be representative as Bellarmine Herson c. 3. But the Jesuits of late fearing this would prejudice the Popes Supremacy too much concludes it is the Church Vertual the Pope only or alone And so while they boast of the Church their Mother they mean nothing else but the Pope their Father What foundation can there be here for man to rest on But we have a sure word of the Prophets and a sure foundation Jesus Christ than which none other caâ— be laid 1. The ground then of all uncertainty in all thingâ— is because we build without this foundation One man layes a foundation in the World another in Wisdom another in righteousnesse and uncertain in all 2. Take heed of stumbling at this stone 1. Either at his sufferings as Peter the Disciples at his death 2. Or at his poverty and low estate as the Wordling Matthew 19. and 21. 3. Or at his mercy and love as the Pharisees that judged him 4. Or at his Holiness crossing our lusts 3. See the certainty of believers 1. They have a sure foundation a tryed stone that abides the storm a precious stone full of treasure a corner-stone that joyns altogether in love He that believes makes not haste or shal not be confounded For he seeks no vain shifts but sits in death darknesse by faith waiting and sticking to this foundation till the light shine out of darknesse So that The only rest to man in all straits is the sticking to Christ by faith and waiting on the promise which shall be fulfilled in time Abraham waited four hundred and thirty years Israel seventy in Babylon Isa 30. Your strength is to sit still 1. For God hath set a time appointed for every work like a nurse which hides her self from the child till it thinks it hath lost her yet still hears its cryes and comes in time 2. God knowes it is best for a man to keep him under as yet till his will be subued and lust abated 1. But the blind World will needs run before their guide and will now have it and so forsake God and his Promise 2. Weaklings who would have rest assoon as they feel any disquietnesse 3. Others that will see things before they fall and stumble for the present 4. Wait thou weary heart make no haste Fly not off to any other shifts nor fix on none other foundation This will be able to keep thee from drowning he that hath kept thee hitherto is able to keep thee still and he that cometh will come and will not tarry SERMON XI Isai 39.5 Then said Isaiah to Hezekiah Hear the Word of the Lord of Hosts Behold the dayes come that all that is in thine house and all that thy Fathers have laid up in store until this day shall be carried into Babylon c. VVHen Hezekiah had overcome the great Hoste of the King of Assyria he fell sick received a message from the Lord that he must die Whereupon he fell into great heavinesse and prayed unto the Lord and wept sore So that The sentence of Death is fearful unto man if the great and mighty hand of the love of God do not mightily uphold him so to Christ 1. For this is the last enemy to be destroyed this takes away all staâ—s helps in the flesh at once We all play with it as with a dead snake and make a covenant therewith but when it comes on us with open mouth it shakes the heart of the best if God do not mightily preserve him 2. But if the wrath of God the guiltinesse of our hearts the end of our dayes come all at once O whither then shall man flee O that man but saw and believed his own mortality How would it pull down the pride of man and make the World little in his eyes and that man would but see himself on his Death-bed How fearful is that destroying Angel and Messenger of Death or the Plague when it comes to any place to them that are round about it After this the Lord hard his cry and saw his tears and gave him assurance of his life for fifteen years with a sign of the Suns standing still for more assurance which goodnesse of God he acknowledgeth in his Writing from chapter 38. 9 to the end Wherein he shews both the misery he was in Gods deliverance as ver 15. c. What shall I say he hath spoken unto me himself hath done it I shall walk humbly in sense of my own weaknesse as knowing my life is in his hand Then he acknowledgeth Gods truth and Power O Lord by these viz. thy Word and Power men live my spirit hath life in these and that all this was of meer mercy for in peace I had great heavinesse but in love to my soul thou hast delivered me from the pit cast all my sins behind thy back Yet after all these experiences his recovery see how he falls to the World to be lifted up in his fleshly portion in shewing all his store to the servants of the King of Babylon such a vile creature is man So that That after so many experiences of his love power wrath yet by a little ease and peace in the flesh shakes hands again with the World and becomes lifted up thereby to the forgetting of his God So with Israel evermore when they had ease So with David in the matter of Uriah 1. For the world blinds the eyes of man hides the glory of the Gospel by the glory of the world that he is lifted up feels nothing of mercy power in another 1. We see this in experience How soon doth man forget his misery and bitternesse of his soul the goodnesse â—nd power of God the weaknesse of himself dotteth in a fools Paradise yea and quite runs away from that Word he once believed and sound life in fixeth upon that store he hath gotten when as alace all his store yea and life too was in the hand of God even newly delivered How soon is that faithful confidence forgotten those Purposes resolutions of miserable men quite at an end We cryed O that God would deâ—iver us and he sâ—ould be our God for ever and preâ—ently we chuse another 1. So that no keeping of Faith Comfort in God but â—y preserving of humility sense of death in our selâ—es for as we die to the World so we live to God but if â—e live to the World we die to God 3. See the danger of prosperity viz. of raising up of a mans heart without God in carnal confidence and turning the heart from God to his great gifts This World eats the Word out of Mans heart that now he lives as though there were no God and his Word a matter of no moment And now he comes with another message from the Lord to the King that because he had rejoyced in his store God would take it away and his children
themselves and kept all Truth off In the end he leaves them with a sharp nip But wisdom is justified of her Children viz. the Children of the Truth will justifie the Truth though against themselves and though all the world besides should reject it so that The Children of the Truth do in their hearts justifie and bear witnesse and clear the Word of Truth though it be to the condemning of themselves 1. Cor. 14. They fall down and say of a truth Christ is in this man so though the Law Rom. 7. condemned and killed Paul yet he justified it to be good holy just and spiritual but I am carnal So David Psal 51. That thou mayest be justified and clear c. So Abraham justified the promise which prevailed in him more than all reason to the contrary 1. For it leaves that impression in the heart which all the lyes and shapes of Satan cannot wipe out though they may cover and hide Yet this is more powerful in him than all 2. For this discovers the Intents of the heart and strikes the heart down whatever upheld it against which man is not able to stand but as the guilty fellon justifies the sentence of the Judge so he justifies the righteous sentence of the Truth 1. But we see that thousands which professe Christ yet justifieth not his Word Nay we judge the Word and are not judged by it We rule and comprehend the Word and are not comprehended and ruled by it We mince the Law and limite the promise and all to save our own skins because we would not be condemned by the Word 2. Yea such is this wise generation wherein we live that a man will now judge and limit God himself setting a Law to his Decree but he is justified to everie believing heart though reason not able to comprehend it Nay everie man labour to justifie himself rather than God and his Truth and everie thing on which man dependeth as 1. The worldling labours to justifie the world and the wayes thereof in his thoughts 2. Another justifies his own qualities of holinesse and righteousnesse 3. Another his knowledge and fleshly notions for they are the Children of these 4. Another labours to justifie the Truth by Arguments of Reason against others but not by faith against himself as a Malefactor justifieth the Law from his own guilt and not because he comprehendeth it 3. No surer sign of a true man than to justifie the truth for he sets to his seal That GOD is true when man even swears in his own heart to the truth of all the Word as that the Law is just he is guilty the promise is free for he is a sinner when the heart lyes bleeding under the power of the Word though he feel nothing but death in himself 4. But we see how we even deny the Word we professe we confesse that God will have mercy and preserve us and yet flie to the World and something else and that repentance and denying of our selves is the way to Heaven yet hope for it repent not at all The Pharisee desired him to eat with him He ever was to spy some advantage for further justifying of himself so that That under the profession of Love and Religion there lurks in most men base and filthy ends respects whereat they specially aim which poysons all proves their Love and Religion meerly nothing All the Pharisees guilty of this as Saul and Simon Mag us c. 1. For this is to frame Religion to serve our selves and not to serve God 2. This argues an unpurged heart which turns all meat to ill humours 3. Thus Religion is made a way to cover but not to crucifie the World and our fleshly Lusts Self-will 1. And this is plain in experience What is it that man doth in Religion but some base end is more powerful in him to produce it than the simple power of Christs love in him We run after the example of others for credit and approbation rather than out of simple love for our lost minds Others talk of Religion so must we that we may be known Others shew love so must we that we may be approved and nothing is said or done whereat we have not an end of our own We judge the Pharisees and justifie our selves and yet do the same thing 2. Hence we see what a vain and vile thing mans heart is that he meddles with nothing but he marâ—s it that though the thing be good and the word good yet in us it is ill 3 No simple and hearty Religion indeed but when man dwells in the simplicity of his own heart in the simple truth else like a huckster he makes Religion but as a Trade to gain by either from God or man Behold a woman which was a sinner both in the eye of the World and in her sell judged by both and condemned in her self So that None flies to Christ in deed and truth nor finds mercy with him but he that knows and feels himself dayly to be a sinner and through sin is a lost helplesse creature So the Prodigal and Publicane and Paul Rom. 7. O wretched man that I am c. and David Psal 51. 1. Joh. 1 If we say that we have no sin we deceive our selves 1. For then death and weaknesse wrath judgement lives in man presseth him down and forceth him to cry and to pray 2. For else man lyes covered from himself under some figleafe and so flies the judgement that he may preserve his fleshly life alive c. 3. This preserves humility and keeps down pride and prepares for mercy for to these only doth the Kingdom of God come Now this is not a seeing of this that action amiss but that he see and feel the Original fountain and guilt That though all actions were restrained yet he feels the Power and Inclination and sway of his mind against Gâ—d his Truth that though he be prevented by Gods Power and shall not taste of Judgement through grace yet he sees in himself such a power of corruption misguided passions that he cryes out for mercy daily so is faith daily preserved 1. But all men strive to appear both before God and themselves to be rich none would be found sinners Therefore when we have missed it in one action we mend it in the next that we may appear to be righteous As 1. The pure moral honesty among men though they have no great matters of Religion to boast of yet even that they offer to God as a Sacrifice for their sin 2. But the more devote men they think they have a heart full of good qualities and dispositions and so cloath themselves therewith for their repentance humility faith and love c. They look at as good qualities to cover sin withall but the only quality that Christ loves is when man comes a sinner to him 3. May others indeed have seen themselves
betterness than before that because of this good qualitie c. judgeth well which only shews the goodnesse of God to man and not of man towards God and so it is this proud opinion that maâ—s all 3. See what a proud thing man is that though a begger yet will needs be on horse-back Hast thou any thing that first thou hast not received it and then why boastest thou as though thou hadst not received it 2. Hast thou any thing properly thine or in thine own power but in the hand of another or canst thou stand one hour thereby 3. Dost thou not marr every thing that thou meddles withall as the Word Prayer c. though good yet in thee nought 4. Dost thou not dissemble with God thy self withall that when thou Professest to trust God and seek his glory dost thou not chiefly trust Wisdom Righteousnesse c. and seekest thy self when alace I all mans dayes are repenting dayes that the Kingdom of God may be daily built up in us 4. And the deceits of mans heart are endlesse For fâ—rst when he thinks best of himself then he is the worst 2. When it is the World indeed that gives all Life He hath a cunning shift so to carrie the matter that Christ shall bear the Name 3. And what ever is revealed and wrought by Christ himself in his man hath a cunning tricke to shape the like in conceit only the one hath them in his head and the other in his heart 5. It is not Christs Religion that puffs man up but that pulls down that Christ may Live in him 1. One sets up the World himself and casts Christ off 2. Another sets up Christ and casts himself down 6. So that truely to know our selves and not to be beguiled is a great mistery not deserved but by him that knows the secrets of the heart For with man he goes for current when God accounts abominable He would have known who and what this Woman had been Here together with his pride in regard of himself he goes a censuring of others even of Christ himself and he judged him because according unto their Tradition he did not cast her off Even indeed because he was merciful to poor sinners So that He that out of Ignorance hath a good opinion of himself hath never a good conceit but a hard sensuring of others and hath pity and compassion on none he that is not partaker of mercy never shews mercy to any but judgeth all even Christ himself Thus the Pharisees justified themselves and condemned all else not like the Publican Isa 65. Stand by I am holier than thou Col. 2. Touch not taste not c. And thus they accused Christ why eats your Master with Publicans therefore not a holy man The elder Brother of the Prodigal I have obeyed thy command but this my Brother hath wasted all with whoors and harlots 1. For pity and compassion to others ariseth even out of feeling and knowing of misery and weaknesse in our selves 2. Comparative righteousnesse is a great plea and argument to a rotten heart nay man never arrogates any things to himself but he judgeth hardly others Nor judgeth others but hath an approving of himself or else why judgest thou another when thou doest the same or a worse thing 3. For those men live by Sacrifice and not by mercy and therefore will have Sacrifice and not mercie for it But Christ will have Mercy and not Sacrifice Sinners not Righteous And this arised out of meer blindnesse in mans self which hath covered his filthinesse with fig-leaves and