Gods not loving of men to Gods disposition heart will and pleasure and not to our defects is blasphemy Ans. The Lord ascribeth his having mercy and his hardning to his own Free-will Rom. 9.17 Exod. 33.19 and his love is as free as his mercy and by this means Gods first love to us should arise from our love preventing his contrary to his own word Deut. 7.7 Eph. 2.3 4. Tit. 3.3 2 Tim. 1.9 and man should be the first lover of the two the creature then putteth the Lord in his debt and giveth first to God and God cannot but recompence Esa. 40.13 14. Rom. 11.34 35. now it s no shame for us to live and dye in the debt of Christ The Heaven of Angels and men is an house of the debtors of Christ Eternally engaged to him and shall stand in his Debt-book ages without end Obj. 3. Infinite goodnesse may as soon cease to be as not be good to all or withhold mercy from any Ans. Every being of Reprobate Men and Devils is a fruit of Gods goodness but of Free-goodnesse else God should cease to be if he should turn his Creatures to nothing for he should cease to be good to things without himself if these were all turned to their poor mother-Nothing 2. Mercy floweth not from God essentially especially the mercy of Conversion Remission of sins Eternall life but of mer Gracc for then God could not be God and deny these favours to Reprobats Freedome of mercy and salvation is as infinitely sweet and admirable in God as mercy and salvation it self Obj. 4. But God is so essentially good to all as he must communicate his goodnesse by way of Justice in order to free obedience and that is life Eternal to those who freely beleeve and obey Ans. But the great Enemy of Grace Ja. Arminius teacheth us that all the freedom of Grace Rom. 9. is resolved in the free pleasure of God in which he freely and without hire purposed to reward Faith not the works of the Law with life Eternall whereas it was free to him to keep another order if so it shuld seem good to him and by this means God is yet freely and by an act of pure grace not essentially good to all even in communicating his goodnesse by way of Justice For what God doth by necessity of his nature and essence that he canot but do but sure it is by no necessity of nature doth the Lord reward works faith or any obedience in us with the Crown of life Eternal He may give heaven freely without our Obedience at all as he giveth the first Grace freely Eze. 16.6 7 8. Rom. 5.10 Ephes. 2.3 4 But this is surer the fewer have Grace Grace is the more Grace and the more like it selfe and free Obj. 5. But I have a good heart to GOD. Ans. A quiet heart sleeping in a false peace is a bad heart most of sinners give their souls to the Devil by theft they think they are sailing to heaven and know nothing till they shoare sleeping in the land of Death Matth. 7.21 22 23. Luk. 16.27 28. Obj. 6. Why But God hath bestowed on me many favours and riches in this world Ans. Gods Grace is not graven on gold it should be but the Logick of a beast if the slaughter Oxe should say The Master favoureth me more then any Oxe in the stall I am free of the yoak which is upon the neck of others and my pasture is fatter then theirs Obj. 7. The Saints love me Ans. The Saints can mis-father their love and love where God loveth not Obj. 8. All the world loveth me Ans. You are the liker to be a step-childe of Jerusalem and of Heaven for The world loveth its own Ioh. 15.19 better it were to have the world a step-Mother then to be no other but to lye in such a womb and suck such breasts Obj. 9. I believe life Eternall Ans. That Faith is with childe of Heaven but see it be not a false Birth few or none come to age and none clothed in white and Crowned but they were jealous of their Faith and feared their own wayes Naturall men stand aloof from Hell and Wrath. SERMON IV. The Woman was a Greek a Syrophenician by Nation MUch woe is denounced by the Prophets against Tyrus and Sidon yet sweet Jesus draweth by the curtain and openeth a window of the partition and saveth this Woman Loe here Christ planting in the wildernesse the Cedar the Shittah tree the Mirttle the Oyle tree Esa. 41.19 and here Esa. 55.13 is fulfilled And in stead of the thorn what better are Sidonians then thornes shall come up the Firre tree and in stead of the Bryar shall come up the Mirtle tree and no praise to the ground but to the good husband-man And it shall be to the Lord for a name for an everlasting sign that shall not be cut off Christ then can make frame a fair Heaven out of an ugly Hell and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory 1. What are they all who are now glorified The fairest face that standeth before the throne of Redeemed ones was once inked and blacked with sin you should not know Paul now with a Crown of a King on his head he looketh not now like a Blasphemer a Persecuter an injurious person The woman that had once seven Devils in her is a Marie Magdalen far changed and Grace made the change 2. Grace is a new world Heb. 2.5 The Land of Grace hath two Summers in one year Esa. 33.24 The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Ioh. 11.26 Whosoever liveth and believeth in me shall never dye They are not mortall men that are in Grace there 's neither sicknesse nor death in that Land 3. We say of such a Physician he hath cured diseases that never man could hee cured stark death then you may commit your body to him he is a tryed Physician 1 Tim. 1.16 Christ hath made a rare copy a curious samplar of mercy of the Apostle Paul For in him he hath shewn all long-suffering for a pattern to them that should hereafter believe in him to life Eternall Heaven is a house full of miracles yea of spectacles and Images of Free-Grace you may intrust your soul with all its diseases to Christ he hath given many rare proofs of his tried art of Grace he hath made many black limbs of Hell fair Saints in Heaven such a man such an Artificier threw down an old dungeon of clay and made it up a fair Palace of Gold Obj. But what am I a lump of unrepenting guiltinesse and sin to such a vessel of mercy as holy Paul and repenting Mary Magdalen Ans. Grace as its in God and fitnesse to receive Grace in us is just alike to all There was no more
that you were upon the borders of Hell yet the Gospel though it except you from actuall mercy yet not from the duty of believing and comming to Christ and though such think and imagine that they believe Christ is able to save and redeem them only they doubt of his will yet the truth is the doubt of unbelief is more of the power of mercy and infinite Grace in Christ then of his will and my reason is that whosoever believeth Joh. 3.33 hath set to his seal that God is true and 1 Ioh. 5.10 He that believeth not God hath made him a Liar because he believeth not the record that God gave of his Son Now it is not Gods Testimony nor any Gospel-Truth that such as sin against the holy Ghost shall be pardoned yea the contrary is said Mat. 12.31 32. Yet these that sin against the holy Ghost are condemned for unbelief as all other unbelievers are Ioh. 3.18 36. Then such as fall in this sin though they say Infinite mercy can pardon them but infinite mercy will not pardon them should not bely God by unbelieving these truths for they are Gospel-truths then must the unbelief of those that sin against the Holy Ghost put a lie upon some Gospel-truth and this can be only on the power of infinite mercy and so they must say Christ cannot save though he would for there 's a power of Christ in mercie no lesse then a will If F. Spira go for a despairing Reprobate which I dare not averre yet when he said he believed Christ was able to save him but he doubted of his will he must not be so understood as if it were so indeed Unbelievers know not all the mysterious turnings of lying self deceiving unbelief Unbelief may lie to men of it self when it dare belie the worth of that soul-redeeming ransome of Christs blood if he that sinneth against the holy Ghost could believe the power of infinite mercy he should also believe the will and inclination of infinite mercy for the power of mercy is the very power of a mercifull will I shall not then be afraid that soul is lost which hath high and capacious apprehensions of the worth value dignity and power of that dear ransome and of infinite mercy It s faith to believe this Gospel-truth which is Heb. 7.25 That Christ is able to save to the utmost all those that come to him if I believe soundly what free grace can do I believe also soundly what free grace will do It s true Christ can save many whom he never will save but the faith of the power of mercie and of his will to save is of a far other consideration 4. It must then be the prevailing of a temptation not to dare to come to Christ because I am a dog and unworthy 1. Because sin is no porter put to watch the door of Christs house of free-grace mercy keepeth the keys sin may object my evill deserving but it cannot object Christs rich deserving 2. That which maketh me unworthy and gracelesse and unfit to be saved may make Christ worthy and gracious to save my sin may be Christs rich grace Though sin maketh me unworthy of Christ yet it maketh me a fit passive object for the Physitian Christ to work on and maketh not Christ unworthy to save If I feel sin it then saith Thou art the very person by name that Christ seeketh Therefore is the sense of sin required as a condition in all that cometh to Christ whether it be before conversion or after conversion when acts of faith are renewed Obj. But we finde by experience that true poverty of spirit and sense of sinfull wretchednesse doth kill and destroy any sight of guilt and wickednesse in my self if I rightly see Christ I shall not also see any unworthinesse in my self Answ. This experience is not warranted by the word of truth These may well consist together 1. That felt and apprehended wretchednesse of a sinner may stand with a sight of Christs riches of grace is as evident as the felt pain of the sting of the fiery Scorpion may stand with looking up to the brazen Serpent and being saved yea when the poor man Mark 9.24 said Lord I believe help my unbeleefe he both was sensible of faith and unbeleefe 2. Yea the converted may well see grace and holinesse in himself else how shall he be thankfull to Christ the giver and also see Christ and beleeve his righteousnesse for holy walking commeth under a threefold consideration 1. As a duty 2. As a mean ordained of God that we should walk in Eph. 2.10 3. As a promise or a thing promised in the new Covenant and in this threefold consideration we may know how far we may build our peace upon any duties as upon evidences of our state of grace 1. as holy walking is a duty coming from us it s no ground of true peace beleevers often seek in themselves what they should seek in Christ this is naturall merit often we argue from the measure of obedience to deny grace altogether this is a false way especially its a false way of logick to argue Negatively from want of such such a measure of obedience to deny you are in Christ how we may argue Affirmatively we shall hear hereafter 2. The dutie is Christs mean not injoyned in a strict Law-way but in a Gospel-way as the commandement is oiled with a Gospel-spirit of love Law and love are not contrary as Antinomians do imagine Christ has united not only persons but also graces and vertues This way the duty is a mean and a way not to the right of salvation but to the actuall possession of it and as it is or standeth stated before us in the letter of the Gospel in a Morall commanding or a Doctrinall or directing way without the efficacy of grace it can be nothing but a Doctrinall-mean no more then the Law-way is for all Gospel-precepts without grace are as little available to us as the Law But in the third Notion holy walking as performed by that efficacious grace promised in the Covenant of grace is an Argument on which we may build our peace not as a cause or a merit-deserving peace but as a grace threeded upon the free promise of God so the Saints have builded upon their sincere walking as on a fruit of the Covenant of Grace promised to us Jer. 31.33 Jer. 32. for so duties speak the mercies promised in the Covenant 38. And I will give them one heart and one way that they may fear me for ever See Ezech. 36.27 Isa. 54.13 Upon this ground Ezekiah pleadeth with God when he heard the sentence of death Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And David putteth his faith upon this as a gracious fruit of grace promised in the
