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
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
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
heaven in five particulars ibid. The Saints most dependent creatures p. 135. How we know the Scripture to be the Word of GOD two grounds one in the subject another in the object p. 136. Phancy leadeth not the Saints but Faith p. 137. How the Saints need a fresh supply of Grace from Christ though they have a habit and stock of grace within them proved by six reasons p. 138. Grace and glory but one continued thred p. 140. Three considerations we are to have of Gods work in leading us to Heaven p. 140 141. Faith is both active and passive ibid Desertions have reall advancing in the way to Heaven in eleven particulars ibid. We are not freed from Law-Directions p. 142. Actuall condemnation may be and is separated from the Law ibid. Two Objections removed p. 142. How works of holinesse conduce to salvation three things herein to be distinguished p. 143. We are to doe good works both from the principle of Law and love p 145. Oâ—her three Objections removed ibid. Of the Letter both of Law and Gospel diverse errors of Libertines touching the point p. 146. The Scriptures are not to be condemned because they profit not without the teaching of the Spirit proved by three reasons p. 147. Repentance different from Faith proved against Liberti p. 148 Repentance the same in the Old and New Testament p. 149. SERM. XIV In what sense Christ came to save the lost p. 150. A twofold preparation for Christ to be considered p. 151. Conversion is done by foregoing preparations and successively proved by four reasons p. 152. Sense of poverty fitteth for Christ p. 154. The Objections of D. Crispe removed sinners as sinners not fit to receive Christ p. 155. How Christ belongs to sinners under the notion of sinners ibid How the spirit acts most in the Saints when they endeavour least p. 157. The marrow of Libertinisme to neglect sanctification and to wallow in fleshly lusts ibid. Christs death maketh us active in duties of holinesse proved from three grounds p. 158. How Christ keepeth us from sin p. 159. SERM. XV. Eight necessary duties râ—quired of a beleever under Desertion 1. Patience 2. Faith c. p. 160. Hope Prophesieth glad tidings at midnight p. 162. It s a blessed mark when temptations chaseth not a soul from duties illustrated in three cases p. 166. It argueth three good things to go on in duties under a temptation p. 167. Antinomians take men off duties p. 169. Christ tempted cannot sin saints tempted dare not sin p. 170 Faith traffiqueth with heaven in the saddâ—st storms p. 171. SERM. XVI Nationall sins may occur to the conscience of the childe of God in his approach to God p. 172 173. A subtill humble pride the disease of weak ones who dare not apply the promises p. 175. Sense of Free-grace humbleth exceedingly ibid. How far forth conscience of wretchednesse hindereth any to come to Christ p. 177. Who ever doubâ—eth if God will save him doubteth also if God can save him p. 179. Sin kâ—â—peth not the door of Christ to hold out the sinner p. 180 Sense of sin and sense of the grace of Christ may consist p. 181. Holy walking and Christs excellency may both be felt by the believer holy walking considered as 1. A duty 2. A mean 3 A thing promised in the Covenant of Grace ibid· How we may collect our state and condition from holy walâ—ing p 182. The error of D. Crispe and Antinomians herein p. 183 Christ a great house-holder p. 184. The priviledge of the children of the house ibid. Christ the bread of life p. 185. Communion between the Children and the first heir Christ in five particulars ibid. The spirit of an heir and of a servant p. 186. There is a seed of hope and comforts in the hardest desertions of the Saints in three particulars illustrated p. 187. SERM. XVII Grace maketh quicknesse and wittinesse of heavenly reasoning p 189. Faith contradicteth Christ tempting but humbly and modestly p. 190. The Saints may dispute their state with Christ when they dare not dispute their actions p. 191. We are to accept humbly and with patience of a wakened conscience but not to seek a storming conscience ibid. True humility and its way in seven particulars see the place p 192. How we are to esteem every man better then our selves p. 195. The proud man known a far off p. 195. Graces lowlinesse in taking notice of sinners p. 196. Causes of unthankfulnesse p. 197. A justified soul is to confesse sin proved by three Arguments p. 199. And to mourn for sin by divers reasons p. 202. If we be not to mourn for sin committed because it s pardoned nor should our will be averse from the committing of it because before it be commited it is also pardoned as Antinomians teach p. 203. Libertines conspire with Papists in the doctrine of justification p. 206. SERM. XVIII How sins are removed in justification how not p. 207. There remaineth sin formally in the Justified proved by siâ— Arguments p. 208. How sin dwelleth in us after we are justified p. 209 A twofold removall of sin one Morall or Legall in justification another Physicall in our sanctification p. 210. The difference between the removall of sin in justification and its removall in sanctification p. 214. Seven grounds why sin dwelleth still in the justified person 216 How sins past present and to come are pardoned in justification p. 224. There 's a twofold consideration of justification but not two justifications p. 225. Sins in three divers respects are taken away according to Scripture ibid. Christs satisfaction performed on the Crosse for sin is not formally justification but only causatively fundamentally or meritoriously p. 226. There 's a change in justification p. 227. How sins not committed are remitted p. 228. There is but one justification of a beleever illustrated by a comparison p. 229. There 's a difference between Pardon of sin the justification of the person and the repeated sense of the pardon p. 230. Justifying Faith is some other thing then the sense of justification p. 232. How fear or hope or reward of glory have influence in our holy walking p. 233.234 Objections removed p. 235. SERM. XIX The Lord Jesus is so made the sinner in suffering for sin as there remaineth no sin in the sinner once pardoned as Antinomians teach especially Doctor Crispe p. 235. Sin so laid on â—hrist as that it leaveth not off to be our sin 238 The guilt of sin sin it self are not one the same thing 241. An inherent blot in sin and the guilt and debt of sin ibid. Two things in debt as in sin p 242. The blot of sin two wayes considered ibid. A twofold guilt in sin one intrinsecall and of the fault another of the punishment and extrinsecall p. 244. Reasons why sin and the guilt of sin cannot be the same 245 Christ not intrinsecally the sinner p. 250. Imputation of sin no imagination no lie p. 251.