so tyes Religion to some certain qualities and actions which whoso wants he judgeth and sin in man and mercie in God which is the foundation of all he feels not 1. This shews there is more Pharisees than Publicans in the Church and more that live by sacrifice than by mercy when every one hath a stone to cast at another preying into everie failing judging out of their own rotten hearts that to be a fleshly libertie which flows out of meer love as here in Jesus Christ Nay this we all fall into in casting off or secretly judging every one that is not of the same way with us aggravating the fails and slips of others But I demand What seest thou amisse in them that is not in thee thou thinks Judas a traitor and art not thou the same how often hast thou sold and forsaken Christ for lesse and caused him to be reproached and slandered crucified even for the satisfying of some base lust but thou shalt see when thou feels either his free mercie or thy own misery that thou wilt judge none 2. Hence ariseth all Sects Contentions in the Church even because every one hath a good opinion of himself and judgeth all that are not like him Thus everie Sect condemns others But Christ came not to condemn the world but to save it 3. Nay And this corruption lives in us all how apt is man to forget himself and fall upon others not only to judge their way to be evil but their very estates with God If God bring us before his judgement seat who is able to abide 4. And thus we judge Christ and his Word and are not judged by it we frame it to our own mould are not framed by it as the Pharisees judged Christ prophane because he was not more severe against her would have had Christ to have been a man of wrath judgement and not a mediator for Sinners 5. But Christs Religion is a humble pitiful merciful Religion which indeed is the life of it For this man had Knowledge and also Righteousnesse but no mercy nor love which proved all to be nothing Then said Jesus unto him Simon Simon Here he first convinceth the secret hypocrisie of the Pharisee So that Though man walk unblemeably in the eyes of all and religiously and holily in his own eyes yet in the highest perfection of man God hath somewhat to say unto him As the young man Thou yet lakest one thing and to Saul What meaneth the bleating of the Sheep The Pharisees thought themselves safe but Christ had still somewhat to say 1. For the Word of Truth searcheth the secrets of the heart 2. God judgeth and condemns that which man approves Yea he will bring all to judgement conclude all under sin that no flesh may glory for all mouths must be stopped and none able to justifie himself 1. So that all our secret hidings and coâ—ers will not serve God hath still something to say to us though we strive to make all so sure that he might not accuse us yet all in vain for we know that when we have hardened our hearts in security yet God either by secret Testimonies of guilt or by his Word and Truth is still pulling by the slieve though we slip away yet he will discover at last Two things keeps all men out of Christ under a kind of
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
Christ the Stone hewen out of the Rock without hands they lay among the groves there to enquire of the dead for the want of things and not waiting on God and the Words of the Prophets They eat abominable broth and swines Flesh both which were forbidden by the Law So that in all they forsake Christ signified by all those and chuse their own wayes and this is mans way in the Church We offer not at Jerusalem sitting at the door of the Tabernacle weeping and confessing Where is tâ—e Mercie Seat and Ark of the Covenant but in Gardens of Pleasure in serving God at our leasure and not on the Corner-stone Christ Jesus but on the Altar of our good qualities which we have hewen to our selves We wait not on God his Will Word that we may know it but in the dead groves of our devotions and run back to these rotten effects of care diligence If the World shew good signs we believe if we see signs and Wonders we trust we feed on Swines Flesh Flesh and broth thereof That is we feed on the Flesh and filthy World which begets nothing but flegmatick and cold opinions instead of pure nourishment to Faith and Love Stand by for I am holier than thou So with all these abominations there went still a poysoned opinion of holinesse and high thoughts which made all stink in his nostrils So that when with Religion there goes a high thought in man and exalting of himself above others because of his Religion it poysons all and stinks before God and will bring man to a fearful fall at the last Thus it was with the Pharisee I am not as other man as this Publicane Col. 2. Touch not taste not handle not It was their practice when they had been at the Mercat they washed the false Apostles thought themselves more acceptable to Christ because they were circumcised And those Gadders in the Church that went about talking and thought because of their Religion they should be respected and relieved which Paul writes against that they should not be suffered Thus is Religion turned into mans own glory and not to Christs glory This flows from pride and self-love which had its beginning in man ending in man as all things do This makes men Judges in Religion and not Christ a Saviour and so with all Religion there grows up a cursed opinion and seeking of respect which poysons all But well worth that Religion where man is not listed up by it and hath nothing but all laid up and enjoyed in Christ not in self SERMON XIX Isai 63.1 Who is this that cometh from Edom with dyed garments from Eâ—zra This that is glorious in his apparel travelling in the greatnesse of his strength I that speak in righteousnesse and mighty tâ— save IN the tenth verse of the former Chapter is a large promise of Mans Redemption by Christ under the Type of Israels deliverance out of captivity as Prepare the way of the Lord cast up the high-way gather up the stones lift up the Standard The Lord hath proclaimed to the end of the World to Sion Behold thy salvation cometh his reward is with him and his work before him That is to say Make readie the hearts of men by repentance and then salvation is at hand and thou shalt be a holy people prepared of the Lord Prepare the way that is let not Israel settle in Babylon but come out Remember Jerusalem that you have lost the signs of my presence the Ark of my Covenant the Mercy-seat and all the tokens of my Love and that you are now strangers to me so bring down their hearts and make a way for my mercy that I may do them good that they long for my salvation they shall find it ready at hand Let them not trust in their strength nor rely on the favour of Babylon the world the Flesh for they will still keep them bound but return to me and I will deliver them so that No mercy to man nor salvation from God nor redemption by Christ nor holiness by the spirit but where God makes way in mans heart by dayly repentance dayly turning mans heart from the world himself and all things in true sense of his bondage and longing of the soul after Christ Repent for the Kingdom of Heaven is at hand Psal 107. He brought down their hearts with sorrow then had mercy on them For all Israels wanderings he plagues them till he made them yield and cry and pray then helps them in distresse It was Johns office to make way for Christ For what should Christ do with an hardened heart filled with conceit of Wisdom righteousnesse and the world or riches For all afflictions that God layes on man either in the world or in himself by the word is but to bring down the heart to let him see how the World hath deceived him sin hath beguiled him and his conceits brought him into a false surmise and so lets him see what a little power he hath in himself that so forsaking and turning to another he may find mercy For though God give gifts to man yet they are kept onlie in the hand of Faith else man turns to them and forgets God and himself and so becomes proud and conceited becomes a Saviour to himself But the salvation of God is never given but to repenting hearts that are ashamed of themselves and their own cursed rebellious hearts and in sighing sorrowing pray seek for mercie But we all would have salvation another way than by repentance as one by knowing another by dying another by gathering strength but none by denying themselves Indeed we daily pray Lord forgive us our sins but sin is not our burden we would all have mercy to our hardened hearts Nay how far are we from the salvation of God whose hearts never felt the bitternesse of repentance or are again hardened through knowledge We all dream of being saved but alace there is no way in thy heart Thou knows how little thou minds God or Christ at all how little thy heart is troubled about life or death but carried away with present losse Where is the place that can witnesse thy sorrow and heavinesse of heart thy sighing folding of thy hands how little is it in thy thoughts What hast thou done daily doest against God or thy self How little art thou troubled about thy eternal being no Repentance being wrought in thee all Religion is but a matter of discourse and circumstance But woe to us for repenting dayes are gone and so salvation hid the time was when we were sinners went mourning weeping all our dayes were repenting dayes And then were vve ashamed to look into our ovvn cursed hearts vain vvayes and all night our very dreams were on misery then light rose in our darknesse but now we are wise righteous see not the pride lust worldlinesse of our ovvn
man in pride and presumption and makes him secure in a few faint endeavours of his own 3. But the only bed of rest in all things is this as Chemnitius saith That against this s andal of refusing Gospel we lift up our thoughts to the good pleasure of God and there rest in subjection so in all things as First Wants thâ—u Comfort and Peace of Conscience doth God wiâ—hhold the fâ—eling of his Love from thee Thou wonders what is the cause nay say Even so O Father because it is thy good pleasure to bring me down 2. Art thou troubled with a worldly husband a frowaâ—d wife untâ— ward Children say Even so O Father It is thy goâ—d pleasure 3. Art thou weak and sickly say It is even so thy pleasure to keep under my Lost and Pride and Wordly affections 4 Seest thou Iniquitie to abound and Gospel despised say so Father it s thy pleasure 5. Art thou Persecuted and the Enemie prevails over thee say Father it s thy pleasure This is the continuall exercise under the Crosse in patience not to fret and lust and strive seing the will of the Father orders all things we would still have our own pleasure done and strive for our own wills but this is our woe Nay and herein is our happinesse that it is his good will toward all little ones that are subject as Children his Will and Rod shall rule and crush the stoutest even Pharaoh himself but the meek and lowely shal find his good will towards them that he will turn their enemies to be their friends c. This good will of God is not to be comprehended by man for it rests in the Word of God there to be made known in time and only to be believed For all the works of God are never known till they be wrought only to be believed before For to Reason manie times God seems to be a severe Tyrant nay his Word a Fable which speaks of great priviledges and they seem in their own sense to be forsaken in affliction but God gives them a Word that will stand his good will shal be revealed in time in the mean time sit still All things are given to me of my Father Here he sheweth how this good pleasure is câ—nveyed to man viz in Christ for he hath given all things to him So that lest you little ones should be disheartned know that I have all in my power by a free gift and come to me and I will ease you So that God the Father hath given and stored up in Jesus Christ a treasure of all wisdom goodnesse c. And whatsoever appertains unto the perfecting of his Kingdom that in himself the Father may be glorified and man made happie So by promise he gave him strength to crush the Serpents Head and to Abraham that in him all people should be blessed Isa He laid help on him that was mighty in his birth he was to be called Wonderful Counseller c. And a light to the Gentiles and the glory of Israel the deliverer of his people out of prison to give light to the blind He was the Vine that had the sap in him yea the treasure of wisdom Yea the fulnesse of the God-head Yea all Judgment was committed unto him Yea in conclusion all power in Heaven and Earth and victory over Hell and all Enemies This was manifested in his Word that was with authoritieâ— and never man spake like him even to the World in general And in his Miracles hath it been seen that any man opened the eyes of the blind and raised the dead This the Father did by an eternal purpose for his glory and this hath been done for the good and salvation of man that man that was not capable by his fleshly wisdom of Gods wayes yet should have one in the flesh like himself in whom by whom he would convey all things that 's good to man because we cannot ascend to Heaven therefore we might have a God on Earth 1. Where then is that power and ability in man oâ— in any other Creature for guiding or preserving himself which the wit and pride of Man so boasteth off Hath not the sparrow power to fall without his providence Then what power in Man towards this great vvork Nay as there is no power in the Common-wealth neither for preserving right nor keeping under of vvrong but in the King therefore the verie pettâ—â— Constable or any Officer he commands in the Kings Name and Rules by the power of the King nor no Will but the Will of the King So in this Kingdom of Christ no power but in the King for subduing of rebellious men in the Church by his Word or Rebellious lusts in the heart of man but the power of this Kingdom Therefore the Apostles commanded the evil Spirit by the Name of Jesus of Nazareth And as he that rules in his own Name is a Traitor and doth no good So he that thinks to live and rule by his own power shal not prevail This conceit only ariseth out of blind pride that when God hath shown his power in him he takes it to himself and stores it up in conceit and this out of the strength of Lust that will needs have another thing than he gives or out of a proud opinion that he would believe another truth than his So that lust and opinion are the two great enemies of Faith But if thou haste some abilities out of Christ in thy self What 1. needs thou Faith to believe in him or to pray him 2. Why dost thou not conquer thy Lusts and free thy self as thou seemes to desire 2. Whatever then man desires here he must have it for it is not else whereto be had whether Peace Forgivenesse Assurance Comfort Rest Here it is laid up given to the needy he hath alwayes to deal with such none else 3. Happy then he that lives by saith in him whose eyes are still towards him that waits at his Posts and listens to his Word let all things else passe work Righteousness live holily but look for life in none but him And yet how loath is man to attend here but he would have all in his own keeping because he would not depend on him and yet were we then most miserable if our life depended on our ovvn care and keeping For No man knoweth the Son but the Father Here is his limitation viz. That none by the wit of man is able to know Me Power Wisdom Mercy Truth and Way of Happinesse that 's hid in me but whom the Father doth teach uphold by his power but I that know it in him truly those to whom I reveal it by my word and spirit through the crosse way of death For it is an unknown way to the world that by Death should come life and by sorrow and sufferings joy and freedom so that No power or possibility in man by the strength