delicious Roses Flowers Gardens Medows Forrests Seas Mountains Birds all the excellent Sons of Adam as they should have been in the world of innocency and let them all stand in their highest excellency before Jesus Christ the matchlesse and transcendent glory of that great All should turn the worlds all into pure Nothing what wonder then that this same Lord Jesus be the delight heaven of all in it Rev. 7.17 The Lamb hath his Throne in the midst thereof Rev. 22.4 And they shall see his face They do nothing else but stare gaze behold his face for ages are never satisfied with beholding suppose they could wear out their eyes at the eye-holes in beholding God they should still desire to see more To see him face to face hath a great deal more in it then is expressed words are short garments to the thing it self Your now sinfull face to his holy face your piece clay-face to his uncreated soul-delighting face is admirable We do not praise Christ and hold out his vertues to Men and Angels The creatures as the Heaven Sun Moon are Gods debtors and they owe him glory but men who have understanding and tongues are Gods Factors and Chamberlains to gather in the rent of glory and praise to God the heavens do indeed declare the glory of God Ps. 19.1 but they are but dumb Musitians they are the Harp which of it self can make no Musick the creatures borrow mans mouth and tongue to speak what they have been thinking of God and his excellency these five thousand years now all the glory of God and the glory of the creatures are made new by Christ Rev. 21.5 And made friends with God Col 1.20 and are in a speciall manner in the Mediator Christ he is Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irradiation or brightnesse of the glory and the character or expresse image of his person All creatures by Adams sin lost their golden luster and are now vanity-sick like a woman travelling in birth Rom. 8.22 All the creatures by sin did lesse objectively glorifie God then they should have done if sin had never been in the world and so they were at a sort of variance and division with God And it pleased Col. 1.20 the Father in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make friendship between God and all things that is to confirme Angels to reconcile man to restore the creatures to be more illustrious objects of his glory now the in-come of the rents of glory is more due to Christ and the debt the greater in that Christ hath made all things new and why should we not in the name of Sun Moon Earth Heaven which are all loosed from the arrestment of vanity by Christ and in the name of Angels and of Saints redeemed hold forth the praises the glory of God in Christ Pa◠pay what you owe to Christ O all creatures but especially you redeemed ones 3. Vse If Christ the Mediator be so excellent a person we are to seek our life the Gospel-way in Christ we often conceive Legall or Law-thoughts of Christ when we conceive the Father just severe and Christ his Son to be more meek and mercifull but the Text calleth him Lord and so that same God with the Father nor hath Christ more of Law by dying to satisfie the Law nor is he more mercifull then the Father because he and the Father are one there are not two infinite wills two infinite mercies one in the Father another in the Son but one will one mercy in both and we owe alike love and honour to both though there be an order in loving God and serving him through Christ. 4. Vse Infinite love and infinite majesty concur both in Christ love and majesty in men are often contrary to one another and the one lesseneth the other In Christ the infinite God breatheth love in our flesh 1. And we see but little of Christ we know not well the Gospel-spirit we rest much on duties to go civill Saints to Heaven but the truth is there be no Morall men and Civilians in Heaven they be all deep in Christ who are there we are strangers to Christ and believing 2. The spirit of a redeemed one can hardly hate a redeemed one or be bitter against them Christ in one Saint cannot be cruell to Christ in another Saint 3. Christ cannot lose his love or cast it away the love of Christ is much for conquering hearts his chariot is bottomed and paved with love duties bottomed on Christs love are spirituall as the Father accepteth not duties but in Christ so cannot we perform them aright when the principall and fountain cause is not the love of Christ Ioh. 21.15 5. Vse The Ancient of dayes the Father of Ages taketh a stile from his new House The Son of Man he hath an old House from whence he is named The Son of God he must affect us and his delight be with the sons of men when he taketh a name from us we should affect him and affect a communion with him and strive to have Christs new name as he taketh our new name The Son of man of David Son of David have mercy on me The second Article of her prayer is conceived under the name of Mercy Why Gods mercy is a spirituall favour deliverance to her daughter is but a temporary favour that may befall a Reprobate The Devil may be cast out of the Daughters body and not out of the Mothers soul. Yea but to the Believer all temporall favours are spiritualized and watered with mercy 1. They are given as dipped in Christs bowels and mercy wrapt about the temporary favour Mar. 1.41 Jesus cured the Leper but how Jesus moved with compassion put forth his hand and touched him So is the building of the Temple given but oyled with mercies Zach. 1.16 Therefore thus saith the Lord I am returned to Jerusalem with mercies my House shall be builded in it Epaphroditus recovered health but with it some of Gods heart and bowels also Phil. 1.27 For indeed he was sick neer to death but God had mercy on him 2. The ground of it is Gods mercy the two blinde men Mat. 20.30 put this in their Bill they cry Have mercy on us O Lord thou Son of David They will not have seeing eyes but under the notion of mercy David pained with sore sicknesse as some think or under some other rod of God desireth to be healed upon this ground Psal. 6.2 Have mercy on me O Lord for I am weak 3. Faith looketh to temporall favours as Faith with a spirituall eye as Christ and his merits goeth about them Heb. 11.22 By faith Joseph when he dyed made mention of the children of Israels departure 23. By faith Moses come to age refused to be called the son of Pharaohs daughter Why and that was but a civill Honour Moses his faith lookt at it in a spirituall manner 4. That same ground that
moveth God to give Christ is enough to move him to give all other things with Christ as by what right even the right of a Son a Father giveth the Inheritance to his Son by that same he giveth him food rayment protection physick there be not two Parents here but by one and the same covenant Ezech. 36.25 26. The Lord giveth to his people remission of sins and v. 30. He multiplieth the fruit of the Trees and removeth Famine In the same spirituall capacity of sons we pray that Our father would forgive us our sins and give us our daily bread Get Christ first the great ship and then all other things the cock-boat saileth after him with the same motion and wind they be not two tides and two winds that carry on the Ship and the Boat Christ injoyed by Faith traileth after him death life the world things present and things to come if God give you Christ in the same Charter all things are yours because yee are Christs and Christ Gods 1 Corinth 3.21 Christ watereth with his blessing all things if all that a Saint hath be blessed and every thing to speak so mercied and christianed even his basket his dough Deut. 28.5 His inheritance must be blessed much more all Christs inheritance must be blessed because he is the seed the Spring abstract of blessings Now Christ Heb. 1.2 is appointed the heir of all things then he is the heir of a draught of water of brown bread of a straw-bed on the earth and hard stones to be the pillow to the Saints to the children of God hell to speak so is heaven'd sorrow joyed poverty riched death inlivened dust and the grave animated and quickned with life and resurrection God save me from a draught of water without Christ peace and deliverance from the sword without Christ and the Gospel are linked and chained to the curse of God alas if men have the single creature they make no account how other things go Give us Peace upon any terms say they you may have the earth peace and the creature and the Devil to salt them to you with the curse of God Judas had the bag at his girdle but withall the Devil in his heart the creature wanteth life and blood without Christ. 2. All mercy that is graced mercy is to be sought in Iesus Christ every mercy is mercy because it s in Christ every stream is water because it s of the element of water every thing in its own element and nature is most copious water is no where so abundant as in the sea so in Christ the great treasure of heaven there is fulnesse Ioh. 1.16 but Col. 1.18 There 's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulnesse in Christ but 2. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse that fulnesse that all fulnes And 3. that all fulnesse is not in Christ as a stranger in an Inne coming in and going out but it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should dwell and remain in him The grace and mercy that is in Christ must be sought and no other upon these grounds 1. It s a speciall choice mercy that is in Christ For 1. No person could serve Gods ends in such a way as Christ did being so compleat as he is ◠God out of the deep of his wisdom found out such a Mediator and so graced Isaac should have been undutifull if he had refused a wife of his fathers choosing for both out of love and much wisdom he choosed her now when God out of infinite love and deep wisdom hath chosen to us an husband an head such a head such a Captaine and Leader in whom there is such fulnesse shall we refuse him and shall we not seek the best things in him Now Christ is a husband of Gods choosing Isa. 42.1 Behold my chosen one in whom my soul delighteth 2. It s not from God that we now receive mercy immediately but from Christ God in the Mediator though Grace and Mercy be every way free yet now mercy is a flower that groweth in our land in him who is our blood-friend so now we have mercy by nature as well as by good will we must have it by an act of the man Christs will and when our Writs are waxen old why seek we not that which God hath laid by for us Grace is more connaturall to us now in that it is in the bosome of our brother and ours by derivation 3. There 's a difference between mercy and purchased mercy it s payed for mercy that we receive and so more excellent then Angel mercy As some waters that run through mettals hath a more excellent vertue then those that spring from pure earth mercy is so much the more desirable that its a River issuing through that more then golden and precious Redeemer and so to us it s twice mercy to the Angels it s but once mercy Even as the Bee gathers sweetnesse out of various and diverse flowers yet it s so composed that the liquor resulting out of them all hath not any particular taste from the sundry flowers the Violet the Pink the Rose the Woodbine the Claver but it tastes of hony only so we all have meeting in Christ Wife Children Houses Lands honour to the Saints have not their own naturall taste but out of all there 's in them a spirituall resultance of some heavenly composure of Christs sweetnesse and are so sprinkled and dipt in Grace and Mercy that as fresh Rivers do borrow a new taste from the Sea when they flow in to its bosome so all earthly favours borrow a new smell and relish from the fountain Christ What doe they say then that teach that a man may have all Graces yea and poverty of spirit and yet want Christ As if these could be separated he that believeth hath the son Grace and Christ cannot be separated Ephesians 1.2 Galatians 1.3 Iohn 1.11 These by-ways sunder souls and the foundation Christ. SERMON X. MY daughter is grievously vexed with a Devill Children especially to mothers whose affections are more weak and soft are taking lovers especially being parts and substantiall shadows of our self yet four things are considerable in us to them 1. So to hold as we are willingly to let go love them as creatures only often the childe is the mothers daughter and the mothers God 2. We are to strive to have them freed from under the power of the Devill as this woman doth for they come into the world fuell for Hell Parents make more accompt all their life to make gold rather then grace their childrens Patrimony and Legacy 3. Look at them as May-flowres as born to come and appear for a space in the element of death so they sport laugh run eat drink and glister like Comets in the Air or flying Meteors in the Spheare of the Clouds and often go down to the grave before their Parents 4. Beware of selfinesse for
him be hated of Christ if that were possible Heaven should be Hell Imagine devils were standing with their black chains of darknesse even up in the Heaven of Heavens and the Plague of being hated of Christ on their soul and that they could see him that sitteth on the Throne and somewhat of the Rayes and Beames of that fulness of God that is in Christ yet should Devils still be Devils they wanting Christ the heaven of Angels and glorified men What a flower What a Rose of love and light must CHRIST be who filleth with smell light beautie the four sides East and West South and North of the Heaven of Heavens and his glory Suppose in the hour of our last farewell to time all creatures void of Reason Heavens Stars Light Air Earth Sea dry Land Birds Fishes Beasts were in a capacity to love us and they with Men and Angels should let out upon us the fulnesse yea the Sea of all their love as it s a sweet thing to be lovely and desireable to many yet this were nothing to him who is Cant. 5.16 All desires or all loves So Vatablus rendereth it Christus est totus desideria He is a Masse of love and love it self lovely in the womb the ancient of dayes became young for me lovely in the Crosse even when despised and numbred with theeves lovely in the grave lovely at the right hand of God lovely in his second appearance in glory yea all desirable Cant. 6.10 his countenance white and ruddy 11. his head a golden head his headship and government desirable his locks bushie and black his counsels deep various unsearchable his eyes as Doves chaste pure and can behold no iniquity his cheeks or two sides of his face as a bed of spice and sweet smelling flowers his face manly comely as Lebanon his lips like Lillies dropping sweet smelling Myrrhe his Gospel smelleth of heaven his hands pure his works holy fair as Gold-rings set with Beril his belly or breast and bowels as bright Yvory overlaid with Saphires that is his breast and belly that containeth his bowels his heart and affections are as Yvory bright and glorious and Yvory overlaid covered and adorned with Saphires that are precious stones of a sea-blue and heavenly colour because his bowels and inward affections are full of love tendernesse of mercy and the compassion of his heart most heavenly his legs are pillars of marble set upon sockets of fine gold his wayes and government like marble-pillars upright white pure and set on gold solid firm stable that Christ cannot slip or fall his Scepter a Scepter of righteousnesse and his Kingdom eternall and cannot be shaken his countenance as the mountain Lebanon his person eminent goodly high great tall fruitfull as Cedars his mouth most sweet his words and testimonies as honey or the honey comb yea â—ll creatures are weak and Christ strong all â—â—se he precious all empty he full all black â—e fair all foolish and vain he wise and the â—â—ly Counseller deep in his counsels and wayes The speciall Evangelick sin that we are guilty of is unbelief Joh. 16.9 and this floweth from a low estimation that we have of Christ and therefore these considerations are to be weighed in our estimation of Christ. 