providence Mat. 26.39 O so little and low as great Iesus Christ is all is come to this O my father remove the cup Neverthelesse not as I will but as thou wilt Christ and his Father hath but one will between them both Ioh. 5.30 I seek not mine own will but the will of the Father that sent me Rom. 15.3 For even Christ pleased not himself It s a signe of conformity with Christ when we have a will so mortified as it doth lye levell with Gods providence Aarons sons are killed and that by God immediatly from heaven with fire a judgement very hell-like Levit. 10.3 And Aaron held his peace a will lying in the dust under Gods feet so as I can say Let his will whose I am enact to throw me in Hell he shall have my vote is very like the Mother-rule of all sanctified wills even like Christs plyable will There is no iron sinew in Christs will it was easily broken the top of Gods finger with one touch broke Christs will Heb. 10.9 Loe I come to do thy will O God O! but there is a hard stone in our will the stony heart is the stony will Hell cannot break the Rock and the Adamant and the Flint in our will 1 Sam. 8.19 Nay but we will have a King Whether God will or no Jer. 18.12 Gods will standeth in the peoples way bidding them return they answer There is no hope but we will walk after our own divices Hell vengeance omnipotency crossed Pharaohs will but it would neither bow nor break Exod. 9.27 But the Lord hardned Pharaohs heart that he would not let the people go There be two things in our will 1. The naturall frame and constitution of it 2. The goodnesse of it The will of Angells and of sinlesse Adam is not essentially good for then Angells could never have turned Devils therefore the constitution of the will needeth supervenient goodnesse and confirming grace even when will is at its best Grace Grace now is the only oyl to our Wheeles Christ hath taken the Castle both in-works and out-works when he hath taken the will the proudest enemie that Christ hath out of Hell When Saul renders his will he renders his weapon this is mortification When Christ runneth away with your will as Christ was like a man that had not a mans will so Saul Act. 9.6 Trembling and astonished said Lord what wilt thou have me to doe It s good when the Lord trampleth upon Ephraims fair neck Hos. 10.11 There is no goodnesse in our will now but what it hath from Grace and to turn the will from ill to good is no more natures work then we can turn the wind from the East to the West when the wheels of the clock are broken and rusted it cannot go When the birds wing is broken it cannot flie When there is a stone in the sprent and in-work of the lock the key cannot open the door Christ must oyl the wheels of misordered will and heal them and remove the stone and infuse Grace which is wings to the bird if not the motions of will are all hell-ward But he could not be hid for a certain woman c. Christ sometime would be hid because he hath a spirit above the peoples windy aire and their Hosanna it s a spirit of straw naughty and base that is burnt up with that which hindered Themistocles to sleep Honour me before the people was cold comfort to Saul when the Prophet told him God had rejected him But Christ desired not to be hid from this woman he was seeking her and yet he flyeth from her Christ in this is such a flyer as would gladly have a pursuer 2. Faith findeth Christ out when he is hâ—d Esa. 45.15 Verily thou art a God that hidest thy self But Faith seeth God under his mask and through the cloud and therefore Faith addeth O God of Israel the Saviour Thou hidest thy self O God from Israel but Israel findeth thee ver 17. Israel shall be saved in the Lord with an everlasting salvation God casteth a cloud of anger about himself he maketh darknesse his Pavilion and will not look out yet Iob seeth God and findeth him out many hundred miles chap. 19.26 Yet in my flesh I shall see God 3. Reason Sense nay Angels seeing Christ between two theeves dying and going out of this world bleeding to death naked forsaken of friend and lover they may wonder and say O Lord what dost thou here Yet the Faith of the Theef found him there as a King who had the keys of Paradice and he said in Faith Lord remember me when thou comest to thy Kingdom Luk 23.42 4. Faith seeth him as a witnesse and a record in Heaven Iob 16. ver 19.20 even when God cleaveth Jobs reins asunder and powreth out his gall upon the ground v. 13. Believe then that Christ glowneth that he may kiss that he cuts that he may cure that he maketh the living believers grave before his eyes and hath no mind to bury him alive He breatheth the smoak and the heat of the Furnace of Hell on the soul when Peace Grace and Heaven is in his heart he breaketh the hallow of Iacobs thigh so as hee must go halting all his dayes and it s his purpose to blesse him Whereas wee should walk by Faith we walk much even in our spirituall walk by feeling and sense we have these errors in our Faith we make not the word of promise the rule of our Faith but only Gods Dispensation Now Gods Dispensation is spotlesse and innocent and white yet it is not Scripture to me nor all that Dispensation and Providence seemeth to speak the Word of God Ram-horns speaketh not taking of Towns in an ordinary providence as spear and shield and a hoast of fighting men doth Killed all the day long and estimated as sheep for the slaughter speaketh not to me that Gods people are more then conquerours through him that loved us Rom. 8.36 37. our Faith in reference to Dispensation is to do two things To believe in general though Dispensation be rough stormy black yet Christ is fair sweet gracious and that Hell and Death are servants to Gods Dispensation toward the children of God Abraham must kill Isaack yet in Isaack as in the promised â—â—ed all the Nations of the earth are blessed Israel is foiled and falleth before the men of Ai yet Israel shall be saved by the Lord Judah shall go into Captivity but the dead bones shal live again read the promise in generall engraved upon the Dispensation of God garments are roll'd in blood in Scotland and England The wheels of Christs Chariot in this Reformation go with a slow pace the Prince is averse to Peace many Worthies are killed a forraign Nation cometh against us yet all worketh for the best to those that love God 2. Hope biddeth us to await the Lords event We see Gods work it cometh to our senses but the event
that God bringeth out of his work lyeth under ground Dispensation is as a woman travelling in birth and crying out for pain but she shall be delivered of two men Children Mercy to the people of God Justice to Babylon wait on while the woman bring forth though you see not the Children 2. We trust possession in our part more then Law and the fidelity of the promise on Gods part feeling is of more credit to us then Faith sense is surer to us then the word of Faith many weak ones beleeve not life Eternall because they feel it not Heaven is a thing unseen and they finde no Consolation and Comfort and so are disquieted If we knew that beleeving is a bargaining and a buying we should see the weaknesse of many should any buy a field of Land refuse to tell down the money except the party should lay all the Ridges Acres Medows and Mountains on the buyers shoulders that he might carry them home to his house he should be incredulously unjust If any should buy a Ship and think it no bargain at all except he might carry away the Ship on his back should not this make him a ridiculous Merchant Gods Law of Faith Christs concluded atonement is better and surer then your feeling all that sense and comfort saith is not Canonick Scripture it is Adultery to seek a signe because we cannot rest on our Husbands word SERMON III. Quest. BVt cannot Christ be hid Ans. Not of himself It s hard to hide a great fire or to cast a covering upon sweet odours that they smell not Christs Name is as a sweet oyntment powred out he is a Mountain of spices and hee 's a strong savour of Heaven and of the higher Paradice You may hide the man that he shal not see the Sun but you cannot cast a garment over the body of the Sun and hide day-light From which it appeareth that Christ cannot be hid 1. In his Cause and Truth the Gospell is scourged and imprisoned when the Apostles are so served yet it cometh to light and filleth Jerusalem and filleth all the world What was done to hide Christ when he and his Gospel is buryed under a great stone yet his fame goeth abroad Death is no covering to Christ Papists burn all the Books of Protestants they kill and slay the Witnesses Antiochus and the persecuting Emperours throw all the Bibles in the fire but this Truth cannot be hid it Triumpheth As soon pull down Jesus from his Royall seat at the right hand of God as Babylon Prelats Papists Malignants in these three Kingdoms can extinguish the People and Truth of Christ. 