembers it well for ever yea every repulse of this Strength Length and Nature yea and all the circumstances about it and opposes to this sinfull will a righteous will of as much Strength and Length he sweares a revenge which hath no revocation hee sets himselfe at a finall distance from repentance as the sinner hath Reade Amos the eight and the seventh the Lord hath sworne by the excellency of Jacob surely I will never forget any of their workes This is spoken in order to Israels end and what is spoken in order to many hath its force in order to one J will never forget any of their workes Such persons as I have woed and laboured by all manes to espouse to my selfe for such to put mee off yea to cast mee off finally I will never forget this saith God I will set them at as great a distance from me as they set me from them and if there be any excellency in me it shall run out all this way in strength and length of Justice this is paying the utmost farthing Vse Sinners let this point entice you to consider your condition when our Saviour had discoursed of one that should betray him and be lost for ever a sonne of perdition which the Scripture had long before spoken off how they all smote their breasts Is it J is it I There are children of perdition now such as are lost for ever such as of old are ordained to this condemnation we have spoken off to wit a finall dissertion T is hard to determine who these be because we have not Christs skill in this point yet two things there are which more eminently hint such a state Hypocrisie and Malice The Kingdome of God comes nigh some men they have tastes of the good Word of God and of the powers of the World to come sweete tastes and then temptations intervene and then all these sweete â—angs and tastes of truth are lost and the glorious throne and Kingdome of Christ that was going up apace pulled downe againe as fast and demolished quite and onely some out-workes left upon the tongue upon the eyes and the other externall parts to make a specious shew to the World this gives sad suspition of a forlorne estate of a child of perdition When Christ comes so neere a soule as to begin to sweepe and cleanse it and to fit it for his dwelling and afterward is thrust out and all given up againe to more uncleane spirits then before to make up temporary advantages of delight and profit Christ now returnes no more for this grosse Hypocrisie wretched soules suffer finally the last end of these men is sad worse then their beginning their soules abide in sinne till they abide no longer in this world an Hypocrites last-love to sinne holds him though his first love to Christ would not 2 Pet. 2. Further authority concurring to this is that of Peter where he discourseth of Hypocrisie largely and very sadly yea very prophetically as pointing at these times wherein we live He speakes of such who had escaped the pollutions of the World by the knowledge of our Lord and Saviour Vers 20. and afterward were intangled and he speakes also of those which did generate these monsters to wit false Teachers Hypocriticall Prophets such as Baalam and then panells altogether Fathers and children thus Wells they are without water Cloudes carried about with a tempest to whom is reserved the mist of darknesse for ever Truth hath lost its power it is a stincking carcasse and no Christian whatsoever he saith Vers 17. and this stincking carcasse is to be buried for ever in such a grave as hath no resurrection Love to truth is lost and therefore no eyes can be found to see it so as to imbrace it and practise it other things stand in the way and make a mist that the man cannot see this nor that not he Hypocrisy raiseth this mist of darkenesse and such fogges and mists as spring out of this oft times abide for ever That which is here named the mist of darkenesse or the thicknesse of darkenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in Jude blacknesse of darkenesse tenebras densissimas denotat it notes saith the Critick the most thick darkenesse the mist of the night which makes the greatest darkenesse such thorough which no sight at all can be made The second thing which hints a child of perdition one in utter darknesse or one finally punished is malice against the truth persecution of truth by unlightened persons The Apostle encouraging the Thessalonians tells them they had suffered such things from their owne Country men and compares them that did it unto the Jewes which crucifyed the Lord Jesus and their own Prophets who pleased not God and were contrary to all men forbidding to speake to the Gentiles that they might be saved filling up the measure of their sinne alwayes whose doome observe for wrath is come upon them to the uttermost The allusion here made plainely shewes that these bloudy wretches were men of parts noone Devills as one of the ancients calls them or mid-day Scorpions t is written of this creature that he is most apt to strike and sting at noone when Sun beames are brightest and hottest upon him Innocent bloud shed by day light speakes conscience feared and conquered and this is the last power that gives up in the soule Divine Life is quite gone when this is gone the last breath gone is not sucked in againe Conscience twisteth cords and binds the sinner to keepe him in from his sinnes but when all the cords he makes yea and himselfe too are broken by the sinner then is the sinner given up as a Sampson in sinne one unconquerable and so left for ever Consider sinners what fire burnes in your breast and with what fuell and you may guesse whether it be unquenchable fire or not of the nature of that below which by decree is to burne for ever you are persons of parts the great dangers we speake about lies most amongst such as you Truth is hindered in its course every where by you within and without in your selves and in others for you to be oposites and adversaries to all men to all good men and to all good things persons and things of the noblest nature t is very sad write Lord have mercy upon such wretches at their doore wrath is come upon them to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that is which will make an end of thee thy soule burnes with such a Feaver as will kill thee for ever This generation hath a deadly countenance in my eye
doe the will of God this very phrase is used by the Apostle to the Romans There is none that seeketh after God they are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exquirere the word notes diligent and painfull searching out of things through search till what is searcht after be found out but thus these did not doe and therefore were blind and as full soules they were idle and overly in the seeking after truth and so sutable was their light and life and therefore cast off How contrary to right judgement and to the welfare of this Land are they that seeke not after God themselves but seeke after lies and hate and persecute them that doe otherwise and labour to possesse authority that such as are desirous to know more of the Lords will and are earnest endeavourers to doe it better and better are the onely overthrowers of the Land and therefore worthy to be throwne out on 't T is against reason and against nature as well as against religion Bees throw out drones out of their hives but doe they throw out them that are diligent most diligent to bring in most and best honey Men that thus speake and act should be thought of as they are and made to taste of the fruit of their bad zeale the Land would soon be a sorry place for thee if such as thou hatest were out on 't What is hungring and thirsting after the world ripping up the bowels of conscience to finde out more mysteries of iniquity more crafty wilds in trading and traffiquing for gaine diggers and searchers in the earth plunderers of Saints sanctity conscience and Christ are men of these spirits the onely safety and the onely blessing of a Land God forbid it should enter into any soule to thinke so Such as would be desirous to know and cannot must remember this one thing the heart must stand right to doe or else the former