1. The wisdom or folly of any man is most seen in the estimative faculty for it denominateth a man wise many are great Judges and learned as the Magicians of Chaldea and Philosophers who know wonders hidden things and causes of things and yet are not wise but fools Rom. 1.21 and vain in their imaginations because there is a great defect in their estimative faculty in the choice of a God ver 22.23 the practicall mind is blinded and they chuse darknesse for light evill for good a creature for their God By faith Moses when he was come to age refused to be called the son of Pharaohs daughter and chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season And how is his faith made faith And how is it evident that he was not a raw ignorant and foolish childe when he made the choise But a man ripe come to years and so as wise as he was old It is proved because his estimative faculty was right v. 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt He is a wise man who maketh a wise choise and for thiâ— cause Esau is called Heb. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profane man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confudit he had not wiseâ—dom to put a difference between the excellency of the birth-right and a morsell of meat so Ezech. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confound Gods Sabbath with another day A profane wicked man hath not wisdome to esteem God and Christ above the creature but confoundeth the one with the other 2. Our esteem of Christ is to be pure chaste spirituall and so to work purely that is the formall reason why we esteem of Christ must be because he is Christ and not because Summer goeth with Christ nay not because he comforteth but because he is God the Redeemer and Mediatour it s a chaste love and a chaste esteem if the wife chuse to love her husband because he is her husband as the sense esteemeth white to be white under the notion of such a colour The operation of every faculty is most pure and kindly when it is carried toward its object according to its formall reason without any mixture of other respects extraneous and by-reasons are more whorish lesse con-naturall not so chaste there is some wax in our honey and this we should take heed unto the elective power is a tender piece of the soul. 3. Estimation produceth love even the love of Christ and love is a great Favourite and is much at Court and dwelleth constantly with the King to be much with Christ especially in secret late and early and to give much time to converse with Christ speaketh much love and the love of Christ is of the same bignesse and quantity with Grace for Grace and Love keep proportion one with another 4. He who duely esteemeth Christ is a noble bidder and so a noble and liberall buyer he outbiddeth Esau. What is pottage to Christ He overbiddeth Iudas What is silver to Christ Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is the greatest count can be cast up for it includeth all prices all summes it taketh in heaven as its a created thing Then all things the vast and huge Globle and Cirle of the capacious world and all excellencies within its bosome or belly nations all nations Angels all Angels Gold all Gold Jewels all Jewels Honour and delights all honour all delights and every all beside lieth before Christ as feathers dung shadows nothing To wash a sinner is the eminencie of love and the highest esteem of him But O what a mercy that Christ should
chase few men to Christ three grounds thereof p. 44 How men naturally love the Devil p. 45. Satan how an unclean spirit p. 46 It s true wisedome to know God savingly p. 47. What hearing bringeth souls to Christ p. 49. Four defects in hearing p. 50. Hell coming to our senses in this life should not cause us believe without effectuall Grace p. 51. It s good to border near to Christ p. 52. SERM. VI. Crying in prayer necessary p. 53. Five grounds thereof p. 54. Prayer sometimes wanteth words so as groaning goeth for Prayer p. 55. How many other expressions beside vocall praying go under the liew of praying in Gods accompt ibid. 8. Objections removed p 55.56.57.58 59 60. Some affections greater then tears p. 56. Looking up to heaven praying ibid. Breathing praying p. 57. That wherâ—in the least of prayer the Minimum quod sic consisteth ibid. Broken Prayers are Prayers p. 58. The Lord knoweth non-sense in a broken spirit to be good sense p. 59. SER. VII Why Christ is called frequently the Son of David not so the Son of Adam of Abraham p. 62. Christ a King by Covenant p. 63 What things be in the Covenant of Grace ibid. The parties of the Covenant p. 64 Christ hath a sevenfold relation to the Covenant 1. He is the Covenant it self 2. The Messenger 3. The Witnesse 4. The Surety 5. The Mediator 6. The Tâ—stator 7. The principall party contracter p. 64 65. Christ the Covenant it self ibid. Christ a Messenger of the Covenant in 4. particulars ibid. A Witnesse in four things p. 66. A Surety in three p. 67 68. A Mediator in three things 1. A Friend 2. A Reconciler 3. A Servant p. 69. Christ a servant of God and our servant ibid. Christ confirmed and sealed the Testament p. 70 Christ the principall consederate party ibid. The Covenant made with Christ personally not mystically proved from Gal. 3.16 The contrary Reasons answered p. 71. A Covenant between the Father the Son proved ibid. Of the Promises of the Covenant p. 73. Two sorts of Promises p. 74. Christ took a new Covenant right to God p. 75. Five sorts of promises made to Christ and by proportion to us ibid. SERM. VIII The condition of the Covenant p 77. Libertines deny all conditions of the Covenant p. 78. The new Covenant hath conditions to be performed by us ibid. Six Objections removed p. 77 78 79 80 81. A twofold dominion of gracious and supernaturall acts p. 79. We are not justified before we beleeve proved by six Arguments p. 81. A condition taken in a threefold Notion p. 83. It s not a proper condition by way of strict wage and work when we are said to be justified and saved upon condition of faith p. 85. The Freedom 2. Eternity 3. Well-ordering of the Covenant the three properties thereof p. 87 88. The freedom of the Covenant is seen in regard 1. of Persons 2. of Causes 3. of Time 4. of manner of dispensation p. 86 87. Uses of the Doctrine of the Covenant p. 88 89 90. SERM. IX Christ God and man and our comfort therein p. 91. Christ immediate in the Act of Redeeming us and so sweeter ibid. Christ incomparable p. 92. Four other necessary uses p. 91 92 93 94 95. To believers all temporall favours are spiritualized and watered with mercy four grounds thereof p. 96. By what reason our Father as a Father giveth us spiritual things by that same he giveth us all things p. 98. Mercy originally in Christ and how p. 99. SERM. X. Parents affection their spirituall duty to children p. 102. Thirteen Practicall Rules in observing passages of Divine providence p. 103 104 105 106 107 108. 1. We are neither to lead nor to stint Providence p. 103 2. But to observe God in his wayes and not to look to by-ways of providence ibid. 3. Omnipotency not laid down in pawne in any means p. 104. 4. God walketh not in the way that we imagine ibid. 5. Providence in its concatenation of Decrees actions events is one continued contexture going along from Creation to the day of Christs second coming without one broken threed p. 105. 6. The spirit is to be in an indifferency in all casts of Providence p. 106. 7. Low desires best p. 107. 8. We are to lie under providence submissively in all ibid. 9. Providence is a mistery ibid. 10. Walketh in uncertainties toward us ibid. 11. Silence is better then disputing p. 108. 12. It s good to consider both what is inflicted who ibid. 13. God alway ascendeth even when second causes descendeth ibid. SERM. XI Every temptation hath its taking power from the seeming goodnesse in it p. 109. Reasons why this was a temptation to the woman p. 110. The scope of the Temptation to make the tempted believe there is none like him p. 111. The non-answering of Christ is an answering ibid. 5. Reasons of the Lords not hearing of Prayer p. 113. Seven wayes prayers are answered ibid. Praying in Faith alwayes heard even when the particular which we suit in Prayer is denied p. 114. Faith in one and the same Prayer seeketh and knocketh and answereth and openeth to it self p. 115. The light of saving Faith and the Propheticall light of the Pen man of the word of God differ not in â—pâ—ce and nature ibid. The dearest not admitted into God at the first knock p 116. SERM. XII Naturall men and even the renewed in spirit in so far as there remaineth some flesh in them are ignorant of the mystery of an afflicted spirit p 117. Peace of conscience is a work of Creation p. 118. A reason why it s so hard to convince the deserted p. 119. Christ sweeter to the deserted then all the world ibid. Difference between Gods trying and the creatures tempâ—ing in three Positions p. 121. A Creature cannot put a fellow creature to act sin upon an intention of trying him ibid. In the actions of creatures we must know Quis 2. Quid 3 Quare Who â—ommandeth 2. What 3. And for what end In Gods actions It is enough to know Quis Who that is Jehovah p. 122. Four doubts of the tempted p. 124 125. In the sending of Christ to the lost sheep of the house of Israel there be three things considerable 1. His designation 2. Qualification 3. Commission p. 126. The Son most fit to be Mediator ibid. How Christ is qualified p. 127 His Commission ibid. It is not properly grace that we are born its grace that Christ is born p. 128. Gods hidden decree and his revealed will opened p. 129 A twofold intention in the promises ibid. How and who are to believe the Decree of Reprobation concerning themselves p. 130 SERM. XIII It s a priviledge of mercy that Christ is sent to the Jews first p. 131 Nine priviledges of the Jews p. 132. The honour and priviledges of Britain p. 133. The Redeemed called sheep upon four grounds p. 134. How passive the Redeemed are in the way to
Reasons proving that Christ was not intrinsâ—cally and formally the sinner p. 253. What righteousnesse of Christ is made ours p. 256. The believer how righteous and Christ how not p. 257. Christs bearing of our sins by a frequent Hebraisme in Scripture is to bear the punishment due to our sins and not to bear the intrinsecall blot of our sins p. 263. How Christ is in our place p. 265. How the debter and the surety be one in Law and not intrinsecally one p. 267. A perplexâ—d conscience in a good sense is lawfully consistent with a justified sinners condition p. 269. A conditionall fear of eternall wrath required in the justified but not an absolute fear and yet trouble of minde for the indwelling of sin is required p. 271. SERM. XX. The conscience in Christ is freed from sin that is from actuall condemnation but not from incurring Gods displeasure by the breach of a Law if the believer sin p. 272.273 I am to believe the Remission of these same very sins which I am to confesse with sorrow p. 276. How the conscience is freed from condemnation and yet not from Gods displeasure for sin p. 272. Eight cases of conscience resolved from the former Doctrine p. 277. To be justified is a state of happinesse most desirable illustrated from the eternity of the debt of sin p. 280 The smallest and worst things of Christ are incomparably above the most excellent things on earth illustrated in six particulars p. 284. What must Christ himself be when the worst things of Christ are so desirable p. 290. The excellency of Christ further illustrated and the foulnesse of our choice evidenced p. 292. How to esteem of Christ illustrated in four grounds p. 294. Degrees of persons younger and older in grace in our Lords house p. 297. Christs Family is a growing Family p. 298 God bringeth great and heavenly works out of the day oâ— small things p. 299 We are to deal tenderly with weak ones upon six consideraâ—tions p. 303 SERM. XXI The prevalency of instant Prayer put forth upon God in eight acts p. 303. Prayer moveth and stirreth all wheels in Heaven and earth p. 304. Five things concerning Faith p. 312. There is a preparation going before Faith ibid. There is no necessary connexion between preparations going before Faith and Faith p. 313. Affections going before Faith and following after differ specifically and not gradually only p. 314. All are alike unfit for conversion ibid. Some nearer conversion then others p. 315. Three grounds or motives of beeleving p. 316. Glory and Christ the hope of glory strong motives of beleeving ibid. Faiths object the marrow of Gods attributes to speak so 318. Faith a Catholick Grace required in all our actions naturall and civill as well as spirituall p. 319. Christianity how an operous work p. 321. The six ingredients of Faith p. 322. Faith turneth all our acts which are terminated on the creature into halfe non-acts p. 324 Faith hath five notes of difference in closing with the promise p. 331. Literall knowledge worketh as a naturall Agent p. 334. Warrants of applying set down in five positions p. 337 SERM. XXII Eight ingredients of a counterfeit Faith p. 347. Thirteen works or ingredients of a strong Faith and how to discern a weake Faith ibid. Strong praying a note of strong Faith ibid. â— Instant pleading a note also ibid. Strength of grace required in beleeving â—bid Christ rewardeth grace with grace p. 349. How grace beginneth all Supernaturall acts p. 350. There is a promising of bowing and predeterminating grace made to supernaturall acts yet so as God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operate with the believer in these acts ibid. Four reasons why Grace in the work of faith must begin and so begin as we are guilty in not following p. 351. Grace is on the Saints and to them but glory is on them but not to them p. 352. Grace to an Angel necessary to prevent possible sins p. 356. 3. Note of a strong Faith not to be broken with temptations ibid. 4. Faith staying on God without light of comfort a strong Faith p. 358. The fewer externalls that Faith needeth the stronger it is within p. 359 Comforts are externalls to Faith p. 360. Some cautions in this that some believe strongly without the help of comforts ibid. Reasons why diverse of Gods children die without comfort p. 361 SERM. XXIII The more of the word and the lesse of reason the stronger Faith is p. 362. 6. A Faith that can forgoe much for Christ is a strong faith p. 363 7. It s a strong Faith to pray and believe when God seemeth to forbid praying p. 364. 8. Great boldnesse argueth great Faith p. 365. 9. To rejoyce in tribulation p. 366. 10. To wait on with long patience p. 367. 11. A humble Faith is a strong Faith p. 368. 12. A strong desire of a communiâ—n with Christ p. 369. 13. Strength of working by love argueth a strong Faith p. 370. A great Faith is not free of doubtings p. 371. Diverse sorts of doubting opposite Faith p. 372. Some doubting a bad thing in it self yet per accidens and in regard of the person and concomitants a good signe and argueth sound gracâ— p. 373. Of a weak Faith p. 375. Negative adherence to Christ not sufficient to saving Faith ibid. A suffering Faith a strong Faith p. 378. Faith in regard of intention weak may be strong in regard of extension in three Relations ibid. The lowest ebbe of a fainting Faith p. 379. What of Christ remaineth in the lowest ebbe of a fainting Faith p. 381. SERM. XXIV A stock of Grace is within the Saints our Grace is not all and wholly in Christ though it be all from Christ p. 385. The powers of the soul remain whole in conversion ibid. The stock of grace is to be warily kept p. 386 Four things are to bee done to keep the stock without a craze p. 387. The tendernesse of Christs heart and strength of love toward sinners p. 389. Christ strong in morall acts and strongly moderate in naturall acts the contrary is in naturall men ibid. Christs motion of tender mercy as it were naturall p. 392. How mercy worketh eternally and secretly and under ground even under a bloody dispensation p. 393. Judgement on the two Kingdoms except they repent p. 394. A rough dispensation consistent with tendernesse of love in our Lord p. 395. Free love goeth before our Redemption p. 397. Christ loveth the persons of the elect but hateth their sins p. 398. A twofold love of God one of good will to the person another of complacency to his own image in the person ibid. No new love in Goâ— p. 399. Objections of Mr. Denne the Antinomian anâ—wereâ— p. 400. What it is to be under the Law p. 402. How God loveth us before time and how he now loveth uâ— in time p. 405 By Faith and conversion our state is truely