2. Beleevers cannot hide and dissemble a good or an ill condition in the soul The welbeloved is away and the Churches bed cannot keep her All the Watchmen all the streets all the Daughters of Jerusalem yea Heaven and Christ must hear of it Cant. 3.1 2 3. Cant. 5.6 7 8. Mary Magdalens bed and a mornings sleep and the Company of Angels and Apostles cannot dry her cheeks Woman what ayles thee saith the Angel O she weepeth O what ayleth me They have taken away my Lord and I know not where they have laid him O Apostles Where is he O Sir Angell tell me if you saw him O Grave O Death Shew me is my Lord with you The Love of Christ is no Hypocrite I grant some can for a time put a fair face on it when Christ is absent but most of the Saints look as a Bird fallen from the Raven as a Lamb fallen out of the Lions mouth as one too soon out of bed in the morning O sick of Love O shew him I charge you tell him Watchmen Daughters of Jerusalem that I am sick of Love Love is a paining feavorous tormenting sicknesse Grace cannot put on a laughing mask when sweet Jesus is hidden Love hath no art to conceal sorrow the countenance of David Psal. 42.5 is sick There 's death in his face when God is not the light of his countenance 3. The joy of his presence cannot be hid she cannot but tell and cry out O Fair O White Day He is come again Cant. 3.4 It was but a little that I passed from him but I found him whom my soul loved She numbred all the miles she Travelled while her Lord was absent Joy will speak it s not dumb Cant. 7.9 The roofe of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Mat. 9.15 Can the Children of the Bedchamber mourne as long as the Bridegroom is with them i. e. they cannot choose but rejoyce 4. Grace in a sincere Professor and CHRIST cannot be hid there came a good fair breath with a blast of a sweet west-wind of Heaven on Joseph of Arimathea the time was ill Christ was dead and he can dissemble no longer Mar. 15.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much daring and boldnesse he went into Pilat with a Petition I beseech you my Lord Governour let me but have this Jesus his dead body There was some fire of Heaven in this bold profession What would this be thought of to see a Noble and Honourable Lord-Judge with a dead and Crucified mans Body in his armes But Faith knoweth no blushing Grace cannot be ashamed there was a straight charge laid on the Apostles Preach no more in the name of Jesus Act. 4.13 Peter and John with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly say vers 20. We cannot but speak the things wee have heard and seen Lay as heavy weights as death burning quick sawing asunder on the sincerity of Faith in the Martyrs it must up the Mountain Davids Grace Psal. 39.1 was kept in as with a Mussell put upon the mouths of Beasts it was as coals of fire in his heart and he behoved to speak even before the wicked I beleeved therefore I spake Psal. 116.10 5. When Ieremiah layeth unlawfull bands on himself To speak no more in the Name of the Lord there is a spirit of Prophesie lying on him he is not Lord of his own choice Ier. 20.9 But his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay There 's a Majesty of Grace on the Conscience of the Child of God that must break out in holy duties though temptation should hide Christ in his Grace tempted Ioseph is over-awed with this Gen. 39.9 How can I then do this great wickednesse and sin against God This awsome Majesty of the Grace of Gods fear causeth Ioseph see nothing in Harlotry but pure unmixed guiltinesse against God there 's an over mastering apprehension of Christs love 2 Cor. 5.14 that constraineth Paul to out the Love of Christ in dedicating himself to the service of the Gospell Though Paul would not have preached yet he had a sum to pay Rom. 1.14 I am
Gods not loving of men to Gods disposition heart will and pleasure and not to our defects is blasphemy Ans. The Lord ascribeth his having mercy and his hardning to his own Free-will Rom. 9.17 Exod. 33.19 and his love is as free as his mercy and by this means Gods first love to us should arise from our love preventing his contrary to his own word Deut. 7.7 Eph. 2.3 4. Tit. 3.3 2 Tim. 1.9 and man should be the first lover of the two the creature then putteth the Lord in his debt and giveth first to God and God cannot but recompence Esa. 40.13 14. Rom. 11.34 35. now it s no shame for us to live and dye in the debt of Christ The Heaven of Angels and men is an house of the debtors of Christ Eternally engaged to him and shall stand in his Debt-book ages without end Obj. 3. Infinite goodnesse may as soon cease to be as not be good to all or withhold mercy from any Ans. Every being of Reprobate Men and Devils is a fruit of Gods goodness but of Free-goodnesse else God should cease to be if he should turn his Creatures to nothing for he should cease to be good to things without himself if these were all turned to their poor mother-Nothing 2. Mercy floweth not from God essentially especially the mercy of Conversion Remission of sins Eternall life but of mer Gracc for then God could not be God and deny these favours to Reprobats Freedome of mercy and salvation is as infinitely sweet and admirable in God as mercy and salvation it self Obj. 4. But God is so essentially good to all as he must communicate his goodnesse by way of Justice in order to free obedience and that is life Eternal to those who freely beleeve and obey Ans. But the great Enemy of Grace Ja. Arminius teacheth us that all the freedom of Grace Rom. 9. is resolved in the free pleasure of God in which he freely and without hire purposed to reward Faith not the works of the Law with life Eternall whereas it was free to him to keep another order if so it shuld seem good to him and by this means God is yet freely and by an act of pure grace not essentially good to all even in communicating his goodnesse by way of Justice For what God doth by necessity of his nature and essence that he canot but do but sure it is by no necessity of nature doth the Lord reward works faith or any obedience in us with the Crown of life Eternal He may give heaven freely without our Obedience at all as he giveth the first Grace freely Eze. 16.6 7 8. Rom. 5.10 Ephes. 2.3 4 But this is surer the fewer have Grace Grace is the more Grace and the more like it selfe and free Obj. 5. But I have a good heart to GOD. Ans. A quiet heart sleeping in a false peace is a bad heart most of sinners give their souls to the Devil by theft they think they are sailing to heaven and know nothing till they shoare sleeping in the land of Death Matth. 7.21 22 23. Luk. 16.27 28. Obj. 6. Why But God hath bestowed on me many favours and riches in this world Ans. Gods Grace is not graven on gold it should be but the Logick of a beast if the slaughter Oxe should say The Master favoureth me more then any Oxe in the stall I am free of the yoak which is upon the neck of others and my pasture is fatter then theirs Obj. 7. The Saints love me Ans. The Saints can mis-father their love and love where God loveth not Obj. 8. All the world loveth me Ans. You are the liker to be a step-childe of Jerusalem and of Heaven for The world loveth its own Ioh. 15.19 better it were to have the world a step-Mother then to be no other but to lye in such a womb and suck such breasts Obj. 9. I believe life Eternall Ans. That Faith is with childe of Heaven but see it be not a false Birth few or none come to age and none clothed in white and Crowned but they were jealous of their Faith and feared their own wayes Naturall men stand aloof from Hell and Wrath. SERMON IV. The Woman was a Greek a Syrophenician by Nation MUch woe is denounced by the Prophets against Tyrus and Sidon yet sweet Jesus draweth by the curtain and openeth a window of the partition and saveth this Woman Loe here Christ planting in the wildernesse the Cedar the Shittah tree the Mirttle the Oyle tree Esa. 41.19 and here Esa. 55.13 is fulfilled And in stead of the thorn what better are Sidonians then thornes shall come up the Firre tree and in stead of the Bryar shall come up the Mirtle tree and no praise to the ground but to the good husband-man And it shall be to the Lord for a name for an everlasting sign that shall not be cut off Christ then can make frame a fair Heaven out of an ugly Hell and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory 1. What are they all who are now glorified The fairest face that standeth before the throne of Redeemed ones was once inked and blacked with sin you should not know Paul now