place the Father his place Faith its place the sinner his place 1. Vse· All without this covenant are miserable Christ undertaketh not for them The Lord dealeth with them by Law read Deut. 28. Lev. 26. Job 20. chap. 18. and 27. They have bread but it s not sure not so the beleever Isa. 33.16 His bread shall be given him his waters shall be sure The beleever has all by the free holding of Grace his bread by covenant his sleep by promise safety from the sword to lie down and no man shall make them afraid by covenant his land is tilled by the Covenant of Grace Ezek. 36.34 The man not in this covenant hath all by tenour of the condemning Law the weapon of Steel shall go through bones and liver by vertue of the curses of the Law 2. Men never try their standing whether they be under the first husband of the Law or if they be married to the better husband Christ and under Grace where art thou O sinner in Christ or no They live at random and by chance not knowing that the two covenants hath influence on eternity a man is judged according to his state rather then his actions 3. No state so stable and sure as the covenant of Grace Christ is surety for the believer that he fall not away Christ honour is ingaged he shall not have shame of his Tutory Isa. 50.7 I know I shall not be ashamed saith Christ It s his honour to raise me when I fall 4. We may use arguments of Faith challenging God Jer. 31.18 Turn thou me and I shall be turned why For thou art the Lord my God The Covenant is Faiths Magna Charta the grand mother-promise all prayers must be bottomed on this Jer. 14.21 Do not abhor us Why vers 22. Art not thou he the Lord God Isaiah 64.9 Remember not our iniquity for ever behold see we beseech thee Why we are all thy people every one doth for its own the Prince for his own People the Father for his own children yea the damme for her own young ones the Shepherd for his own sheep and God for his own in covenant with him an offensive and defensive covenant of Peace and War taketh in the believer and all that serveth him the stones of the field Job 5.23 and in covenant with the horse thou ridest on that it shall not cast thee and crush thee in covenant with the sword with the Canon and Musket with the Spear and Bow yea with Death as a Boat to carry thee over the water to thy fathers Land So the Covenant I 'le blesse them that blesse thee and curse them that curse thee Isa. 54.16 I have created the water to destroy Creation is a work of omnipotency only no creature can do it Then fire cannot consume water cannot drown the Saints except by a dispensation of the Lord. 5. Christ is not fastned as a loose nail or as one broken or rotten wedge in the covenant He is there as a nail in a sure place Zach. 10.4 Isa. 22 23. Hang all the vessells of the Fathers house on Christ He cannot break O sweet we are given to the Surety of the covenant Ioh. 17.3 Son answer for him thy life for his life thy glory for his glory and render account of him when the Kingdom shall be given up to the Father Adam was surety in the first covenant and so it fell out free-will holdeth all sure in the Arminian Covenant 6. In desertion to swim upon the covenant keepeth from sinking so Christ in his sad and black hour My God my God why hast thou forsaken me SERMON IX O Lord thou Son of David The one word O Lord holdeth forth Christs Godhead the other Son of David holdeth forth his Man-hood Here 's the perfection of our Mediator in that he is the substantiall Covenant and Emanuel God with us or God us in a personall union the substantiall marriage and aliance between the two houses of Heaven and Earth God and clay 2. He is not ashamed to call them brethren Heb. 2.11 And why would he take part of flesh and blood but because he would be a child of our house vers 14. 3. He would be of blood to us not only come to the sick and to our bed side but would lie down and be sick taking on him sick clay and be in that condition of clay a worm and not a man that he might pay our debts and would borrow a mans heart and bowels to sigh for us mans eyes to weep for us his Spouses body legs and arms to be pierced for us our earth our breath our life and soul that he might breath out his life for us a mans tongue and soul to pray for us and yet he would remain God that he might perfume the obedience of a High Priest with heaven and give to justice blood that chambered in the veins and body of God in whom God had a personall lodging 1. Vse O what love Christ would not intrust our redemption to Angels to millions of Angels but he would come himself and in person suffer he would not give a low and a base price for us clay he would buy us with a great ransom so as he might over-buy us and none could over-bid him in his market for souls if there had been millions of moe believers and many heavens without any new bargain his blood should have bought them all and all these many heavens should have smelled one Rose of Life Christ should have been one and the same Tree of Life in them all O we under-bid and under-value that Prince of love who did over-value us we will not sell all we have to buy him he sold all he had and himself too to buy us 2. Vse What an incomparable thing must the Mediator God-man be There 's no fair creature no excellent one but there 's a peece of nothing and creature-basenesse and creature-vanity in it even a thing of blood to the mother-nothing of the creation of God there is no Rose but it hath a Brier growing out of it except the Rose of Sharon that flower of the field not planted with hands the Son without a Father and who shall declare his generation A Rose that should smell and cast out odours for a mile of earth or for ten miles could draw to it many beholders but if it should smell for the bounds of the half of the earth it should be more admirable the flower that sprang out of the root of Jesse spreads his beauty and the odours of his myrhe through heaven and earth could the darknesse of hell stand and look on the face of the Sun blacknesse of darknesse should be better seen but convene all the little pieces of the Creation summon before Christ faire Angels all the Troops of the sin-lesse glorified spirits the broad skies fair heavens lightsome stars all the
smitten of God in the dark and so wicked men never do come lawfully out of affliction they see not God nor sin and for that cometh not out of prison by the Kings keyes but they break the Goal and leap out at a window the Land is to see all the circumstances of this bloody War in these three Kingdoms We are to put a difference between Gods afflicting one man and a whole Church Now God hath his fire in our Sion and we wonder that Wars have lyen on Germanie twenty six years and that for divers years the sword hath been on us in these Kingdoms 1. There be many vessels to be melted a fire for an afternoon or a war for a morning of a day or a week cannot do it Seven dayes sicknesse of a dying Childe putteth David to go softly and in sackcloth Years are little enough to humble proud Scotland and England God humbled Israel 400. years and above in Aegypt and kept them forty years in the Wildernesse and Judah must lye smoaking in the Furnace seventy years 2. One Temple was forty six years a building God hath taken eighty years to Reform England and many years to Reform Scotland and the Temple is not builded yet give to our Lord time hope and wait on 3. Babylon is a great Cedar that cannot fall at the first stroak it s not a work of one day or a year to bring that Princes the Lady of Nations from Her Throne of glory to sit in the dust and take the Milstones and grinde meal SERMON V. VExed with a Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is Devilled that is fully possessed The malice of the Devill is a naturall agent and worketh as intently and bently as he can as agens maximum quod sic the fire putteth forth all its strength in burning the Sun heateth and inlightneth as vehemently as it can A Milstone fallen from the sphere of the Moon down to the earth useth no moderation or abetment in its motion The malice of Hell being let loose it worketh mischief by nature not by will Satans possession is full Peter saith to Ananias Acts 5.3 Why hath Satan filled thy heart to lye against the Holy Ghost As there is a fulnes of God Eph. 3.19 so there 's a fulnesse of the Devil as Rom. 1.29 being filled with all unrighteousnesse It is no wonder that Cavaliers and Malignants work as their Father the nature of the Father is in the son modus operandi sequitur modum essendi the manner of working is sutable to the nature of the worker hel works like Hell Ier. 3.5 Behold thou hast spoken and done evil as thou couldst Esa. 5.18 They draw sin and iniquity not with a rush or a threed but with â—ords of vanity and with a cart rope Mic. 7.3 They do evil with both hands earnestly All that malice and Hell could do of cruelty to young old to women sucking infants hath been done in Ireland and England The Devil in his element is twice a Devil he is in his own when he formeth and actuateth bloodie instruments and he aboundeth in his own sphere Satans malice its alone is great and a sinners wrath is heavier then stones and sand but when they are conjoyned as united force is stronger who can stand before them Christs Lambs have been preserved amidst Devils and men since the Creation amongst Wolves by no humane power and strength Observe That all that came to Christ have been forced through some one necessity or other either a leaprous body blind eyes a palsey a bloody issue a withered arme or a dying son and that some have been brought to Christ at least their Parents or Friends have come to Christ through reason of bodily possession by the Devil but we read of none that came through reason of the Devil 's spirituall possessing of them either by themselves or others 1. There is much flesh and much nature in us and so much sense and little spirit and little of God a blinde eye will chase thee to Christ a soul under the Prince of darknesse will not 2. We are all body and life and time but we are not all Soul and Spirit and Eternity Heaven is far from being the master Element in us 3. Misplaced love is much Ioh. 8.44 Ye are of your Father the Devil saith Christ to the Jews every childe loveth the Father Why And men love not the Devil doth not every wretch through natures instinct abhor the Devil Is not this the Mother-devotion of any wretch that knoweth nothing of God from the womb God save me from the Devil and all his works I have nothing to do with that fowl spirit It s true There 's a physicall hatred of the Devil as he is a spirit an Angel and the Pursevant of divine justice inflicting evil of punishment on all men naturally but there 's in all men an inbred morall love of the Devil as he is a fallen spirit tempting to sin here every prisoner loveth this keeper like loveth like broken men and Bankrupt flee together to Woods and Mountains an Out-law loveth an Out-law Fowls of a feather flock together the Devil and sinfull men are both broken men and Out-laws of Heaven and of one blood wicked men are 1 Ioh. 3.10 The children of the Devil they have that naturall relation of Father and Son There 's of the Devils seed in sinners there 's a spirituall concupiscence in Devils to lust against Gods Image and Glory and Satan findeth his own seed in us by nature to wit concupiscence a stem a sprouting and childe of the house of Hell It were good we knew our own misery the man resolveth a prisoner has a sweet life who loveth his own chains because made of gold and hateth them not because chains and falleth to Paint the walls of his Dungeon and to put up Hangings in his Prison and will but over-gild with gold his Iron Fetters Oh! are we not in love with our own Dungeon of sin and do we not bear a kinde love to our Father the Devill We bring in provision for the flesh and nourish the Old man as old as since Adam-first sinned Alas we never saw our Father in the face we love the Devill as the Devill fallen in sin but we see him not as a Devill but only under the embroderies of golden and silken temptations we sow to the flesh we Inne our Crop to the Devill but we know not our Land-lord and because sense and flesh is nearer to us then God we desire more the Liberties of State free commerce and peace with the King then Christs Liberties the power and purity of the Gospel that we may negotiate with Heaven and have peace with God Vnclean spirit This is the quality of this Devil An unclean Devil Now whether he be called so because he tempted the Maid to some prodigious acts of uncleannesse or because in generall he tempteth to uncleannesse of