cannot be desires to know springs from integrity of intention to doe My soule breaketh for the longing it hath to thy Commandements at all times Davids spirit was set for action the influence of this made that strength of affection soule-breaking and soule-longing There be many damps and earth-quakes in an unsound spirit these put out lights flames and blazes A heart unsound hath love bending still some other way then to that truth to which it seemes to pretend water that hath fit and full passage under earth will not spring and bubble up above it Our Saviour speaking of trying times saith that the love of many will wax cold When earthly things are going the heart as it is earthy and hypocriticall will be most greedy after them and die in order to the pursuit of Divine things to save the life of carnall let us all take heed of this I le speake a word to a case of conscience and conclude I am desirous and industrious to know and to get Divine things but I can make nothing of it I am ever learning but never come to the knowledge of the truth To this I answer Honey dewes you know fall in very small drops so small that t is too bigge a word to call them drops if I knew what else to call them distillation as Balme very small In the warres which Alexander mannaged in Jury the holy Land where this Balme grew history saith the whole Army thought it well if they could gather a spoonfull in a Summers day So if we can in the length of our whole life by all our travell and industry searching and seeking get but a little of the Balme of Gilead a little more of the knowledge and love of Christ then we have we should account it well and not dejectedly complaine COLOS. 1.27 To whom God would make known what is the riches of the glory of this mystery c. ANy mercy any thing that is or imports the least kindnesse to man now may be called riches riches of glory at such a great distance is man now from God But the Gospell is great riches to wit as much as man hath lost and more it sets man as high as ever he was and higher which is riches of glory indeed considering how glorious once man was It must be a great deale to set up a broken man but to set him up higher then ever he was before fallen is glorious riches i. unexpresseable The Gospell in the intention of it is nothing but love A voice of joy a voice of gladnesse a voice of the Bridegroome and a voice of the Bride a voice of them that shall say God is good and his mercy endures for ever Jeremy 33.11 This is the Gospell and you see that there is nothing in it but joy and gladnesse the Gospell is a salutation of love of the sweetest love it holds forth bosoming love i. marriage love a voice of the Bride and the Bridegroome saith the text i. the strongest love glorious love it holds forth love not to last for a little while but to last as marriage love yea to last longer then that can doe mercy enduring forever saith the Text which is rich and glorious that will hold its strength and its warmth it s a breast and bosome worth the being in that will never be cold The Scripture useth three words which will fitly serve to open this expression in the Text what glorious riches the Gospell is The Gospell is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ kind to man or a word holding forth man friendship which no other subject beside doth that 's a rich and a glorious booke which when I open smiles upon me as such a creature and no where else to be read the like Man is a very miserable creature and yet as miserable as he is nothing speakes to him no volume writes about him but onely the Gospell not with any matter of hope any other Volume no sooner opened but man reads his doome in every line The booke of the creatures opened which is a great Volume and yet not a line in it that smiles upon man nay any one may better looke into the booke of creation then man man no sooner lookes into this Volume but all the creatures fall a bleeding presently as having espied their murtherer thou hast murthered me saith one creature and thou hast murthered me saith another and this is the bloody tone to the very teeth of man throughout all the creation The gronings of the whole creation are throwne as it were by each creature in the face of man they all hold up their hands together against man and say this is he that hath destroyed us There is not a sinner upon the face of the earth but is in some degree in Cains case beset with all the creatures every bush ready to fly in his face to scratch and accuse him all the creatures are out with huy and cry after man as their murtherer which was the reason why Cain was so fearfull everywhere he came the whole
out sinne and it can repeat this act till all be throwne out and Christ quiet and at rest in the soule Veestroph therefore is Gospell cleansing called repurgation Esay 1.25 I will turne my hand upon thee and purely purge away thy filth The word is repurgabo I will purge and purge againe till I have taken away all filth and made all pure and therefore translated purely purging I will warne and warne againe warne and teach line upon line precept upon precept till all bee out that Christ dislikes and all in that Christ loves till darknesse be quite dispelled and the sonne of righteousnesse risen Righteousnesse for the nature of it is as the Sun pure and making the minde and the soule so and therefore doth the Apostle Peter use this phrase to stirre up your pure mindes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3.1 mindes as pure as the Sunne so the word signifies which is by much purging the widdowes childe that was brought to life neses seven times and Naaman the Leper he washt him seven times and their legall sprinklings were seven times all pointing at this that grace in its course doth double it selfe warne and teach make cleane and perfect work Christ doth purifie to and for himselfe this necessitates full purification when he takes any soule to refine the patterne to which he workes is himselfe Warning will not doe it to make us like such a patterne there must bee warning and teaching a throwing out of filth and a bringing in of grace single action will not make the soule like Christ The force of reprehension drives onely at negative grace warning catries the strength of prohibition forbids some evill when this is laid downe I am not like Christ hee was not onely negatively good but positively he had no guile in his mouth to be warned of but this was not all to say that his lips were not foule or were not sore will not expresse their glory they were as a thred of Scarlet as the expression in the Canticles is they had a positive glory and beauty Grace was powred into his lips Psal 45.2 And therefore not only warning but teaching also is necessary to sute our state to his to make us like him some acts to cast out and others to bring in we are cloathed with change of raiment 't is a brave expression Zach. 3.4 Iniquity is made to passe away and then something is brought in the stead of it and unto him he said behold I have caused thine iniquity to passe from thee and I will cloath thee with change of raiment Warning and Teaching are change of raiment they speak the complement of a Christian full purity sinne removed and grace in the place of it and this necessary because wee are shapt to such a patterne to wit Christ Wee are renewed in knowledge after the image of him that created us Col. 3.10 The mould according to which things are made spiritually new is the exactest of all Christs owne image was the patterne in the first creation and this is the patterne in the second creation if 't were any patterne else our purity might abate of fulnesse and yet answer the authors intention Christ doth purifie to and for himself but this later I will not touch Vse Saints are sad sinne is so lively deformity seen is humbling and this is good 't is also dejecting in some soules and this is bad I am so filthy I shall never be made cleane so black so ugly that God will not know me God knows who are his when they themselves do not Corruption in us destroyes not knowledge nor love in God