with a Crown of a King on his head he looketh not now like a Blasphemer a Persecuter an injurious person The woman that had once seven Devils in her is a Marie Magdalen far changed and Grace made the change 2. Grace is a new world Heb. 2.5 The Land of Grace hath two Summers in one year Esa. 33.24 The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Ioh. 11.26 Whosoever liveth and believeth in me shall never dye They are not mortall men that are in Grace there 's neither sicknesse nor death in that Land 3. We say of such a Physician he hath cured diseases that never man could hee cured stark death then you may commit your body to him he is a tryed Physician 1 Tim. 1.16 Christ hath made a rare copy a curious samplar of mercy of the Apostle Paul For in him he hath shewn all long-suffering for a pattern to them that should hereafter believe in him to life Eternall Heaven is a house full of miracles yea of spectacles and Images of Free-Grace you may intrust your soul with all its diseases to Christ he hath given many rare proofs of his tried art of Grace he hath made many black limbs of Hell fair Saints in Heaven such a man such an Artificier threw down an old dungeon of clay and made it up a fair Palace of Gold Obj. But what am I a lump of unrepenting guiltinesse and sin to such a vessel of mercy as holy Paul and repenting Mary Magdalen Ans. Grace as its in God and fitnesse to receive Grace in us is just alike to all There was no more
has heard the voice of my weeping Tears have a tongue and Grammar and language that our Father knoweth Babes have no prayers for the breast but weeping the mother can read hunger on weeping Object 3. But I am often so as I cannot weep weeping is peculiar to a man as laughing is and spirituall weeping is peculiar to the renewed man Ans. Vehemencie of affection doth often move weeping so as it is but spilt weeping that we can attain hence Ezechiah can but chatter as a crane and a swallow and moan as a dove Is. 38.14 Sorrow keepeth not alway the Road-way weeping is but the scabberd of sorrow and there 's often more sorrow where there is little or no weeping there 's most of fire where there is least smoak Object 4. But I have neither weeping one way or other ordinary nor marred Ans. Looking up to heaven lifting up of the eyes goeth for Prayer also in Gods Books Psal. 5.3 My Prayer will I direct to thee and I will look up Isa. 48.14 Mine eyes fail with looking upward Psal. 69.3 Because 1. Prayer is a pouring out of the soul to God and Faith will come out at the eye in lieu of another door often affections break out at the window when the door is closed as smoak venteth at the window when the Chimney refuseth passage Steven lookt up to Heaven Act. 7.55 He sent a Post a greedy pittifull and hungry look up to Christ out at the window at the neerest passage to tel a poor friend was coming up to him 2. I would wish no more if I were in Hell but to send a long-look up to Heaven there be many love looks of the Saints lying up before the Throne in the bosome of Christ the twinkling of thy eyes in Prayer are not lost to Christ elie Stevens look Davids look should not be registred so many hundred years in Christs written Testament Object 5. Alas I have no eyes to look up the Publican Luk. 18. looked down to the earth and what senses Spirituall have I to send after Christ. Ans. There 's life going in and out at thy nostrils Breathing is praying and taken off our hand as crying in Prayer Lam. 3.56 Thou hast heard my voice hide not thy ear at my breathing at my cry Object 6. I have but a heard heart to offer to God in Prayer and what can I say then wanting all praying disposition Ans. 1. Therefore pray that you may pray 2. The very aspect and naked presence of a deed spirit when there is a little vocall praying its acceptable to God or if an overwhelmed heart refuseth to come its best to go and tell Christ and request him to come and fetch the heart himself 3. Little of day light cometh before the Sun the best half of it is under ground Ro. 8.23 We our selves groan within our selves All is here transacted in our own heart the soul cryeth O when will my Father come and fetch his children When shall the Spousely in her Husbands bosome 4. If Christs eye but look on a hard heart it will melt it 5. I shew heer the Minimum quod sic the smallest of Prayer in which the life and essence of Prayer may breath and live Now Prayer being a powring out of the soul to God much of the affections of love desire longing joy Faith sorrow fear boldnesse comes along with prayer out to God and the heart is put in Christs bosome and it s neither up nor down to the essenc of sincere praying whether the soul come out in words in groans or in long-looks or in sighing or in powring out tears to God Job 16.20 or in breathing Object 7. What shall be done with half praying and words without sense Ans. This is the woman of Canaans case Piscator observeth an Elepsis of the word or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or because or for Have mercy on me my daughter is vexed she should have said because my daughter is vexed But the minde is hasty that she lets slip words so are broken Prayers set down in Scripture as Prayers Psal. 116.1 I love because the Lord hath heard my voice There 's nothing in the Hebrew but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I love but he sheweth not whom he loveth it s a broken word because as Ambrose saith He loved the most desireable thing I have love he would say but its centure and bed is only God Psal. 6.3 My soul is sore vexed but thou O Lord how long That is a broken speech also Psal. 109.4 For my love they were my enemies in the Hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vani Tephilla at ego oratio But I prayer or I was all Prayer as if I in soul and body had been made of Prayer The reasons of broken Prayers are often 1. The hastinesse of the affections not the hastinesse alwayes of unbelief Esa. 28.16 But often of Faith 2 Pet. 3.10 Love and longing for Christ have Eagles wings and love flyeth when words do but creep as a Snail 2. It cometh from a delique in the affections they are broken as a too high bended Bow that there 's a swooning and delique of words every part of a supplication to a Prince is not a supplication a poor man out of fear may speak Non-sense and broken words that cannot be understood by the Prince but non-sense in Prayer when sorrow blacknesse and a dark overwhelmed spirit dictateth words are well known in and have a good sence to God therefore to speak morally Prayer being Gods fire as every part of fire is fire so here every broken Parcell of Prayer is Prayer so the Forlorne son forgot the half of his Prayers he resolved to say Luk. 15.19 Make me as one of thy hired servants but v. 21. He prayeth no such thing and yet his Father fell on his neck and kissed him a Plant is a tree in the potency an infant man seeds of saving grace are saving grace prayer is often in the bowels and womb of a sigh though it come not out yet God heareth it as a Prayer Rom. 8.27 And he that scarcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Psal. 10.17 Lord thou hast heard the desire of the humble Desires have no sound with men so as they come to the ear but with God they have a sound as Prayers have Then when others cannot know what a groan meaneth God knoweth what is under the lap of a sigh because his Spirit made the sigh he first made the Prayer as an intercessor and then as God heareth it he is within praying and without hearing Object 8. But are all my cryings in Prayer works of the Spirit Ans. The flesh may come in and joine in Prayer and some things may be said in haste not in Faith as in that Prayer Ps 77.9 Hath God forgotten to be gracious