rate of Christ we under-rate any thing that is at our elbow should Christ throw himself in our bosome and lap while we are in a morning sleep he should not have the marrow and flower of our esteem its good there be some fire in us meeting with water while we seek after Christ. 3. His love must not onely lead the heart but also draw violence in love is most taking and delayes of enjoying so lovely a thing as Christ breedeth violence in our affections and suspension of presence oyleth the wheels of love desire joy want of Christ is a wing to the soul. Interpreters ask what woman she was Matthew saith a Canaanite not of any Gracious blood a Syrophenician for Syrophenicia was in the border between Palestine and Syria and it was now inhabited by the Reliques of the Canaanites a Greek not by birth but because of the Greek tonge Rites broght thither by Alexander and the succeding Kings of Syria All the Gentiles go under the name of Greeks in Scripture Language as Rom. 1.14 Gal. 3.28 1 Cor. 1.22 24. not because they are all Greeks by nation and blood but because Conquest Language and customes stand for blood and birth however it standeth as no blemish in Christs Compt-Book who was your Father whether an Ammorite or an Hittite so ye come to him he asketh not whose you are so you be his nor who is your Father so you will be his Brother and be of his house Mar. 7.24 And from thence he arose and went into the borders of Tyre and Sidon Christ wearied of Judea had bin grieved in spirit with the Hypocrisie of the Pharisees and the provocation of that stiff-necked people He was chased away to the prophane Pagans The hardning of the Jews maketh way to Christs first and young love laid upon the Gentiles Christ doth but draw by a lap of the curtain of Separation and look through to one beleeving Heathen the King openeth one little window and holdeth out his face in one glimpse to the woman of Canaan so Christs works of deep providence are free mercy and pure Justice interwoven making one web He departeth from the Jews and setteth his face and heart on the Gentiles consider the art of providence here 1. The Devill sometime shapeth and our wise Lord seweth Babylon killeth God maketh alive Sin Hell and Death are made a Chariot to carry on the Lords excellent work 2. The providence of God hath two sides one black and sad another white and joyfull Heresie taketh strength and is green before the Sun Gods clearing of necessary and seasonable Truths is a fair side of that same providence Adams first sin was the Devill and Hell digging a hole through the comely and beautiful frame of the Creation of God and that is the dark side of providence but the flower of Jesse springing up to take away sin and to paint out to Men and Angels the glory of a Heaven and a new world of Free-grace that is a lightsome side of providence Christ scourged Christ in a case that he cannot command a cup of water Christ dying shamed forsaken is black But Christ in that same work redeeming the Captives of Hell opening to sinners forfeited Paradice that is fair and white Joseph weeping in the prison for no fault is foul and sad but Joseph brought out to reign as half a King to keep alive the Church of God in great Famine is joyfull and Glorious The Apostles whipped imprisoned killed all the day long are sad and heavy but sewed with this that God causeth them alwayes to Triumph and sow the savour of the knowledge of Christ and Paul riding on his iron Chains and exalting CHRIST in the Gospell through the Court of bloody Nero maketh up a fair comely contexture of Divine Providence 3. God in all his works now when he raineth from Heaven a sad showr of blood on the three Kingdoms hath his one foot on Justice that wrath may fill to the brim the cup of Malignants Prelats and Papists and his other foot on mercy to wash away the filth of the Daughter of Zion and to purge the blood of Ierusalem in the midst thereof by the spirit of judgement and by the spirit of burning And this is Gods way and ordinarie path-rode Psal. 25.10 and in one and the same motion God can walk both to the East and to the West and to the North and the South It is our fault that we look upon Gods wayes and works by halfes and pieces and so we see often nothing but the black side and the dark part of the Moon we mistake all when we look upon mens works by parts an house in the building lying in an hundred pieces here timber here a rafter there a spar there a stone in another place half a window in another place the side of a door there 's no beauty no face of an house here have patience a little and see them all by art compactâ—d together in order and you 'l see a fair building when a painter draweth the half of a man the one side of his head one eye the left arm shoulder and leg and hath not drawn the other side nor filled up with colours all the members parts limbs in its full proportion it s not like a man So do we look on Gods works by halfes and parts and we see him blouding his people scattering Parliaments chasing away Nobles and Prelats as not willing they should have a finger in laying one stone of his house yet do we not see that in this dispensation the other half of Gods work makes it a fair piece God is washing away the blood and filth of his Church removing these from the work who shall crosse it In bloudy Wars Malignant Souldiers ripping up women with childe waste spoil kill yet are they but purging Sions tin brasse and lead and such reprobate mettall as themselves Jesuits and false Teachers are but Gods snuffers to occasion the clearing and snuffing of the lamps of the tabernacle and make truth more naked and obvious SERMON II. And he went into a house and would that no man should know it THis will according to which it is said He would that no man should know it was his humane will according to which the Lord Iesus was a man as we are yet without sin which was not alway fulfilled for his Divine will being backed with omnipotency can never be resisted It overcometh all and can be resisted by none Consider what a Christ we have one who as God hath a standing will that cannot fall Esa. 14.24 He doth all his pleasure His pleasure and his work are commensurable Esa. 46.10 11. Psal. 135.6 Psal. 115.3 Yet this Lord did stoop so low as to take to himself mans will to submit to God and Law And see how Christ for our instruction is content that God should break his will and lay it below
gave thee for a Covenant of the people for a light of the Gentiles Isa. 49.8 I will preserve thee and give thee for a Covenant of the people Christ God and man is all the Covenant 1. Because he is given to fulfill the Covenant on both sides 2. He is the Covenant In abstracto he is very Peace and Reconciliation it self Mic. 5. 5. And this man shall be the peace when the Assyrian shall come unto our Land As fire is hot for it self and all things hot for it and by participation so thou art in so far in Covenant with Christ as thou hast any thing of Christ want Christ and want Peace and the Covenant 2. Mal. 3.1 The Lord whom ye seek shall suddenly come to his Temple even the Messenger or Angel of the Covenant whom ye delight in Christ travelleth with tidings between the parties 1. He reporteth of God to us that its his fathers will that we be saved Joh. 6.39 2. Christ reporteth of himself for it setteth Christ to be a Broker for Christ and wisdom to cry in the streets who will have me Prov 1.21 22. Prov. 9.1 2 3 4 5. It became the Lord Jesus to praise himself Joh. 6.48 Joh. 8.12 I am that bread of life I am the light of the world Joh. 10.9 I am the door v. 11. I am the good Shepherd 3. He praiseth his Father Joh. 15. My Father is the good Husband-man 4. He suiteth us in marriage and commendeth his Father and our father in law You marry me dear souls O but my Father is a great person Joh. 14.2 In my Fathers house are many dwelling places 2. He commendeth us to the Father a Messenger making peace will do all this Joh. 17.8 They have received thy words and have known surely that I came out from thee and they have beleeved that thou didst send me 25. O Righteous Father the world have not known thee but I have known thee and these have known that thou hast sent me Ministers cannot speak of Christ and his father as he can do himself O come hear Christ speak of Christ and of his Father and of heaven for for he saw all O sweet beleever Christ giveth thee a good report in heaven the Father and the Son are speaking of thee behinde-backs A good report in Heaven is of much esteem Christ spake more good of thee then thou art all worth He telleth over again Ephraims prayers behinde his back Jer. 30.18 O woe to thee Christ is telling black tidings of thee in Heaven Such a man will not beleeve in me he hateth me and my cause and my people Christ cannot lye of any man 3. Christ is an Eye-witnesse of the Covenant and heard and saw all the whole Covenant was a bloudy act acted upon his person Isa. 55.4 Behold I have given him for a witnesse to the people Rev. 1. 5. The faithfull witnesse Rev. 3.14 The Amen the faithfull and true witnesse The Covenant saith 1. The Son of man came to seek and to save the lost Luke 19.10 Amen saith Christ I can witnesse that to be true 2. Christ dyed and rose again for sinners Amen saith the witnesse Joh. 1.18 I was dead and behold I live for evermore Amen Christ putteth his Seal to that This is a true and faithfull saying That Christ Jesus came into the world to die for sinners I can swear that is true saith Christ. 3. The world shall have an end saith the Covenant and time shal be no more By him that liveth for ever and ever who created heaven and earth saith this Angel-witnesse Rev. 10.6 that is most true Time shall be no more It s a controversie to the world if Eternity be comming Christ endeth the controversie with an oath 4. Christ shall judge the world and all shall bow to me This Amen of God saith that's true Rom. 14.11 For as it is written as I live saith the Lord every knee shall bow to me The Covenant of Works had a promise but because it was 1. Conditionall 2. To be broken and done away it had no oath of God as this hath O doubting soul thou sayest that thy salvation is not sure Why And it s a sworn Article of the Covenant thou hast Christs great Oath on it Alas God loveth not me hast thou the Son thou hast a true Testimony it s not so and Pro. 14.5 A faithfull Witnesse will not lie Christ has cause to remember that thou art saved he beareth the marks of it in his body Athiest thou sayest who knoweth there 's a heaven and hell Why the Witnesse of the Covenant saith I was in both and saw both 4. Heb. 7.22 Christ is the surety of the better Covenant And in this the Father is surety for Christ if he undertake for David and Hezekiah Psal. 119.122 Isa. 38.14 Far more for his own Son God hath given his word for Christ he shall do the work Isa. 52.13 Behold my righteous servant shall deal prudently Isa. 50.9 Behold the Lord God will help me and again the Son is Surety to the Father And the great undertaker that God shall fulfill his part of the Covenant that the Father shall give a Kingdom to his flock Luke 12.32 Joh. 6.37 38 39. 1. Christ as a Surety for us hath payed a ransome for us 2. Giveth a new heart to his fellow-confederats 3. And is ingaged to lose none of them Ioh. 17.12 But raise them up at the last day Joh. 6.39 If we could surrender ouâ— selves to Christs undertaking and get once â— word that he is become good to the Father for us all were well woe to him who is that loose man as he has not Christ under an Act and band of Surety that he shall keep him to the day of God we make loose bargains in the behalf of our souls 5. As Christ standeth between the two Parties he is the great Lord Mediator of the new Covenant Heb. 12.24 1. Substantially our Text calleth him Lord the Son of David by condition of nature he hath something of God as being true God and something of man as sharing with us hence is he Mediator by Office and layeth his hands on both parties As a days man doth Job 9.33 In which he hath a threefold relation 1. Of a friend to both he hath Gods heart for man to be gracious and satisfie mercy and a mans heart for God to satisfie justice 2. Of a reconciler to make two one to bring down God to a Treaty of Peace to take him off Law and high demands of Law which sought personall satisfaction of us and in his body to bring us up to God by a ransome payed and by giving us faith to draw near to his Father so he may say Sister and Spouse come up now to my Father and your Father to my God and your God and Father come down to my Brethren my kindred and flesh 3. He is a