he knows and bosomes a Lazarus a man regarded of none so diseased as curable by none yet hath both from Christ favour cure Christ can love where none else can heal where none else can nor will Power nor wil are not disproportionable in Christ though ought so in us in order to many particulars let one lead t'other followes alwayes Hath grace begun with thee 't will finish the love of God in order to such an end hath the power of God wrapt up in it to accomplish it the word of grace or the word making grace is the power of God till grace be perfected 't is the power of God to salvation as the least seed by divine concurrence hath a vertue in it that will carry it on to maturity Mourning hearts think of the nature of Gospel-purification 't is full but know how 't is carried on to this fulnesse by multiplication of acts warning and teaching and this multiplication continued warning and teaching Participles of the present tense which note continued acts there is purgatio and repurgatio a course of Physick purging and purging againe things are not refined presently fire must rise to such a strength and then continue such a length and this exactnesse of order to prevent miscarriage that the precious metall desired may be fully attained and not done to burn and consume it Is thy soule long a cleansing call it mercy not misery God tenders thy frailty and the preciousnesse of the mettle he is drawing out of the Ore he would lose neither thy person nor his work the refining fire is as hot as thou canst beare it thy purges are as strong and as oft repeated as thy strength will endure unlesse he should purge away life and all This you may be assured that how filthy soever you are your purification shall be full the unction shall bee as the conveighance through which it s made your spirits shall be as the Word of God that cleanseth it and what purer thing than the Word of God You shall be cleane through the Word and cleane as the Word pure as he is pure this is bravely set out in a Metaphor of gold by the Prophet Zachary the Pipe gold and the Oile conveighed in it gold too What be these two Olive branches which through the two golden Pipes empty the golden oyle out of themselves Zach. 4.12 Golden Pipes and these have golden oyle out of themselves that which Christ doth give out of himselfe out of his Word and out of his Spirit 't is as himselfe as pure and as glorious in the nature of it and at last in the degree of it according to externall view so as that the one is called by all that look upon it gold pure and glorious so shall the other This you may be further assured that this shall be done freely the utmost benefit not the least cost look to the wounded man saith Christ let all his wounds have Wine and Oyle warning and â—eaching cleansing and healing and I will pay all Josiah's filthy garments are taken away from him by another he is not at cost no nor at paines to doe it himselfe he gives nothing nor doth nothing Our doing in our cleansing is defiling if there do any thing appear in us tending to put away our filth 't is not of us 't is
a noble life as we pretend to when we professe a religious life this life is according to every dram drawne from Christ 't is not from the speciousnesse of our owne action nor from other folkes incouragement This time is full of straits externall ingagements byasse men much about internall and externall things if this temptation were over saith one I would take a better course No thou wouldst not courage to the things that are noble springs not from any earthly advantage if all secular authority in the Land should say they would secure thee for any dammage that thou shouldest suffer in pursuite of such a Religious cause yet would thine owne heart fall off like the Jsraelites from entring the holy Land and thou wouldest as they step back when at the doore ready to enter who though Moses and Aaron bid them to enter yet they fell off so though Parliament and Synod were at thy back and did incourage thee to enter yet if thou have no other incouragement thou wilt not step a step in the wayes of God by the grace of God J am that J am saith Paul let all the men in the World be never so gratious to thee yet wilt thou be as ungratious as thou art to the day of thy death if the grace of Christ do not put Spirit and Life into thee Externall inducement is nothing that mans Religion is nothing that thinks otherwise and 't will prove so to his shame and losse if his eyes be not opened to see it If a man speake meerly of a naturall life that is a life as a man as such a creature then a man may say of externall good things as Hezekiah of health and strength and other outward advantages in these is the life of my spirit but if you speake of Divine Life life to that which is Heavenly in riches honours friends parts in no exernall thing in no internall thing but in Christ is the life of my spirit according to his working not according to my own working shall I worke for God and for his glory Stratagents and wiles is much made use of in these times of woe Satan uses it too stay saith hee till Parliament and Synod put life into thee till they doe this and they do that 't is good to honour authority in that which is proper to such authority but so you may stay till the sword of Gods wrath that is in the Land kill you all Worke according to his working within you and take heed of checking this to waite for others working without you to set you forward strangle the quicknings of the spirit and expect quicknings from men and thou wilt be executed by conscience for the greatest murtherer in the World Our life beares upon the operation of Christ Le ts make Christ the fountaine and then le ts draw as much water of life from him as may bee You see how exact and expresse the proportion is made betweene Christs operation and our life such operation such life we strive according to his working therefore le ts set Christ at worke hard and get as much divine operation and life from him as may be Divine operation is the choysest mercy in the World how full of life is my spirit when in the Hands of God! when hee hath it working and moulding of it commend thy spirit therefore often into his hands send him much worke Spirits are so much imployed and over-wrought in the World that Christ hath little or no work sent him no house nor shop to work in A man no an image stands before God in duty a thing without a soule no spirit sent to God to talk with no soule no child of the soul at home to tell where the Parent is children of the soule I meane thoughts desires all sacrificed to devills at the end of the earth and thus farre from home must abide and never be sent for home who ere come to visit them though it be Christ himself what Divine operation can be in the soule when the soule is so given up to gadd after worldy things Divine operation is a very retired act two great Pears in conference may not be interrupted things in discusse being of such great concernment the Spirit of God and the spirit of man Divine operation it is a vision from Heaven of property like that of Pauls that bindes the soule in order to all carnall objects that may make the minde gad and in this vision as in that is a voyce a still voyce Saul Saul sinner sinner why dost thou do this and that against me but this still voyce is full of life to the soule that stilly listens this operation of Christ silenceth that noyse which is in the soule by the operation of other things and then is there a voyce from Heaven to the soule come up hither O soule thou must be above this and that for the tranquillity and felicity of thy life These are the operations of God in which is the life and Heaven of man All divine operation hath voyce the word and the spirit goe together still Christ workes and talkes makes peace and speakes peace makes war and speakes it to conscience You might know what God is a working in your soules hee speakes it now and then very plaine to conscience you that have eares to heare what the spirit saith the spirit workes and then it speakes what it workes the spirit saith now