this ground that a Pharisee lend eyes and ears to Christ and his miracles The light of the Gospel worketh as a naturall agent for make open windows in a house whether the indweller will or he will not the fun shall dart in day light upon the house Joh. 7.28 Then cryed Jesus in the Temple as he taught saying Ye both know me and ye know whence I am And there is a covering upon the spirituall senses and faculties of the soul of naturall men that though eyes and ears and mind and soul be opened yet it s as unpossible for the naturall spirit or the Preacher to remove that covering as to remove a Mountain it being as heavy as a Mountain And therefore there be three bad signes in a naturall spirit 1. His light which is but literall is a burden to him it but vexeth him to know Christ and if a beam of light fall in on the apple of the eye of a natural conscience it s a throne between the bone and the flesh the man shall not sleep and yet he is not sick I doubt if either Achitophel or Iudas wakened with their light could sleep 2. Though a promise should dispute and argue Christ in at the door of the natural mans soul as the Gospel by way of arguing may doe much Ioh. 7.28 Ioh. 12.37 Heb. 11.1 The word of the Gospel being a rationall convincing Syllogisme as Christ saith Ioh. 15.24 But now they have both seen and hated both me and my Father Yet men may see the principles and the conclusion and hate and practically suspend the assent from the conclusion 3. Conversion is feared as a great danger by naturall men lest the promises put them on the pain and the main mill of godlinesse For men do flee nothing but that which they apprehend as evil dangerous and so the true object of fear Now when Faelix and Agrippa were both upon the wheels I cannot say that Conversion formally was begun yet materially it was the one trembled and so was afraid and fled and did put Paul away till another time then he saw the danger of Grace Act. 24. vers 25 26. The other saith he was half a Christian but it was the poorest half and he arose and went aside Act. 26.28.30.31 The naturall spirit may be convinced by the promises and have the pap in his mouth but dare not milk out the sap and sweetnesse of the promises Matth. 13.15 Their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them So is it Isa. 6.10 In which words conversion is feared as an evil as is clear So one wretch said hee was once in danger to be catched when a Puritan Preacher as he said was Preaching with Divine power evidence of the spirit of God 4 The true believers soul hath influence on the promises to act upon them to draw comfort out of them Ps. 119.92 Vnlesse thy Law had been my delight I should have perished in mine affliction ver 81. My soul fainteth for thy Salvation But I hope in thy word And there 's a reciprocation of Actions here the word acteth upon the soul again Psal. 119.50 This is my comfort in my affliction for thy word hath quickned mee A dead Faith is like a dead hand a living hand may lay hold on a dead hand but there 's no reciprocation of actions here the dead hand cannot lay hold on the living hand so the living wife may kisse and embrace the dead husband but there can come no reciprocall act of life from the dead husband to her nor can he kisse and embrace her The promise may act upon the naturall spirit to move and affect him but he can put forth no vitall act upon the promise to embrace it or lay hold upon the promise But the promise acteth upon the Believer to quicken him and he again putteth forth an act of life to embrace the promise and putteth forth on it some act of vitall heat to adhere cleave to and with warmnesse of heart to love it and here the case is as when the living hand layeth hold on the living hand they warm one another mutually according to that which Paul saith Phil. 3.12 But I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus Here be two living things Christ and believing Paul acting mutually one upon another there 's a heart and a life upon each side 5. Faith under fainting and great straits can so improve the promise as to put an holy and modest challenge upon God so Psal. 119.49 afflicted David saith Remember the word unto thy servant upon which thou hast caused me to hope and the Church Ier. 14.21 Do not abhor us for thy names sake do not disgrace the throne of thy glory remember break not thy Covenant with us and the Lord commandeth that this challenge be put on him Isa. 43.26 Put me in remembrance let us plead together then he giveth faith leave to plead on the contrary with God naturall spirits faint and cannot so far own the promise as to plead with God by their right and just claime to the promise Now the fourth point concerning faith is what grounds and Warrants the sinner hath to believe 4. It s an ordinary challenge made by Satan conscience and the Arminian since Christ died not for all and every one of mankinde and all are not chosen to life eternall but only those on whom the Lord is pleased according to the free decree of Election to confer the grace of believing What warrant can the unworthy sinner have to believe and to own the merits of Christ For he knoweth nothing of the Election or Reprobation that are hidden in Gods eternall minde for Answer 1. It s no presumption in me to believe in Christ before I know whither I be chosen to salvation or not for nothing can hinder me in this case to believe save only presumption as the adversaries say but it is not presumption because presumption is when the soul is lifted up and Towred like an high building as the word is Hab. 2.4 And therefore the lifted up man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnophel is he that hideth himself in a high Castle as every unbelieving presumptuous soul hath his own Castle the unbeliever hath either one Ophel or high Tower or other either the King friends riches or his own wisdome for his God on which he resteth beside the God that the Scripture recommendeth to us as our onely rock and soul confidence All men on earth live and do all morall actions even when they go on in a wicked life as slaves of Hell to work all uncleannesse with greedinesse upon some ground of faith though a most false and counterfeit Faith that they shall prosper by evil doing and that sin shall make
chase few men to Christ three grounds thereof p. 44 How men naturally love the Devil p. 45. Satan how an unclean spirit p. 46 It s true wisedome to know God savingly p. 47. What hearing bringeth souls to Christ p. 49. Four defects in hearing p. 50. Hell coming to our senses in this life should not cause us believe without effectuall Grace p. 51. It s good to border near to Christ p. 52. SERM. VI. Crying in prayer necessary p. 53. Five grounds thereof p. 54. Prayer sometimes wanteth words so as groaning goeth for Prayer p. 55. How many other expressions beside vocall praying go under the liew of praying in Gods accompt ibid. 8. Objections removed p 55.56.57.58 59 60. Some affections greater then tears p. 56. Looking up to heaven praying ibid. Breathing praying p. 57. That wherâ—in the least of prayer the Minimum quod sic consisteth ibid. Broken Prayers are Prayers p. 58. The Lord knoweth non-sense in a broken spirit to be good sense p. 59. SER. VII Why Christ is called frequently the Son of David not so the Son of Adam of Abraham p. 62. Christ a King by Covenant p. 63 What things be in the Covenant of Grace ibid. The parties of the Covenant p. 64 Christ hath a sevenfold relation to the Covenant 1. He is the Covenant it self 2. The Messenger 3. The Witnesse 4. The Surety 5. The Mediator 6. The Tâ—stator 7. The principall party contracter p. 64 65. Christ the Covenant it self ibid. Christ a Messenger of the Covenant in 4. particulars ibid. A Witnesse in four things p. 66. A Surety in three p. 67 68. A Mediator in three things 1. A Friend 2. A Reconciler 3. A Servant p. 69. Christ a servant of God and our servant ibid. Christ confirmed and sealed the Testament p. 70 Christ the principall consederate party ibid. The Covenant made with Christ personally not mystically proved from Gal. 3.16 The contrary Reasons answered p. 71. A Covenant between the Father the Son proved ibid. Of the Promises of the Covenant p. 73. Two sorts of Promises p. 74. Christ took a new Covenant right to God p. 75. Five sorts of promises made to Christ and by proportion to us ibid. SERM. VIII The condition of the Covenant p 77. Libertines deny all conditions of the Covenant p. 78. The new Covenant hath conditions to be performed by us ibid. Six Objections removed p. 77 78 79 80 81. A twofold dominion of gracious and supernaturall acts p. 79. We are not justified before we beleeve proved by six Arguments p. 81. A condition taken in a threefold Notion p. 83. It s not a proper condition by way of strict wage and work when we are said to be justified and saved upon condition of faith p. 85. The Freedom 2. Eternity 3. Well-ordering of the Covenant the three properties thereof p. 87 88. The freedom of the Covenant is seen in regard 1. of Persons 2. of Causes 3. of Time 4. of manner of dispensation p. 86 87. Uses of the Doctrine of the Covenant p. 88 89 90. SERM. IX Christ God and man and our comfort therein p. 91. Christ immediate in the Act of Redeeming us and so sweeter ibid. Christ incomparable p. 92. Four other necessary uses p. 91 92 93 94 95. To believers all temporall favours are spiritualized and watered with mercy four grounds thereof p. 96. By what reason our Father as a Father giveth us spiritual things by that same he giveth us all things p. 98. Mercy originally in Christ and how p. 99. SERM. X. Parents affection their spirituall duty to children p. 102. Thirteen Practicall Rules in observing passages of Divine providence p. 103 104 105 106 107 108. 1. We are neither to lead nor to stint Providence p. 103 2. But to observe God in his wayes and not to look to by-ways of providence ibid. 3. Omnipotency not laid down in pawne in any means p. 104. 