good for a man to bear the â—oke in his youth Mic. 7. I will bear the indignation of â—he Lord because I have sinned If you will be my Disciples take up my Crosse and follow me Phil. 3. Lâ—â— the same minde be in you that was in Christ who when he was reviled reviled not again Nay he prayed for them 1. First If ye suffer wrongfully and take it patientlie the glory of Christ resteth on you For it s not the framing of the World and all things to our wanton minds but our minds to Gods will that'â— our rest For when we will one thing and God wills sends another then the heart of man is vexed be cause he cannot have his own Will 2. There is an unavoidable necessitie that when man begins to believe and to follow Christ in his Word the World will crosse him Satan will tempt him and God will trye him which can no way be helped but by suffering as Christ did 3. Faith gives a foundation of rest to the heart iâ— Gods Word As with Christ who was the Word of the Father but the Crosse destroyes the Flesh and keepâ— Faith in life that Gods power may be perfected iâ— mans weaknesse 4. For to a believing heart the Crosse is no Crosse and to the unbeliever peace is no peace For he hath peace that seeks not peace And he that flies the Crosse shal have the Crosse Foâ— it s no Crosse to them because it but weakens and crosseth the Flesh which he would have crucified But when man would have Christ and ease fullnesse and joy in the World then it is a Crosse to him Now this Yoke must be taken upon us not vowing vvilful poverty in solitarienesse This is but to flie the World to get ease but to bear it quietly when iâ— is sent of God Because we believe and know that iâ— comes to passe by the certain knowledge of the Father and so the Flesh grieves at the Crosse yet the heart imbraceth the Fatherly will freely and with a willing mind None bears the Crosse willingly that seeks easâ— in the Flesh. Now the Crosse and Yoke that Christ bare was 1. The Wrath and Indignation of the Father anâ— want of feeling his love My God why hast thou forâ—aken me and he alone trode the wine-presse of his Wrath â—his is an heavy burden man must bear this Mic. 7. I â—ill bear the indignation of the Lord So when man is â—o sensible of his own guilt that he bears patiently the Wrath of God thinking nothing too much that lights â—n him and so waiâ—s for mercy For God layeth this â—pon man now he smiles and then he looks upon â—an as an enemie all must be born in Faith that man â—ay be brought down 2. The sins and infirmities of the people They were â—oward they were rebellious received not his Doctrine â—ay continued blind and unfaithfull after many miâ—acles They dispised him and his Doctrine yea many â—ell away and became enemies to him and his truth â—nd yet all this he bare patiently He mourned for the â—ardnesse of their hearts wept over them he prayed â—or them As Paul became all to all he bare the care 〈◊〉 fall the Churches And so man not fretting and conâ—nding or justifying himself and judging them but paâ—iently bearing the evil proving if at any time that God will grant them repentance If all do not as thou would have them nor are such as thou expects conâ—ider thou art the same by nature and what thou art â—od they also it is by the will of the Father 3 The oppression of his adversaries with wrongs â—nd slanders and persecution prisonment and â—anishment and yet he bare patiently and prayed â—or them though they did all unjustly and so he sufâ—ered for righteousnesse They took away life and â—ll So that though man be persecuted and reproaâ—hed and counted the off-scouring of all things Yea â—o go through good report and bad report and passe â—y all taking no notice knowing that God hath sent â—hem to curse 4. Want of worldly riches and pleasure oft in poâ—ertie Yea He had not whereon to lay his head he had â—o sumptuous houses nor rich treasures but one poor â—â—g in the hand of a thief for he would not be troubled himself nor trouble no good man with it he had not his varietie of dishes or costly apparel not yearly revenyes nor certain estate Nay he had but for the day yet to believe and to be content it s but an easie burden 1. This Doctrine is foolishnesse to the World which know none other good but the World It s hard to perswade a wordly heart that there is so little good oâ— certainty in the World or that there is a freedom in forsaking it for they think it impossible for they have nought to trust too but that but when man hath another to depend on he lets it go and looks for supplie from him 2. And its little known in the Church We all professe the truth of the Gospel but not learned to suffer with him We like an easie full joyful Religion well to mingle Flesh and Spirit joyn Christ and Mammoâ— together but here is never pure believing Hence many fall from the Gospel others live in daily vexation oâ— securitie having not learned this lesson So that we presume that we do believe and shall stand and yet alace when the Crosse comes it s a question whether we believe or not As Peter 3. So that Christs yoke and Crosse never hurts the Church as in the time of the Martyrs it purified Faith It is a practical divinity it manifests mans weaknesse Gods power and truth which before man thinks not of but now he believes and feels 4. Why then should we fear affliction why do we grieve and mourn and cark and care Thou canst not deliver thy Soul thou frets thy self and God hath set that thus and thus it shall fall out to thee which he will order to the good of all that trust in him Rest then patiently a while and the deliverance shall be glorious Learn of me If you will know the way of rest hearken not to the Flesh pleading for ease nor to the World pleading for wealth nor to your hearts pleading for joy and peace in the World But I will teach you another way which is foolishnesse to the Flesh death for the present but life and freedom for ever So that Man comes to know and walk in the way of life peace as he is taught by Christ and in subjection learns and is guided by him Eph 4.18 But you have not so learned Christ c. he leads unto all truth He is the Prophet of the Church and hath all Wisdom Matth. 5. It hath been said of old but I say unto you c. And in the new covenant they shall all be taught of Christ here none knows the Father but the Son 1. For he only knows the mind of the Father and
They rejoyced as men in harvest and that divides the spoil and they that sow in tears shall reap in joy 1. For all joy but this is nothing but mistakings like a man that laughs in Sleep for want of understanding in himself and feeding himself with shadows and tidings that Satan brings to him 2. All oâ— eâ—joy is but rejoicing in the Flesh. He only comforts the Spirit when Flesh mourns 3. All other joyes ends in sorrow but this sorrow in joy What is all the joy the World can give to man even as the cracking of Thorns under a pot Thou art rich and full of wealth yet a carefull heart in the midst thereof Thou joyes to day and mourns to morrow So the vvanton vvhat cause of joy while his Soul is more fettered and guilt increased Joy passeth guilt remaineth and yet none so merrie Thus Satan hath messengers to rejoice man being sad 1. The World brings tidings or wealth and honour c. 2. The Flesh of pleasure joy and freedom c. 3 Reason from self-righteousnesse and wisdom c. But Christ from the love of the Father that is worth all Now this never springs but from mourning in our selves like that of Paul at his conversion to Christ So then the difference of these are 1. First One rejoyceth to gain the World another to be freed from it 2. One to have his ovvn will and another to lose iâ— 3. One to have all things and suffer nothing another to suffer all things and to have nothing but Christ 2. We see that all joy that we conceive that ariseth out of Religion and not hence is but a fondation layed in man which will die with him But as the Child is merry in his Fathers love though he knovv nothing vvhat shall be done to it and not because he is heir and must be advanced to a great portion so it is vvith us not from any quality in our selves but in another For unto you is born So that Christ truely born unto man is the only fountain of Life unto man in all distresses In the Citie of David Mic. 4. So that nothing shall disannul the truth of the Word of God nor shake the heart that is stayed thereon A Savior You and the World seemes to be lost condemned but behold here is a Saviour at hand even a Saviour sent to you So that The only stay and rest unto the restlesse heart of man is assurance of a Saviour confidence of heart in him As Simeon Mine eyes have seen thy salvation Zach. That we being delivered out of the hand of our enemies c. And hast raised up for us a mighty Salvation And he shall save the people from their sins Such a Saviour was figured in Moses and Joshua And thus prophesied by the Angel Thou shalt call his name Jesus for he shall save my people 1. For man is a lost and condemned creature the word of truth hath judged him his own heart hath given sentence against him For this hath the Spirit of man sought since Adams fall some in the World some in themselves but never found but by Christ The very Heathens sought it and we make many Saviours but all faile save this It is not with us as it was with the Disciples we have found the Lord Christ We go a seeking and enquiring but we have not found the Lord. He saves us out of the hand of our enemies viz. 1. From the guilt of our Souls and temptation of Satan 2. From the corruption of our Nature and bondage of corruption 3. From affliction and sorrow and crosses and want 4. From death and hell and judgement at the last 1. See those miserable Saviours that we frame as the world or wisdom or self-righteousnesse these vve get but yet we are in the hand of our enemies our heart 's full of fear and death 's a terror to us 2. This Saviour is born and given to none but condemned men like a murtherer that can find no way to escape goes to the King and confesseth and cryes for mercie the King pardons for his own glory c. 3. But know that our Salvation stands in another not in our selves though we store our selves and provide great and strong arguments against that day yet all will fail and only bearing indignation of the Lord committing to free mercy must be our salvation 1. Pardoning of Sin 2. In preserving the heart in Faith by the Word to live and dye with Christ and go through all in Patience not as most who think themselves the likeliest to procure a Saviour is to come with their own righteousness and holiness c. But that we come sinners and condemned not bringing righteousnesse but to obtain righteousnesse not to offer sacrifice but to obtain a sacrifice even Jesus Christ Christ the Lord viz The anointed Lord who was figured in that of the Israelites who had the holie Oyle reserved in the Temple sanctified by Moses wherewith their Kings and Priests were anointed Now the Rabbins say that this Oyle ceased in the second Temple till Christ came who was to be anointed with the holie Ghost So that God the Father according to his eternal purpose hath anointed Christ to be Lord and King of his Church to rule in the heart of man that God and his power may he magnified and man made happie in him He hath given all judgement to the Son All power is given to me in Heaven and Earth all things are given in me to my Father he hath hid all treasures in him and hath laid help on one that 's mighty as Psal 4.8 This is manifested in his Word never man spake like this man and his miracles hath it been said that a man opened the eyes of one that was born blind This the Father did by an eternal purpose for the salvation of man that seing man could not comprehend Gods purpose he sent one in our room to whom he hath given power because that we could not ascend to Heaven we might have a God on Earth His Kingdom is righteousnesse joy in the Holy Ghost 1. But we have other Lords the World rules as Lord and we obey it the Flesh commands and we are subject to it 2. Where is that power of man whereof he boasts We would all be Lords and rule according to our own will SERMON V. Luk. 7.36 37 38. c. And one of the Pharisees desired that he would eat with him And Jesus went into the Pharisees house and sat down to meat and behold a woman in the City which was a sinner c. AFter that Christ had preached to the People concerning John Baptist and that many of the People and Publicanes believed and were baptized He upbraids the hardnesse of the Pharisees which neither believed John nor him but rejected the Truth and neither believed John to see their misery and repent nor him that they might receive mercy but trusted in
sinners but now righteous and holy and their repenting dayes are forgotten so mercy lost saith fails For as it was sin that by accident brought Christ into the World so it is sin in mans heart that brings a Saviour unto man 4. Others see in themselves weaknesse and want of Power that they cannot come to that pitch of knowledge righteousnesse that they aim at which if they could all would be well But their rebellious Will Lust and Pride and Worldlinesse are hid from them So that it is the hardest thing to make a man a sinner and to keep him to a daily sense of his own weaknesse 2. But sin in man and mercy in God infidelity in man and faith in Christ layes a right foundation of Religion and is the dayly continuance of the life of all Religion in man for thereby Prayer humilitie â—nd saith are preserved 3 So that the word never prospers but when it lights amongst sinful men The self-righteous have a covering yea all are grown cunning to put off the evil day make a covenant with hell for no sooner doth sin prick look out at them but they have a sore knowledge of a Saviour and so cure the wound before it be made When the heard that Jesus was at meat She being now brought into misery within her self and all her sweet pleasures turned into gall and worm wood she seeks for case and rest so it will fall out to all So that That all the pleasures of joy and peace that man now enjoyes in the world and the flesh will sooner or later be turned into sorrow want and misery for death and judgement will lay all in the dust Where was the confidence that Paul had in the flesh when he was stricken down in the way to Damascus Where is all the power of Pharaoh Pompey of Dives and wealth of all worldlings Luk. 12. Yea Pompey and Alexander are laid in the dust Luke 6. Woe be to you that now laugh for you shall mourn Isa 28. I will make void your Covenant with death 15 For there is a way that seems good but the issues thereof are death 2. Else man should insult over God and Christ his Word become a lye 3. Thus doth God make way for his mercy and love that man may be capable thereof 4. All joy and life of Adam must be destroyed that Christ may live in us 1. Woe to the merry deceived wordling who rejoyceth in his wealth friends pleasure respect as this woman did but behold She is now brought to weeping cheare So we make our selves merry promise many happy dayes but sure fear and sorrow weaknesse and misery must first come before man be established in Peace Freedom for this will not last We think ease good while it lasts and so we put off the evil that we must taste for we have eaten sowre grapes our teeth must be set on edge Nay all our labour care is to put away sorrow fear therefore we gather riches power c. that vve might sit above and see no evil Man would do evil but would not see it rebell but not take notice Did ever any rebell against his Prince but he smarted for it in the end And though the King of meer grace would pardon yet was he a lost man in his own eyes and his pride was laid down in the dungeon so with us for sin in man will cause smart to man first or last For 1. Though we may put it off through blind presumption not regarding what shall follow 2. Or cover our selves and close up our hearts under the bewitching of wordly profits 3. Or