and then in still weather if you listen now and then you may heare what it saith The spirit and the word go together one moves and quickens the soule by the other Hell-ward or Heaven-ward the one should be much dreaded and the other much desired Divine operation is a thing of the greatest concernment in the World 't is as the spirits in the blood if the Pulse beate and worke not spirits are all wasted death is seized upon the state Sinners I know not how God workes in your soules how hee hath stirred or how he doth onely know this when he leaves pulsation that is ceaseth knocking know that your life is departed the operation and the pulsation of God is the life of the soule the life of the soules is the blessednesse of the soule as I am lively and agile in divine things carried upon Eagles wings to God in all duties so am I in Heaven Get as much therefore of this operation and life as you can I speake this because there is a great difference in Divine operation There is an operation that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and there is an operation that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all readinesse of minde to will 2 Cor. 8.11 Act. 17.11 they received the word with all readinesse of minde speaking of the noble Bereans There is a great difference betweene Divine operations and this makes a great difference betweene Christian and Christian one farre more noble then an other These were more noble then those of
Thessalonica in that they received the word with all readinesse of minde there was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Willing but all readinesse to will all strength and life of affection to Christ and the Gospell which is the Nobility of a Christian These are the Noble operations that I would have you long and looke after COLOS. 1.29 Which worketh in me mightily Or in power IN-operation simply and in-operation extraordinary are both to be stood upon a little to open this expression unto you the one will open the first part of this expression which worketh in me the other will open the latter part of the expression which worketh in me mightily or in power In-operation simply considered is a supreme act making an eternall impresse upon the soule for life or death Things have their advantage by position so they may be put that every one cannot reach them nor finde them out the heart hath this advantage t is a hidden man an inward creature What you looke upon or touch when you have to doe with a creature of your owne making is flesh and bones but the manhood of this substance or that which makes this substance a man is hidden within so hid that none can reach but by supreme power of its owne or borrowed Among these Nations shalt thou have no ease but the Lord shall give thee there a trembling heart and sorrow of mind Deut. 28.56 The Lord shall give thee there a trembling heart a stone may be stirred and toumbled sometimes when it is not broken Consider the heart under this metaphor as the Scripture doth for some refractory properties of it and this stone that lies at the center of the little world cannot be stirred nor the foundation of this little world shaken in the least but by a supreme power The Lord shall give thee there a trembling heart Those internall operations which make a wicked mans heart shake and tremble sometimes they are from the Lord and when the Lord takes off his hand the stone lies still againe lift and pull whoso will as long and as much as hee will the sinner stirres not which is authority enough that internall operation is a supream act If this be not Job gives further authority and makes a higher instance Consider the stone that lies at the center of the earth the foundation stone of the little world I meane the heart as shaken or as broken and God doth it God maketh my heart soft and the Almighty troubleth me Job 23.16 When a Christians heart melts and is dissolved take it in a refreshing sense or take it in an afflicting sense supreame power doth it man cannot doe this himselfe a sinner a Saint cannot move the stone in his bosome one jot t is an Almighty act that reacheth the heart of any man the Almighty stirs me within Internall operation is as I have said a supreame act This act makes eternall impresse Internall operation is from a high hand and of high concernment t is of everlasting force the Spirit is called an eternall Spirit not so much in order to being as in order to operation the things that this Spirit worketh in us and for us are life eternall the workman the workhouse the worke wrought in this house are all eternall the Spirit eternall the soule eternall the workes wrought here the carvings or cuttings are eternall unalterable if Christ make but the least dint upon the heart I may challenge all powers in heaven and in earth to even it Operations externall are not eternall not a worke you looke upon without though never so great or glorious but fades and shall be turnd into its fitst nothing but operations internall are eternall what God doth in the soule is to last as the soule if he drop mercy into us this drop shall last for ever though all the mercies without us may be gone in a moment if he drop justice and wrath into us this drop abideth for ever God is called immutable not so much in order to being as in order to action and not in order to all action neither but in order to internall actions such as are done about the soule I am God immutable and change not Change not in what in esse that is granted of all and needs no affirmation no this is not the thing but in operari and about this many doubt I have droped mercy into the hearts of the sonnes of Jacob and it shall never out I have begun a good worke a good internall worke and it shall last to the day of Christ it shall last unto Heaven that is for ever therefore is the Spirit according to his presence and internall operation called the earnest of Heaven and the scale to the day of redemption it makes impresse upon the soule so deepe that abides for ever the worke the Spirit doth in us outstands the gates of hell the Temple that Christ now builds in us not a stone not the least pin of it moulders to all eternity t is so wrought t is so on the other hand what he doth internally in poynt of justice he doth it to purpose All the world on fire without you may sooner quench it then one sparkle of the fire of Gods wrath which he casts into a man this is an everlasting fire an alway punishment as the Scripture speaks Bow downe their backe alwaies pointing at Doeg and Judas and such like wretches that were internally punisht A man internally smitten by the justice of God his backe is broke for ever take Job but as hee personates a wicked mans case forbeare the application of it to himselfe as he doth being then in a temptation let his person alone but take the thing as his apprehension is opened fully in this poynt to his triall for a time and you shall have him speake notably of the property of internall operation in order to evill men God is in one mind when he is at worke in wicked soules one cannot turne him what his soule desireth that he doth Job 23.13 If after great provocation workings and strivings without by words and blowes hee goe to worke within to fit the vessell for wrath if this be now the will of God there is no turning of him nor no turning of the point nor edge of the tooles hee workes with no terminating the effect short of the Authors intention the Trinity in their action internall to expresse this property of it are called agents hitherto The Father worketh hitherto and I worke observe about what works Christ was when he spake thus he was about internall action to wit the curing of the cripple which had laine so long at the poole which was a cripled soule as well as a cripled body Internall operation is of eternall force this is generall and indetermined therefore it followes in the definition t is of eternall force to such an expresse end to life and death that which Christ doth within about