Nor is that of Jeremiahs to be put in Christs golden censure to be presented to the Father Jer. 15.18 Wilt thou be altogether to me as a Liar and as waters that fail nor that of Job 13.24 Wherefore holdest thou me for thy enemy Christ washeth sinners in his blood but he washeth not sin he advocateth for the man that prayeth to have him accepted but not for the upstarts and boylings of corruption and the flesh that are mixed with our Prayer to have them made white Christ rejecteth these things in prayer that are essentially ill but he washeth the prayer and causeth the Father accept it There be so many other things that are a powring out of the soul in prayer as groaning sighing looking up to heaven breathing weeping that it cannot be imagined how far short printed and read prayers cometh of vehement praying for you cannot put sighs groans tears breathing and such heart messengers down in a printed Book nor can paper and ink lay your heart in all its sweet affections out before God the Service-book then must be toothlesse and spiritlesse talk SERMON VII SOn of David O Lord thou son of David In this compellation consider why Christ is called the son of David never the son of Adam never the son of Abraham It s true he is called frequently the Son of man but never when any prayeth to him and he is reckoned in his Genealogy Davids son Abrahams son the son of Adam but the son of David is his ordinary stile when prayers are directed to him in the days of his flesh The Reasons are 1. Christ had a speciall relation to Abraham being his seed but more speciall to David Because the Covenant was in a speciall maner established with David as a King and the first King in whose hand the Church the feeding thereof as Gods own flock was as Gods depositum and pawn laid down the Lord established the Covenant of Grace with David and his son Solomon who was to build him a house and promised to him an Eternall Kingdom and Grace and perseverance in Grace and that by a sure Covenant the sure mercies ef David Esa. 55.3 2 Sam. 7.8 9 10 11 12 13 14 15 16. 1 Chron. 22.9 10. 2 Sam. 23.5 Yet hath he made with me an everlasting covenant ordered in all things and sure for this is all my salvation and all my desire Psal. 89.3 I have made a covenant with my chosen I have sworn unto David my servant 4. Thy seed will I establish for ever and build up thy Throne to all generations vers 21 22 23 24 25 26 27.28 29 30 31 32 33 34 35 36 37. Gabriel the Angel speaketh the same to Zacharias Luk 1.32.33 So vers 68 69. Acts 13.34 35 36 37. Acts 2.30 Now it was necessary that Christ the Messiah should lineally descend of a King Abraham was not a King Adam was not formally a king by covenant as David was 2. Christ changeth names with David as he never did with any man Christ is never called Abraham but Ezek. 34.23 24. David my servant shall be a Prince among them Hos. 3.5 They shall seek the Lord their God and David their King 3. David entred to a Typicall Throne against the heart of Jew and Gentile Psal. 2.1.2 And so did Christ Acts 4.25 26. And did feed the people of God in the midst of many enemies Psal. 110.1 2. And so did Christ Acts 2.34 35 36. Not so Abraham he was a befriended man in a strange Land That which I aime at is this by the received Divinity of the Jews and of the Gentiles who knew God Christ was a King by the Covenant of Grace and the speciall party of the new Covenant as was David This may be made more evident if we enquire a little in the Covenant 1. What it is 2. Who be the parties 3. What promises 4. What condition 5. What properties 6. Some uses with all Brevity The Covenant is here a joynt and mutuall bargain between two according to which they promise freely such and such things each to other hence God and man made up a solemn bargain in Christ 2. They both consent Christ forced not his Spouse to marry against her will nor was God forced to make a covenant Love and Grace was that which lead Christs hand at the pen in signing the covenant with his blood 3. As a cluster of Stars maketh a constellation a body of Branches a Tree so a masse of Promises concurreth in this Covenant Where ever Christ is clusters of Divine Promises groweth out of him as the Motes Rayes and Beams from the Sun and a family as it were and a society of Branches out of a Tree 4. There is here giving and receiving Christ offereth and giveth such and such favours we receive all by beleeving except the grace of Faith which cannot be received by Faith but by free favour and grace without us in God Grace first and last was all our happinesse If there had not been a Saviour to borrow that expression made all of Grace grace it self we could never have had dealing with God 2. The parties of the Covenant are God and Man Oh how sweet that such a Potter and such a former of all things should come in terms of Bargaining with such clay as is guilty before him Now the parties heer on the one part is GOD on the other The Mediator Christ and the children that the Lord gave him Observe 1. In the covenant of Nature and Works God and his friend Adam were parties contracting And in the second covenant God and his fellow Christ and all his are parties a covenant of Peace cannot be between an Enemy and an Enemy as they are such those who were Enemies must lay down wrath ere they enter into covenant contraries as contraries cannot be united God being the sole author of this covenant did lay aside enmity first Love must first send out love as fire must cast out heat It s true this covenant is made with sinners as God made the covenant of nature with Adam yet righteous but an Union covenant wise could never have been except God had in a manner bowed to us and grace proved out of measure gracious Christ is the party here so Christ hath a seven fold relation 1. As he is more then a creature he is the Covenant it self 2. As he dealeth between the parties he is the Messenger of the Covenant 3. As he saw and heard and testifieth all he is the Witnesse of the Covenant 4. As he undertaketh for the parties at variance he is the Surety of the Covenant 5. As he standeth between the contrary parties he is the Mediator of the Covenant 6. As he signeth the Covenant and closeth all the Articles he is the Testator of the Covenant 7. As he is a side or the half of the Covenant he is the Party contracting in the Covenant For the first Isa. 42.6 I
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
That temptations are measured by grans and scruples to the Saints there 's a seed of comfort and hope in Christs glowning and frownings he would say when the children are filled with bread first then you that are dogs shall also have your portion of the childrens bread there is a kisse and bowels of compassion under the lap of that covering and cloak of wrath with which he is covered for in wrath he remembers mercy and moderateth anger Fury is not in me Is. 27.4 2. Gospel trials and temptations are for a mercifull end that Paul may not be puffed up or as he saith 2 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I should be like a Meteor lifted up in the air above measure 2 Corinth 1.9 But wee had the sentence of death in our selves as condemned malefactors that we should not trust in our selves 3. God will not have them above our strength but the burden and the back are proportioned 1 Cor. 10 13. It s good that we know Christ breweth or mixeth our cup he can Sugar the salt and bitter wine with mercy there is no desertion of the Saints that we read of but there 's as much of Christ in it as giveth it some taste and smell of heaven Heaven is stamped upon the hell of the Saints life is written on their death their grave and dead corps are hot and doth breath out life and glory their ashes and dust smell of immortality and resurrection to life Even when Christ is gone from the Church he leaveth a pawn or a pledge behinde him as love-sicknesse for the want of him Cant. 3. and 5. When Christ is nothing but an empty grave and he himself is away yet weeping for the want of him without care of Angels or Apostles when the beloved himself is gone is somewhat of Christ yea he sendeth before a Messenger to tell that the King himself is comming as in a great summer drouth little drops goeth before the great shower to make good report that the earth shall be refreshed 1. longings for him 2. waiting after him 3. Christ in you seeking after Christ are Messengers of heaven sent before to dresse and adorne the lodging for the Prince who is on his journey comming to thee SERMON XVII 27. And she saith truth Lord yet the whelps eat of the crums that fall from the Masters table OBserve 1. The womans witty answer by retortion in great quickness by concession of the conclusion and granting she was a Dog she borroweth the Argument taketh it from Christs mouth to prove her question She Argueth from the temptation Let me be a Dog so I be a Dog under Christs feet at his Table Wisedoms Schollers are not fools Grace is a witty and understanding Spirit ripe and sharp so it s said of Christ Isa. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatablus Odorari facit illum Forerius respirare ejus erit in timore Domini Grace has a sagacity to smell things excellently so Prov. 1.4 The wisdom of God in the Proverbs giveth subtilty to the simple Vatablus ductilibus calliditatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petaim à Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as may easily be milked and flattered and perswaded in young ones reason sleepeth affection ruleth all and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnarma the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicknesse in all things and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Discretion its Thoughtfulnesse grace furnisheth the soul with quick sharp deep thoughts to know a Divel an Angel Heaven hell and that stollen waters are not sweet Heb. 5.14 They have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their spirituall senses are as wrestlers experienced or as learned Scholers in Universities acquainted with the knowledge of good and ill 2. Faith is thus pregnant as to draw saving conclusions from hard principles and to exstract the spirit of the promises Christ came to save sinners then saith Paul to save me for 1 Tim. 1.15 I am the chief of these sinners and though a temptations language be the language of hell and unbelief as thus Thou art a sinner a lost and a condemned one and therefore hast nothing to do with Christ Faith argueth the language of Heaven and the Gospell from this I am a sinner and a lost one but one of Christs sinners and one of Christs lost ones and for that same very cause I belong to Christ. 3. Faith doth here contradict the temptation and modestly refute Christ if Christ say Thou art a transgressor from the womb Ans. I confesse Lord But Christ died for transgressors 2. If he say Thou art under a curse Ans. With a distinction It s too true Lord So I am by nature But Christ was made a curse for me 3. If he say Thou hast holden me at the door I confesse Lord it is so But if Christ say I came not for thee thou art a Dog to such belongeth not Christ the bread of children you may then Answer O Lord with all reverence to thy holy Majesty It s not so I am thine thou didst come for me the bread belongeth to me When a sinner dare not dispute his actions with Christ yet he may dispute his estate The state of Son-ship is not sin and therefore we must adhere to this as Christ did when he was tempted If thou be the Son of God c. He refused to yeeld that if then Christ himself should say Thou art a Reprobate expound it as a temptation far more if Satan if conscience if the world say it you are not to acknowledge these to be Heralds sent to proclaime Gods secrets Job would not believe his friends in this Then to be tempted to deny your son-ship and claim in Christ may be your temptation not your sin injections of coals to try may come immediately from God as well as from Satan 2. It is good say Antinomians To lay the Saints under a Covenant of works because it doth this good to make us make sure our evidences that Christ is ours yea some desire a wakened conscience that the terrors of God may chase them to Christ But 1. that is a murmuring at Gods dispensation Let Christ tutour me as he thinketh good he hath seven eyes I have but one and that too dimme 2. We are not to make sad whom God hath not made sad Eze. 13.22 Nor to make a lie of Grace Nor 3. To usurpe the Devils office to accuse a brother far lesse your self Truth Lord the Dogs Behold where humility sitteth 1. Christ cannot put humility lower it sitteth in the dust Luk. 15.19 I am not worthy to be called thy son O great Paul What is lesse then nothing and lesse then the least of all Eph. 3.8 Vnto me who am lesse then the least of all Saints is this grace given 1 Tim. 1.13 I was a persecuter a blasphemer 1 Cor. 15.9 I am the least of the Apostles
humility is no daring grace it dare scarce seek to be a door keeper in heaven it setteth it self in hell 2. Though humility be well born of kin to sweet Iesus who is lowly and meek Yet Christ and Christ only is humilities free-hold The humble soul knoweth no Land-lord but Christ and is only Graces humble Tenant there is none to him but the Lord Jesus with his rich ransom of blood 1 Tim. 1.16 17. So there is much humility in heaven if it were possible that tears could be in heaven the humble Saints that are there should not see Christ reach out a Crown to set on their head but they should weep and hold away their head yea the glorified are ashamed to bear a crown of glory on their head when they look Christ on the face and so cannot but cast down their crownes before the Throne Rev. 4.10 3. All the Saints truly humbled cry up Christ and down themselves and in their own books are farre from Christ as any Matth. 8.8 9. I am not worthy that thou shouldst come under my roof but speak the word only and my servant shall be healed yea we gather from Jobs pleading chap. 14. that humble Saints think not themselves only below grace and mercy but also below the glory of justice and wrath Job 14.2 Man fleeth also as a shadow and continueth not 3. And dost thou open thine eyes upon such a one and bringest me unto judgement with thee 4. Who can bring a clean thing out of an unclean one Not one he would say I am not only frail by condition of nature being a shadow of clay v. 1 2. But also by birth sinfull and unclean by reason of sin originall I am therefore a party unworthy of the anger of God as a Beggar is not worthy of the wrath of the Emperour or a worm of the indignation of an Angel 4. Any man is nearer God then the humble soul in his own eyes Psal. 22.24 Our father 's trusted in thee c. 6. I am a worme and no man Because humility is a soul smoothed and lying levell with it self no higher then God hath set it Ps. 131.1 I do not exercise my self in great matters or in things too high for me The proud soul hath feathers broader then his nest 5. The humble soul is a door-neighbour to Grace Christ is near a casten-down mourner in Zion to give him beauty for ashes the garments of praise for the spirit of heavinesse Isa. 61.3 Christ hath a Napkin for the wet face of a humbled sinner Christ the Chirurgion of souls hath a wheel to set in joynt the broken heart Isa. 61.1 There 's a Saviours hand in heaven to wheel in an ill-boned soul on earth Ps. 51.8 O what consolation Christ doth both seek and save the self-lost soul Luke 19.10 The Lamb one of the lowliest and meekest creatures hath a bed beside the heart and in the bosome of Christ Isa. 40.11 He shall carry the Lambs in his bosome yea he shall deliver the needy when he cryeth the poor also and him that hath no helper Ps. 72.12 The Lord giveth more grace he resisteth the proud and giveth grace to the humble Grace upon grace is for the humble Jam. 4.6 6. The humble cannot complain of Gods dispensation 1 Sam. 15.26 Humble David But if the Lord say I have no delight in thee behold here am I let him do to me as seemeth good to him That I am not fettered with the Prince of darknes is the debt of grace on me then that you are any thing lesse then timber and fire-wood for Tophet put it up in Christs compt and strike sail to Christ and stoop to him 7. Yet is the hope of the humble green at the root it shall not be as a broken tree Ps. 9.18 1. Because God shall save the humble Job 22.29 2. And hear his desire Psa. 10.17 3. Revive his spirit Isa. 57.15 4. Beautifie him with salvation Ps. 149.4 5. Honour him Prov. 15.33 6. Satisfie him Psal. 22.26 7. Guide him i◠judgment Ps. 25.9 8. Encrease his joy Isa. 29.19 9. Blesse him Mat. 5.5 and give him a sure inheritance None can extoll Crace as the humble soul 1 Cor. 15.10 Not I but the grace of God in me 1 Cor. 4. I have written that ye be not puffed up for one against another 7. For who maketh to differ from another And what hast thou that thou didst not receive 1 Cor. 1.27 28 29. Then because thou art litle in thine own eies put not thy self out of graces writing for God putteth thee in Grace is mercy given for nothing and the promise is made to the humble In the judgment of sense every one is to esteem another better then himself Phil. 2.3 Peter is to have a deeper sense of his own sinfull condition then of the sinfull condition of Judas the Traitor Though Peter being graced of God owe more charity to himself then to Iudas when Judas is a known Traitor yet should not humility decline to that extream as to weaken Faith and to say because I am unworthy of pardon therefore its presumption to believe pardon of sins Beware of Pride the Elephants neck and knees that cannot bow God must break God knoweth the proud afar off Psal. 138.6 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gavoah is the high man the Scripture word Iam. 4.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proud man is an appearance not a reall thing and an appearance more then enough the Phrase importeth two 1. It s borrowed from men who see things near hand before they see things afar off and so more of their eyes is fixed on that which is near hand and so it s more delighted in we see things a far off with lesse delight to the sense Lorinus Quasi in transitu videre and with contempt The humble man lieth near Gods eye the proud man is further from his eye and seen in the by and with contempt by God 2. A man seeth his enemy a far off and loveth not to come near to him God hath an old quarrell against pride as one of the oldest enemies born in heaven in the breast of the fallen Angels and thrown out of heaven and it seeketh to be up at its own element and countrey where it was born as proud men are climbing and aspiring creatures But God a far off resisteth the proud and denieth grace or any thing of heaven to the proud Pharisee When God first seeth a proud man he saith Behold my enemy the lowly man is Christs friend 4. Though the woman be a dog in her own eyes and so a sinner See O sinner rich mercy that Christ should admit of dogs to his Kingdom O Grace that Christ should black his fair hands to speak so in washing foul and defiled dogs How unworthy sinners and so foul sinners that they should be under Christs table and eat his bread within