4. God walketh not in the way that we imagine ibid. 5. Providence in its concatenation of Decrees actions events is one continued contexture going along from Creation to the day of Christs second coming without one broken threed p. 105. 6. The spirit is to be in an indifferency in all casts of Providence p. 106. 7. Low desires best p. 107. 8. We are to lie under providence submissively in all ibid. 9. Providence is a mistery ibid. 10. Walketh in uncertainties toward us ibid. 11. Silence is better then disputing p. 108. 12. It s good to consider both what is inflicted who ibid. 13. God alway ascendeth even when second causes descendeth ibid. SERM. XI Every temptation hath its taking power from the seeming goodnesse in it p. 109. Reasons why this was a temptation to the woman p. 110. The scope of the Temptation to make the tempted believe there is none like him p. 111. The non-answering of Christ is an answering ibid. 5. Reasons of the Lords not hearing of Prayer p. 113. Seven wayes prayers are answered ibid. Praying in Faith alwayes heard even when the particular which we suit in Prayer is denied p. 114. Faith in one and the same Prayer seeketh and knocketh and answereth and openeth to it self p. 115. The light of saving Faith and the Propheticall light of the Pen man of the word of God differ not in â—pâ—ce and nature ibid. The dearest not admitted into God at the first knock p 116. SERM. XII Naturall men and even the renewed in spirit in so far as there remaineth some flesh in them are ignorant of the mystery of an afflicted spirit p 117. Peace of conscience is a work of Creation p. 118. A reason why it s so hard to convince the deserted p. 119. Christ sweeter to the deserted then all the world ibid. Difference between Gods trying and the creatures tempâ—ing in three Positions p. 121. A Creature cannot put a fellow creature to act sin upon an intention of trying him ibid. In the actions of creatures we must know Quis 2. Quid 3 Quare Who â—ommandeth 2. What 3. And for what end In Gods actions It is enough to know Quis Who that is Jehovah p. 122. Four doubts of the tempted p. 124 125. In the sending of Christ to the lost sheep of the house of Israel there be three things considerable 1. His designation 2. Qualification 3. Commission p. 126. The Son most fit to be Mediator ibid. How Christ is qualified p. 127 His Commission ibid. It is not properly grace that we are born its grace that Christ is born p. 128. Gods hidden decree and his revealed will opened p. 129 A twofold intention in the promises ibid. How and who are to believe the Decree of Reprobation concerning themselves p. 130 SERM. XIII It s a priviledge of mercy that Christ is sent to the Jews first p. 131 Nine priviledges of the Jews p. 132. The honour and priviledges of Britain p. 133. The Redeemed called sheep upon four grounds p. 134. How passive the Redeemed are in the way to
2.9.10 Heb. 1.5.13 There is promised to Christ a seed a willing people the ends of the earth for his inheritance Isa. 53.10 Psal. 110.2 Psal. 2.8 9. Christs locks and his hair are bushy and thick Cant. 5.11 He is not bald nor gray hair'd but he hath a seed like the Stars for multitude that no man can number Rev. 7.9 but all those hairs grow out of a head of gold and his off-spring of children is as numerous as the dew of the morning dawning Psal. 110.3 Mica 5.7 though the devils locks be more numerous but its wofull that Christ and his children standing upon Mount Sion being a huge Army and a pleasant sight yet thou art none of that numerous house all round about thee are graced of him and thou livest and diest in the house but lay not in the womb of the morning and shall not abide in the house with the sons But there be other promises which go along with Christ and his seed and these of two sorts Generall speciall generall the Mother Promise I will be thy God is made both to Christ Psal. 89.26 He shall cry to me thou art my Father my God Joh. 20.17 Psal. 22.1 And to us I will be your God how sweet is it that Christ having God to his Father by eternall birth-right would take a new Covenant-right to God for our cause Oh what a honour it is to be within the Covenant with the first heir Quest. But why are all the promises inclosed in this one I 'le be your God Ans. 1. Because as Christ hath Covenant-right to the Promises by this Mother right that God is his God by covenant so we first must have God under the relation of a God made ours in a Covenant a Father a Husband and then by Law all his are ours 2. Christ God is more then grace pardon holinesse then created glory as the Husband is excellenter then his Marriage Robe Bracelets Rings and we are to lay our love and faith principally upon the Father and the Son more then all created graces the Well and Fountain of Life is of more excellency then the streams and the Tree of Life then the Apples of the Tree of Life Christ himself the objective happinesse is far above a created and formall beatitude which issueth from him as the whole is excellenter then the part the cause then the effect Speciall Promises are made first to Christ and then by proportion to us and they be these 1. God promiseth to grace his Son above his fellows that he may die and suffer and merit to us grace answerable to this A new heart and a new spirit Jer. 32.39 Ezek. 36.26.27 For out of his fulnesse we receive and grace for grace Joh. 1.16 2. Justification is promised to Christ not personall as if he needed a pardon for sin but of his Cause there is a cautionary or Surety-righteousnesse due to the Surety when he hath paid the debt of the broken man and commeth out of prison free by Law so he came out of the Grave for our righteousnesse but having first the righteousnesse of his Cause in his own person Isaiah 50.8 He is neer that justifieth me saith Christ who shall contend with me 1 Tim. 3.16 Justified in the Spirit So have we Justification of our persons and Remission in his blood Eph. 1.7 and that by Covenant Jer. 31.32.33 3. Victory and dominion is promised to Christ Psal. 110.1.2 Psal. 89.21 c. 1 Cor. 15.25 He must raign till he put all his Enemies under his feet and victory over all our Enemies is promised to us Iohn 16.33 and 14.30 Rom. 6.14.15 Gal. 3.13 Col. 2.14.15 4. The Kingdom and glory is sought by Christ Ioh. 17. 5. from his Father then he had a word of Promise from his Father for it Philip. 2.9.10 and we have that also Luke 12.32 Ioh. 17.24 Ioh. 14.1.2.3 5. Christ had a word of Promise when he went down to the grave as some Favourite by Law goeth to Prison but hath in his bosome from his Prince a Bill of Grace that within three dayes he shall come out to enjoy all his wonted Honours and Court Psal. 16.10.11 so have we the like Ioh. 11.26 6.38.39 SERMON VIII THe condition of the covenant is Faith holiness and sanctification is the condition of Covenanters Gal. 4.21.22.23.24 Rom. 10.4.5.6.7 This do was the condition of the Covenant of Works This beleeve is the condition of this Covenant because Faith sendeth a person out of himself and taketh him off his own bottom that in Christ he may have his righteousnesse works is a more selfy condition and giveth therefore 2. lesse glory to God Faith holdeth forth God in Christ in the most lively and lovely properties of Free-grace mercy love transcendent hence a believer as such cannot possibly glory in himself all that Faith hath is by way of receiving and begging wise But some teach that this Covenant hath no condition at all So Dr. Crispe and other Libertines For this is an everlasting Covenant Man is not now so confirmed in grace but he may fail in beleeving and so soon as the Condition faileth the Covenant faileth as we see in the first Covenant Ans. 1. That we have no confirming grace to establish us to the day of Christ is to teach with some Familists that There is no grace in sound Believers different in kinde and nature from that grace which is in many Hypocrites Yea but the pure in spirit are blessed and shall see God Hypocrites are not so And what else is this but the Kings Road way to the Apostacy of the Saints if believers have not Christ for their undertaker to bring them to glory To intercede for them Heb. 2.10 Luk. 22.32.33 2. And though they believe not at the first hour yet this Gospel-Covenant is not frustrated even if poor souls beleeve at the eleventh hour the former Covenant leaveth sinners for the first breach with out remedy or hope of life by the tenour of the Law not so this Covenant Christ knocketh while his locks be wet with night rain Object 2. I will put my Law in your inward parts is no condition to be performed by us but by God only and so all the tie lieth upon God if God do not this as he promiseth Ier. 31. Must not the fault or failing be his who is tied in a covenant to perform his part doth it not Now this God promiseth Ier. 31. Heb. 8.10 Ezek. 36.26.27 Ans. Either doth God promise to give us Faith and to cause us to walk in his wayes Ezek. 36.26.27 and to circumcise our hearts to love the Lord. Deut. 30.6 which Arminians deny contrary to the clear day-light of Scripture or then when ever we sin who are under the Covenant of Grace by committing and acting works of the flesh and omitting to beleeve pray praise humble our souls for sin God is to be blamed who worketh not in us
2.20 Receiving Christ Ioh. 1.11 Having Christ 1 Joh. 5.12 Married to Christ Eph. 5.32 Eating and drinking Christ by Faith Joh. 6.35 47 45. Coming to him as to a living stone 1 Pet. 2.4 Abiding in him as branches in the Tree Joh. 15.4 5. Now if we were justified before we believe we should have a Union by the vitall act of Faith before we be justified and so we should live before we live and be new creatures while we are yet in the State of sin and heirs of wrath 5. This justification without Faith casteth loose the covenant I will be your God But here a condition God is not bound and we free therefore this is the other part And ye shall be my people Now it is taught by Libertines That there can be no closing with Christ in a promise that hath a qualification or condition expressed and that conditionall promises are legall It s true if the word condition be taken in a wrong sence the promises are not conditionall For 1. Arminians take a condition for a free act which we absolutely may perform by free-will not acted by the predeterminating grace of Christ so Jurists take the word but this maketh men Lords of Heaven and Hell and putteth the keys of life and death over to absolute contingency 2. Conditions have a Popish sence for doing that which by some merit moveth God to give to men wages for work and so promises are not conditionall But Libertines deny all conditions But taking condition for any qualification wrought in us by the power of the saving Grace of God Christ promiseth soul ease but upon a condition which I grant his Grace worketh that the soul be sin-sick for Christ and he offereth wine and milk Isa. 55.1 And the water of life freely Rev. 22.17 Upon condition that you buy without money no purse is Christs Grace-Market no hire and sence of wretchednesse is a hire for Christ and the truth is it s an unproper condition if a father promise Lands to a son so he will pay him a thousand Crowns for the Lands and if the Father of Free-grace can only and doth give him the thousand Crowns also