the heart is vitall or mortall to dispatch the creature for his furthest end To make miserable or blessed here is not the furthest end of internall operation though the furthest end of externall operation Externall donations which are the workes of Gods hand their furthest end is to make a sweet condition here as riches and the like they will availe here Money answers all but they will not availe any further then here for the felicitating of man they will not availe in death much lesse in judgement to doe man any service but the furthest end of internall operation is to make cursed or blessed in death and after death in another world when and where nothing else can There be gifts that be meere Spirit which have not a jot of any carnall thing in them these we call internall these are moulded some by justice some by mercy and you shall see what their end is by an instance or two God hath given them a spirit of slumber Rom. 11.8 Here hee speakes of operations all spirit God hath given them a spiris of slumber internall workes and the Prophet tels the end and issue of these t is decisive to dispatch them they have a spirit of slumber that they may goe away in a slumber Shut their eyes lest they should see with them stop their eares lest they should heare with them and convert and be healed Internall operation wee see dispatches the soule one way or other Into whatsoever house ye enter say peace and if that would not take speak death These were but emblems of Christs internall action Into what house or heart Christ goes to worke by his Word and Spirit hee makes through worke the Axe is then to the root it makes excision or circumcision at least All internall operation is to cut off sinne off the soule He is a Jew that is one inwardly Circumcision is that of the heart When he goes to worke inwardly he doth excise or circumcise and thus I have opened the nature of internall operation The worst evill is curable the greatest good attainable this issues naturally from this point that there is such an engine to be found that can worke inwardly Our greatest maladies are those that are within that one plague that was upon Pharaohs heart to wit the hardning of it was more then the ten plagues upon his outward man Evils are not rightly weighed this is one of the greatest evils they which strip us most of externall things they are accounted greatest no they are not that which gnawes upon the soule after outward things are gone is greater There is death and the bitternesse of death as Agag said the one it is a greater evill then the other by farre The death of husband wife child or the death of estate is nothing if it be but a naked departure of these if their ghost doe not walke afterwards in the soule if there be not after their departure a bitter tang in conscience as evilly got or as evilly kept got with too little conscience and kept with too much affection the cup of affliction fill it as full as the world or as satan can if God doe not put one Ingredient in it or other to make it off with a tang and a touch upon the spirit t is nothing when a malady doth fester inwardly and lights of some blood-vessels that carries it more directly to the heart then it is a malady indeed and yet in these cases there is hope if taken in time because there are things inwardly vertuall and operative so we can say spiritually the strongest poyson that the soule hath taken in cannot render the condition desperate because there are things of an internall vertue operations that can reach the soule Christ can purge the inward man and can let the inward man blood with his Word he can pricke the heart any tumor or swelling in it and let out all the watery or fiery matter that is in it he can wound the spirit and then heale it make clouds and then expell them make darknesse upon the face of the deepe upon the soule that deepe part of man and then make a Sunne rise in this horizon in that more then halfe the little world that lies out of fight when more then halfe the little world is drowned when that in part of man is quite overwhelmed yet then is not the case desperate nor should any soule give it up as so Misery sometimes arises to extremity extremity is darknesse without any light a whole Army engaged and routed without fightings within feares the hand can doe no more the head doe no more all faculties have pumpt themselves dead in the place I cannot thinke a thought to refresh me the waters are come in to my soule and come in so deepe that I give up my selfe for lost This poore soule hath more sorrow then is godly Pressure is unkind when it oppresses oppression is not alwaies from another I may be an oppressor to my selfe and this is when I write death upon my person because Christ hath written death upon all my actions Wher thou canst doe no more wilt thou give up thy soule for lost if this should be generally practised there would not a soule be saved Waters are come into thy soule and thy heart is overwhelmed and yet in this deepe internall distresse a Rocke may be found something higher then thee may appeare for reliefe by a supreame hand From the ends of the earth will I cry unto thee when my heart is overwhelmed lead mee to the Rocke that is higher then I Psalm 61.2 When the water is got in to me and overwhelmes my heart yet then there is one higher and taller then I that can pull mee out of these deepe waters pull body out yea pull soule out and save the heart when it is overwhelmed The worst evill is curable the greatest good attainable I see by this point The greatest good in this world is that which Christ most loves that which he most loves is truth in the inward parts Wee are taken with outward beauty and outward glory Christ is not All the glory of this world was shewed to him by satan at once and yet no temptation to him affection not stird a jot internall glory takes Christ much truth in the heart himselfe seated in the soule is the greatest good in the world to him and to us and this takes him exceedingly If the Divell when hee tooke Christ and set him upon the top of a high place could have taken Christ and set him downe in any mans heart and seated truth in the inward parts of any one though it had been the poorest person in the world this would have taken him indeed but Satan cannot doe this for Christ neither doth Christ need it from him he can doe it himselfe he works inwardly at a greater depth and from a more underived strength then he hee can take Chariot in his Word and ride over all the
forgivenesse of sin is p. 57 Christ is admirable in action and in person p. 59 The excellency of Christs person makes the excellency of his action p. 60 How Noble action proceeds from the Noble forme of things p. 61 What Christ is in compleatnesse he is for believers p. 62 63 Christ as the Image of God to man explained p. 63 64 65 How to conforme to Christ as the Image of God p. 66 No representation for Divine adoration but Christ how nature attempts nothing this way and how fancie if it would is disadvantaged p. 67 68 God invisible in action and person p. 70 That God is invisible in action tremble before him p. 73 Gods action is invisible trust in him ibid. That God is in person invisible long to be out of the body p. 74 What first-borne notes Birth-right an honourable thing p. 74 75 They which have but a meere naturall birth-right spoken to and they which have both a naturall and a spirituall p. 76 77 Bâ—avenesse of spirit to maintaine priviledge wanting p. 78 Every thing a this side Christ a creature things therefore should be feared loved trusted in as they are p. 79 80 81 Men are apt to conceive too low and too meane of Christ p. 82 We set up things as we see them and as we love them p. 82 83 84 Demonstrations of setting Christ above all p. 84 85 A holy soule cannot tire it selfe in the contemplation of Christ p. 87 There is variety congruity transcendency of excellency in Christ p. 87 88 Three things that destroy divine contemplation p 88 89 T is our duty and our consolation to contemplate whole Christ p 90 91 God doth create and new create in Christ ibid. All divine action going forth in Christ is consolation to the godly they may argue for