to drink down sorrow like unto beasts for a while 4. Or cover our selves from the Word of Truth and simplicity of our minds by our opinions of knowledge self-righteousnesse and the world underneath 1. Yet either will the Lord find us out by his Word and discover such a wretchednesse to man as shall make him cry out Woe and alace that ever I was born and that my mothers Womb had been my grave or that I had been strangled assoon as I saw the light and so cursing his birth day as Job 1. Or man runing on to his course to the end of his Shadows Pleasures and fools Paradice at last falls into the Pit where there is nothing but weeping and gnashing of teeth weeping and howling for the dayes of their vanity that are past and cannot be recalled For the guilt of his Soul presseth him down and cannot be eased when man is entred into Eternal misery which shall never be ended Then alace shall we see that Husband and Wife or Children were but silly fading Earth on which we so doted that Gold and Silver were but Drosse which we so served and now all taken from us and our Life too never to be restored 1. No misery like to the misery of man for no creature on earth hath so rebelled against God as he Did not this woman account any creature happier than she and yet we sport our selves above all and feel no smart because that we are so hardened in the flesh that the Spirit is lost O then that God would give us hearts to see that misery that we might mouâ—n in time and break off sin by repentance For what a folly is it for a man to run on in a course still that he knowes will bring sorrow like the thief who bewitched with present sweet and seeding himself with hope to escape becomes hardned and never believes nor sees the sorrowing of his hanging day 4. And that men in the dayes of mirth would think of the time of mourning every one seeing himself even â—ing on his death-bed and bidding farewell to all worldly delights look for it even the best For Christs heavy day was his lâ—st day even before his entrance into glory so know there is yet a more heavy day to come then thou hast hitherto felt When she knew that Jesus sat at meat in the Pharisees house Notwithstanding her own unworthinesse Christs holinesse the Pharisees hard opinion of her Yet such was the miserie that she felt and desire that she had to the Word of Christ that she saw that there was nothing that could ease her but he only so that Christ and his Word are only sweet and desired of troubled hearts and wearied minds but to others it is wearisome and little regarded as Psal 119. I had fainted in my affliction but that thy word stayed me The poor receive the Gospel and the halt and blind came willingly at the voice of the Gospel and how dear was the Word to the Martyrs in trouble that one of Pauls Epistles was a treasure from hand to hand And what a wonderful power had it amongst those sick blind men that he but spake the Word and they were made whole 1. For there is nothing left to a wearie mind that hath any life but Christ and
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
Spirit 3. For Till man have nothing in himsâ—lf Christ hath nothing for him 4. Then is grace and God magnified his Word believed but while man hath any possibility in himself or hope in any creature mercie is little set by 1. Away then with all those s ilts of man to put off the evil day as 1. One with the full World he will drown all misery in the Earth but when the Earth shall be taken away where then is his portion 2. Another with moral honesty thinks it will do something 3. The more devote offers fat sacrifices of Righteousnesse to purge sin 4. Another thinks the time was when he had nothing but now he hath somewhat viz. Faith Knowledge Righteousness c. And these he thinks will go far but Repentance is hid from his eyes and Faith Mercie shut up 5. Another takes time promiseth to pay hereafter 6. Another payes old and takes new as new fashions in Religion Thus man loath to live in weaknesse and have hold of nothing but feeds securitie with some hope or other and looking at himself hopes that all that is something and commits not to free mercie This is the hardest of all 2. But when man lives in his own miserie indeed and sees no way to get out it brings him to wait for mercie onely Like the debtor brought on his knees commits himself to the mercy of the creditor So that indeed mans weaknesse is his strength the Crosse his Freedom Suffering his victorie Death his Life 3. Where then is the power of man that we so much talk off Is it in man a talent given to man to pay his own debt Nay to manifest his grace and it shews how mercy in God is the dayly life of man and not in himself and our help in another Yea and it magnifies his mercie that takes a Wife of fornication that hath no good qualitie as this Woman and to such vile and weak Rebels shews favour that the glory may be his alone He forgave them both Here is the Gospel and free Grace of God unto miserable man that had no way to turn him but falls down confesseth the debt for he exacts nothing at them nor enters into judgement Which of them will love him most Here he propones the question to convince him in himself So that Till man be convinced in himself truely to see his own vilenesse wretchednesse all truth is but as a shadow without substance While the Pharisees stood justified in themselves the Gospel was in vain Christ came to reprove the World and so to make way for the Gospel The Word is profitable to convince and reprove 1 For the first thing it works it brings man into himself as it did this Woman 2. The Gospel is given to none but to miserable men For though others conceive talk and dispute of it only these do believe it 3. Then man cloaths himself with it and hides under it but is not brought under the power of it to yeild and lay his hand on his mouth For he is wise above the Word 1. And hence it is that the Word is so lightly passed over every man is wise to keep off the blow though it enters his head yet he keeps out of his heart will not be guilty unlesse for fashion And so for an lowly lost mind we have a thousand wise and secure hearts hardned through knowledge For we have gotten a foreknowing of all Truth and keeps off repentance that when ever the wound of sin is discovered we have readie a plaister by fore knowing before the wound be made and so Religion is made a meer matter of Complement For they see a remedie before the sore 2. And hence see that if mans heart believingly answer the Word of Truth it will put all men to silence none is able to stand before it or to argue against it It leaves all men guilty and none righteous But when man gets upperhand of the Word and gets it under his witt it makes all righteous in conceit none sinners as 1 by Christ 1. Who cares for the sparrows and lillies doth not the heavenly Father Why then do you care saying what shall we eat c. Here all men are guilty none able to say his heart is clean 2. Is Christ the Son of God and hath Christ done that which never man did and no man spake like this man Why then do we not believe but he believes every lye of Satan So that out of our own mouth and heart he will judge us 3 So that one word believed with a simple heart prevails more than the whole Bible only known of a hard and fleshly wise mind Which will love him most Or he to whom he forgave most So that Look what Christ is to man even the same is man to Christ to others and nothing else We love him because he loved us First the love of Christ constraineth us For Christ lives in me So that he only gives life in all things 1. For if Christ dwell but in mans fancie then he hath only a fancie and an opinion of Love Righteousnesse c. For what ever rules in the mind all the whole powers run thither 2. For what a man is or doth of himself he is and doth for himself and it is meer nothing though he gave his body to be burned 3. Thus Christ shews his Power in man mortifies man to the World c. And man as an instrument to do his will as in everie Officer of the Kingdom commands by the King 1. Where then is that power and that wisdom to order mans heart to rule his passions to frame his mind to the will of God to mortifie Lust Is it in mans good husbandrie no It is in mans lying dead in himself wearie of himself waiting for help and finding help in another is losed at the bottome and loves Christ and all men not out of any good qualitie in nature or mortified mind through his diligence but that unknown power of the love of God ruling in man which separates man from himself and his own glorie 2. But this discovers a main want of lively Religion harty Love when in every thing a man meddles with he still hath an eye to himself his own ends makes him forward his own power wisdom guides him his own good he looks at Nay when Christ hath freed the mind how soon returns man to himself and begins the good thereby to himself 3. And this shews that Christ lives in few when we see that cankered malice covetousnesse pride envy and whole brood of lusts fighting in man See He that loves Father or Mother more than me c. 4. Yea All mens hearts without Christ are like to this mans a cold complemental courtesie esteeming well of Christ but better of himself a reserved affection without life for neither do they stand in need of him nor feel any goodnesse by him
he must give life or else we die 2. All things live by him onlie much more mans Soul which hath no life in any thing else as the body hath 3. This is the whole Law and the Gospel 4. And God and the Faithful are joyned and made one in Spirit like Father and Child Husband Wife so that offer what thou wilt they cry none but my Father and my Husband 1. But the dark World which is blind hath incroached upon Gods Inheritance and shut him out of the hearts of men that they cry Any God but this God So the Jewes any but Christ Barrabas or any Murtherer As 1. See how the World and the Strength thereof is trusted and relyed on that they say with Israel These are thy Gods which brought thee out of the Land of Egypt 2. See how it is loved and how it is sought and delighted in 3. See how the want and the losse thereof is feared and sorrowed for 4. Yea how willingly man serves and becomes a slave to it and yet this great and terrible God this good kind and merciful God and his sure word promise not regarded 2. So that Faith is a simple and single hearted thing casts off all power wisdom and good of all things but this only and like a chaste Wise cleaves onlie to her husband and cryes out with David against all Satans temptations 1. When he offers plentie and fulnesse nay none but God and his Christ 2. When he offers Righteousnesse and Wisdom to look at nay none but Christ 3. When he threatens drives man to seek to the arm of flesh nay none but God his power yea when he draws to sin through lust yet with Joseph No I cannot sin against God So that Faith is only the preservative As in the Martyrs whâ— for this God forsook Father Husband Life and all to be joyned to this God so good For while God was a God to Israel all Nations fled before them and feared them no want nor miserie surprised them but they were filled to the full with all good and satietie and while man sits under his shadow simplie he is safe he needs no power of man to support him nor riches to fill him For he hath a joy peace and riches and goodnesse that the World knows not off because it knows not him 3. Let everie man try who is the Lord and God of his Soul One saith O! riches is the onlie thing another Nay drunken and merrie companie is the onlie joye another Nay youthful sports and pleasures the onlie Heaven another Nay the great Babel that I have built for my honour another Nay but I have none in Heaven nor in Earth but thee alone Which brought thee out of the land of Egypt I helped when thou wast not able to help thy self I freed thee when thou wast a slave and I delivered thee when thou wast in danger I supplied thy want when thou was readie to faint wilt thou have any other Gods but me For they thought not of it Moses a weak man to deliver them What straits were they brought too still he fred them So that God ever witnesseth his power and truth and love to man in his greatest weaknesse and miserie and then doth man ever find God to him the nearest What straits was David in all those bitter complaints and Israel when they wandered in the wildernesse and had no City to dwell in Yea out of the deep have I cryed and thou helped me So when we were in Egypt wearie of that bondage he braught us out Yea the Prodigâ—l what straits was he in and was received to mercy This is the Type of our great Redemption manifested in the Gospel 1. For then doth man most purely believe Gods love most apparent 2. These straits wants God brings man into that he may shew man his power and man may believe him 3. Then doth he Seal up the truth of his Word and Promise which man in fulnesse calls a lie 1. No marvel then though we have but little appearance of Gods love when we are readie to brost with fulnesse and satiety of conceit sin bites but we feel it not we can shift it off and Christ came onlie to sinful man want presseth us not need makes us not run We live in Egypt but we would live there and fill our bellies and so seek no deliverance For we feel no bondage but know that this Pharaoh a devil will root as out at last as to Israel when they fled to him for help 2. So that straits and bondage in our selves and the World makes God great to appear for Where sin abounds there grace also O! what straits were the poor Martyrs put too when all was taken away Their joy turned into sorrow peace freedom into war bondage and jeopardie of death everie hour and yet How did he deliver them how did the light break out of that darknesse The wicked who being in honour Psal 49. Yet dying passe from house to grave with woe welladay These passed from the prison to the fire with joy and with singing I have seen I have seen saith God the affliction of my people in Egypt I remember my Word to Abraham Come therefore I will send thee to deliver them But he cannot say so to us I see the desolate mourning Soul of my people lying groaning under the bondage of sin Nay they are full rich increased with goods c. Therefore I will not cast my Word upon them in vain For they are not fit subjects for my mercy A merciful man indeed hath ever an open heart and hand to the needie So hath God But the rich he sends emptie away The deliverance is more urged in the Old Testament than any work that God wrought both by Moses Samuel and the Prophets And whaâ— wonderful Sacraments for remembrance thereof did God institut as the Passeover and Pascal Lamb because it was a figure of our eternal redemption To teach That the life ioy comfort of man is continued still the same way of faith promise power of God whereby mans was first fred that this promise might still live in mans hoâ—â— I am the Lord thy God which brought the out of the land of Egypt 1. For man is as weak in himself and Satan as strong as then For as God gave life to man and be only continues it so he gives grace and continues it thereby we live His Word endures for ever Paul was received to mercy thâ—â—ugh grace and the same Christ still lived in him So he often exhorts to continue in grace and to be grounded and established in grace to live by faith 1. Not as wise unbelieving men who having tasted of the good word of the Lord and knowledge of the Mystery of the Gospel with Israel turn back into Egypt or become wise and righteous in themselves and so cast off the Covenant And