the payment is most unproperly a hire or a condition and we may well say the whole bargain is pure Grace for both wages and work is Free-grace but the ground of Libertines is fleshly lazinesse and to sin beâ—cause Grace aboundeth for they print it that all the activity of a Believer is to sin So to beâ—lieve must be sin to run the ways of Gods commandments with a heart inlarged by Grace must be no action of Grace but an action of the flesh 6. Paul in the Epistle to the Romans to the Galatians taketh for granted that justification is a work done in time transient on us not an immanent and eternall action remaining either in God from eternity or performed by Christ on the Crosse before we believe and so never taketh on him to prove that we are justified before we either do the works of the Law or believe in Iesus Christ but that we are justified by Faith which certainly is an act performed by a regenerate person for a new creature only can perform the works of the new creature and Faith is not the naked manifestation of our justification so as we are justified before we have Faith satisfaction is indeed given to justice by Christ on the Crosse for all our sins before we believe and before any justified person who lived these fifteen hundred years be born but alas that is not justification but only the meritorious cause of it that is as if one should say this wall is white since the creation of the world though this very day only it was whited because whitenesse was in the world since the creation justification is a forinsecall sentence in time pronounced in the Gospel and applied to me now and never while the instant now that I believe it s not formally an act of the understanding to know a truth concerning my self but it s an heart-adherance of the affections to Christ as the saviour of sinners at the presence of which a sentance of free absolution is pronounced Suppose the Prince have it in his minde to pardon twenty Malefactors his grace is the cause why they are pardoned yet are they never in Law Pardoned so as they can in Law plead immunity while they can produce their Princes Royall sealed Pardon 5. The properties of the Covenant I call 1. The freedom of it consisting in persons 2. Causes 3. Time 4. Manner of dispensation 1. Men and not condemned Angels are capable of this covenant 2. Amongst men some Nations not others Psal. 147.19 20. 3. So many not any other 4. The Father not the Son the poor not alwayes Kings the Fool not the wise man the husband not the wife not these who were bidden to the Supper but beggers halt withered lame 2. Causes in the first covenant there was Grace not deserving and therefore now as the Law is propounded it is a Pursevant of Grace and the Gospels servant to stand at Christs and the Believers back as an attending servant 2. Yea mercy unto thousands toward those who have but Evangelick love to Christ cometh into the Law Christ having in a sort married the two Covenants 3. I am the Lord thy God Exod. 20. Is Grace standing at the entry of the door to these that are under the Law to bring them out but in the Gospell all is unmixed Grace 1. Not personall obedience is my heaven but I stand still and another doth all that may merit glory Christ saith Do ye but stand still behold me and see friends my garments rolled in blood I bind for you only consent put your hand to the Pen but I am the only undertaker to fight it out for you 3. For time the first breach of the Law is wrath and no place by Law for repentance but here come to Christ who will and when you will after thou hast plaid the Harlot with many lovers bring Hell and sins red as scarlet and crimson come and be washen come at the eleventh hour and welcome fall and rise again in Christ run away and come home again and repent 4. The maner is 1. That so much as would have bought ten thousand worlds of men and devils was given for so many only an infinite superplus of love so as I may say Christ did more then love us Aegypt and Aethiopia was not given for our ransom 2 A sure and eternall Covenant bottom'd upon infinite love Why may not the link be broken and the sheep pluckt out of his hand Why the Father that gave them to me is greater then all Where dwelleth he In what Heaven Who is stronger then the Father The covenant with night and day is naturall and cannot fail confirming Grace in the second Adam is more connaturall 3. Well ordered Christ keeping his
It beleeveth Heaven and worketh Heaven 2. We often go on imagining that we are in a way of back-sliding deserted souls not conscious of the reflect acts of beleeving and longing for Christ think themselves Apostates when they are advancing in their way In great water-works where there be a great multitude of wheels the standing of some five or six is the advancing of the work in other twenty or forty wheels In desertion some wheels are at a stand and move not as often acts of feeling joy self-delight in the actuall beholding of Christ are at a stand and then it s thus I said I am cast out of his sight yet other wheels are moving as 1. Humble and base thoughts of himself 2. Broad and large thoughts of Christ and his grace 3. Hunger and longing for Christ. 4. Self diffidence is much 5. Care and love-sicknesse Saw you him whom my soul loveth is vehement 6. Sense of sin and of wants and spirituall poverty increaseth now 7. Sense of the misery of the combate is much more then before O miserable man that I am c. 8. Believing under hope and against hope is strongest now 9. There 's more tendernesse and humble fear now then before 10. A stronger resolution to entertain Christ more kindly when he shal return again in his fulnesse of presence 11. Sorrow that remembring he said My head is full of dew and my locks with the drops of the night Cant. 5.6 Yet the sleeping soul kept him at the door We are to adore that Dispensation who will have us not stepping one foot to Heaven but upon Grace and upon Graces charges he could make Saints to be sinlesse Angels But what haste We should then not yet being habituated with glory nor confirmed in Heaven think little of Christ. If we be so dependent on Christ we have not ended with all Law directions the Law standeth us yet in good use I mean when Christ hath made us and the Law friends and hath removed the curse and made the Beleever say O how love I thy Law Obj. Can you saith M. Toun separate the directing or commanding power of the Law from the condemning power of the Law can the Law speak to any but to those who are under the Law Is it Law at all if it condemn not Ans. Actuall condemnation may well be separated from the Law as a Lyon is a Lyon and yet being chained cannot actually devour To condemn may well be removed from the Law it could not condemn Adam before sin entred in the world it cannot condemne the Holy Elect and sinlesse Angels yet it had and hath a commanding and obliging power to command and direct both to condemn is accidentall to the Law as the state of sin is accidentall to man 2. The Law may speak by way of direction to Believers but cannot speak to them by way of actuall condemnation because Christ hath removed the curse Obj. 2. Holinesse and walking in the way of holinesse contributeth not one jot to Salvation as causes or as the way thereto Christ hath done that perfectly Ans. I pray you consider three things here 1. The Will of Gad to save yea and to justifie the ungodly 2. Ius the Law right to righteousnesse and salvation 3. Actuall salvation Christs merits are neither cause nor motive nor condition moving God to will to choose or ordain persons for glory this is an act of eternall election to glory which is not from Christs merits nor doth any externall work or condition either good or evill in Iacob or Esau or in the surety Christ move God to such an act of free libertie Libertines are ignorant in so speaking yea faith is no condition cause or motive of such a will 2. Christs merits not faith not holinesse in us must be the cause of our Law-right to righteousnesse and glory Christ his alone gave the price of Redemption for us no Garments were rolled in blood for a patent and right to Heaven but his only his alone trode the Wine-presse of Gods Wrath in those two notions works of holinesse have no footing in the work But 3. as touching actuall salvation the way to it is holinesse without which none can see God It s expresly commanded Be ye holy as I am holy 1 Pet. 1.19 20. and Rom. 6.21 But being now made free from sin and become servants to God ye have your fruit into holinesse and the end life everlasting 2 Pet. 1.10 If ye doe these things ye shall never fall for so an entrance shal be ministred unto you abundantly unto the everlasting Kingdom of our Lord and Saviour Jesus Christ Rev. 2.7 To him that overcometh I will give to eat of the Tree of life which is in the midst of the Paradice of God Rev. 3.21 To him that overcometh wil I grant to sit with me in my Throne even as I also overcame and am set downe with my father on his Throne They answer overcoming is by faith But I reply Faith to Libertines is but a believing that Christ hath overcome in their person and place for faith is no more to them a condition or way to salvation then good works for Faith say they is not Christ Christ only is the way to Heaven but this were a vain promise if overcoming were not 1. A duty required of us in time upon the performance whereof we have an entrance made to life eternall 2. If overcoming be but only believing and so an act of the soul only those to whom the promise is made are to do no more but believe Christ hath overcome the persecuting world for them and yield and in profession deny the Faith and accept of conditions of life and so be foyled and yet claim right to the promise contrary to the intent of Christ Rev. 2.13 who commendeth Pergamus for not denying the Faith Now in all this as the walking in the way to a fair Palace to dwell in it in honour and happinesse cannot be the price the ransome the sum given to buy right to that place and to the honour and happinesse thereof so neither can our walking in the way to glory bee the price of glory Obj. 3. But we are saved by Christs merits before we can do any good works then good works cometh not to perfect and make up salvation Ans. So are we in regard of right of purchase saved before we beleeve yet that hindereth not but faith is a way to salvation 2. This concludeth that good works are no cause or way or meane of obtaining the right jus of purchase to Redemption which we yeeld but not that we are actually saved without walking in the way called the way of holines which the uncleane shall not passe over Esa. 35.8 Obj. 4. We are to do good works from the principle of the love of Christ constraining us not from the Law commanding or directing us Ans. 1. These are no way contrary the