the choysest mercy upon this ground p. 93 Earth the room we live in here which is low common darke filthy p. 95 96 97 As our dwelling is so should we expect to find things p. 97 98 But one good neighbour in Earth ibid. The workes of God afford man a full soule imployment p. 99 The soule is noble in its acts and Christ would lose none for want of imployment p. 100 The soule is remisse in its acts Christ leaveth this without excuse p. 100 Whence soule-idlenesse about divine things springs p. 100 101 Thrones Dominions are explained p. 102 Christ hath an unexpressable power by him at command to over-rule this world p. 102 Angelicall properties p. 103 104 The pride and folly of men that war against God p. 105 Christians exhorted to trust in Christ because of his command of Angels p. 106 107 All things must be for Christ p. 108 Many will dye by this law that all is to be for Christ p. 110 Nothing will be for Christ as it should be when the heart is not p. 110 What speakes the heart for God in action p. 111 Affection naturally is no whit divine p. 112 What eternity is p. 113 There is principium ordinis temporis essentiae p. 113 Obedience must be suited to Christs being and moving p. 114 Christ as an eternall agent worketh in the soule p. 115 Christ being eternall eternall things may be had p. 116 In Christ all things consist and what this expression imports p. 117 118 What providence is common and speciall p. 119 120 Consolation to necessitous creatures that in Christ all consists p. 121 122 What to be observed to make Christ give out himselfe for sweet subsistance p. 123 There is store in Christ for all spirituall necessity p. 125 Grounds why not supplied with much from Christ our head p. 127 Many spirituall eonsiderations to quiet soules that are complaining for want of much of Christ ibid. Christ as head what his rule is and where p. 130 131 Men cannot beare the rule of Christ p. 131 Two things demonstrate the heart ruled by Christ p. 132 133 Severall considerations to draw the heart under the rule of Christ p. 134 135 The principality of Christs Priesthood demonstrated p. 136 137 Christs Priestly Office to be made used of p. 138 Hard to convince men that they trust in their woâ—kes two things discover it p. 136 Consolation in a double respect issues from the Priestly Office of Christ to believers p. 140 141 The superiority of Christs Propheticall Office set forth p. 142 143 Christ teacheth internally eternally instantly p. 15 146 Whether taught of â—hrist and what demonstrates it p. 146 147 Christ hath a generall glory a garment without seame p. 148 Gold proffered to sinners that hath no drosse p. 149 Persons that would love Christ are excepted ibid. God fits one thing to another p. 150 Gods way in this world is a tracing of man ibid. The Deity speaks out it selfe in apt action ibid. Divine action is to make conviction p. 150 151 God will be even with men that oppose him p. 152 England to justifie Christ in all her misery p. 153 The folly of some in looking for great things what fitteth for great things p. 154 155 A gracious heart is taken with Christ as chiefe ibid. Judgement is cleare and love sincere in a Saint p. 155 156 Persons exhorted to consider who is chiefe in their soules three things speake the undervaluing of Christ p. 156 157 158 I cannot believe this objection answered to p. 159 Saints prize Christ as chiefe and so doth he them the benefit of this ibid. We are all by sin dead the properties of spiritually death p. 160 161 Now trading is dead to thinke of dead hearts p. 163 Two things tend to spirituall life p. 163 164 Christ hath in all things the preheminence what universall dominion meanes p. 165 166 The power of Christ to be laid to heart proud sinners to trouble at it p. 167 As God hath set Christ over all so should we p 168 Love sets Christ as high as God hath set him over all ibid. The blessednesse of their condition that gives Christ preheminence in all things p. 169 How freely God contrives reliefe for man p. 170 Free motion the purest the noblest the surest the sweetest p. 170 171 That Gods motion to sinners is free should comfort them p. 172 T is pleasing to God to give grace but not so to sinners to receive it ibid. Deniall of free grace hath foure aggravations p. 173 174 Every thing is shaped to man according to Gods own will p. 178 Things below man equall to man above man are all shaped by Gods will p. 179 Though God yet no man may pursue his own will ibid. A man fast to his will was first very loose from God p. 180 A man pinned to his will hath three grand plagues upon him p. 181 182 Very comfortable in all conditions that things come to us according to Gods will p. 183 God restlesse till fallen man relieved p. 161 T is naturall to God to shew mercy he eyes the beauty of action the necessity of action p.
161 162 The property of Gods motion is restlesse to good the contrary to this is diabolicall and yet in some men evils of it p. 162 163 Christ hath all fulnesse reception and fruition unto the highest blessednesse this demonstrated p. 166 167 Though Christ have all fulnesse yet empty creatures care little for him p. 168 Some have no grace nor no good nature ibid. Grace in fulnesse the felicity of life p. 169 Christs fulnesse is a Christians p. 170 We are to prize persons and things according to the worth that is in them p. 171 The properties of internall wealth p. 171 172 If persons were prized according to what is in them and not according to other things the world would be rightly ranked p. 173 How to discerne what is in men p. 174 Reconciliation defined p 176 We looke after friendship but mistake what friendship is necessary p. 179 Victories speake not God reconciled p. 180 Bleeding soules spoken particularly to from the poynt of reconciliation p. 181 Every condition in this world hath mutation p. 182 Sin the will of God and the wisdeme of God how they have their influence into the mutation of things p. 183 Mutation preaches submission p. 184 Inward mutations the saddest p. 185 That things change here should commend the life to come to us p. 186 The greatest cruelty is amongst persons hypocritically professing Christianity p. 187 Profession a thing of course ibid. Conviction makes conversion or further perversion p. 188 We should not account our persons and fortunes secure because we live amongst persons professing Christianity p. 188 189 The grounds upon which some are over credulous ibid. Mee profession demonstrated in two things p. 190 191 The proper plague of hypocrisie is searing p. 192 What the blood of the crosso meanes p. 193 All that belongs to our welfare contrived upon the crosse by Christ p. 195 Vnsensible persons neglect the benefit of the blood of Christ p. 195 196 Where conscience bleeds the blood of the crosse is of use p. 196 197 Christs blood engageth God to give faith p. 197 What is meant by reconciling all things which are in Heaven and which are in earth p. 198 The Noblest creatures are beholding to Christ p. 199 The lesse may be said for sin the greater it is ibid. Grace workes unexpressible rest to us-ward p. 200 Grace did worke more compendiously then now it doth p. 201 Mercy is infinite and works so ibid. Bounty should be admired ibid. The contemplation of Christs sweetnesse makes the marriage knot p. 202 Such as are stript of all their outward estate comforted p. 203 We are apt sinfully to forget sin p. 205 God hath espied that we forget sin and he is rousing up our memory p 207 A sad demonstration that England doth sinfully forget her sin p. 208 A sinners hand to the divels plough he may looke backe p. 209 To looke backe upon a bad life is of grace p. 210 What alienation is p. 211 Alienation should be laid to heart t is sometimes eternized p. 213 p. 214 God very inclinable to imbrace that soule which is far from him p. 215 What a blessednesse t is to enjoy the presence and fellowship of God ibid. What an enemy to Christ is p. 217 Many are now one against another possibly all against Christ p. 219 Integrity hath a double universality in it p. 220 Adversaries of the Lord called upon