2.9.10 Heb. 1.5.13 There is promised to Christ a seed a willing people the ends of the earth for his inheritance Isa. 53.10 Psal. 110.2 Psal. 2.8 9. Christs locks and his hair are bushy and thick Cant. 5.11 He is not bald nor gray hair'd but he hath a seed like the Stars for multitude that no man can number Rev. 7.9 but all those hairs grow out of a head of gold and his off-spring of children is as numerous as the dew of the morning dawning Psal. 110.3 Mica 5.7 though the devils locks be more numerous but its wofull that Christ and his children standing upon Mount Sion being a huge Army and a pleasant sight yet thou art none of that numerous house all round about thee are graced of him and thou livest and diest in the house but lay not in the womb of the morning and shall not abide in the house with the sons But there be other promises which go along with Christ and his seed and these of two sorts Generall speciall generall the Mother Promise I will be thy God is made both to Christ Psal. 89.26 He shall cry to me thou art my Father my God Joh. 20.17 Psal. 22.1 And to us I will be your God how sweet is it that Christ having God to his Father by eternall birth-right would take a new Covenant-right to God for our cause Oh what a honour it is to be within the Covenant with the first heir Quest. But why are all the promises inclosed in this one I 'le be your God Ans. 1. Because as Christ hath Covenant-right to the Promises by this Mother right that God is his God by covenant so we first must have God under the relation of a God made ours in a Covenant a Father a Husband and then by Law all his are ours 2. Christ God is more then grace pardon holinesse then created glory as the Husband is excellenter then his Marriage Robe Bracelets Rings and we are to lay our love and faith principally upon the Father and the Son more then all created graces the Well and Fountain of Life is of more excellency then the streams and the Tree of Life then the Apples of the Tree of Life Christ himself the objective happinesse is far above a created and formall beatitude which issueth from him as the whole is excellenter then the part the cause then the effect Speciall Promises are made first to Christ and then by proportion to us and they be these 1. God promiseth to grace his Son above his fellows that he may die and suffer and merit to us grace answerable to this A new heart and a new spirit Jer. 32.39 Ezek. 36.26.27 For out of his fulnesse we receive and grace for grace Joh. 1.16 2. Justification is promised to Christ not personall as if he needed a pardon for sin but of his Cause there is a cautionary or Surety-righteousnesse due to the Surety when he hath paid the debt of the broken man and commeth out of prison free by Law so he came out of the Grave for our righteousnesse but having first the righteousnesse of his Cause in his own person Isaiah 50.8 He is neer that justifieth me saith Christ who shall contend with me 1 Tim. 3.16 Justified in the Spirit So have we Justification of our persons and Remission in his blood Eph. 1.7 and that by Covenant Jer. 31.32.33 3. Victory and dominion is promised to Christ Psal. 110.1.2 Psal. 89.21 c. 1 Cor. 15.25 He must raign till he put all his Enemies under his feet and victory over all our Enemies is promised to us Iohn 16.33 and 14.30 Rom. 6.14.15 Gal. 3.13 Col. 2.14.15 4. The Kingdom and glory is sought by Christ Ioh. 17. 5. from his Father then he had a word of Promise from his Father for it Philip. 2.9.10 and we have that also Luke 12.32 Ioh. 17.24 Ioh. 14.1.2.3 5. Christ had a word of Promise when he went down to the grave as some Favourite by Law goeth to Prison but hath in his bosome from his Prince a Bill of Grace that within three dayes he shall come out to enjoy all his wonted Honours and Court Psal. 16.10.11 so have we the like Ioh. 11.26 6.38.39 SERMON VIII THe condition of the covenant is Faith holiness and sanctification is the condition of Covenanters Gal. 4.21.22.23.24 Rom. 10.4.5.6.7 This do was the condition of the Covenant of Works This beleeve is the condition of this Covenant because Faith sendeth a person out of himself and taketh him off his own bottom that in Christ he may have his righteousnesse works is a more selfy condition and giveth therefore 2. lesse glory to God Faith holdeth forth God in Christ in the most lively and lovely properties of Free-grace mercy love transcendent hence a believer as such cannot possibly glory in himself all that Faith hath is by way of receiving and begging wise But some teach that this Covenant hath no condition at all So Dr. Crispe and other Libertines For this is an everlasting Covenant Man is not now so confirmed in grace but he may fail in beleeving and so soon as the Condition faileth the Covenant faileth as we see in the first Covenant Ans. 1. That we have no confirming grace to establish us to the day of Christ is to teach with some Familists that There is no grace in sound Believers different in kinde and nature from that grace which is in many Hypocrites Yea but the pure in spirit are blessed and shall see God Hypocrites are not so And what else is this but the Kings Road way to the Apostacy of the Saints if believers have not Christ for their undertaker to bring them to glory To intercede for them Heb. 2.10 Luk. 22.32.33 2. And though they believe not at the first hour yet this Gospel-Covenant is not frustrated even if poor souls beleeve at the eleventh hour the former Covenant leaveth sinners for the first breach with out remedy or hope of life by the tenour of the Law not so this Covenant Christ knocketh while his locks be wet with night rain Object 2. I will put my Law in your inward parts is no condition to be performed by us but by God only and so all the tie lieth upon God if God do not this as he promiseth Ier. 31. Must not the fault or failing be his who is tied in a covenant to perform his part doth it not Now this God promiseth Ier. 31. Heb. 8.10 Ezek. 36.26.27 Ans. Either doth God promise to give us Faith and to cause us to walk in his wayes Ezek. 36.26.27 and to circumcise our hearts to love the Lord. Deut. 30.6 which Arminians deny contrary to the clear day-light of Scripture or then when ever we sin who are under the Covenant of Grace by committing and acting works of the flesh and omitting to beleeve pray praise humble our souls for sin God is to be blamed who worketh not in us
to his house Why But thou shouldst go When old Jacob saw the Chariots â—nd Messengers that Prince Joseph his own son yet living had sent to fetch him His heart failed for joy Seest thou the Chariot of Pharaoh paved with love make then for the journey the home we have here is a taking lover Why But thou maist say I cannot stay here the King hath sent for me SERMON XIII OF Israel It was then a priviledged mercy that Christ was senâ— to the Jews 1. The Jew is the elder Brother and the Native heir of Christ Christ of their blood and house Rom. 1.2 3. Rom. 9.3 They were Christs first Bride Alas they killed their husband there 's a born Jew in Heaven in soul and body its sweet to have any relation to Christ. 2. The Catholick Covenant of Grace made with the great Sister the Church Universall was first laid down in pawn in their hand they put their hand first to the contract in subscribing the marriage contract Ier. 2.3 Israel was holy to the Lord and the first fruits of his increase O sweet the fallen race of mankinde was Christs corn-field and his wheat The Jews were the first sheaf of the field Deut. 7.6 They got Christs young love and to speak so the first handsell of Free Grace in a Church way 3. Christ in the Iews flesh yet not excluding Ruth Rahab and other Gentiles of the Blood-Royall acted the whole Gospel a born Iew Redeemed the lost world offered a sacrifice to God for sinners a born Iew is heir of all things is exalted a Prince to guide and rule all and shall judge Men and Angels 4. The Lord Christ in the flesh was first offered to them they had the first Gospel love Matth. 10.5 6. Act. 13.46 5. The Oracles of God was committed to them Rom. 3.1 Rom. 9.4 The Testator Christ his written will was in their keeping 6. God was their first Crowned King He gave Ethiopia and Egypt and Zeba a ransom for them and was their Law-giver 7. Every Male childe amongst the Jews did beaâ— somewhat of Christ in his flesh Col. 2.11 Wheâ— all the world was without Christ 8. Their land was Christs by a speciall typicall right God saith of it It s my land Christ was their Soveraigne Land-lord and they the great Kings Free-holders 9 The Lord never dwelt in a house made with hands in a Temple as amongst them having special respect to the true Temple Iesus Christ Ioh. 2.19 1. Let us pray our Elder sister home to Christ Cant. 8. They said We have a little sister and she hath no breasts what shall we doe for our sister in the day that she shall be spoken for Now we have a greater sister What shal we the Gentiles do for her There 's a day When ten men shall take hold out of all Nations of the skirt of a Jew saying we will goe with you we have heard that God is with you Zach. 8.21 2. It is the happinesse of our Land that we have a three-fold relation to Christ I meane these two Nations that we have avowed the Lord by a Nationall Testimony and the Nations are the publick Martyrs and witnesses of Christ in that they are made a field of blood for no other quarrell but because they desire to stand for Christ Truth against Antichrist sure in the intention of Papists now in Armes against us there is no cause of War but this only 2. That we have sworn that the Lord shal be our God in a Solemn Covenant 3. That we are honoured to build the Temple of the Lord and reform Religion O that we could see our debt and be thankfull 3. The Iewes had the morning market of Christ and they would not pay the rent of the Vineyard to the Lord thereof we have the after noon of Christ and know we what a mercy it is that our beloved feedeth amongst the Lillies till the day break and the shadowes fly away and that the voice of the Turtle is heard in our Land God for our abuse of the Gospel hath sent amongst us the bloody Pursevants and Officers of his wrath men skilfull to destroy God is now in three Kingdomes arresting the Carcases of men we are owing much to God he will now have husbands and sons from us and leggs and armes of wounded and slain men from us for that rent we owe to the Lord of the vineyard for our contempt of the Gospell Sheep first a word of Sheep then of lost sheep I take no other reasons why the redeemed of the Lord are called sheep then are obvious in Scripture 1. The sheep are passive creatures and can do little for themselves so can believers in the work of their salvation as 1. They have not of themselves more knowledge of the saving way then sheep and so cannot walk but as they are taught and led Psal. 1â—9 33 Teach me O Lord Psal. 25.5 lead me in thy truth Like a blinde man holding out his hand to his guide so they Psal. 5.8 Lord lead me in thy righteousnesse 2. It s not common leading but the leading of children learning to go by an hold Hos. 11.1 When Ephraim was a childe I loved him 3. I taught Ephraim also to goe taking them by their armes but Ephraim like a childe knew not his leader But they know not saith the Lord that I healed them 3. Leading may suppose some willingnesse but we must be drawn Ioh. 6.44 No man can come to me except tht father draw him Cant. 1.4 Draw me we will run after thee 4. There is a word of speciall grace which is more then teaching leading drawing and that is leaning Cant. 8.5 Who is this that cometh up from the wildernesse leaning upon her beloved 5. There is a word yet more and that is bearing Luke 15.5 when the good shepherd hath found the lost sheep He layeth it on his shoulders with joy Esa. 4â— 3 Hearken to me O house of Iacob and all the remnant of the house of Israel which are born by me from the belly and carried from the gray haires so also Deut. 32.11 God beareth them on Eagles wings Grace grace is a noble Guide and Tutor 2. The life of sheep is the most dependent life in the world no such dependent Creatures as sheep all their happinesse is the goodnesse care and wisdom of their shepherd Wolves Lyons Leopards need none to watch over them Briers and Thornes grow there alone the Vine Tree the noble Vine is a tender thing and must be supported Esa 40.11 Christ must bear the weak Lambs in his bosome the Shepherds bosome his legs are the legs of the weak Lamb even the habit of Grace is a creature and no independent thing and so in esse in conservâ—ri in its creation in its preservation it dependeth on Christ Grace is as the new-born Bird its life is the heat and warmnesse of the body and wings of the