hear an answer I was condemned I was judged I was crucified for sin when my Surety Christ was condemned judged and crucified for my sins and what would you have more of a man then his life it was a mans life and soul my life that my surety offered up to God for sin and I have payed all because my surety hath payed all And the truth is it is not two debts one that the believer owes to Gods justice another that Christ paid But the debt that Christ payed is our very debt sins which he did bear on his own body on the tree 1 Pet. 2.24 But though it be true in a legal sense that the surety is the broken man yet it is true only in regard of the Law punishment or Malum poenae the ill of punishment that is laid upon him For I take Dr Crisps words from his own pen Suppose saith he a Malefactor should be asked Guilty or not guilty He answereth Not guilty What doth he mean He meaneth he hath not done the Fact that was laid to his charge Then not to do the Fact of sin to Dr. Crispe is not to be guilty Now I assume But Jesus Christ did never any sinfull fact as he also confesseth then Christ was punished for sin and yet was never guilty of sin this must be the greatest unjustice in the world to punish a man for sin altogether free of the guilt of sin except Antinomians distinguish with us between sinfull guilt and penall guilt called Reatus culpae and Reatus poenae or Reatus personae seu potentialis and Reatus formalis seu actualis they shall never expede themselves Now though it be true that in Law the Debtor and the Surety be both one Legall person yet intrinsecally they are not one the broken Debtor as such may be an unjust man and the Surety a faithfull and just man so that the surety as a satisfying Surety removeth only the punishment due to the Debtor for his unjustice but he removeth not formally unjustice except he be such a Surety as Christ who can both pay the debt so remove the ill of punishment and also infuse holinesse and sanctifie and remove the evill of sin hence in justification formally Christ only taketh away the punishment of everlasting fire and eternall condemnation due to sin but he removeth not sin it self sin it self is removed in sanctification and by degrees justification taketh the sting out of the Serpent but doth not formally kill the Serpent the Serpent is killed by another act of Grace by infused and perfected sanctification justification is a forinsecall and a Legall Act and removeth the power of the Law which involveth the sinner in a curse Now the strength or the Legall sting of sin is the Law 1 Cor. 15.56 So we may judge how false this divinity is which Dr. Crispe asserteth You will never saith he have quietnesse of spirit in respect of sinne till you have received this principle that it is not the guilt of Iniquitie only but Iniquity it self that the Lord laid on Christ For it is true quietnesse and Peace of Faith with God floweth from justification Romanes 5.1 And the assurance that Christ hath pardoned sin and hath removed the penall guilt the punishment of Eternall condemnation from sin but that the conscience should be quiet that is that it should not have also a care to believe that Christ wil sanctifie throughly and perfect his good work in us is most false for though a soul be justified and freed from the guilt of Eternall punishment and so the spirit is no more to be afraid and disquieted for Eternall wrath and Hell which should never have been feared as the greatest evill in regard that sin as sin is more to be feared then Hell as Hell yet there be two other acts of disquietnesse of spirit laudable and commendable even in the Saints after they are justified and the guilt of â—ternall punishment removed as 1. The believer is to have a holy Anxiety and care of spirit I do not call it a troubled conscience to improve his faith in believing that Christ will perfect what he hath begun 2. He is to bee grieved that sin dwelleth in him and to groan and cry as a captive in fetters out of the sense of his wretched estate as Paul doth Rom. 7.23 24. Antinomians will have the justified to be so quiet in spirit as if Christ had removed sin in root and branch buds and stump whereas only the Eternall punishment and fear of Eternall condemnation is removed in justification But there is a worse thing remaining in sin after this and more to be feared and a more reall and rationall ground of disquietnesse of spirit and that is the fundamentall intrinsecall and sinfull guilt of sin which Christ never took on him and is not removed in justification but only in the graduall and successive perfection of sanctification and so being justified I am to be secure and to enjoy a sound Peace and quietnesse of spirit in freedome from Eternall wrath But yet am I to be disquieted grieved yea to sorrow that such a Ghuest as sin lodgeth in me and with me even as an ingenuous and honest hearted debtor is to rejoyce and be glad in the goodnesse and grace of his gracious surety who hath payed his debt and never to fear that the Law or Justice can go against him to Arrest and imprison him for that debt which is now compleatly paid by his surety But if the surety gave his back-bond to pay him service of love and service of sorrow and remorse for his unjustice and sinfull lavishing of his Neighbours goods which did necessitate his loving surety to hurt himself and be at a great losse for him he owes to his surety the debt of love and disquietnesse of spirit in so far as the blot of his wastry and the shame of his riotous youth lyeth on him all his dayes Antinomians conceive that there ought to be no disquietnesse of spirit no remorse no trouble of minde but that which hath its rise and spring from sins apprehended as not pardoned and from the fear of Eternall punishment to be inflicted for these sins and it is true that such a troubled and perplexed soul which is once in the state of justification is but the issue and brood of unbelief and ariseth from the flesh prevailing over the spirit in such sorrow yea or if confession of sinne arise from this spring of servile and slavish fear it is not a work of Faith except that a conditionall fear of Eternall wrath If a David fallen in Adultery and treacherous murther or a Peter overtaken with a denying of his Saviour before men shall not renew his Repentance and Faith in CHRIST is required in all the justified for the perfecting of their salvation and finall perseverance But there is another remorse and sorrow according to God required in all the justified and it
justice as we are ready to conceit of our Evangelick rejoicing and holiest works But they are to sorrow for offended love for the body of sin breaking out in scandals I may then have peace with God in the assurance of remission and removall of eternall wrath and yet not have peace with my own conscience 1. Because I may be perswaded that God in Christ hath forgiven me yet am I not to forgive my self 2. I am to beleeve that in Christ I am delivered from eternall wraâ—h and justified in Christ and yet to sorrow that I have sinned against Christs love 3. I may have peace sense of peace and Pardon in Christ and yea a necessary disquietnesse sorrow and tears that I should have been so unthankfull to so lovely a Redeemer so Christ doth commend the womans tears as a sign of love and of the sense of many sins pardoned Luke 7.44 Thou gavest me no water for my feet But she hath washed my feet with tears yet many sins were forgiven her v. 47. Hence I may 1. Beleeve the Remission of that sin for which I am to sorrow and for the Remission of which I am to pray and which I am to confesse Nathan said to David thy sin is pardoned yet the Spirit of God after that both confessed sorrowed prayed for pardon in David 2. We may comfort those that mourn for sin from assurance of Pardon and yet exhort them to be humbled and afflicted in spirit and to confesse sorrow and pray for Pardon so Antinomians rejoicing evermore after justification without sorrow remorse down-casting for sin at all is but fleshly wantonnesse I may have and ought to have a disquieted spirit and no peace with my self and yet peace with God even as the Sea after a storme and when the winds are gone and the Aire is calmed hath yet a raging and great motion by reason of wind inclosed in the bowels of the Sea and after the cool of a mighty Feaver yet are the humours in the body stirred and distempered But we are hence led to finde out resolution for divers cases of consciences after justification 1. Many dare not question their state of justification so are freed from the storms of apprehended wrath arising from the guilt of sin yet there is another storm within the bowels of the Sea arising from the indwelling of the body of guilt the storm before justification is lesse free lesse ingenuous more servile as looking to that Eternall wrath hanging over the soul for unpardoned sin this is more free and is a peaceable a gracious and heavenly storm raised not for sin unpardoned the Eternal punishment thereof but for sin as sin as indwelling not for the penall guilt and the sting of Hell in sin but for the sinfull guilt and the wounding of Christ. 2. It s unpossible this latter storme can be in the soul till the sentence of justification be pronounced as none can have the moved bowels of a son for the offence of a Father till he be a son 2. Another case is that many have an absolute loose and laxe peace and calmnesse great confidence of deliverance from Eternall wrath and so of a supposed pardon whose peace is convinced to be but a base outside and meer paintry and fairding because there is in them no storm for sin as sin and for the over-motions of boiling lusts no tendernesse to walk spiritually A Faith that eateth out the bottome and bowels of conscience of declining sin and walking with God is the justification of the Antinomians of the old Gnosticks of the naturall men all our professors are cured none or few are healed 3. Full assurance that Christ hath delivered Paul from condemnation yea so full and reall as produceth thanksgiving and triumphing in Christ Rom. 7.25 Rom. 8.1 2. may and doth consist with complaints and outcryes of a wretched condition for the indwelling of the body of sin Rom. 7.14 15 16.23 24. Then the justified that are whole not sick not pained are yet in their sins and not justified what ever Antinomians say on the contrary 4. The flesh in the justified cannot complain of indwelling sin but the flesh mixt with some life of Christ may raise a false Alaram of sins not pardoned which are really pardoned some false grief may and often hath its rise from a false and imaginary ground as a sanctified soul may praise God through occasion of a lying report of the victory of the Church of God when there is no such matter a sanctified child may spiritually mourn for the supposed death of his Father or that he hath offended his Father according to the flesh when his Father is neither dead nor offended at all So gracious affections as gracious may work spiritually upon supposed and false grounds when there is no cause as that the soul hath grieved his heavenly Father and that he is displeased when it is not so 5. Sin indwelling is a greater evill then the feared evill of ten hells and therefore there is more cause of sorrow for sin confession disquietnesse of spirit after justification then before because sin the only true object of fear and disquietnesse of spirit is both a ghuest dwelling in the soul and is more really and distinctly apprehended as a spirituall evil after the light of faith hath shown us the sinfulnesse of sin then ever it was discovered to be before 6. I doubt if justified souls are to be refuted in their complaints and fears for the indwelling of sin providing they fear not eternall wrath which fear is contrary to faith and so they fear not and sorrow not for that God hath changed the Court and the wind of his love turned in the contrary air and he hath forgotten to be mercifull 7. Faith chargeth us to believe that Grace shall at length finally subdue sin and as boat-men labour with oars to promove their course in sailing even when the wind sails and tide are doing somewhat to promove the course so doth faith which purifieth the heart set the soul on work to perfect holinesse in the fear of God and believeth also that God shall work both to will and to do It s not then good Physick for many exercised in conscience especially after their first conversion to apply only the honey and sweetnesse of consolations of the Gospel as if there were not any need of humiliation and sorrow for sin Yet it is to be cleared that 1. Sorrow for sin is no satisfaction for sin for the pride of merit is crafty and can creep in at a smal hole We think there is no repentance where there be no tears God of purpose withholdeth tears as knowing when water goes out wind cometh in 2. They are tenderly to be bound up and comforted in whom sin riseth up with a witnesse O what pity and humble on-looking should be here For a hell of pain in the body is nothing wheels racks whips hot irons breaking