to cease their course p. 221 The prime seat of sin where it is and why so seated p. 222 223 Whether sin be disseated and what may demonstrate it p. 224 225 The greatest blessing in the world to get sin throughly out of the mind ibid. What is to be an enemy to Christ with the mind p. 226 227 Sinners last shift for sin is that they did it against their mind p. 228 Remedy must be speedy when sinners set to sinne with their mind ibid. What makes the action of a man wicked p. 229 230 Our life wrapt up in our motion p. 232 What to be done to right things amisse in the outward man p. 233 What goes to make up a good action p. 234 The grace of God unto life is in all respects free p. 236 God invites universally affectionately p. 236 237 God pursues prerogative altogether in his dispensations ibid. Not a creature that can engage God p. 238 The favour of God goes forth for nothing in man but the wrath of God goes forth alwaies for something in man p. 239 Grace is free in reference to all soule distresses p. 240 Grace free to carnall wretches p. 241 God in meane and low waies brings about great things p. 242 Enemies of the Lord should tremble that Christ doth great things by small meanes p. 244 245 God should be honoured in his way of doing great things by small means p. 246 247 T is a hard thing to be kindly affected with what others doe for us from what such an affection springs p. 248 249 The mortality of all earthly things p. 252 Wisedome will have no Heaven here p. 253 Every thing dying and yet carnall affection alive ibid. Christians poore in the things of this life cheered p. 254 All thing dying here but all things ever living above should make one long for that state ibid. Divine presentation opened p. 255 256 The properties of that presentation which Christ makes when he presents the soule to his Father in Heaven p. 257 258 The people of God cheered with this that they shall be gloriously presented to God p. 259 Through abiding in the faith opened p. 262 Some mens religion a principle of jugling with conscience p. 265 They have much of Christ internally who cleave close to him ibid. Man advantaged is an uncertaine creature in a good course p. 266 267 What are advantages and what disadvantages to a stedy course p. 268 269 None should be confident of the stediness of motion from any gifts p. 271 Things that would move very stedy must rise very high p. 272 What hope is p. 273 How joy comes in to the soule ibid. The soule naturally fits up much p. 274. Hope hath all senses exquisite p. 275 Hope conversant about no ill hope conversant about the Noblest good ibid. T is a heavy stroke when the soule refuseth comfort p. 276 How to know that all sinne is discharged p. 279 What positions to be held which secretly induce hope p. 277 What a double miserable condition t is in these times to be without hope p. 279 The Gospell is a grand blessing p. 281 The Gospell makes an exact discovery of man and of God p. 282 The Gospell loathed by us the evill of it p. 283 284 Great favours given we should returne answerably to him p. 285 Saving grace hath a universality in it p. 187 Christ hath vast power to do good and he cannot suspend it in order to a distressed soule p. 288 Christ is upon this designe of giving himselfe to the soule that would
shall minister in the Name of the Lord his God Deut. 18.6 There is preaching but of constraint not with a ready minde not toto desiderio animae i. not with intention nor approbation So there is living and walking in wayes that are divine but not toto desiderio with a whole desire but with constraint As about good things so about bad some sin from a coercive power not with a whole desire of the minde There is reluctatio debilis reluctatio fortis a weak reluctancy and a strong reluctancy in acts of evill with the minde there may be weak reluctation because conscience stings wrath and justice hems about the sinner sometimes so that he goes affrightedly along in his course yet this is consistent with full consent Pharaoh and Judas had this kinde of reluctation in their course and yet were enemies with their minde and fully consenting to what was done against Christ The expression speaks extention all powers fully consenting and all powers to the utmost acting to perform what is chosen and consented to Things naturally grown to bring forth venture one life to bring forth another and all pangs and throws nothing so the birth may be though but a monster when born What is with all the heart is with all the might they are joyned together in expression as they are in order of nature in working Enemies with your minde and enemies with your might with full purpose and with full endeavour if with the heart then with both hands as the Prophet speaks yea with every finger with every toe An enemie with the minde 't is one that fills his hand to the Devill as the expression is in another kinde 1 Chro. 29.5 'T was Davids speech when they were offering of jewels and wealth to the House of the Lord. Who then it willing to consecrate his service this day to the Lord Lemmalloth jado haijom c. to fill his hand this day to the Lord saith the originall An enemy with the heart is one that fills his hand to the Devill that offers like a Prince to the prince of darknesse that fills his hand with his heart in every action that sends forth every spirit the soul and all that is within him into every part without him to stand against Christ 't is one that doth draw out all to accomplish all that a corrupt heart thirsts after he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do the wills of the flesh as the Apostle speaks i. not one thing that the flesh lusts after but every thing it lusts after You say of a servant that he is a willing servant when he gives his minde to serve you i. when he doth every thing you bid him not when he does one thing and neglects another thing which you bid him but when he doth your wills when he applies himself to serve you in all your command then you say hee serves you with his minde Vse 'T is a bad state this yet too common as you finde your condition laid open so own it Lust will run its course and then make its own construction of all Every mans last shift is when evill becomes open and ugly he did it against his will 'T were well if a sinners sentence of himself would stand when Christ comes to sentence all things over again 'T is sad when a mans servant shall lie out night after night and told of it and yet continue it and stand in it that all was against his will so doth your souls lie out of Christs bosome day after day and night after night and you have been told of it and whipt for it and yet so you have continued and is all against your will If will be so innocent why are you so unmoved in evill Full of action and yet without any passion you can do any thing to accomplish carnall ends and lay nothing to heart to break your sleep a wink With a light companion and a pipe of Tobacco you can whiffe away any thing that gathers about your heart and yet none must believe that you are not hearty in your way Art will put off bad wares but 't will not a bad heart Let 's hear no more pleading for self there needs no other demonstration of a willing transgressor Own your condition and what is due to it You are enemies with your mindes against God and so he will be against you you shall be punished with plague after plague and God will never repent You sin and sin and never repent so will God judge you When God lays any sad thing upon his people he doth not afflict willingly his people do not sin willingly they repent in like proportion doth God carry himself towards them You do evill with both hands so shall justice fight against you and wo to that soul that God strikes with all his heart and with all his might God will laugh at your destruction hearty sinners God will be very hearty in all those acts which fit you for your home Two in full carreer one against another one will be spoiled and surely 't will be that man that doth run with his mind against the Lord. Remedy must be speedy two enemies that set to it with their