into wantonnesse SERMON XIV LOst sheep Lost is either understood of the common condition of all men and so because all are the Hieres of wrath Eph. 2. All have sinned and commeth short of the glory of God Rom. 3.23 and so are lost But the Scripture intituleth men by that which they are in their own esteem as Mat. 9.13 I am not come to call the righteous but sinners to Repentance this may seem to hold forth that there be some sinners and some not sinners but righteous whereas none are righteous that sinneth not Rom. 3.10 But God giveth to men the title which they give themselves and so lost here is such as are lost in their own esteem for Christs intention in comming in the flesh and dying is to seek and to save the lost Luk. 19.10 In this sense Mat. 9.13 and 1 Tim. 1.15 Christ came to save sinners otherwise all the house of Israel are lost Jer. 50.6 My people have been lost sheep Ezek. 3.4 Neither have ye sought that which was lost Nor is this to be meant of the lost considered as redemption is purchased in this notion Christ died for his enemies Rom. 5.10 the just for the unjust 1 Pet. 3.18 and so for the lost But we are here lead to this that these at whose salvation Christ hath a speciall ayme and whom he actuâ—ally converteth are first sinners And lost in their own eyes as is clear Mat. 9.13 1 Tim. 1.15 Luk. 19.10 It is one thing to be lost and a sinner and another thâ—ng to be self-lost as many are loaden who are not weary and yet none are wâ—ary but they be loaden 1. All that Christ converteth are self-sinners too but Christ converteth not all sinners Hence Christ actually calleth and sâ—veth but those who are such and so prepared now there is a preparation of order and a preparation of deserving I cannot say there are preparations in the converted by way of deserving Christ calleth not sinners because or for that they are sinners in their own sense For he hath mercy on whom he will 2. Nor are their preparations in the converted to which conversion is promised as a free reward of grace which may be called morall preparations there is no such promise in the word as this Whosoever are wearied and lost in their own eyes they shall be converted yea 3. It s hard to affirm that all who are prepared with these preparations of order are infallibly converted it s like Judas Cain reputed themselves sinners and had some law-work in their heart and yet were never converted But Gods ordinary way is to bring men into Christ being first self lost and self-condemned and that upon these grounds that proveth Gods way of working to be successive 1. Because conversion is a rationall work and the Gospel is a morall instrument of conversion therefore Christ here openeth a veine ere he give Physick he first cutteth and then cureth for though in the moment of formall conversion men be patients and can neither prevent Christ nor co-operate with Christ yet the whole work about conversion is not done in a moment for men are not converted as the Lillies grow which do not labour nor spin there be some pangs in the new birth nor are men converted as Simon carried Christs crosse altogether against their will they do hear and read the word freely nor are men converted beside their knowledge as Cajaphas prophecied nor are we to think with Enthusiasts that God doth all with one immediate rapt as the Sun in its rise inlighteneth the air The Gospel worketh morally as doth the Law Reasons work not in a moment as fire flaughts in the air Christ putteth souls to weigh the bargain to consider the field and the pearle and then buy it 2. Christs saving and calling the lost is a new creation as well as a generation A childe is not born in one day saving Grace is not Physick that worketh the cure while the sick man is sleeping Christ casteth the mettall in the fire ere he form the Vessell of mercy he must cast down old work ere he lay the new foundation 3. Conversion is a Gospel blessing and so must be wrought in a way suitable to the scope of the Gospel Now the speciall intent of the Gospel is to bring men to put a high and rich price upon Christ and this is one Gospel-offer What thinkest thou of so excellent a one as Christ What wouldst thou part with What wouldst thou do or suffer for Christ Now men cannot prize Christ who have not found the terrors of the Law So Paul finding himself the chief of sinners and in that case saved 1 Tim. 1.15 Must hug and embrace Christ and burst out in a Psalm v. 17. Now to the King eternall immortall invisible the onely wise God be honour and glory for ever ever Amen A sight of the Gallows of the Ax raiseth in the condemned mans heart high thoghts of the Grace of a Pardoning Prince to be a Tenant of Free-Grace is so sweet a free-holding that it must put a high Rate on Free Grace 4. The Clay-organs and faculties of the soul working by them cannot bear the too great violence of Legall terrors for in reviving the Spirit Isa. 57.16 If he should let out all his wrath the souls should fail that he has made Nor can they bear that God let out all his strength of love in one moment rough or violent dealing should break Chrystall Glasses Christ should break the needle when he soweth a heart to himself if he should put to all his strength too swift motion of wheels may break the Mill Christ must drive softly for a sight of the fourth part of the fire of Hell and a sight of one chamber or one window of heaven is enough at once 1. It s not enough to be fitted for the Physick and not for the Physitian The weary and laden are fit to be eased but not fitted for Christ the Physitian except they come to him and believe Faith is a thing very suitable for Christ Ho every one that thirsteth â—ome ye to the waters and he that hath no money come buy and eat Isa. 55.1 It is true in regard of all good deserving moving God to have mercy on one rather then another Jerusalem and all converted are dying in their blood and no eye pittying them Ez. 16.6 8. And therefore are none discouraged to come because of their wretched estate that is to say we cannot come we have no money But Christ inviteth these which have no money though Christ seem to exclude the woman from mercy yet Christ in wisdom holdeth forth the promise here in that latitude of Free-Grace while as he saith he came for the lost sheep that there is room for the woman and all believing Gentiles to come in and lay hold on the Covenant Sense of wretchednesse and unbelief representeth Christ as too narrow and contracteth and
the Kings house What a motion of free mercy that Christ should lay his fair spotlesse and chast love upon so black defiled and whorish souls O what a favour that Christ maketh the Leopard and Ethiopian white for heaven These two go together Rev. 1. 5. Who has loved us and washed us Humble sinners have high thoughts of free-grace stand not afar off come near be washed for frâ—e-grace is not proud when grace refuseth not dogs salvation must be a flour planted without hands that groweth only out of the heart of Christ. Take humble thoughts of your selves and noble and high thoughts of excellent Jesus to heaven with you A curse upon the creatures proud merits if you make price with Christ and compound with everlasting grace you shame the glory of the Ransom-payer It s no shame to die in Christs debt all the Angels the Cedars of heaven are below Christ Angels and Saints shall be Christs debters for eternity of ages and so long as God is God sinners shall be in graces compt-book The truely humble is the most thankfull soul that is unthankfulnesse is one of the sins of the age we live in it floweth from 1. Contemning and despising Gods instruments The valour of Jephâ—ah is no mercy to Israel because the Elders hate and despise a bastard Judg. 11.1 2 6. The curing of Naamans leprosie is not looked on as a mercy Why washing in Jordan must do it and there be better Rivers in his own land in Damascus Not only God but all his instruments that he worketh by must be eye-sweet to us and carry God and omnipotency on their foreheads else the mercy is no mercy to us 2. Mercies cease to be mercies when they are smoaked and blacked with our apprehensions David 2 Sam. c. 18. and 19. receiveth a great victory and is established on his Throne which had been reeling and staggering of late but there 's one sad circumstance in that victory his dear son Absalom was killed and the mercy no mercy in Davids apprehension Would God I had died for Absolom so a little crosse can wash away the sense of a great mercy The want of a draught of cold water strangles the thankfull memory of Gods wonders done for his peoples deliverance out of Egypt and his dividing the Red-sea What a price would the godly in England have put on the removall of that which indeed was but a Masse-book and the burdensome Ceremonies within these few years But because this mercy is not moulded and shapen according to the opinion of many with such and such a Reformation and Church-government I am affraid there 's fretting in too many in stead of the return of praise and hating of these for whom they did someties pray God grant that the sufferings of the Land and this unnaturall blood-shed may be near an end except the Land be further humbled I fear the end of evils is not yet come This is a directing of the Spirit of the Lord to teach God how to shape and floor his mercies toward us Is it not fitting there be water in our wine and a thorne in our Rose Shall God draw the lineaments and proportion of his favours after the measure of my foot Shall the Almighty be instructed to regulate his wayes of supernaturall providence according to the frame of our apprehensions O he is a wise Lord and wonderfull in counsell Every mercy cannot be overlaid with Saphires and precious stones nor must all our deliverances drop sweet smelling-Myrrhe God knoweth when and how to levell and smooth all his favours and remove all their knots in a sweet proportion to the main and principal end the salvation of his own There is a crook in our best desires and a rule cannot admit of a crook even in relation to the creature far lesse to him who doth all things after the counsell of his own will Truely Lord the Dogs See and consider this woman whose faith was great as Christ saith and so was justified she confesseth and esteemeth her self a Dog and so an unworthy and prophane person Doct. A justified beleever is to confesse his sins to have a sense and sorrow for them though they be pardoned The word is clear for both confession and sorrow for sin though Antinomians make it a work of the flesh in the justified person either to confesse sin or to sorrow for it or to crave pardon for it For confession there is commandment practice promise Num. 5.6 Speak unto the children of Israel when a man or a woman shal commit any sin that men commit to do a trespasse against the Lord and that person be guilty Then they shall confess their sin that they have done This is not a duty of the unconverted onely but tying all the children of Israel men and women Jam. 5.16 Confesse your faults one to another Now it s not confession to men only as if they were sins only before men which the justified person committeth and not sins in the Court of heaven before God as Libertines teach therefore it is added Confesse and pray one for another that ye may be healed for the effectuall fervent prayer of a righteous man availeth much Then justified persons are to pray for pardon of sins confessed I take it to be a precept that as many as say Our Father to God in prayer should also say Forgive us our sins as we forgive them that sin against us and so pardon of sins by a justified person and a son of God is to be asked when we pray for Daily bread and the comming of Christs Kingdome Hos. 14.2 Take with you words and turn to the Lord say unto him Take away all iniquity This must be a confession that a people turned to the Lord are in their iniquities 2. This is set down as a commendable practice Exra 10.1 Ezra confessed and weeped Neh. 9.1 2. And the seed of Israel separated themselves from all strangers and stood and confessed their sins and the iniquity of their fathers Dan. 9.4 I prayed unto the Lord made my confession So David 2 Sam 12.13 I have sinned against the Lord. Isa. 64.5 the Church confesseth Thou art wroth for we have sinned 6. But we are all as an unclean thing Isa. 59.12 For our transgressions are multiplied before thee and our sins testifie against us Job 7.20 I have sinned against thee O preserver of man Psal. 40.12 My sins are more in number then the hairs of my head Jer. 14.7 Our iniquities testifie against us our backslidings are many It s a vain shift to say The Church prayeth and confesseth in name of the wicked party not in name of the justified ones for as many as were afflicted confesseth their sins for the which the hand of God was upon them now Gods hand was upon all Daniel and Jeremiah were carried away captive yea the whole seed of Iacob Isa. 42.24 25. Isa. 64.5 6 7. and Ieremiah Lament 1.16 in name of the
Popish superstition but that such is Christs excellencie that any thing that hath the poorest relation to him is desirable for him 2. A poor woman Luke 7. sought no more of him but to wash the feet of Christ and kisse them Another woman Matth. 9.21 If I may but touch the border of his garment I shal be whole Mary Magdalen sought but to have her arms filled with his dead body Joh. 20.15 She saith weeping to the Gardiner as she supposed Sir if thou hast born him hence tell me where thou hast laid him and I wil take him away To Joseph of Arimathea his bloody winding sheet and his dead and hoâ—ed and torn body in his arms are sweet Christs Clay is Silver and his Brasse Gold 3. Christs â—harpest rebukes are sweet oyl the wounds â—nd the holes that the sweet Mediatour maketh 〈◊〉 the soul when he smiteth with the rod of his â—outh are with child of comforts he rebuked â—ot the Serpent as not minding salvation to Saâ—an but rebuked Evah intending the promised â—â—od for her O what sweetnesse of love is that â—â—pression Jer. 31.20 For since I spake against Ephraim I do earnestly remember him I will 〈◊〉 have mercy on him saith the Lord. Then rebuking of Ephraim which is called speaking against him is dipt in mercy Hos. 11.7 My people are bent to back-sliding this is a rebuke sharp enough yet he chides himself friends with the people v. 8. How shall I give thee up O Ephraim mine heart is turned within me Here is kissing and love wrapped about rebuksâ— so Jer. 3.1 Thou hast played the harlot with many lovers but see mercy Yet return to me saith the Lord. 4. His black and sowre Crosse is sweet and honied with comfort his dead Body a bundle of myrrhe Cant. 1.13 The smell of which is strong and fragrant and sweateth out precious gum rejoycing in tribulations Rom. 5.3 Count it joy all joy when ye fall in divers temptations Jam. 1.2 The Eagles smell heaven in the crosse and Christ in it Gal. 6.14 Yea the refuse and the worst of Christs crosse the shame and the reproaches of Christ are sweeter and choicer to Moses then the Treasures Riches yea then the Kingdome of Egypt and the glory of it Heb. 11. ver 26 27. yea the shame and blushing on Christs fair face Heb. 12.2 which he suffered under the Crosse is fairer then Rubies and Gold and hath the colour of the Heaven of Heavens Nebuchadnezzar hath more pain torment in persecuting Dan. 4.19 then the three children had in being persecuted There 's pain and fury in active persecution He was full of fury and the form of his visage changed but there is joy unspeakable and glorious in passive persecution Christs sanctified crosse droppeth honey 1 Pet. 1.6 5. Christs glownings and sad desertions though to the believer they be death and hell yet have much of heaven in them So Psal. 30.7 Thou turnedst away thy face and I was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhal I was troubled like a withered flower that loseth sap and vigor So Exod. 15.15 The Dukes of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhaln were amazed yet at that time David prayed cryed and was heard ver 8 9 10. The sweetest communion that Christ seeketh of us on earth is prayer Cant. 2.14 and Cant. 5. Desertion is death it self and a death to the soul. 6. I opened to my beloved and my beloved had withdrawn himself and was gone And what was the Churches