Popish superstition but that such is Christs excellencie that any thing that hath the poorest relation to him is desirable for him 2. A poor woman Luke 7. sought no more of him but to wash the feet of Christ and kisse them Another woman Matth. 9.21 If I may but touch the border of his garment I shal be whole Mary Magdalen sought but to have her arms filled with his dead body Joh. 20.15 She saith weeping to the Gardiner as she supposed Sir if thou hast born him hence tell me where thou hast laid him and I wil take him away To Joseph of Arimathea his bloody winding sheet and his dead and hoâ—ed and torn body in his arms are sweet Christs Clay is Silver and his Brasse Gold 3. Christs â—harpest rebukes are sweet oyl the wounds â—nd the holes that the sweet Mediatour maketh 〈◊〉 the soul when he smiteth with the rod of his â—outh are with child of comforts he rebuked â—ot the Serpent as not minding salvation to Saâ—an but rebuked Evah intending the promised â—â—od for her O what sweetnesse of love is that â—â—pression Jer. 31.20 For since I spake against Ephraim I do earnestly remember him I will 〈◊〉 have mercy on him saith the Lord. Then rebuking of Ephraim which is called speaking against him is dipt in mercy Hos. 11.7 My people are bent to back-sliding this is a rebuke sharp enough yet he chides himself friends with the people v. 8. How shall I give thee up O Ephraim mine heart is turned within me Here is kissing and love wrapped about rebuksâ— so Jer. 3.1 Thou hast played the harlot with many lovers but see mercy Yet return to me saith the Lord. 4. His black and sowre Crosse is sweet and honied with comfort his dead Body a bundle of myrrhe Cant. 1.13 The smell of which is strong and fragrant and sweateth out precious gum rejoycing in tribulations Rom. 5.3 Count it joy all joy when ye fall in divers temptations Jam. 1.2 The Eagles smell heaven in the crosse and Christ in it Gal. 6.14 Yea the refuse and the worst of Christs crosse the shame and the reproaches of Christ are sweeter and choicer to Moses then the Treasures Riches yea then the Kingdome of Egypt and the glory of it Heb. 11. ver 26 27. yea the shame and blushing on Christs fair face Heb. 12.2 which he suffered under the Crosse is fairer then Rubies and Gold and hath the colour of the Heaven of Heavens Nebuchadnezzar hath more pain torment in persecuting Dan. 4.19 then the three children had in being persecuted There 's pain and fury in active persecution He was full of fury and the form of his visage changed but there is joy unspeakable and glorious in passive persecution Christs sanctified crosse droppeth honey 1 Pet. 1.6 5. Christs glownings and sad desertions though to the believer they be death and hell yet have much of heaven in them So Psal. 30.7 Thou turnedst away thy face and I was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhal I was troubled like a withered flower that loseth sap and vigor So Exod. 15.15 The Dukes of Edom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niuhaln were amazed yet at that time David prayed cryed and was heard ver 8 9 10. The sweetest communion that Christ seeketh of us on earth is prayer Cant. 2.14 and Cant. 5. Desertion is death it self and a death to the soul. 6. I opened to my beloved and my beloved had withdrawn himself and was gone And what was the Churches case My soul went forth from me The Arabick My soul departed I died So is death described by the like phrase Gen. 35.18 Rachels soul was in departing for she died And when men are stricken with sudden fear the heart is said to goe out So Gen. 42.28 The soul of Josephs brethren departed that is they were extreamly amazed When they found their money in their sacks The like was the case of the Church when CHRIST departed she died for sorrow the soul departed from the soul because her Lord and beloved was gone Yet even that death that soul-hell in the want of Christ was a Heaven it was a sweet and comfortable season then hath she a commuion with him in a most heavenly manner 1. Asking at the watchmen for him 2. In binding sad charges on the Daughters of Jerusalem to commend her to God by prayer 3. Then was she sick of Love for him 4. Then fell she out in that large Love rapture in a most heavenly praise of him in all his vertues My welbeloved is white and ruddy and the chief amongst ten thousand c. Here then the Hell that Christ throweth the Saints in in their Desertions is their heaven 6. The meanest and lowest relation with Christ is honour John Baptist placeth an honour in unloosing the Latchets of his shooes and thinketh to bear his shooes is more honour then he deserveth Joh. 1.27 David a great Prophet appointed to be a King O if I might be so near the Lord as to be a door-keeper in his house Ps. 84.10 He putteth a happinesse on the Sparrow and the Swallow that may build their nests beside the Lords Altar Then the fragments and crums that his dogs eateth must be the dainties of heaven and Christs water the wine of heaven Now if any the lowest thing of Christ the Morsell of his dogs be desireable how sweet must himself be if the parings of his bread be sweet What must the great loafe Christ himself be Christ himself is so taking a Lover he hath a face that would ravish love out of Devils so they had Grace to see his beauty he could lead captive all hearts in hell with the lovelines of his countenance which is white and ruddy and pleasant as Lebanon if they had eyes to behold him O he himself is an unknown Lover he hath neither brim nor bottome his Gospel is the unsearchable riches of Christ his Gospel is but a creature How unsearchable must he himself be The wise man Prov. 30.4 putteth a riddle upon all the wisest on the earth Solomon all What is his name We know neither name nor thing Isa. 53.8 Who shall preach his generation O what a mercy â— that he will give sinners leave to love him Or honour us so much that we may lay our black and spotted love on so lovely and fair a Saviour That such an infinite and desireable love as Christs Love should come to borrow that expression within the sides of thy love and heart is a wonder Alas it s a narrow circle and not capacious to contain him and his love that passeth knowledge Eph. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It over passeth and transcendeth far the narrow comprehension of created knowledge either of men or Angels To seek Grace is desireable but suppose any person were a Masse and nothing but composed of pure Grace and yet want Christ himself he should be but a broken lamed creature put a soul in heaven and let
to the sails in that flux of the souls way toward God But Faith moderateth and lesseneth all these in relation to the creature so the Faith which hath its direct aspect toward eternity and looketh on the shortnesse of sliding away time and the transâ—ent wheeling away oâ— the poor figure of this world 1 Cor. 7. v. 29.31 turneth all these acts into but half a face on thâ— creature and into leasurely and leaden motions or to half non-acts as if made up of heavenlâ— contradictions v. 29 30 31. Having wives having no wives Weeping no weeping Rejoicing no rejoicing Buying no possessing Vsing the world not using the world When the Saints throng through the presse and croud of the creatures for the world is a bushie and rank wood thorns take hold of their garments and retard them in their way Faith looseth their garments riddeth them of such thornie friends as are too kind to them in their journy who diggeth for Iron and Tin in the earth with mattocks of Gold What wise man would make a Web of cloth of gold a net to catch fish Expences should over-grow gains There 's much of the mettall of heaven in the soul Faith would forbid us to wear out the threds of this immortall spirit such as are love joy fear sorrow upon peeces of corruptible clay Alas is it Faiths light that setteth men a work to make the soul a golden-needle and the precious powers and affections thereof threds of silver to sow together peeces of sackcloth and old rotten rags What better I pray you is the finest of the web in the whole systeme of creation Certainly the heavens must be a thred of better wool then the clay-earth yet if you should break your immortal spirit and bend all the acts to the highest extent of your affections to conquer thousands of Acres of ground in the Heavens and intitle your soul to that inheritance as to your onely patrimonie without Christ Faiths day-light should discover to you that this finest part of that web of Creation with which you desire to cloth your precious soul is but base wool and rotten thred and though beautifull and well dyed to the eye yet Psal. 102.26 The heavens even all of them shall wax old like a garment And the wisdome of Faith knoweth a shop where there 's a more excellent suit of clothes for the soul 2 Cor. 5.1 2. And a more precious peece of the Heaven to dwell in even a House which is from Heaven with which you shall bee clothed When life shall eat up death and mortality 2. The creatures are below the affections of the believer and his affections conquer them as having the vantage of the mount above all the creatures So Paul maketh an elegant contrariety Phil. 3.19 20. Between those whose heart senses minde findeth neither smell taste nor wisedome but in earthly things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde things of the earth importeth all these and those who by Faith look to Heaven and dwell there And the temporaries heart is below the world and the creatures are up in the mount above him So Mat. 13. v. 7.22 The thorns or cares of riches have the fore-start of the earth and sap above Faith or the good seed For the seed was cast in the earth when the thorns had been there before and had the vantage of the season and the soil both The first love is often strongest The Martyrs Heb. 11.35 had poor and weak thoughts of this life and would not accept and welcome life and deliverance from death but had strong acts of Faith and love toward a better resurrection It s a souls strong