thus with many they were sinners and God received them to mercy But now these worke it out beginning in the Spirit but â—nding in the Flesh. Alace Is sin lesse burdensome â—â—an before oâ— thou lesse guilty or is God more beholden to thee than formerly Or hast thou some store wherebâ— thou lives no as this was the first so it must be the daily food to live by even this promise never to depart from us But that man still seeing and feeling the burden of his rebellious heart and thence cry and pray and he shall be delivered 2. It is not preying pratting or talking or soaring high into the air or storing Manna or lusting after Quails but to attend on his hand who brought us out and will deliver us if we be not lifted up above him nor drawn from him but with Caleb and Josuah rest constant in his Covenant Open thy mouth wide and I will fill it As I have been a God of mercy so I will be still Ask and I will give thee renewing the promise that they may still believe and cleave to him commanding them without any condition on their part for his promise is free that neither sin nor weaknesse nor failings but open wide and I will fill all thâ—se wants So that There is an endlesse riches of love truth all goodnesse in God to satisfie all needs and desires of man which shall never be wanting to open and praying hearts With thee is the Fountain of life and in thy light shall we see light Isa 55. Come buy Wine and milk without money c. and let your soul delight it self in fatnesse Every one that thirsteth Come drink of the Well of the Water of Life freely Luk 2. He fills the hungry with good things Psal 63 David prayed and he filled his soul as with marrow 1. For he fills all things with his fulnesse With him is fulnesse of joy he sends rain to the dry ground he seeds the ravens he cloathes the Earth with herbs all things flow from him Nay he hath so filled the treasures of Nature that there is not nor can be a vocation much more there cannot be an emptie Soul with whom he had nearer Communion than with all creatures Buâ— if it be not filled with the Word or something else he fills it 2. For all things live by him take away his power and man dies his blessing man wants his Wisdom and man wanders But our mouths and hearts are straitned We cry not unlesse to the World there we open wide saying Give me riches or I die c. So that the mouth of Lust is like the grave never satisfied But to him we seek not we are full and our hearts are straitned We are like a man shut up in little ease where he finds no rest and the Wall so thick his cryes are not heard and so none pities him So we in the World our hearts are pinched there and yet the Walls of the World so thick that the cryes of the Spirit is not heard When a man wants Bread how plentifully doth hâ— crye with an open heart in true necessity and yet like sleeping men we dream of store and beg not 1. We are all knowing wise righteous devote men but not praying hearts O! the heart of man that hath his senses so bound up and benummed as with opinion that he is fallen asleep and prayer not nor wants nothing but to satisfie the Flesh for if ever the heart were open cryed indeed it should be heard 2. But know that the time will come when we shall cry and call knock and weep and not be heard Like the foolish Virgins and Israel here No they were wise and rich and righteous and they cryed not 3. What ever then straitens the heart towards God and stops the cryes of the Spirit is a work of Satan though the fairest gift that ever we received But alace praying dayes are gone the time was when thou went mourning and praying in thy Spirit all the day and in thy verie dreams and now thy verie prayers are but dreams and all thy store is but windie emptinesse Alace hast thou not as much need of his grace as ever is not thy pride and false knowledge as great a snare as ever was thy wanton sins yes sure as odious to God But my people would not hear my voice Here is his upbraiding of Israel for their securitie and hardnesse appearing chiefly herein that they cast off his Word and would not hear Nay cast him off and would none of him This is a fearful hardnesse that casts off God and his Word and sought other inventions So that When man casts off the Word of Christ all blessings and joyes is shut up from the Soul of man and when he casts off God from being his God death destruction must needs follow So to Adam and Saul and this is complained of by the Prophets more than all Psal 50. What hast thou to do to take my Word into thy mouth and hast cast my Word behind thee And this was a fearful sign alwayes of the hardnesse of the Jews That they would none of Christ nor his VVord as Joh. 10. I told you but you believed not nor they would not receive his Testimonie Nay Joh. 1. The VVord of the Father was sent a light into the VVorld and to his own but they received it not And here Israel believed not his promise that God would do thus to them nor have God to be the ground of their rest 1. For when man casts off his Word Christ he is put to other shifts seeks other inventions walks in darknesse and knows not whither he goes Like an unfaithful Son who dare not trust the truth and love of his Father that hath brought him up but layes up a portion in secret and gets friends abroad and after a while being thereby hardened casts off the Father quite 2. For the life of the soul is hid laid up in this Word Ps 3.5 Our life is hid with God in Christ Forsake this forsake life It is the treasure of the Kingdom all good is promised here the Soul hath no certaintie nor foundation but in this promise in Christ 3. For God hath sent his Word Christ into the World to seek our the forlorn spirit of man that is misled by the flesh and covered under the vail of the World saying Go seek find out that desolat stranger Thus he offers life if it will return But in steps the blind Reason Wit and Flesh of Man secretly whispering Now this is a blind way First lay a good foundation get the World and something to look at then trust so also be circumcised and keep the Law and then believe Still the Soul a little enlightened by the truth saith But sure this is not the way me think I hear see fair way opened and that is Christ is only the way of Life
also and carry them to Babylon to be a prey and servants unto them In the Words note two things 1. His heavy message to Hezekiah 2. Hezekiahs free subjection to the will of God and justifying his Word First He shewes that all the riches and store wherein he glories shall be taken from him yea and his posterity for whom he had gathered them shold be carried Captives and nothing left that he might return to his God As if he shâ—uld say Thâ—u hast shewed all thy store to the King of Babylon and sent the newes of all thy wealth thither Even all this shall be carried away to Babylon and thy children also Thus doth God to destroy the hope of man So that There is a day coming to man that will turn all his riches and glory and pleasures wherein he trusteth and rejoyceth into want sorrow and misery and death doom will sooner or latter lay all in the dust Where is now the glory and pleasure of the Old World or the Power of Pharaoh the Wealâ—h of Job or the Pleasure of Dives the riches of the rich fool or righteousnesse of Paul all laid in the dust For woe to them that now laugh c. 1. For there is a way that seems good to man but the issues thereof are the issues of death 2. For God will take away from man all stayes in the flesh that he may see and know that there is no rest but in him for the life of the first Adam must be lost that we may live by the second 3. Thus God makes way for the manifestation of his mercy and the delivering of Man out of Satans snare 1 Woe to the deceived and bewitched heart of Man whom Satan hath beguiled with the Lustre of the world and drawn from his God who blesseth himself in his present portion and pleasure and thinks he shall see no evil but enjoy many a merry day but sees not the black day when all shall be taken away Nay man thinks to joyn a perpetuity here by joyning house to house and laying a foundation in the earth and then he saith Is not this great Babel that I have built And so shews his Wealth to the world or at least feeds on it himself saith Is not this a goodly portion a loving wife obedient and fine children a good stock and portion a certain estate and never a fâ—iling way of increase what hurt can come to me Even like the thief who blesseth himself in his stolen riches and never thinks of his hanging-day But know though we may put off the evil day a while and first either bury it in forgetfulnesse or drink down fear like beasts or cover it with the righteousnesse of the Law Yet God will either sooner or later strip up our hearts and either first 1. By the Word discover that misery that all our fulnesse cannot remove as before to Hezekiah that with Job we shal curse the day of our birth and with we had never been born 2. Or if he suffer us to run out the course of our vanities with the Prodigal yet there will come a day that will lay all in the dust and darknesse when we shal be cast into the pit and death comes and will not be resisted and then nothing but wailing and gnashing of teeth Wailing for the Time of vanity mispent for Guilt of heart not to be eased for darling with the World that was so esteemed and our friends so dear to part with Then shal we see that Wife and Children Gold and Silver that we see doted on are but Drosse When the Babylonians have ransaked our treasure as now to the Germans and life taken away not to be restored 1. Are not the fair and admired beauties now defaced with rottennesse and consumed with worms that were as smooth ruddy neat and trim as thou art 2 Are not the rich worldlings laid low in a poor sheet and turned to dust 3. Is not the wise-man dead as the fool and all the counsels of his heart perished 4. Are not drunkards and wicked destroyed and their name and posterity forgotten and rotten upon earth 2. Hence we see then whatever man establisheth in his heart and fixeth his mind on but Christ must down and nothing must be left We all desire to learn something and to have something to look at we will trust God but we will have something else to look at some sign and token thus man is lothe to part with all but still he reservs some portion some hope some good quality some righteousnesse to look at no there must be nothing left but the Brazen Serpent Nothing but Christ to look at for all else must to Babylon 3. Nay we see how he takes away all excuses we think to establish our posterity and gather for our children that each may have so much though we fear not our own portion but even these shal be servants we feed them with a coal stollen from the Altar we leave them the fruits of our covetous hearts and so brings them into the snare for an hours pleasure they also must into the land of darknesse commit them to God with any portion for if they may enjoy any small pittance it is enough for thou shalt not know whether they shall come to honour or low degree Let all look for this in the day of fulnesse look for want misery for it will come see thy self taking leave with all thy Friends and Riches for Pompey Alexander are now conquered that conquered all the World Yea the best must taste of this for Christs last day was his heavie day when Wrath Death lay upon Him So that there is a more heavie day to be endured only mans rest in this day is with Hezekiah to cleave to the Word of the Lord in subjection When the Prophet had delivered his message we see how Hezekiah takes it First He acknowledgeth the Power and Goodnesse of the Word of God 2. He submits himself thereto in confidence and assurance that according to the Word Truth and Peace should be in his dayes So that The Word of the Lord is ever good to man and his only treasure on earth and mans subjection thereto his only freedom and rest Isa How sweet upon the mountains are the feet of him that bringeth glad tydings of Peace It is the joyful tydings of Salvation the Word of Life and the Message of the Kingdom and that wherein David found more joy than in all riches or great spoils The Law is spiritual and good the Gospel is the message of Mercy and Life Wisdom is justified of her Children And Eli's subjection to the word of Samuel was his only hearts ease 1. For though it fight against the World and Lust of mans heart yet it is for the freeing of Man from them 2. For this Word must stand though it sight against Man and mans subjection must be his Rest For the Word cannot be changed nor
fleshly mind is tickled but no certainty but the book of Jesus Christ is the Word of Truth and assurance forever O that we had hearts prepared to embrace this mystery Here is the Fountain of Life Here is the Book of the Generation of Jesus Christ before prophesied now accomplished Here note the Truth and Certainty of Gods Promise So that No certainty to mans heart in any thing but in the living word of God and the truth of the promise believed this abides all things else will fail Psal 26. Thy mercy reacheth to the Heavens and thy truth into the clouds Abraham had no hold left but this and David no comfort in affliction but this Word that sustained him We have a sure word of the Prophets which though the Fathers in reason might deny because they saw nothing of Christs coming yet they were to attend till the day dawn and then the Book of the Generation of Christ shall come and his star shall appear in the East So though man feel not the comfort of this Christ yet attending in that death on the sure Word of Prophesie the day star shall arise in his heart But man would feel and believe nothing and so casts off the Word and flies to many inventions 1. For all things have their turns and changes according to their uncertain natures and disposition and alter with fulness and emptiness with want riches according to the Worlds uncertainty but nothing can change or disannul the promise not the power of Pharaoh nor the malice of the Jewes nor the treason of Judas nor length of time or alteration of Kingdoms but at the fulnesse of time Christ must be born suffer and die c. So in man 2. This gives certainty of the Fathers Will Love to wretched man and he being stayed by this endures the time of Tutors and Governours of banishment persecution yea of torment and wrath within tyranny of Satan yet waits in patience the revelation of the Gospel How powerful is the word of a King that even by his word wrath hath stricken a man dead 1. How vain theÌ„ is the heart of man that seeks certainty in every thing but this Hath not Satan promised joy peace and loe at death all is gone and man helplesse Doth not the World promise certainty in its full portion and sure possession to thee and thine And yet thou seest or still fearest a decay in all Doth not the Law promise life and peace and yet when thou hast done thy utmost thou art still guilty Yea doth not God make void the counsel of the flesh and when man dies all perish and yet man will not learn nor read in this book which is life Now the word is certain in it self and so to man when the truth thereof is believed and written in his heart deeper than all reason or fleshly speculations 2. And as this book is the book of a Saviour to believers so of death to unbelievers that have cast off this and followed vain inventions For both Moses in whom they trust shall judge them and Christ in whom they trusted not shall condemn them for God shall judge all by his Gospel Then shall God say I promised to Adam Abraham and David c. and they found life therein I fore told by my Prophets And in fulnesse of time I sent my Son declared in the Book of this generations But him ye believed not counted him a deceiver I would have performed all to the full he saved all that came to me him by but you were rich wise in the World and trusted that you were rich and devote in your conceit and despised him Therefore out of your own hearts I judge you Nay without this there is such a certainty of death and curse that nothing in wealth or witt no qualities or righteousnesse can wipe out but it sticks fast in the bottom till the Book of the Generation of Christ give certainty of Redemption by him Happy he who sticks to