case My soul went forth from me The Arabick My soul departed I died So is death described by the like phrase Gen. 35.18 Rachels soul was in departing for she died And when men are stricken with sudden fear the heart is said to goe out So Gen. 42.28 The soul of Josephs brethren departed that is they were extreamly amazed When they found their money in their sacks The like was the case of the Church when CHRIST departed she died for sorrow the soul departed from the soul because her Lord and beloved was gone Yet even that death that soul-hell in the want of Christ was a Heaven it was a sweet and comfortable season then hath she a commuion with him in a most heavenly manner 1. Asking at the watchmen for him 2. In binding sad charges on the Daughters of Jerusalem to commend her to God by prayer 3. Then was she sick of Love for him 4. Then fell she out in that large Love rapture in a most heavenly praise of him in all his vertues My welbeloved is white and ruddy and the chief amongst ten thousand c. Here then the Hell that Christ throweth the Saints in in their Desertions is their heaven 6. The meanest and lowest relation with Christ is honour John Baptist placeth an honour in unloosing the Latchets of his shooes and thinketh to bear his shooes is more honour then he deserveth Joh. 1.27 David a great Prophet appointed to be a King O if I might be so near the Lord as to be a door-keeper in his house Ps. 84.10 He putteth a happinesse on the Sparrow and the Swallow that may build their nests beside the Lords Altar Then the fragments and crums that his dogs eateth must be the dainties of heaven and Christs water the wine of heaven Now if any the lowest thing of Christ the Morsell of his dogs be desireable how sweet must himself be if the parings of his bread be sweet What must the great loafe Christ himself be Christ himself is so taking a Lover he hath a face that would ravish love out of Devils so they had Grace to see his beauty he could lead captive all hearts in hell with the lovelines of his countenance which is white and ruddy and pleasant as Lebanon if they had eyes to behold him O he himself is an unknown Lover he hath neither brim nor bottome his Gospel is the unsearchable riches of Christ his Gospel is but a creature How unsearchable must he himself be The wise man Prov. 30.4 putteth a riddle upon all the wisest on the earth Solomon all What is his name We know neither name nor thing Isa. 53.8 Who shall preach his generation O what a mercy â— that he will give sinners leave to love him Or honour us so much that we may lay our black and spotted love on so lovely and fair a Saviour That such an infinite and desireable love as Christs Love should come to borrow that expression within the sides of thy love and heart is a wonder Alas it s a narrow circle and not capacious to contain him and his love that passeth knowledge Eph. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels To seek Grace is desireable but suppose any person were a Masse and nothing but composed of pure Grace and yet want Christ himself he should be but a broken lamed creature put a soul in heaven and let
minimum quod sic the lowest measure or grain of saving Grace and its saving Grace a drop of dew is water no lesse then the great Globe and Sphere of the whole element of water is water a glimmering of morn-dawning light is light and of the same nature with the noon-light that is in the great body of the Sun the motion of a childe newly formed in the belly is an act of life no lesse then the walking and breathing of a man of thirty years of age in his flower and highest vigour of life the first stirrings of the new birth are the workings and operations of the holy Ghost and the love of God even now shed abroad in our hearts by the holy Ghost shall remaine the same in nature with us in heaven 1 Cor. 13.8 9 10. 2. Christ doth own the bruised reed and the smoaking flax so far forth as not to crush the one nor to quench the other and can with tender cautelousnesse of compassion stoop and with his arm go between the lambe on the margin and brink of Hell as to save it from falling down headlong over the brow of the Mountain he Ps. 147.3 Healeth the broken in heart and as a Chyrurgion so Vatablus expoundeth it bindeth up their wounds and putteth the broken bones in their native place again and whereas young ones are easily affrighted yea and distracted with fear when sudden cryes and hideous War-shouts surpriseth them Christ affrighteth not weak consciences with shouts to put poor tender souls out of their wits with the shouts of Armies of the terrours of Hell in the conscience yea Isa. 42.2 The meek Lord Jesus shall not cry nor lift up a shout nor cause his voice be heard in the street O what bowels What stirrings and boylings and wrestlings of a pained heart touched with sorrow are in Christ Jesus When he saw the people scattered as sheep having no sheapherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was bowelled in heart his bowels were moved with compassion for them O how sweet That thy sinfull weaknesse should be sorrow and pain to the bowels heart of Jesus Christ so as infirmity is your sin and Christs pitty and compassion can the Father see the childe sweat wrestle under an over-load while his back be near broken and he cry I am gone and his bowels not be moved to pitty and his hands not stretched out to help Were not the bowels and heart of that Mother made of a piece of the nether Milstone had she not sucked the Milk and breasts of a Tyger and seemed rather to be the Whelp of a Lyon then a woman who should see her young childe drowned and wrestling with the water and crying for her help and yet she should not stir nor be moved in heart nor run to help This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ. We should have tender hearts toward weak ones considering 1. That Christ cannot disinherit a son for weaknesse 2. Love is not broken with a straw or a little infirmity 3. All the vessels of Christs house are not of one size 4. Some mens infirmities are as transparant Christall easily seen through others have infirmities under their garments 5. We shal see many in heaven whom we judged to be cast-awayes while they lived with us on earth 6. Many go to Heaven with you and you hear not the sound of their feet in their journey SERMON XXI Then Iesus answered and said unto her O Woman great is thy Faith c. THis is the last passage of the Text containing a commendation of the Woman given to her by Christ in her face 2. An answer according to her desire 3. The effect of her praying with instancy and pressing importunity of Faith The Devil is cast out of her Daughter Christ acknowledgeth here That Instancy of praying in Faith will overcome God and Satan and all the saddest Temptations that can befall the Childe of God Hence observe what acts of efficacious power instant and earnest praier putteth forth upon God and how the clay-creature doth work upon and prevail with the great Potter and former of all things 1. Prayer is a Messenger and a swift and winged post dispatched up to Court Psal. 5.3 David sent away this post early in the morning with morning wings My voice shalt thou hear in the morning The post is himself for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will addresse my person as in battle array Iob 33.5 Set thy self in order before me and stand up saith Elihu to Iob. Or I will addresse my words Iob 32.14 Now he hath not directed his words against me the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and David sent himself to Heaven not only as a post but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—sappeh soundeth I will look up or espie as one that keepeth watch and ward waiting for an answer from God as the word is Habbak 2.1 and Psal. 18.6 In my distresse I called upon the Lord and my cry came before him even into his ears 2. Prayer putteth a challenge upon God for his Covenants sake and his Promise that is greater boldnesse then to speak to God and wait on Isa. 63.18 Our Adversaries have troden down thy Sanctuary 19. We are thine thou never barest rule over them they were not called by thy Name Lam. 2.20 Behold O Lord and consider to whom thou hast done this Isa. 63.17 O Lord why hast thou made us to erre from thy wayes And hardened out heart from thy fear Return for thy servants sake the Tribes of thine inheritance Hence is there an holy chiding with God Psal. 22.2 O my God I â—ry in the day time and thou hearest not and in the night season and am not silent Psal. 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me 3. It putteth God to great straights and suffering even to the moving of his soul Jer. 31. When God heareth Ephraim bemoaning himself in Prayer it putteth God to a sort of pinch and condolency ver 20. Is Ephraim my dear son Is he my pleasant Childe For since I â—ake against him I do earnestly remember him â—ill therefore my bowels are troubled for him 〈◊〉 Isaac an earthly Father moved and his heart â—ent and torn with the weeping and tears of Esaâ— his son so as he must confer some blessing upon him far more must the bowels of our father infinite in mercy be turned within him at the weeping and tears of a praying and crying Church 4. When God seemeth to sleep in regard that his work and the wheels of his providence are at a stand prayer awaketh God and putteth him on action Psal. 7.6 Arise O Lord in thine anger lift up thy self because of the rage of mine enemies awake for the judgement thou hast commanded Psal. 44.23 Awake Why sleepest
sinless reason naturall far above Adam was strong in the acts of the former kinde and moderat in the other especially being a high Priest that marcheth us in naturall passions Heb. 4.15 Even in a Sympathie and having these same passions that we have He weeped over Jerusalem Luk. 19. When they were crying Hosanna to him and occasion of joy furnished to him yet ver 41.42 He wept over the City and spake words of compassion but broken and imprisoned with sighing and sorrow O if thou knew even thou c. Now what compassion must be in him when his affection had such an edge Joseph is nothing to him he having taken a mans heart to go along with the Saints to heaven sighing weeping mourning Tempted in all these as we are but without sin Heb. 4.15 Now though there be no passions as there 's no infirmities in God yet the flower the blossome the excellency of all these are infinitly in God he striketh tryeth and yet pittieth Judg. 10. Israel cryeth to the Lord in their bondage he giveth them a hard answer Go to the Gods saith he that ye have chosen and let them deliver you they still are in bondage and weep upon him v. 16. The Lords soul was grieved Heb. Cut short for the miserie of Israel so Jer. 31. Two evils befall Ephraim one is Gods correcting hand another is bemoaning and sorrow for sin both are trials but how doth God express himself toward Ephraim v. 20. Is Ephraim my dear son Is he a son of consolations so the Hebrew Is he my dainty childe for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him Observe the income of Gods consolations after sad and heavy tryals Isa. 54.11 O thou afflicted tossed with tempest and not comforted behold I will lay thy stones with fair colours and thy foundation with Saphires Isa. 40.1 Comfort ye comfort ye my people saith our God 2. Speak to the heart of Jerusalem and cry to her that her warfare is accomplished There is a violence of heavenly passion in Christs love it will come out at length tempted ones wait on you shall see Christ as Christ in the end of the day Christ is well worthy a dayes weeping and a dayes waiting on compassion strangled and inclosed in Christ must break out it easeth Christs minde that his bowels of mercy findeth a vent pitty kept within Gods bowels to speak so paineth him it must come out Hos. 11.8 Mine heart is turned within me my repentings are kindled together O how rude and inhumane hath sin made our nature His love who died for us brake Heaven and rent the two sides of the Firmament as it were asunder our Lord descended and was made a man in all things like us except sin But O the first nay the doubled summons of Christs love are not obeyed Love cryeth we are deaf Christs love hunteth no other prey but our heart and he cannot have it After Christ hath tempted a soul he must put it in his heart it s an ease and comfort to Christ to ease and comfort the tempted he is now trying Britain and giving his Bride a cup of blood and tears to drink But who knowes what bowels what turnings of heart what motions of compassion are in the man Christ now in Heaven Those who shall live to see the Lord take his Bride in his armes and embrace her after these many temptations that now your eyes seeth shall subscribe to the truth of this and those who finde Christs love-embracements after Desertions know this Should we suppose that there were in Christ but this one attribute of tender compassion toward his own tempted ones it should make him altogether lovely to us for the motion of tender mercy in Christ upon the supposition of Free-love that he died for his own is naturall he having taken a mans heart to Heaven with him and borrowed nature from us as our compassionate High-Priest he cannot but pitty mercy acteth as a naturall agent in him Now suppose we that the mother were eternall and her child eternall but eternally weak compassion should eternally flow from the mother to the child suppose a fair rose to grow eternally and the Summer Sun to shine near it eternally and life and sap to keep it vigorous eternally it should cast out a sweet smell and offer its beauty to the eyes and senses eternally In Jesus Christ the heart and tender bowels of the sweetest mildest and most compassionate nature of man that God can possibly form hath met with eternall and infinite mercy in God Christ and to say nothing that mercy in Christ man hath been putting forth the sweet smelling acts of love without tiring summer and winter night and day these sixteen hundred years and that even now while you read this he is casting out acts of love and mercy an eternall High Priest could do no other thing for ever but compassionate his own redeemed flesh Mercy chuseth a lover freely Jacob not Esau this man not that man the fool not the wise man the beggar not the Prince the servant not the master but having once made choice it worketh necessarily and eternally Christs love hath no vacation no cessation but when he tempteth smiteth afflicteth trieth Love and tender mercy worketh in the dark Josephs bowels were upon action and busie when his Brethren saw no such thing even when he was accusing them as spies and dealing roughly with them When the sword of the Lord drunken swelled and fatted with blood is now raging in the three Kingdoms mercy in our High Priest and his bowels are rouled within him though we cannot see Christs inner side It is like the place Hebrews 4.15 is but an allusive Exposition of the rowled and moved bowels of GOD Jeremiah 31.20 CHRIST is as it were in Heaven burning and flaming in a passion of compassion toward his weak ones he is not only touched but pained with our infirmities so the word doth bear we shall not do well to make the tempted condition that either the Church or a soul is in the rule of Gods love Gods fiery dispensation in Zion or in a soul in the burning bush speaketh not alwayes wrath make not false Commentaries on Christs tempting dispensation Hell is accidentall to the love of Christ and cannot change it Suppose Christs tender mercy were in the midst of the flames of Hell yet there mercy should be mercy and work as mercy and not belie it self never a rod of God upon any elect childe of God save upon Christ only did speak satisfactory vengeance for sin Quest. Why is not Christ now red in his apparell and his garments dyed and dipped in blood and hath he not put on vengeance as a garment in the three Kingdoms Ans. Yes and for the provocations of England their unrepented Idolatry superstition vanity pride security unthankfulnesse to God who hath broken the rod of the