the Kings house What a motion of free mercy that Christ should lay his fair spotlesse and chast love upon so black defiled and whorish souls O what a favour that Christ maketh the Leopard and Ethiopian white for heaven These two go together Rev. 1. 5. Who has loved us and washed us Humble sinners have high thoughts of free-grace stand not afar off come near be washed for frâ—e-grace is not proud when grace refuseth not dogs salvation must be a flour planted without hands that groweth only out of the heart of Christ. Take humble thoughts of your selves and noble and high thoughts of excellent Jesus to heaven with you A curse upon the creatures proud merits if you make price with Christ and compound with everlasting grace you shame the glory of the Ransom-payer It s no shame to die in Christs debt all the Angels the Cedars of heaven are below Christ Angels and Saints shall be Christs debters for eternity of ages and so long as God is God sinners shall be in graces compt-book The truely humble is the most thankfull soul that is unthankfulnesse is one of the sins of the age we live in it floweth from 1. Contemning and despising Gods instruments The valour of Jephâ—ah is no mercy to Israel because the Elders hate and despise a bastard Judg. 11.1 2 6. The curing of Naamans leprosie is not looked on as a mercy Why washing in Jordan must do it and there be better Rivers in his own land in Damascus Not only God but all his instruments that he worketh by must be eye-sweet to us and carry God and omnipotency on their foreheads else the mercy is no mercy to us 2. Mercies cease to be mercies when they are smoaked and blacked with our apprehensions David 2 Sam. c. 18. and 19. receiveth a great victory and is established on his Throne which had been reeling and staggering of late but there 's one sad circumstance in that victory his dear son Absalom was killed and the mercy no mercy in Davids apprehension Would God I had died for Absolom so a little crosse can wash away the sense of a great mercy The want of a draught of cold water strangles the thankfull memory of Gods wonders done for his peoples deliverance out of Egypt and his dividing the Red-sea What a price would the godly in England have put on the removall of that which indeed was but a Masse-book and the burdensome Ceremonies within these few years But because this mercy is not moulded and shapen according to the opinion of many with such and such a Reformation and Church-government I am affraid there 's fretting in too many in stead of the return of praise and hating of these for whom they did someties pray God grant that the sufferings of the Land and this unnaturall blood-shed may be near an end except the Land be further humbled I fear the end of evils is not yet come This is a directing of the Spirit of the Lord to teach God how to shape and floor his mercies toward us Is it not fitting there be water in our wine and a thorne in our Rose Shall God draw the lineaments and proportion of his favours after the measure of my foot Shall the Almighty be instructed to regulate his wayes of supernaturall providence according to the frame of our apprehensions O he is a wise Lord and wonderfull in counsell Every mercy cannot be overlaid with Saphires and precious stones nor must all our deliverances drop sweet smelling-Myrrhe God knoweth when and how to levell and smooth all his favours and remove all their knots in a sweet proportion to the main and principal end the salvation of his own There is a crook in our best desires and a rule cannot admit of a crook even in relation to the creature far lesse to him who doth all things after the counsell of his own will Truely Lord the Dogs See and consider this woman whose faith was great as Christ saith and so was justified she confesseth and esteemeth her self a Dog and so an unworthy and prophane person Doct. A justified beleever is to confesse his sins to have a sense and sorrow for them though they be pardoned The word is clear for both confession and sorrow for sin though Antinomians make it a work of the flesh in the justified person either to confesse sin or to sorrow for it or to crave pardon for it For confession there is commandment practice promise Num. 5.6 Speak unto the children of Israel when a man or a woman shal commit any sin that men commit to do a trespasse against the Lord and that person be guilty Then they shall confess their sin that they have done This is not a duty of the unconverted onely but tying all the children of Israel men and women Jam. 5.16 Confesse your faults one to another Now it s not confession to men only as if they were sins only before men which the justified person committeth and not sins in the Court of heaven before God as Libertines teach therefore it is added Confesse and pray one for another that ye may be healed for the effectuall fervent prayer of a righteous man availeth much Then justified persons are to pray for pardon of sins confessed I take it to be a precept that as many as say Our Father to God in prayer should also say Forgive us our sins as we forgive them that sin against us and so pardon of sins by a justified person and a son of God is to be asked when we pray for Daily bread and the comming of Christs Kingdome Hos. 14.2 Take with you words and turn to the Lord say unto him Take away all iniquity This must be a confession that a people turned to the Lord are in their iniquities 2. This is set down as a commendable practice Exra 10.1 Ezra confessed and weeped Neh. 9.1 2. And the seed of Israel separated themselves from all strangers and stood and confessed their sins and the iniquity of their fathers Dan. 9.4 I prayed unto the Lord made my confession So David 2 Sam 12.13 I have sinned against the Lord. Isa. 64.5 the Church confesseth Thou art wroth for we have sinned 6. But we are all as an unclean thing Isa. 59.12 For our transgressions are multiplied before thee and our sins testifie against us Job 7.20 I have sinned against thee O preserver of man Psal. 40.12 My sins are more in number then the hairs of my head Jer. 14.7 Our iniquities testifie against us our backslidings are many It s a vain shift to say The Church prayeth and confesseth in name of the wicked party not in name of the justified ones for as many as were afflicted confesseth their sins for the which the hand of God was upon them now Gods hand was upon all Daniel and Jeremiah were carried away captive yea the whole seed of Iacob Isa. 42.24 25. Isa. 64.5 6 7. and Ieremiah Lament 1.16 in name of the
dream so the justification of the Saints is like the free acquitting of a broken man that hath borrowed thousands and is unable to pay the cancelling of his Bill freeth him in Law from paying the sums but doth in no case make him a man that never borrowed mony nor doth it free him from that inherent blot of unjustice in regard of which he is a broken man who hath wasted his neighbours goods but perfected sanctification expelleth sin in his essence being root and branch in its dominion Lordly power indwelling so that it is no more and this is like the expelling of night-darknesse out of the whole body of the Air by the presence of the Sun diffusing its beams and light from East to West and North and South I grant the habit of sanctification perfected in glory doth not make it a false proposition that such a pardoned and washed Saint never sinned for Factum infectum fieri non potest What is done can never be undone that were a speaking contradiction but it putteth the man in that State that he is as free of the indwelling of the body of sin and perfectly holy as the body of the Aire at Noon-day is free of darknesse and qualified with inherent light now Antinomians cannot endure especially Master Eaton their chiefe leader that we say that sanctification is unperfect in this life or that the indwelling of sin can