Faith that bringeth him to nil admirari and to wonder at nothing Never to love much nor fear much nor sorrow much nor joy much nor weep much nor laugh much nor hope much nor dispaire much when the creature is the object of all these acts there is nothing great not the worlds All things or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him who is possessed with that Righteousnes which is of God by Faith Phil. 3.8 9. Men that talketh with good will and all their heart of their learning books of their own Acts good Works Wisdom Court Honour valour in War Flocks Lands Gold Moneys Children Friends Travels are to Examine If Faith be not a chaste thing and that acts of whoredome with the creature and of believing in Christ are scarce consistent Let your affections move toward the creature without sound of feet 3. There must be self-forsaking in believing 1. An affirming and an ay to grace is a negation and deniall to it self 1 Cor. 15.10 I laboured more abundantly then they all Yet not I but the grace of God which was with me To deny that you are Christs or that you have any grace if Christ have any thing of his in you is not self-deniall but grace deniall and God-deniall deny the work of the spirit and deny himself It s a saying of humility Cant. 1.5 I am black and of Faith but comely as the tents of Kedar as the curtains of Solomon And Cant. 5.1 I slept but my heart waked It s Faith to hold fast your state of adoption Lord I am thine 2. When our self maketh a suit to self and putteth in a bill to the flesh O pitie thy self Rejoice O young man in thy youth It s self-renouncing to deny this request to the flesh And Faith only can give an answer to self-declining the crosse He that denieth me before men him will I deny before my Father and his holy Angels saith Christ. And another answer Faith giveth Rom. 8.12 I am not debtor to thee O flesh I owe thee nothing And its Faiths word of answer Eccles. 11.9 But know thou that for all these things God will bring thee unto judgement 3. Faith putteth the soul in that condition that self may be plucked from self without great violence as an apple full of the tree and of harvest-sap is with a small motion pluckt off the stalk Act. 21.13 I am ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my self in readinesse not only to be bound but also to dye at Jerusalem for the name of the Lord Jesus Certainly Faith saw here more in Jesus of excellency and sweetnesse then there could be of bitternes in bonds and death to self 4. There 's a deniall of the creature and a bill of defiance sent to all the lovers of the world when Ephraim is brought to this act of believing Hos. 14.3 For in thee the Fatherlesse findeth mercy Then it s said Ashur shall not save us We will not ride upon horses That creature that we trust on we ride upon it as Israel did upon the horses of Assyria and Aegypt But in this regard Faith dismounteth the believer and abaseth him to walk on foot All the creatures are ships to the believer without a bottome They are empty and weak David forbiddeth us to ride on a Prince
a resurrection as the seed and hope of harvest is in rotting and dying grains of Wheat sown in the cold earth as is cleer Psal. 16.9 1 Cor. 15.42 43 44. Much more the relation of mercy remaineth in Christ toward the wrestling deserted and self dead believer Now this smallest measure of Faith may consist 1. With much ignorance of God as it was with the believing Disciples who continued with Christ in his temptations confessed him believed and adhered to him when many went back and departed from him Luk. 22.28 29. Mat. 16.16 17. Joh. 6.66 67 68 69. And yet were ignorant of great points of Faith as of his death Mat. 16.21.22 Of his resurrection Joh. 20.9 2. So there be great faintings and doubtings when a storm ariseth and the soul is a sinking Mat. 8. v. 25 26 27. Mat. 14.3 Yet a little Faith is Faith As touching a fainting Faith it s not alwayes a weak Faith that fainteth strong and healthy bodies may have fevers and deliquies For the causes of fainting are 1. The want of the influence of mercy and of stirring or exciting Grace causeth fainting 2 Cor. 4.1 As we are mercied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we faint not we degenerate not It is in the bosome of Christ and lieth about the bowels of our mercifull high Priest that keepeth from fainting If our Intercessor pray not we faint Luke 22.32 I have prayed that thy Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be ecclipsed The moon is in a certain death and soon in an ecclipse So is Faith under fainting 2. Fear of wrath may cause distraction and hanging of minde and uncertainty where there is strong Faith Ps. 88.14.15 Compared with v. 8 9. As apprehensions report of God so are we affected in believing Yet may it be collected from Mat. 10.19 In that hour it shall be given you that Christ holdeth the head of a fainting believer 3. The dependence of Faith will faint when Christ withdraweth love though he inflict no anger The ingenuity of Grace gathereth fear from a cloud though there be no storm 3. A soul dead in himself and that cannot put out Faith in acts for want of light and comfort is a weak Faith A tree in winter is a living tree There may be life where there 's little stirring or motion 4. That Faith that seemed smallest to the man himself is sometime in it self greatest 1. In sad desertions there 's most of Faith and least of sense of Faith Psal. 22.1 2. A suffering Faith may be small to the sufferer Many of the Martyrs in their own sense were in a dead and unbelieving condition Yet Christ is more commended for a suffering-faith then any Heb. 12.1 2 3. In that he did run indure the crosse for the glory that was before him He saw heaven And his Faith went through Hell to be at Heaven There is a high commendation put on the suffering Faith of these who were tryed with hands imprisonment sawn asunder mocked slain with the sword Heb. 11.37 38. Of whom the world was not worthy This is not put upon the active and doing Faith which is put upon the passive Faith nor is so much said of these who by Faith pulled down the walls of Jericho of Gideon Baruch Sampson and such as by Faith subdued Kingdoms The reason is suffering is a losse of being and welbeing These who by doing give away their evil being for Christ and crucifie their lusts for him are dear to him but such as die for Christ they give away both being and welbeing Moses Paul who in a manner were content to go to hel with believing that Gods glory in saving the people of God was to be prefered to their eternal being and well-being behoved to have great Faith 3. The Faith that is weak in regard of intension of degrees may be a great faith in regard of extension the Children of God whose life is the walk of Faith 2 Cor. 5.7 May have but a small measure of Faith Yet it s a constant and well breathed Faith good at the long race that carrieth a soul through In 1. His naturall capacity to believe God will feed him And 2. In his civill relations as a father son servant magistrate 3. In his spirituall condition in the duties of the first table in all which capacities we are to walk by Faith Yea to eat drink sleep to laugh to weep as concerning the ordering of all these Heaven-ward by Faith All the Saints that go to Heaven believing and ordering all these conditions by Faith have not alwayes a Faith as great as Abraham as Moses Weak leggs carry some through the earth many thousand miles A sorry and small vessell in comparison of others may sail about the Globe of the whole earth The wings of a Sparrow or a Dove can carry these little birds through as much Sea and Land as the wings of an Eagle doth carry the Eagle But ere I go from this point I crave leave to adde somewhat of the least and smallest measure of Faith 2. Of the condition of the childe of God under it Touching the former I onely say There is a degree of fire and a coal so small that lesse cannot be the thing remaining Fire having the nature essence and properties of fire And when any is in a deliquium or swoun the man hath life but it is kept in narrow bounds there is breathing onely 2. Some vitall heat 3. Some internall motion in the heart and vitall and animall spirits but no more to prove life almost then the man is a dead corps yet somewhat there is to difference him from dead clay For friends will not bury a sounding man willingly and knowingly So at the lowest condition of the weakest Faith that the believer is in some fire and coal of love and Faith there is and some smoaking though little fire and possibly we cannot give it a name Yet if the just live by Faith there must be some measure of Faith 2. Some smoaking of love to Christ. 3. Some discerning of an ill condition No man on earth in a sleep hath a reflect act to know that he sleepeth no dead corps knoweth it self to be dead Never sleeping man could say nay not Adam in his first sleep when God formed the woman out of a rib of his side Now I am sleeping No man naturally dead can say Now am I dead and I lie amongst the worms and corruption Death maketh no report of death but the believer can say at his lowest condition Cant. 5.1 I sleep but my heart waketh and he who saith Psal. 119. Lord quicken me must say Lord I am dead yet to say Lord quicken me and to feel and know deadnesse are acts of the life of Grace A Saint in this condition may love Christ through half a dream and half sleeping half waking retain honourable thoughts of Christ Job 13.15 Job 19.25 26 27. Some have said in hell they should
Amen Even so Come Lord Iesus It shall not be well while the Father and Christ the prime Heire and all the weeping children be under one roofe in the Palace-Royall it is a sort of mysticall lameness and that the head wanteth an Arme or a finger and it is a violent and forced conditon for Arme and finger to be separated from the head The Saints are little pieces of mysticall Christ sick of love for union the wife of youth that wants her husband some years and expects he shall return to her from over-sea lands is often on the shoare every ship coming near shoar is her new joy her heart loves the wind that shall bring him home she askes at every passenger news O saw you my husband what is he doing when shall he come Is he shipped for a return Every Ship that carrieth not her husband is the breaking of her heart What desires hath the Spirit and Bride to hear when the Husband Christ shal say to the mighty Angels Make you ready for the journey let us go down and divide the skies and bow the heaven I 'le gather my prisoners of hope into me I can want my Rachael and her weeping children no longer Behold I come quickly to judge the Nations The Bride the Lambs wife blesseth the feet of the Messengers that preacheth such tiding Rejoice O Zion put on thy beautifull garments thy King is coming yea she loveth that quarter of the Skie that being rent asunder and cloven shall yield to her husband when he shall put through his glorious hand and shall come riding on the Raine bow and clouds to receive her to himself The condition of the people of God in the three Kingdoms calleth for this that we now wisely consider what the Lord is doing there is a Language of the Lords fire in Zion and His furnace in Jerusalem If we could understand the voice of the crying