Land or a Nation must be longer in the fire then one particular person Satan worketh as a naturall agent without moderation Spiritual 〈◊〉 chase â—ew or none to Christ. How men naturally love the Devil Satan how an uncleane Spirit It s true wisdom to know GOD savingly Art 5 Mark 7 What hearing bringeth souls to Christ. Three vices in hearing Simile A sight of Hell should not work Faith without Graces efficacious action It s good to border neer to Christ. Crying in Prayer necessary Obj. 1. Praying sometime wanteth words so as groaning goeth for Prayer Obj. 2. How many other expressions beside vocal prayer go under the worth of prayer in Gods accompt Obj. 3. Some affections in pâ—ayer are greater and above weeping Obj. 4. Looking up to heaven goeth for praying Obj. 5. Breathing goeth for praying Obj. 6. Wherein is that least in which praeyer may be conserved Obj. 7. Broken Prayers aâ—e Prayers The Lord knoweth nonsense in a broken Spirit to be good sense Obj. 8. Why Christ is frequently called the son of David not the son of Adam c. The Covenant Christ a King by Covenant What the Crvenant of Grace is and what things are in it Parties in the Covenant Christ hâ—â—h a seven fold relation in the Covenant of Grace 1. Christ the Covenant it self 2. Christ the Messenger of the Covenant Christ as Messenger of the Covenant maketh report to us of his Fathers â—il 2. Of himseâ—f 3. Of his father to us 4. Of us to the father 3. Christ the witnesse of the Covenant Christ witnesseth especially 4. things 4 Christ the Surety of the covenant Christ a Surety 5. Christ is the mediator of the Covenant Christ hath a threefold relation as a mediator Christ Gods servant and our servant and smitten of both 6. Christ confirmed sealed the Testament 7. Christ the principal confederate party of the Covenant The Covenant made with Christ personally Gal 3 16. Proved from reasons out of the Text. A Covenant between the Father and the Son prâ—ved Of the promises Two sorts of promises Jer. 32.38 Zach. 13.9 Christ took a new Covenant-right to GOD. Five sorts of promises made to Christ and by proportion to us in him 4. The conditioâ— of the covenant Object Dr. Crisp Christ alone exalted Ser. 6. pag. 160. Rise raign Ruine of Antinoâ— Families Er. 16. p. 4. Libertines deny all conditions of the covenant of Grace Obj. 2. The new covenant hath conditions to be performed by us Rise raign of Antinomian Er. 22. page 5 Obj. 3. A two fold Dominion of gracious and supernaturall acts Obj. 4 Obj. 5 Crispe 16.167 Obj. 6. Crispe 16.168 We are not justified before we believe Rise and Reign of Anti. er 38. p. 7. ib Err. 48. p. 9. A condition taken in a threefold notion It s not a proper condition by way of strict Wages work when we are said to be justified saved upon condition of Faith Rise and Reign Err. 36. p. 7. 5. The properties of the Covenant 1. Freedom in regard 1. Of Persons 2. Of Causes 3. Of time 4. Of manner of dispensation 2. Property of the Covenant Eternaâ—â— 3. Well ordered 6. 1. Use. Al without the covenant are under the curse of the Law 2. Use. Men try not if they be in covenant with God 3. Use. They are stable sure and cannot fail 4. Use. We may plead Mercy from the covenant 5. Use. 6. Use. Christ God and man and our faith and comfort there in 1. Use. Christ immediate in the act of redeming us so sweeter 2. Use. Christ incomparable 3. Use. 4. Use. Use 5. 2 Art To beleevers all temporal favours are spiritualized and watered with merâ—ie 3. By what reason our Father as a Father giveth spirituall things by that same he giveth us all things Mercy originally in Christ and how Parents spirituall affections and duty to their chil Simil. 1 Rule Practical Rules in observing passages of divine Providence 2 Rule We are neither to lead nor stint Providence We are to observe God in his ways 3 Rule Omnipotency not laid in pawn on any means 4 Rule God walketh not the way that wee imagine Providence in its concatenation of decrees actions events is a continued contexture going along from creation to the day of Christs second appearance and not a threed is here broken all is fair and white 6 Rule The Spirit is to be in an indifferency in all casts of providence 7 Rule Low desired are best 8 Rule Lie under Providence submissively in all 9 Rule 10 Rul 11 Rule 12 Rul 13 Rul Every temptation hath its taking power from the seeming goodnesse in it Reasons why this was a temptation to the woman Temptations scop is to mak the tempted believe there is none like him 1. The non-answering of Christ is an answer Reasons of the Lords noâ— hearing prayer How tâ— know that our prayers are answered We are heard when we are not heard praying in Faith is alwayes heard even when the particular that we aske is denyed Faith in a prayer asketh answereth it self The light of saving Faith the Propheticall light of the Prophets not different in nature space 1. Use The dearest not admitted into God at the first knock 2. Use. Naturall men and the renewed in so far as there remaineth in them flesh are ignoranâ— of the mistery of an afflicted spirit Peace of conscience is a work of Creation 1. Use. A Reason why it s so hard to convince deserted ones of the comforts of the Spirit and to bind them up 2. Use. Christ sweeteâ— to the diserted then all the world ver 24 1 Posit How God tempeth Difference between God trying men and Satan the world sin tempting men 2 Pos. A creature cannot put another creature to act sin upon an intention to try his fellow-creature 3 Pos. In creatures actions and commandements we must 1. know Quis who commandeth 2. Quid what hee comands 3 Quare upon vhat Reason he commandeth But for Gods actions and commandements it s enough Quis who doth it who commandeth it If Jehovah I am silent and must obey 1. Pos. 2. Pos 4 Doubts of the tempted 3. Pos. 1 The Designation of Christ to his office How the Son is most fit to be our Mediator Simil. 2. The qualification of Christ. 3 Christs Commission It s not properly grace that we are born it s an ast of free grace that Christ was born 1. Use. Gods hidden decree his revealed will opened A two-fold intention in the offer of the promises How and who are to believe the Decree of Reprobation concerning themselvs It s a priviledging mercy that Christ is sent to the Iews first Privileges of the Iews 9. reckned here 1. Use. The honour and priviledg of Britain Why the Redeemed are called the Sheep of Christ. 1 Reas. How passive the redeemed are in the way to Heaven 2. Rea. The Saints are most dependent creatures 3. Rea. How know we
Debtor both to the Greeks and the Barbarians both to the wise and unwise Grace awed him as a Debt layeth fetters on an ingenious minde he cannot but out his free and honest mind in paying what he oweth 6. Gods Desertion cannot so hide and over-cloud Christ but against sense the Childe of God must beleeve yea and pray in Faith Ps 22.1 My God my God why hast thou forsaken me 2. O my God I cry by day Though sin over-cloud Christ and David fall in Adultery and blood there 's a seed of Christ that must cast out blossoms he cannot but repent and sorrow Gods Decree of grace in the execution of it may be broken in a link by some great sin but Christ cannot but soader the chain and raise the fallen sinner It shall be usefull then for the Saints when the spirit cometh in his stirrings and impetuous acts to co-operate with him and to answer his wind-blowing It s good to hoyse up sail and make out when a fair wind and a strong tide calleth sometime Grace maketh the heart as a hot Iron its good then to smite with the hammer When your spirit is Docile and there cometh a gale of Christs sweet West-wind and rusheth in with a warmnesse of heart in a praying disposition to retire to a corner and powre out the soul before the Lord as we are to take Christ at his word so are we to take Christs spirit at his work He knocketh knock thou with him His fingers make a stirring upon the handles of the bar and drop down pure myrhe Let thy heart make a stirring with his fingers also I grant wind maketh sailing and all the powers on Earth cannot make wind yet when God maketh wind the Sea-men may draw sails and lance forth God preventeth in all these the spirit beateth fire out of our slint we are to lay to a match and receive reach in the heart under the stirrings of Free-grace obey dispositions of Grace as God himself when the Sun riseth the Birds may sing but their singing is no cause of the Sun rising 2. It s no truth of God that some teach that the justified in Christ are of duty always tied to one and the same constant act of rejoycing with out any mixture of sadnesse and sorrow for so they cannot 1. Obey and follow the various impressions of the Lords absence and presence of Christs Sea ebbing and flowing of his shining and smiling and his lowring and frowning 2. The Faith of a justified condition doth not root out all affections nay not Love Faith desire and joy if there be sin remaining in the justified there 's place of sadnesse for fear for sorrow for the scumme of affections are removed by Christ not the affections themselves 3. Christ for meer triall sometimes for sin other times doth cover himself with a cloud and withdraw the sense of his favour and it s a cursed joy that is on foot when the Lord hideth his face The Love of Christ must be sick and sad I mean the Lover when the beloved is under a cloud It is not the new world with the Regenerate man here nor a Land where there 's nothing but all Summer all Sun neither night nor clouds nor Rain nor Storm that is the condition of the second Paradice of the better Adam 4. It s a just and an innocent sorrow to be grieved at that which grieveth the Holy spirit and when the Lyon roareth all the Beasts of the field are afraid Grace maketh not Iob a stock nor Christ a man who cannot weep And behold a Woman of Canaan And a certain Woman Of the Woman 1. But one person of all Tyrus and Sidon came to him 2. She was a Syrophenician by Nation 3. Her condition She had a Daughter vexed with a Devill 4. With an unclean Devill 5. The nearer occasion She heard of him 6. She adored 7. She prayed and so way is made to the conference between Christ and her And to the Triall and Miracle A certain Woman There is but one of all Tyrus and Sidon who came to Christ. 1. It beseemeth the mercy of the good shepherd to leave ninety and nine sheep in the Wildernesse and go after one which is lost Luke 15.4 And when all is done alas he hath but one of an whole hundred Christ hath not the tithe of mankinde He maketh a Journey while he is wearied and thirsty through Samaria yea and wanteth his dinner for one Woman at that draught of his net and thinketh he dineth like a King and above if he save one Ioh. 4.33 34. O sweet husbands word Jer. 3.14 I am married to you and I will take you one of a citie and two of a Tribe and I will bring you to Zion Christ taketh sinners not by dozens not by thousands its but once in all the word Act. 2. that three Thousand are converted at once but by one's and two 's Though Israel be as the sand of the Sea yet a Remnant shall but bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 Esa. 10.22 The Reliques and Refuse shall be saved only 2. Common Love scarce amounteth to Grace because Grace is separative and singleth out one of many all graced persons are priviledged persons Heaven is a house of chosen and priveledged ones there 's no common stones in the New Jerusalem but all precious stones the foundations Saphirs the windows Agats and Carbuncles all the Borders of pleasant stones Esa. 54.11 12. 3. Christs way lyeth so of two grinding at the mil of two in the field together of two in one bed Christ wil have but one Christ often wil not have both husband and wife both Father and Son but the one Brother Iacob not Esau of a whole house Christ cometh to the Devils fire side and chuseth one and draweth him out and leaveth all the Family to the devil 4. Christ knoweth them well whom he chuseth Grace is a rare peece of the choise and the floor of the love of Heaven there bee many common stones not many Pearls not many Diamonds and Saphirs The multitude be all Arminians from the womb every Heresie is a peece of the old Adams wanton wit thousands go to Hell black Hereticks and Heterodox as touching the Doctrine of themselves every man hath Grace if you believe himself Vnusquisque est in eâ heresi every man taketh Heaven for his home and heritage Dogs think to rest in Christs bosome men naturally believe though they be but up and down with Christ yet Christ doth so bear them at good-will as to give Grace and Glory Obj. 1. Gods Love is not infinite if it bee limited to a few Ans. This should conclude that there be an infinite number of Men and Angels to whom Gods Love to Salvation is betrothed in affection but his love is infinite in its Act not in its Object The way of carrying on his love is infinite Obj. 2. To ascribe