minde will dispatch one another quickly if they be not parted Wilfull sinners you cannot strike so desperately against God as he doth against you every blow is upon your heart he is turning that into a stone which work done you will sink presently like Pharaoh Properties are not suspended when you are once sinking ah Lord what will you catch hold on what can you catch hold on to keep you out of hell Doth a stone use any struggling to keep up when 't is falling downe Wilfull sinners this is your judgement written in your foreheads you will goe laughing like Bedlams to everlasting chaines you will have no booke nor aske for none Will as it runs its course swels bigger and bigger and it swels so big at last that it will breake eternally rather then stoop to God or man If this be the case of any sinner here let him tie a handkerchiefe about his eyes the halter is about his neck he will be turned off suddenly ere he is aware Wilfull sinners need remedie speedily but of all sorts are most untractable to it much must be done from heaven to stop a Balaam ere he would give back will was so perverse You that are Balaams must consider how God hath now drawne his sword against you from Heaven and give backe or you cannot long escape Consider how many wilfull sinners God hath slaine in these few moneths Bathe and soak your stubborne hearts in their bloud What a wonder is it that I am not yet cut off My will hath killed many but hath not killed me yet it may be God hath mercy in store for mee it may be he will make me a pattern of long-suffering as he did Saul I have but one thing to say to you all O that
will were throughly slaine if this were throughly slaine we should have no more die COLOSSIANS 1.21 In wicked works c. ACtion is the maturitie of conception the creature in externall motion to some end one spinning out his bowels into a curious engine to live upon and delight in Action is in some creatures purely naturall and then instinct a noble vertue in nature unexpressible guides workes from hence are some very usefull others very hurtfull to us yet none properly called wicked because all the proper acts of such creatures in their kinde Action is in other creatures called morall the staine of this action wee are to stand upon to wit what it is that speakes the actions of a man wicked Morall action is as fine linnen 't will quickly take staine from many things Action may be called wicked from the actor of it that which may be righteous to one may be sinfull and wicked to another 'T was a wicked thing for Vzza to touch the Arke not materially but efficiently because he did it Fire burnes downe all sometimes and a man knows not whence it springs Unqualified men will be medling with divine things and thinke this is their sanctitie and 't is their killing iniquitie We beget in our own likenesse as Adam did what the man is that is his worke To the uncleane all things are uncleane their hearing reading praying wicked works Actions name persons and persons name actions What hast thou to doe to take my name in thy mouth your solemne meetings are an abomination Action may be called wicked from the matter of it the breath of the man may poyson the messe or the ingredients which he puts into it And if yee offer the blind for sacrifice is it not evill and if yee offer the lame and the sicke is it not evill A good man may doe a wicked act the lampe gone out zeale for God fallen and the man takes up a dead dog and offers it to God he brings a dead stinking carkasse and sets it close under Gods nostrills what abominable wickednesse is that Isaac must have that which his soul loved what paine soever be used to get it Every dish would not downe with the Patriarch so every dish is not savoury meate to God he must have venison how hard soever we hunt for it What action is unfavoury is wicked Persons want salt sometimes If that have lost its savour cast it to the dunghill this is spoken of persons so actions want salt sometimes If actions have lost their savour cast them to the dunghill saith the Lord as abominable things Weaknesse or wantonnesse of palate is not with God but perfection of will What he commands for offering is our obedience to bring to bring lesse is wicked to bring more is wicked to adde or detract is wicked action according to the matter To have Altars at Dan and Bethel when that at Jerusalem was enough to set up posts to helpe beare up Gods post and make his house of more roomes and more rafters then he has made it is wicked action Action may be called wicked from the forme of it 't is not enough that there be good metall but there must be a good mould to make a good bell Christian action is a piece full of art it must be so cast as to carry the image and face of Christ in it or else 't is wicked God lookes for his image in our persons and in our actions or else he disclaimes both as wicked There is the matter of dutie and the circumstance and both under expresse command You shall doe this and you shall doe it thus pray and pray fervently give and give liberally rule and rule diligently in the observation of these circumstances consists the formalitie of action in these small lines lies the feature of Christ the forme of his countenance hit these and you hit the white these observed and a Christian brings forth a childe like God such a one as will own God and God it any where Hypocrisie draws out her selfe not Christ in action when matter is allowed of but manner of divine action must depend upon the humour of the man A humerous Christian allowes such and such dishes at Wisdomes table but he will sower or sweeten them himselfe and eate what he will and when he will a line of his own will must be read and observed in every businesse or else he is no body this is wicked action Life is the sum of action this must be hid quite in the life of Christ or else the life is wicked Not I but Christ lives in me If I act so that any thing of selfe lives in the action i that a mans own will orders the will of God in any thing though but in the least circumstance 't is wicked action Formalitie in action speakes the exactnesse of it to rule Finally Action is called wicked from the end of it the glory of Christ is the end of action what misseth this scope is wicked You may extract oyle from any thing but what gives it naturally is called an Olive tree You may force speech upon a bird but what intends such an act that creature which intends a word and purposeth such a signification to others is a man So supreame power can force any creature in the world to doe such and such service to him but that which doth propose and intend such service to the Lord God and to and for his glory onely that is called Christian action Some run as a byassed bowle with an accidentall inclination to good put some ponderous thing into one side of a bowle as Lead or the like and 't will incline it in running to the right hand or to the left but it hath this inclination meerly accidentall take out the weight in the side 't will not doe so but run round as it is so put silver enough in the pockets of some persons fill the hole in the side of the bowle and the man will worke hard and run which way you will have him this man seekes not you but yours not the glory of Christ but his belly he aimes at himselfe therefore shoots naught 't is wicked action Intention in action is with more or lesse strength where 't is with much strength what is aimed at though it be never so wicked is made complacentiall to the soule which makes wicked action notoriously wicked Scope is universally naught where hypocrisie is thick and deep They doe all things to be seene of men this is action abominably wicked Aime is the first thing stirring though the last thing accomplished Action is at the very root rotten and wicked when intention is awry therefore is this action called wicked with emphasis violation of Gods will and loving of it The Lord loveth the righteous but the wicked and him that loveth violence his soule he hateth Psal 11.5 He is set a degree beyond a wicked man i. beyond ordinary wicked men The wicked