this foundation that is neither lifted up by high wisdom nor drawn down by base lusts that judgeth not but is judged by the Word of Christ We read this story O That we had hearts to read and delight in this Book or Word of Truth We professe this Christ and we celebrate this Feast in rememberance thereof But anone every man runs to his vanity soon weary of this as though he either stood no need of this Book or had it wrote in our hearts We rejoyce and play but it is not in this nay how little is this Book looked on or minded or read in our houses or embraced in our hearts When that beastly drinking liker liker Swine than Men that unmanly custome of Cards sitter for Childrens Bables than to be the exercise of Wise and Reasonable men which the good Moral Heathens could not suffer their Schollers or Children for making them too effeminate in their minds and yet we foolishly make them our meat and drink and let Christ stand behind the door Well this Book of the Generation of Christ will stand by man to his joy when those shall be all witnesses of vanity lusts of our hearts against us The Son of David Now he comes to his Generation David is here first mentioned before Abraham because the promise was most in him and Christ most usually promised by the Name of the seed of David And so he goes on from Abraham to Christ In which Genealogy note That most of the Men and Kings that are reckoned and of whom Christ came were wicked men and Idolaters as appears in the Book of the Kings Yet Christ was born of them and the women mentioned all wicked and sinners save Ruth who was a Gentile and hated as a Dog of the Jewes But Thamar Rhab Bathseba all Adulterers So that The promise is made and so effectual Christ born and sent by the Wisdom and Will of the Father only to and for sinful lost wretched and condemned men and none else I came not to call the righteous but sinners to repentance â—â—e leaves the ninety and nine and seeks the sheep that is â—st When Adam was lost then Christ was promised Moses was sent to deliver afflicted Israel and Joshua 〈◊〉 bring the wanderers to rest So Christ was sent to the â—ost sheep of the house of Israel And this he verified in his â—ourse Publicans and Sinners were objects of his mercie the Poor Weak Halt Lame and Blind he was still among And the Rich he sent empty away and the righteous Pharisees he regarded not 1. For if Sin should hinder the coming of Christ he had never been born if Sin should hinder the comfort of Christ from man no Flesh should be saved 2 Nay Therefore came Christ to take away sin which by no other means could be overcome 3. Hereby is the love and grace of God magnified That he came to save Sinners When for a righteous man scarce
any will die yet he died for his enemies Object Buâ— all are sinners yet he came not for all Answ All are sinners but not sensible sinners iâ— themselves For there is that say They have no Sin anâ— justifie themselves before men and trust in themselves to bâ— righteous and that need no repentance These are the opinions and conceits of men and yeâ— no doubt but these confesse that they were sinners formally There are sinners in general but covered Theâ— are naked and bare sinners whose iniquity brings Deatâ— We confesse we are all mortal but we feel not thâ— pangs of death So of Sin For this sinfulnesse of man is not acknowledged oâ— this or that actual failing but a feeling of the Originaâ— spring though he be well guided and that mercie iâ— prepared yet this makes him no more holie But he seeâ— the Fountain of Pride and Lust burning within sâ— forceth to cry and pray and look for mercy in another 1. But all strives to appear righteous even before God so makes Christ void none would be found sinners but if they misse it in one action they will mend it iâ— another or the next that they may be righteous 1. The poor mindlesse honest man thinks he hatâ— somewhat to offer if but his honest meaning harmlesse course and diligent working he hopes this will bâ— one step 2. The devote Pharisee thinks all his own for his câ—â— diligence and good qualitie 3 Nay others think they were sinners but now thâ— are Righteous and Wise and so banish Christ and cast him off and Repentance Faith is stopt with them But know all this is but joyning circumcision with Christ for which he thinks Christ shall become more effectual as though he came to seek a Righteousnesse in man and not to bring a righteousnesse to man Nay but as it was sin by accident that brought Christ into the World at first Yea that he was counted the Master of Beelzebub and one that brought false doctrine so it the sense of Sin still that brings him to the heart of man 2. Hereby is the hope of poor man preserved that Christ came of the sinful Seed of men and for sinful man if he had come only of the Faithful and would have nothing to do with sinners then had we been lost But he is made a man like us with whom we may talk as one with another our Brother and friend Why then should the fearful conscience flie him and make him a judge who thinks O! If I were a little more Holie and lesse Sinful I could have hope Nay if thou were lesse Righteous in thy conceit and more sensibly sinful mercy were nearer 3 So that it is not properly sin that is the Rebellion of the heart against God and in-disposition to keep his Law that hinders Christ not because thou art a sinner in thy own eyes but righteous in thy own sight These are the enemies of Christ and of his Kingdom ever So that the Gospel of Christ never prospers but among sinful men you see Christ was born of them but man grows wise and when sin appears he fore-knows a Saviour and so heals the wound before it be made Abraham begat Isaac And so one in Christs Genealogie where note That as he was born of sinful men so there was a long tract of time after the Promise before he came even two and fortie Generations therein alluding to the two and fortie Stations of Israel in the wildernesse where they pitched their Tents and yet removed and all this time also the Church had great trouble Yea none without Abraham sore tempted Isaac also taken and denyed his Wife Jacob in servitude and persecuted by Esau The Judges and Kings alwayes in war The time of the Maccabees nothing but Blood-shed and then the vision ceased Yet even then when the Church seemed even wasted almost left looking The Sceptu being departed from Judah then Shiloh came But here was long time and much trouble so with man So that Man shall endure many wearie dayes and much trouble in the flesh before Christ be truely and indeed born in him or he live by and with Jesus Christ As in Israels stations they set down often and might not rest there but a new enemie assaults them Davids eyes failed for waiting for the promise O! When wilâ— thou comfort me why dost thou delayed thy Promise Paul desired to be dissolved but he must suffer terrours without and fightings within and through many afflictions we enter into life So did Christ our High-Priest He was consecrated through sufferings For he must suffer till his hour come even three and thirtie wearie years but overcame through suffering 1. For God hath all times in his own Power and Wisdom 2. Hereby he prepares the hearts of men to wait for grace 3. It is worth staying for having so sure a foundation laid That He that cometh will come and will notarrie even a most sure Word to be attended on 1. But we cry out with those Where is the Promise of his coming or with those Luke 12. We would know a sign of his coming or with the weak would foresee him coming with fleshly eyes If I knew that he wold come I could stay when his Word is gone out as firm as Mount Sion But by this knowing we would have a little ease or would know rather than believe nay know that yet thou must passe many a pinch fight with beasts at Ephâ—sus suffer shipwrack and sight with many a beastly lust one thief there was that leapt two and fortie degrees at one leap but look not thou for that but know that yet thou must be more vile Long wâ—â— the time and great was the trouble the Church suffered before they saw their Saviour So wait to the losse of all for the vision is for an appointed time but it shall come and not tarrie speak and not lie 2. Let none then look to obtain it by a fair easie smooth quiet life by flattering the World himself pleasing his appetite putting the evil day far off from him as we all do Nor to sleep to Heaven when first he begins to know a little of Christ or conform a little to his Word no we must passe from Abraham to Isaac so from Faith to suffering from believing to the Cross so to patience so to experience so to hope But be sure we begin with Abraham to live by the Promise and hold that ever fast and so Christ will come at last when 3. Thy Pride is destroyed thy Righteousnesse pulled down thy wisdom made foolishness and thou in thine own eyes be made the off-scouring of men and the outcast of the people when the World is become nothing and vanisht and thy securitie awakned Then in the fulnesse of time shall Christ come in his time not in thine Thy time is alwayes but his not yet come But he will come and swallow up death in victory and bind
then he was strong Great Knowledge devote Holinesse and high Thoughts chooke Faith only humilitie preserveth it The one lives by opinion as light as wind but the other by Faith and mercie he feels nothing but weaknesse and guilt 3. Well-worth weak and repenting hearts that weep with Peter We deny him often but repent seldom What ever knowledge or other thing they have yet if this be kept lively Faith shall not fail though it be seemingly lost and he turned his back and he sees no way to peace Yet wait a while and light will spring out of darknesse and well-worth Crosse that preserves Repentance in man when he sees his own beastly guilt how he hath forsaken God and run from him and sees how all fails then he returns So it is hard to preserve Faith lively in prosperitie It is a great point of simplicitie to enjoy all gifts and yet look at none We see then whereby man is preserved in all straits viz a praying and believing heart all else vanish 4. But praying dayes are gone We have wept but now rejoyce We were weak but now strong in our selves Strengthen thy Brethren Pitie not me nor weep for me but weep for thy self and pitie thy Brâ—thren So that As the life of Faith is in Christ only see the practice of Faith is in love to the Brethren David Psal 16. My goodness is nothing unto thee but to the Saints that are in the Earth Thus all rules of practice after Faith that are stablished by Paul are such like as help the weak admonish the un-ruly c. and Christ left this his last Law Love one another and Faith works by love This was Christs practice all his dayes in doing good this is a free disposition of a Redeemed Spirit the flesh seeks its own but love doth not 1. Thus is the Fathers Love spread abroad and the Truth of the Gospel and the Church increased and herein is the Communion of Saints 1. But we all walk in the thearick knowledge of Faith and Christ and nourish our thoughts therein but we foresake the practice of Faith for self-Love and Pride hath drowned all hearty Religion Do we help the poor and relieve them nay we spoil them do we bear with the Weak nay we judge them do we cover the sins of others nay we spread them Do we love our Enemies nay We hate them 2. I wish we had lesse Knowledge so we had more Faith and Love Is it not a shame to see how Drunkards are linkt together and every Sect as one man yet we that professe to believe in Christ lead everie man to his own gain So we thrive we care not who losse who grieves and bears the burden of others I will go with thee though all forsake thee Pride of heart and over-weaning conceit of our own power because of some singular gift above others is the readie way to fall before all so it s in the Jews Pharaoh Nebuchadnezzar Lucifer So that There is a presumptuous and proud carlesse confidence from the arm of flesh which goes under the name of Faith and lifts man up in securitie a while but will fail in the end Thus David Psal 30. And his numbering the people SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednegâ— answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter IN the former Chapter Daniel had interpreted the Kings Dream concerning the Image of Gold Silver Brasse Iron and Clay and the destruction of several Monarchies by the Stone hewed out of the Mountain without hands that is to say The power of Christ whose Kingdom should overcome all the rest and be everlasting never to be destroyed by which the King was convinced to acknowledge the great Power and Wisdom of the God of Daniel and sell into admiration but understood not the Mysterie of Christ therein nor the downfal of his Kingdom therefore presently returns to his old Idolatrie So that The Word of God from God and the great work of his power doth for the present put man to silence and convinceth him yet where the heart remains hardened and that the mysterie of Christ is hid from man he soon returns to his old vanitie and Idolatrie of his own heart Thus they are often convinced by the great Works of God Psal 16. Yet forgot how they were brought out of Egypt and walked not in the Covenant but returned tâ— their Lusts And the Pharisees in Christs time often put to silence but soon grew wise again to maintain there own Kingdom Yea how manie of his followers who saw his greaâ— Workes and confessed never man spake like him or did the like spake with such power and assurance and yet forsooke him see the stony ground and those of Judea 1. For ease and peace and prosperitie being offered and a man lothe to live without them they choak the VVord 2. The Knowledge of the Gospel without the power of Christ and his death hardens above all none such enemies to the simplicitie thereof 3. For if the Truth and Power of God be revealed yet if God keep not the Promise of Repentance by the Crosse so bring man under the power of that Word he soon starts up and becomes Wise and Righteous in himself not in Christ in the flesh not in Faith 4. Though for the present it dash man and convince him that he confesseth and sweareth that it is the truth yet when it both crosseth his present ease and libertie brings no life but death for the present he grows wearie unlesse the great power and love of God pursue his Soul by his Word and Crosse Hence comes so much back-sliding in the church that men admire the great Power of God yet not living in Repentance under the Crosse Every thing starts up and so they turn to the old way or a new device of their own but do not believe the down-fal of their Kingdom for the present For most men when they have talked and shewed abroad their Wisdom Righteousnesse and increased their Glorie they are the old men again The World is welcome and sweet Sin as light themselves at ease secure as they had never known such a thing 1. And yet they know their ease and securitie ariseth not out of simple confidence of Faith but hardnesse of heart and clothed under a vail of Religion 2. So it is a fearful thing to grow hardened after truth revealed that man joyn hands with the World that sin become lesse sinful in conceit This is a meer securitie and not Faith for if a man flie off and that the Word cease to judge man arraigned at Gods judgement seat For Christ hath two judgements in mans heart viz Judgement and Mercie so it is said Man must give an account of what he hath done Yea of every â—dle Word which is true in mans heart for they are judged and man tormented untill he apply to