Rod The Arrowes of God flee beyond us and beside us but wee see little of God in them We Saile but we see not shoar we fight but we have no Victory the efficacy of second causes is the whole burden of the businesse and this burden we lay upon creatures and it s more then they can bear and not upon the Lord God is crying lamenesse on creatures and multitude that his eminency of working may be more seen 2. Many are friends to the successe of Reformation not to Reformation Mens Faith go along with the promises untill Providence seem to them to belie the promise through light at a key-hole many see God in these confusions in the three Kingdoms but they fall away because their joyning with the Cause was violent kindenesse to Christ it is not a friends visite to be driven to a friends house to be dry in a showre and then occasionally to visite wife and children Christ hath too many occasionall friends but the ground of all is this I love Jesus Christ but I have not the gift of burning-quick for Christ O how securely should Faith land us out of the Gun-shot of the prevailing power of a black hour of darknesse Faith can make us able to be willing for Christ to go thorow a quarter of Hells pain Lord give us not leave to be mad with worldly wisedome 3. When the Temptation sleepeth the mad man is wise the harlot is Chaste But when the vessell is peirced out cometh that which is within either Wine or Water Yet if we should attentively lay our ears to hypocrites wee should hear that their Lute-strings do miserably jar for Hycrisie is intelligible and may bee found out Would Parliaments begin at Christ we should not fear that which certainly we have cause to fear One wo is past and another wo cometh The Prophets in the three Kingdoms have not repented of the Superstition will-worship Idolatry Persecution Prophanity Formality which made them vile before the people and the Judges and Princes who turned judgement into gall and wormwood are not humbled because they were a snare on Mizpah and a net spread upon Tabor No man repenteth and turneth from his evil way no man smitteth on his thigh saying what have I done It s but black Popery the name being changed not the thing to think the by-past sins of the Land are by-past and a sort of Reformation for time to come is satisfactory to GOD Ex opere operato By the deed done Yea the divisions in the Church are a heavier plague then the raging sword These same sins against the first and second Table the reconciling of us and Babylon Pride Bribing Extortion Filthiness and intemperance unpunished blood touching blood and not revenged vanity of apparell the professed way of salvation by all kinde of Religions whatsoever are now acted in another stage by other persons but they are these same sins if that head-ship that flattering Prelates took from Jesus Christ and gave to the King be yet taken from Christ and given to men if Christs Crown be pulled off his head no matter whose head it warme it s taken from Christ both wayes I shall pray that the fatnesse of the flesh of Jacob for this do not wax leane and that the warefare of Britaine be accomplished But if the faithfull watchmen know what hour of the night it is now there be but small appearance that it is near to the dawning of Britains deliverance or that our sky shall clear in hast would God the yeare 1645. were with childe to bring forth the salvation of Britain It was once as incredible that the enemy should have entred within the gates of Jerusalem as it is now that they can enter within the Ports of London Edinburgh Dublin I speak not this to incourage Cavaliers for certainly God watcheth over them for vengeance but that we go not on farther to break with Christ the weaknesse of new heads devising new Religions and multiplying Gods for two sundry and contrary Religions argue interpretatively two sundry Gods According to the number of our Cities must come from rottennesse of our hearts O if we could be instructed before the decree that is with childe of Plagues to the sinners in Zion bring forth a man childe and before the long shadows of the evening be stretched out on us But of this Theame no more Grace is the Proposition of this following Treatise when either Grace is turned into painted but rotten nature as Arminians do or into wantonnesse as others do The error to me is of a far other and higher elevation then opinions touching Church-Government Tenacious adhering to Antinomian errors with an obstinate and finall persistance in them both as touching Faith to and suitable practise of them I shall think cannot be fathered upon any of the regenerated For it is an opinion not in the Margin and borders but in the page and body and too near the Center and vitall parts of the Gospel if any offend that I desire to anger them with good-will to
grace I shall strive and study the revenge only of love and compassion to their souls If some of these Sermons came once to your Honors ears and now to your eyes it may be with more English Language I having stayed possibly till the last grapes were some riper I hope it shall be pardoned that I am bold to borrow your Name which truly I should not have done if I had not known of your practicall knowledge of this noble and Excellent Theame the Free-grace of God I could adde more of this but I had rather commend Grace then gracious persons I know that Jesus Christ who perfumeth and flowreth Heaven with his Royall presence and streweth the Heaven of Heavens to its utmost borders with glory is commended that hee was full of grace a vessell filled to the lip Ps. 45.2 Ioh. 1.16 Yea Grace hath bought both our person and our service 1 Pet. 2.24.25 Even as he that buyeth a captive gives money not only for his person but for all the motion toile and labour of his body legs and arms and Redeeming Grace is so perfect that Satan hath power possibly to bid but not to buy any of the Redeemed no more then a merchant can buy another mans bought goods without his consent All our happinesse that groweth here on the banks of time is but thin sowen as very Straw-berries on the Sea-sands what good parts of nature we have without Grace are like a fair Lilly but there is a worm at the root of it it withereth from the Root to the Top Gifts wither apace without grace Gifts neither break nor humble Grace can do both Grace is so much the more pretious and sweet that though it be the result of sin in the Act of pardoning and curing sinfull Lamenesse yet it hath no spring but the bowels of God stirred and rowled within him by onely spotlesse and holy goodnesse Grace is of the Kings house from Heaven only the matter subject or person it dwelleth in contributed nothing for the creation of so noble a branch Christ for this cause especially left the bosome of GOD and was clothed with flesh and our nature that he might be a Masse a Sea and boundlesse River of visible living and breathing Grace swelling up to the highest banks of not only the habitable world but the sides also of the Heaven of Heavens to over-water Men and Angels So as Christ was as it were Grace speaking Psal. 45.2 Luk. 4.22 Grace sighing weeping crying out of horrour dying withering for sinners living again Heb. 2.9 Joh. 3.16 Rom. 8.32 33. And is now glorified Grace dropping downe raining downe floods of Grace on his members Eph. 4.11 12 13 14 15 16. Joh. 14.16 17. Joh. 16.7.13 Christ now interceding for us at the right hand of God Is these sixteen hundreth years the great Apple Tree dropping down Apples of Life for there hath been Harvest ever since Christs Ascension to Heaven and the grapes of Heaven are ripe all that falleth from the Tree Leaves apples shadows smell blossomes are but pieces of Grace fallen down from him who is the fulnesse of all and hath filled all things We shall never be blessed perfectly till we all sit in an immediate Union under the Apple Tree This is a rare piece by way of participation of the Divine nature Christ passed an incomparable act of rich Grace on the Crosse and doth now Act and Advocate for Grace and the applying of the Grace of Propitiation in Heaven 1 Joh. 2.1.2 And by an Act of Grace hath all the Elect and Ransomed ones ingraven as a seal on his heart and Christ being the fellow of God the man that standeth straight opposite to his eye the first opening of the eye-lids of GOD is terminated upon the breast of Christ and on the ingravening of Free-grace All the glory of the glorified is that they are both in the lower and higher house even when they are the States and Peers of Heaven the everlasting Tenants and Free-holders of Grace so as a soul can desire no fairer Inheritance then the Patrimony Lot and Heritage of Free-grace Now to this Grace commending Your Spirit as an Heir of Grace I rest Your Honours at all Obliged Respectivenesse in the GOD of Grace S. R. The Table of the Contents of the BOOK SERM. I. THe Scope Order and Contents of the Text Pag. 1 2. Matthew and Mark reconciled p. 3. Properties of Christs love ibid. What woman this was p. 4. The Art of the wise contexture of divine Providence in black and white fair and foul mixed in one for beauties sake p. 5. Two sides of Providence ibid. We erre in looking on Gods wayes by halfs especially on the black and sad side only p. 7. SERM. II. Christ took an humane will that he might stoop to God in all things p. 8. The strength of corrupt will p. 9. Two things in the will 1. The frame of it 2. The quality and goodnesse of it p. 10 There 's a necessity of renewing the will ibid. The Dispensation of God not Scripture nor a rule of faith p. 12. We trust possession of Christ by Faith more then we do right and Law through Faith p. 13. SERM. III. How Christ and his Grace cannot be hid in six particulars p. 14. 1. In his cause p. 15. 2· In the good and evil condition spiritual of the soul ibid. 3. In the joy of Christs presence p 16. 4. In a sincere profession ibid. 5. In the bearing down the stirrings of a renewed conscience p. 17. 6. In Desertions p. 18. We are to be obsequious and yeelding to the breathings of the Spirit p. 19. Our hearts are to be variously sutable to the various operations of the spirit from four reasons ibid. Grace falleth on few p. 21. Grace how rare choice a peece in four particulars p. 22. Grace not universall and common to all ibid. Nine Objections of the Arminian and naturall man Answered p. 22 23 24 25. SERM. IV. Grace falleth often on the most gracelesse p. 26. Grace maketh a great change three reasons thereof ibid. There 's a like reason for Grace on our Lords part to the vilest of men as to Moses Daniel Paul p. 28 The same Free-grace that we have here we have it in Heaven in the state of glory ibid. In Heaven we raign by Grace as by the same we War here p. 29. The justified in Christ are corrected for sin p. 30 The Furnace of affliction the work-house of the Grace of Christ four grounds thereof ibid. Mr. Townes assertion of Grace p. 32. How Antinomians judge sinnes to be corrected in the justified ibid. How Papists judge sins to be punished in the justified ibid. That God punisheth pardoned sins proved by seven Arguments p. 33. Rules to be observed in affliction p. 40. A Land or a Nation must be longer in the fire then one particular person p. 42. SERM. V. Satan worketh as a naturall Agent without moderation p. 43. Spirituall evils