heavy Luk. 12. He said Soul thou hast goods laid up for many years Take thine case eat drink and be merry therefore death was that night so fearful 1. Thus we see in experience and say I was finelie set I had paid my debt gotten a good portion built an house provided for wise and children in a good way of thriving and verie like to have risen and now all is gone For look how far the heart is lifted up in experience so far it is cast down in the want of any thing 2. Lust leads out the mind beyond present state and sets a seeking great things not content with present so both wanders in desires and uncertain hopes when they have gotten them with much toil they are left in 〈◊〉 moment and he laid in the dust 3. This deprives man of present good â—nd what he hath because of the want and expectation of what he would have But subjection is necessarie in all estates thus we are carried still in expectation of great matters that we forget the present one of great riches and certain inheritance for himself and his and it may be he or they dies a beggar Another of great joy and comfort and good will keeps low his heart in sorrow All expects a mending of their condition which till it come they pine and languish The way of rest is to walk faithfullie for the present and reserve the issue unto God SERMON XVII Isa 64.6.7 But we are all as an unclean thing all our righteousnesse is as filthy raggs and we all do fade as chaffe or a leaf and our Iniquities like the wind have taken us away IN this Chapter is laid down the earnest desire of the Prophet for taking away their rebellion healing their pride and security that so the judgement might be removed wherein by a Metaphor that nothing can reform Israel but God descending by his power and bringing down their high mountain For he acknowledgeth that God is faithful and wonderful in his mercy to them that wait for him and seek him in his way for whom he hath done such great things as were never heard of and then confesseth where the fault lyes In the former verse he shewes hovv ready God is to meet him that rejoyceth and worketh righteousnesse in his vvay and that yet novv he is vvroth because they have â—nned but that in his way there is continuance of his mercy and goodnesse and that man vvalking constantly therein shall be saved Then in the sixth verse a map and a plain description of mans estate without God that is laid down 1. Generally in their natural disposition as filthy raggs 2. In their holinesse or devotion all-our righteousness are as filthy raggs 3. In their failing and fading in all goodness like a leaf 4. In their miserie their Iniquities like wind takes them away 5. In their hardnesse none calleth upon thy Name or stirreth himself to take hold of thee 6. Gods absence from them because of their Iniquities 7. And last they commit themselves to God in submission as clay to the Potter and so after cryes for mercy and reconciliation and of restoring their captivity In those is continuance and we shall be savâ—d In thy way there is safety and continuance of comfort if we had hearts to continue faithful therein But we are So that Mercy Love and Truth are a continual act in God and never fails to man but when man turns to himself and his ovvn vvayes But if man could continue constant in faith he should be preserved in all dangers His mercy endureth for ever and his truth from generation to generation c. Mic. 6. Israel testifie against me wherein have I been wanting or failed thee How did he continue his love to Israel though they sinned yet he continued a Father though we sin yet he abides saithful Christ continues ever a faithful High Priest neveâ—â—easeth to make Intercession 1. For with him there is no shadow of turning he changeth not as man God is not yea and nay as a man in war with his enemies who hath a Captain wise and puissant to overcome if they bear their station and fight in confidence But if he out of his pride and infidelity run out into a way of his own and trust his own devices shall fall It was because he stayed not vvith the Captain so it is vvith us because vve stay not with him but run after some lust or device and think to prosper which skill fails For vvhen Israel stuck to the Covenant and endured hunger and thirst and drunk bitter waters and waited on him in his way they prospered But when they began to lust turned from him they fell through Infidelity 2. For no length of time nor work of man can alter him or his word but man running from him deprives himself 3. For it was Adams running from God and the Prodigal from his Father and the Apostates for denying and forsaking the faith that was their undoing 1. Hence we see why our joy and peace continueth not viz. because we continue not faithful in sticking to him But 1. Either blesse our selves with hearing of Redemption and yet live by the world and the flesh 2. Or tasting of the joy and freedom in the way of faith thinks all is perfected and lives not by faith but the World creeps in 3. Or receiving joy and assurance from God thinks to store it up in our selves which was Adams sin For he that thinks to store up faith and love c. in himself and thereby to please God or to receive from God is deceived For there is faithfulness in God and continuance in God but not in man So that here is our error we think to store up these by wit and diligence and by faith for there is no continuance or keeping of holinesse in man but in Christ for He is our Holinesse and Redemption Charge not God then as those in Isaiah 58. as though he failed for there is no failing in him but condemn thy self And yet God chargeth not man as though he had been a wanting to him Isaiah 1. as though man can do any thing to Him but because we are not fit to receive O that my people would have heard Because he hath not an ear to hear and a heart to receive what God would bestow on him Being fore-stalled with a conceit of his own gifts the sin of the Angels 3. Hence we see how hard it is for man to continue in any good way with God is continuance man failes oft for man is lothe to ly in the dust still and to suffer affliction and mourn but he will have some merry dayes and if God give it not he flies to the world and seeks it there And yet we know that man never finds life but in death and Paul never rejoiced so much as in infirmities which argues we are abundance of flesh but little spirit for one hour that we
live in the misery of our own spirits we live then in pleasure or hopes of the flesh But we are all as unclean things He confesseth what man is without God viz. That man separated from God and not guided by Him is but vilenesse and vanitie a lump of filthinesse and good for nothing till he be restored by meer mercy and made subject to God and live in Christ Psal 6 What is man that thou art mindful of him In us dwells no good thing man is a thing of nought Rom. 3. Their throat is an open sepulchre c. no stedfastnesse in the Angels and who can say My heart is clean So David Psal 5. Daniel 9. confesse what man is 1. For God is the life soul and beeing of all creatures and none lives but by Him none but men and devils but are subject to him and obey his will only man hath a will of his own which he would have to reign as God 2. This is the common eye of the world what malice danchour not the like amongst brute creatures even minds to devour one another wrong murder covetousnesse pride lusts and all evil is committed amongst men but all flowing out of this pit 3. Nay the experience of every heart understanding it self sees it dost thou not find in thy self a heart stuffed with pride vain glory lust filthy desires that if the world did but know them thou wart ashamed for ever 4. And that which makes him worst of all this beggar will needs fit on horse-back and boast proclaim himself to be some body 1. But if mans eye were turned homeward we should have no boasting where thou may see in thy self the sins of all men in the world Pharaohs hardnesse Cains murder Sauls doubling Judas treason the fooles worlding for we do the will and lust of the devil 2. So that all thy good thoughts of thy self are from the devil the father of lies nay when ever thou medles with any thing that is good if it be not God that workes in thee thou mâ—rrs it Thou talks of Religion from a proud heart and makes Religion to stink thou prayes out of a rotten heart out of self-love for ease and it is abominable c. 3. O that man saw the filthinesse of his own heart VVhat a hase thing he is It would both bring dowâ— his high thoughts of himself and make him charitable to others 1. Whence then is all this exalting of our selves above others as thinking we have some excellent gifts above others is it not because we know not our selves 2. Whence is this seeking of glory one of another but because we know not our vilenesse we are lothe to see any ill in our selves and thence so many excuses 3. Whence is this judging and censuring of others but because we think well of our selves Object But God hath given excellent gifts to men as Knowledge Wit Joy Comfort Faith and Love c. Answ This declares the goodnesse of God not of man this rests in God not in man this makes not man better in himself but shewes that God is better to him for when man chokes himself with conceits of Gods gifts as his own he becomes proud True it is God restraine and orders man for good of others but if he take good to himself he is deceived 4. Where then are all these good qualities that man brags of True it is for matters pollitical God hath given gifts and fitnesse to man but for the Kingdom of Christ there is no power no fitnesse all power is in Him both in heaven and earth For as in a Kingdom there is no power no will but in the King so in this so that we greatly err in our conceits We think Faith is a vertue and qualitie and power in man but it is indeed the weakness of man trusting in another when the weak dead and beggerly heart of man flies to and lives in another so that there is no goodnesse in man but sight of vilenesse c. 5. O! how much need we then to stand in need oâ— mercie who are vile filthy and rebellious 6. And magnifie we Gods mercie and love that on us so vile and wretched hath shewed mercie and still keeps and preserves us And all our righteousnesse is as filthy rags 1. Here he shews what man is naturally in the general nature of man and here he shews what he is in his better reformed qualities of Righteousnesse and Holinesse wherein he labours to bring down the high conceits of the Jews Who accounted themselves the onlie Holie and Religious People and that therefore God would carrie them into Captivitie But he tells them that even all their righteousnesse that they boast off in respect of God is nothing but filthinesse and vanitie and so the Righteousnesse and Holinesse of the most perfect man whereby he labours to root out of man two things 1. The conceits of all Righteousnesse in himself and so pride and boasting that man may know himself 2. All Righteousness before God but 1. For first he doth not draw man from Righteousnesse but from the opinion of Righteousnesse 2. He speaks not of Righteousnesse towards man but towards God So that Mans best Righteousnesse and perfection of Holinesse with God and before him as also all mans conceits of Gods love and blessing in respect thereof is nothing but filthinesse and iniquitie not able to uphold â—is heart or preserve his peace in fyrie tryals No ' stedfastnesse in Angels Paul counted all losse drosse Psal 16. My goodnesse extends not unto thee when we have done all that we can we are unprofitable servants Isa 66. Their righteousnesse is like the cutting off a dogs neck where there was not a humble and contrite Spirit 1. For the whole depraved nature of man is a like lust in all and the restoring of Righteousnesse is as man is and abides in Christ not as he is partaker of new qualities in himself for Christ is the bringer in of everlasting Righteousnesse and the King of Righteousnesse 1. For the whole depraved nature of man is a like lust in all and the restoring of Righteousnesse is as man is and abides in Christ not as he is partaker of new qualities in himself for Christ is the bringer in of everlasting Righteousnesse and the King of Righteousnesse 2. This doctrine stablisheth and preserveth Faith in the Church and heart of man but mans righteousnesse destroyeth Faith but Faith establisheth the Righteousnesse of God and it is called the Righteousnesse of God and infinite Righteousnesse which swallows up all sin in a moment so that Righteousnesse is preserved by Faith 3. Faith by Righteousnesse a Christian is not righteous formaliter according to his substance or quality but cretum praediuntum ad aliquam In respect of the divine grace and free remission of sin Psal 32. Blessâ—d is he whose unrighteousnesse is forgiven and not who is made habitually righteous 4. Mans righteousnesse is
in another viz. in Christ who is made our Righteousnesse through Grace For take Him away and there rests nothing but Death â—or the Law doth not make man righteous but sinners â—nd lost men Now Righteousnesse is two-fold Politia divina Morale divinum The first is that the Philosophers treat of which is a Righteousnesse of just and equal disposition of mind and carriage of our actions towards others doing right to all That is called in Scripture the Righteousnesse of the Law which is the righteous work of it in man but that is nothing before God for it is not wrought by God nor for him but man attributes it to himself and thinks God should be pleased therewith also Now this is good sweet amongst men but if man bring this before God it is abominable But the righteousnesse of Faith is another thing viz. the righteousnesse of Christ made ours standing in free remission of sins and the free grace of God Therefore it is that Christ is our Righteousnesse as a thing out of mans self in another 1. How far off from life are they then which well unrighteously in all things both towards God and man 2. Also those that hold the Truth in unrighteousnesse which acknowledge the Truth of the Gospel but submits not to the righteousnesse thereof but run out after their own unrighteousnesse and will never regard Goâ— nor his word of promise 3. And such as makes themselves righteous anâ— stablish a righteousnesse of their own and thence seek a ground of believing 4. Others fall off from the Faith with the Galatians and when God through His love hath made theâ— sometimes obedient in love 1. Fix their eyes upon that and imagine themselveâ— something that now they being made subject aâ— obedient do look for a blessing theâ—â—upon when alaâ—â— it is not one good thought of twenty 2. But know that all our Righteousnesse is in another that man see no good thing in himself but Sin 〈◊〉 Rebellion and Death c. but all good in Christ Whâ— is made our Righteousnesse For if man turn from Hiâ— he fails if he abide in Him he lives Therefore aâ— Paul saith I live not but Christ lives in me 3. But most lives by conceit of Christ not Christ living in them so that our power over sin death hell is not in our selves but in Christ who dayly crucifies the world not any qualitie or disposition that we are brought to but living in the sense of our own unrighteousnesse and flying from our selves and so becomes Righteous in Christ 4. Hence we see that Faith and all good is preserved to man in dayly and deep humilitie when he dayly lives in the life of Repentance and is weak and unrighteous and unthankful but daily waits for mercy But when man becomes righteous in his own eyes either because of that qualitie of Faith or of Love or Righteousnesse then he is lifted up and it becomes his own righteousnesse and therefore filthie nothing 5. Walk in Righteousnesse but take heed of looking at it let it extend to man that thou mayest justifie thy self before them else all the world shall condemn that and the Gospel be slandered but in respect of God who is of pure eyes bring nothing but Christ and his mercy and then shall we see the Righteousnesse of God upon us And we all do fade as a leaf All our Righteousnesse being but hypocritical and so we with it doth fall to nothing So that Where the Grace and Love of God by Faith is not continued to man there Faith and all Religion fades where Religion fades there all joy and peace and happinesse is lost and comes to nothing as Heb. 6 They tasted of the good Word of God but yet fell away in the end and Hymeneus Phletus and those in Jude Ephesus Laodicea Revel 2.3 1. For it is God only that both by his grace both guides preserves faith in man As the tree planted by the Rivers of water Psal 1. 2. When this fades man daparts from God as Israel in the Wildernesse and so never comes into the the land of rest 3. All things have a passage through man and he gets a taste of good in them but they fade in time only Gods love and mercy endures for ever 4. When man returns into himself or the World he soon grows weary as the leaf when the sap is descended into the root in the earth so we when the sap of God is descended 1. Hence it is that so much fair shining Religion comes to nought in the end being but the work of man it fades and dies in man but that of God abides for ever Thus have we seen much Religion dye What zeal and sorrow of heart What love affection to the truth it self and now all is drowned up with a fleshly speculation of these things but the life is gone 1. Love is forcible which if it rise but out of a strong stirring of natural affection it is soon lost but if from real miserie and distrust of himself it abides with God though clouded but the foundation abides in God 2. And even so will all our joy and peace freedom fade Where is that joy and sweet rest we have had that earnest hunger and desire after Christ Nay it is gone and we grown proud in knowledge and for the simplicity of believing turned it into an opinion of knowing edifying one enother in love into fleshlie honour seeking it one of another or censuring each other or love and liking of the Word of Truth into a judging and despising of the same our love to each other into self-love our love to Religion into the love of the World So that hence it is that our joy is departed from us because we are departed from Christ We joy in our fulnesse power or knowledge c. yet will all fade as a leafe and we also shall in the â—nd fade with it we see it Where is the glorie and pleasure fulnesse of our neighbours is it not faded away turned into want and sorrow and death it self the youth and suckling strong and aged mother and child are all fallen into the dust and it will be our portion if righteousnesse and religion lye in the streets despised as it is And our Iniquities like the wind hath taken us away When we thought under a colour of righteousnesse to go on in the wayes of vanitie and enjoy the World yet at last our Iniquities have prevailed and taken us away So that It is sin and rebellion against God which is the onlie way and cause of the destruction of man and nothing but sin undoes man Your Iniquities have separated betwixt God you Thus he complains against Israel in all the Prophets because they sinned against me and yet they sinned more and more they are a stiff necked generation for nothing makes God our enemie but our running from him 2. Losse and want
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to
I wish men warie in Lest ought neglected should become a sin See how God dealt with Moses when he brake Through zeal the Tables which himself did make And at the Rock again how unbelief A sin scarce nam'd did bring so wondrous grief Iâ— fine let Christians labour to be wise And Paul the Apostle counsel not despise The best gifts still desiring untill they Attain unto the more excellenter way The which when any shall attain unto Th'anointing will direct them what to do But still in sp'ritual things fly we extortion Bearing our selves but after saiths proportion For we are yet as little children here And do our selves but like to children bear How er'e â—â—ts eye the main chance look to that Lest that the leaner kinâ— devour the fat Thus I let pass the bodies slâ—cknesse too Such duties as Gods Spirit wills it do Since where that is and cherisht Satans seed Iâ— sowen temptations and illusions breed And say men may the soul in some good plight Drawing the body after wiâ—h delight Have this last dish not all in order get Or if it be not so observed yet Through a desire to voyde what Paul so fears Th'observing dayes and times and mouths and years Since outward exercise small good doth bring But Godliness is good for every thing Believing that this outward mans own dying Is inwards greater comfort and reviving As where è contra th' inward man decayes Th' outward it self into its room conveyes Some may think thus I say and that withall The constant use of outward things let fall Through a perswasion that such strict observance Is not a course becoming sons but servants By outward things note still I mean such duties As may be call'd the Churches outward beauties As thinking thus the more the bodies bound To these the more the Soul 's in darknesse drown'd For still Gods spirit is of aspiring nature Seeking the clearest view of Gods bright feature And gladly here would finde it but alace Things are not yet com'd to that happie passe For till it be refin'd this house of clay Weighs overmuch to soar with quit away I speak not here with purpose or intent To give true zeal the least discouragement Which on the wings of faith doth mount and hye And takes no resting underneath the skie But wish men jealous of such freedom found Which leave at large the outward man unbound For though in such transcendent state as this God so upholds men go not oft amisse Yet is it possible for one to stray Wherein our nature weaknesse doth bewray Whereof this an occasion but no cause May be as are of briberie wholesome Laws But say some for that time with merrie gale Float on their sail cloaths puffing up withal Yet may it prove e're they shall touch the shore They 'l be constrain'd perforce to ply the ore How confident are some in this estate That there then comfort never shall abate Still having in their month this cheerful song They ne're shall move their hill is made so strong That no temptation ever shall prevail To cause their faith to faint much less to quail But all like clouds before the summer Sun Shall fade and vanish till they quite be done That they unshaken still may make aboad Like a strong pillar in the house of God What may one say to this then bid God speed them Or else with Joshua challenge and forbid them I neither blame nor this do justifie But if men thus believe so do not I. I mean It is no sound Axiome general But who holds so under reproof do fall Only I say it may be some mens case Particularly God's mercies thus to trace And if it be an errour or a sin Then it 's the same that David once was in And I say more it 's ordinarie too Most of Gods Saints in this state thus to do Which from what Spirit it doth or may arise I leave to better judgements to advise And thus conclude what is to me if short God cut their dayes and mean while fitt them for 't By letting them within his bosom ly To rest them in his lapp untill they dye So many tho As make this general As I have said under reproof do fall For that Gods Word alwayes remaineth true God's Church shall wain and strength again renew And like the Moon still have its time and turns Yet with the bush consumes not though it burns But to return this sense of graces slacking Satan then vantage of mens tempers taking Sets in the brain what in the heart should ly To make them wise above sobriety Inciting them through latcheate felt of grace The Stock of liberty to spend apace An still to hold on in their former course Then which to men thus fitted none is worse As though one of five hundred pounds revenue Should after a thousand speed and keep retinue Or like the younger son of some Esquier Who brought up with such dyet and attyr As fits his Fathers house after keeps State On a poor farm and lives at former rate Forgetting his Annuitie but run Maintain a farmer not a gentleman Some men are thus deceiv'd for finding grace In the first prime thereof put forth apace Much like those trees which digg'd and drest will do Beare more that year than afterwards in two Or the young child which at the first doth thrive More in one year then afterwards in five The humour radical being at that time In its full vigor in the very pryme Grace with the corn of Hezekiahs growing The first and second year without their sowing They think that soil the third year also will By Gods sole blessing bring a harvest still And so forbear to plow again and sow And ply their works as other neighbours do But times will tell them thus they ' l little win And find their gain but slowly coming in I do not speak against it though that we Should in this prime estate industrious be But labour then I count it is but small I scarce know if I should it labour call Since Gods true service is to such a blesse Yea to the holiest most delightful is Provided that it much much spiritual be For such with that estate will best agree Yea all things to the spiritual men they do Are holy grace doth alter nature so I mean as far as they regenerate been In which respect it s said they cannot sin And so far too as th' act it selfâ— not ill Repugnant so to Gods revealed will I say Christs yoke is then no such great toyl When th' hearts fresh noynted with the spirits oyl As afterwards when th' old man stronger grows Which as he wins ground still the new doth loose And thus I count the worse the new man speeds More industrie and labour still there needs The Prophet saith I 'le wise and warrie be In perfect way until thou come to me The ground when barren must have greater toyl For lesser gain then in a
all even in my very heart Set prejudice aside to take one part And verily believing to be true The Devil himself and all his damned crew Shall ne're if kindness re united were The limbs thereof again in sunder tear But Lord it may be thou who knows th' event Will worke by some more gracious instrument So be it then to t' honour of thy Name By whomsoe're I 'le glory in the same For this shall vex or little trouble me So some effect it whether I or he But that in strife 'twixt Father and the Mother Cherish the one and I offend the other Whereof there is no cause for ought I know Save that some good men understand it so Mean while for Sion sake as said before I 'le make request till I can speak no more And would rejoyce could I but rubish bear The walls thereof a litle to up-rear Although to me so clog'd with sin and pelf It may be said Physician heal thy self Yet I 'le wish well be it so as it may By Gods good grace unto my dying-day And who can lesse do that was never stil'd And hopes he is the Churches lawful child Which name suppose I still deserve among Such other Children as to her belong Yet Lord I trust not banished by thee Her rods not Serpents but chastisements be Which while they threat let me at any hands Not spare but search well how the matter stands Within my self for many sins I have Which I confesse for heavie blows might crave Yet God forbid where conscience sets me free Her deadly blows I should apply to me What hath been said I know both where and when I take not t' out as meant to other men Knowing no cause in me nor him that spake it I should meer bastard be or be so take it But say he meant me as I said before Let me not spurn but search my self the more Which howsoever meant delivered so Few else save enemies do undergo Yea enemies of such transcendent pitch As never after other are so rich Which to point out in our new Churches state I dar not medle with at any rate For ought I in my self can see or may Full easily stink back and fall away But what good works thou once in me hast wrought Lord I have hope shall never come to nought Not through my strength but for because that he Is still the same that hath redeemed me But to conclude I wish the Churches peace That all heart-rysings not of God may cease That no grudge may be smothered in suspence But set at one by friendly conference That those who Christian liberty doth teach Be not accus'd they carnal freedom preach That men be warie freedom to apply Where is more need to teach the contrary That those who seek men to good works to draw Be not condemn'd as Preachers of the Law No though they teach it as the Law indeed Because most hearers do such teaching need That though some tearm them so none storm nor wonder More then if men should call them Sons of Thunder The Law and Gospel rules works be prest As shall appear to Christian wisdom best That each one therein labour to be plain That speeches still in the best sense be tane That all the members of one body may Hold truth in love cast prejudice away That each ' mongst others may their gifts dispence That each with other lovingly converse That none from Gods Church excluded be But such as is indeed an enemie That odd conceits of every idle head Be not upon the guiltlesse parties laid That all good means be us'd to satisfie Gods Church where but the least suspition lye Hearers while Preachers have the word in hand Apply themselves rightly to understand That Teachers still in every thing they say Make it as plain to hearers as they may That Brethren may not so each other hate But warn and war'nd be of their wretched state In brief that each to other say and do As he desireth to be done unto And he that is the very God of peace Shall make love grow and all contentions cease If any think too far at once I leap Himself is free to do as much as cheap By ROGER BRIERLY sometimes Minister at Grindletion Chappel in Craven THE LORDS REPLY IS this thy state and dost thou now confesse That lost thou art and dead in sinfulnesse Hath Death now ceas'd upon thy buildings great Thy righteousness and all thy high conceat Is sin and death thy portion now and can Thou not lay th'blame on any other man And is that witness now within thy mind That die thou must unlesse thou mercy finde And art thou now that sinful man alone To free and save thee is there now not one And art thow now like to the Prodigal That goodnesse in thee there is none at all And art thou now that Publican so poor That thou hast nothing laid up in that store To boast and brag as did that Pharisee But lyes along in doleful miserie And is thy heart within the inward ground Truly in want and in deep sorrow found And doth thy cries therefrom to me arise Am I that only one whereto thine eyes Are firmly set so that from me alone Thou looks for life or else thou looks for none And wilt thou here thy self fit all alone To wash my feet with tears with sigh and groan Hath all things else denyed thy woful crie And is there none that doth thy tears espy Is all things in thee now come to an end That thou to me this woeful cry doth send THE SOULS ANSWER YEa Lord thy Word by which thou named art Hath sound me out and made my soul to smart So mighty is thy Word and prevalent Who can withstand it makes my heart to rent For under it I judged stand therefore To thee I 'le cry for I am low and poor And I have none but thee alone and I To thee will cry to heal my maladie Here will I stay thy word hath slain my heart And here I 'le lye until thou heal my smart Thy only hand O Lord that hath me slain Can raise me up and heal my wound again My breach is great my load I cannot bear My sins are great my sorrow is my chear In sad laments My cry is still to thee That thou would mercy shew and pity me Thy mercy Lord which in thy bosom lyes To that I cry to heal my maladies THE LORDS REPLY IS this thy voyce and are thy cryes so strong And wilt thou lye before me all along As though with violeâ—ce in sunder thou Would break the heavens that mercy to thee now May speak to thee and from thine eyes dispell That mistie cloud which is thy present hell Is this the thing that thou woulds have tell me And hide it not for I assure it thee If sin be sin and thou a sinner be And so remains condemned for to dye And is there none of all