consist with free justification and remission of sins in Christs blood But let us turn our eyes a little toward the wisdom of Gods free dispensation to scan the reasons why our Lord will have justified Saints to go halting to heaven 1. He can at our first conversion make us Glorified and perfected Saints but it s his wisdom to take a time and succession to perfect his Saints he took about thirty and three years on earth for the work of our Redemption and would for three dayes lodge in the grave as it were a neighbour to our Father corruption and the worm our brother and sister Job 17.14 Though he saw no corruption Psal. 16.10 He hath been dressing up the high Palace of Glory his Fathers house these sixteen hundred years if he be pleased to take moneths and years to the work of the applying of purchased Redemption whereas he might and could have done it in one instant as he created light out of darknesse with one word we are to be silent his wisedom in so doing is sufficient for us the second heaven and the new light in the redeemed soul is done by continuing acts of omnipotency the first heaven was sooner made shall it seem hard to us that our midnight and our full noon-day-light of grace are not existant in one instant together We are to wait on in patience and not to fret that we cannot at our first conversion pray out of us the indwelling body of sin and sigh out the weight and sin that doth so hardly beset us Heb. 12.1 God is wise who will have our day to break and dawn by degrees and our shadows to flee away and our Sun to arise to Noon-day-light through length of time if a creature yea the most excellent of created Angels should but sit at the helme of this great world to Rule Govern all things but for forty and eight hours the Sun should not rise in due time the wals and covering of the great building of the world should fall the Globe of the world and of the whole earth should reele to and fro and stagger like a drunken man all should go to confusion and so if we had a world of Grace of our own carving and had it in our wise choise to go from the first moment of our New-birth to heaven without sin we should lose our selves by the way and take on new debt that should require the new and fresh crucifying of the Lord of Glory we should be no better Tutors Governours and Lords to our selves then Adam and the Angels that fell The weight of a Saints Heaven and Hell upon his own clay-shoulders is a Heaven put to a great hazard or rather to a remedilesse losse I shall easily grant that its sure that my heaven be upon Christs shoulders 2. Grace worketh suitably to the nature of the Patients the Vessell would be prepared with the frequent sense of Grace before Christ powre in it the habite of Glory its fit we see and feel the shaping and sewing of every piece of the wedding garment and the framing moulding and fitting of the Crown of Glory for the head of the Citizen of Heaven yea the repeated sense and frequent experiences of Grace in the ups and downs in the way the falls and risings again of the Traveller the Revolutions and changes of the spirituall condition the new Moon the darkned Moon the full Moon in the spirits ebbing and flowing raiseth in the heart of Saints in their way to the Country a rank smell of that fairest Rose and Lillie of Sharon Jesus Christ the delight of men and Angels that as Travellers at night talk of their foul way and of the praises of their Guide and Battell being ended Souldiers number their wounds extoll the valour skill and courage of their Leader and Captain so the Glorified Souldiers may take loads of experiences of free-Grace to Heaven with them and there speak of their way and their country and of the praises of him who hath Redeemed them out of all Nations Tongues and Languages The half drowned man shaketh his head and dryeth his garments before the Sun in the Shoare with joy and comfort The impressions of the kisses of the face of him that sitteth on the Throne are the deeper that the frequent experiences of Grace have been many much dirty and dangerous way and the lively and hearty welcome of Glory suiteth well together 3. As there is much yea an exceeding weight of Glory in heaven so its convenient that the way to Heaven be strewed and covered with Roses of renewed acts of free-grace and Christs repeated expressions of new pardon one expression coming after another that since the Saints pray dayly forgive us our sins it is in the wisdom of God fitting that as Glory in heaven is one continued act of happinesse for all eternity so the Grace that maketh the old and sinfull man a new creature should be one continued act of Grace and as many streams and rivers are one water and one spring in the fountain and many lines one in the center and thousands of generations of men are but one man in the first father Adam so multiplied acts of Grace in the Saints from the first moment of their conversion to the period and first hour of their glorification are but one fountain Grace in God revealed in the Mediator Christ and there can be no reason why our first conversion should be free Grace and the perseverance of the Saints in Grace and all their steps in the way should not also
debt and punishment of sin So Exod. 28.38 A Mitre shall be on Aarons forehead that Aaron may bear the iniquity of the holy things Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venasa signifieth to carry or as the 70. turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron shall take away or bear the punishment of the violation of the holy things Moses saith to Aarons sons Lev. 10.17 God hath given you the sin offering to bear the iniquity of the congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron and his sonnes did bear the sins of the people as types of Christ not by an intrinsecall guilt put on them but by meer imputation Lev. 16.22 And the Goat shal bear upon him all the iniquities of the children of Israel unto a Land not inhabited The Priest prayed that the sins that is the punishment of the sins of the people might be laid on the Goat Numb 18.1 Aaron and his sons are to bear the iniquity of the Sanctuary that is the punishment of their iniquity in that they were punished if any of the Sanctuary polluted the holy things of God Lev. 5.1 The witness who seeth and heareth a swearing and doth not utter it he shall bear his iniquity that is saith Vatablus and all the interpreters The punishment of his iniquity Ezech. 18.19 Yet say ye Why doth not the Son bear the iniquity of the Father ver 20. The soul that sinneth shall die the son shall not bear the iniquity of the father Ezech. 23.35 Because thou hast forgotten me bear thou also thy lewdnesse and thy whoredome In the same very sense Christ Heb. 9.28 was once offered to bear the sins of many 1 Pet. 2.24 He did bear our sins on his body on the Tree Isa. 53.12 He did bear the sins of many he did bear heavy punishment death and the wrath of God for the sins of many the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabal is to bear a burden as a Porter v. 6. The Lord laid the iniquity of us all on him Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hifgang The word signifieth to fall on any with violence and to kill him as Gideon fell on the Princes of Midian and ver 7. He was oppressed he was afflicted yet opened he not his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggas it s not in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggash per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adductus oblatus Arias Mont. readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggas with the point on the left side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Cyrillus and it is he was exacted or payment of violence sought of him Pagnan multatus Christ was put to a fine condemned to pay an amercement or forfeit or Christ was pursued as pay-master and surety for us The Father pursued Christs band that he should now at the appointed day tell down the sum the great ransom-money of his life for sinners who were broken men Justice gave in a broad and large claim against Jesus Christ in which were written all the sins of the elect And Christ opened not his mouth but was dumb as a Lamb led to the shambles and his silence was as much as Lord I grant I yeeld to all the accounts in this sad claim you will not confesse your guiltinesse O sinners in Christ Nor take with riots murthers oaths and all your sins But the surety Christ was craved and all your accompts demanded of him and he confessed debt and granted all v. 12. He was numbred So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minna he was reputed and written up in the compt amongst theeves this was meer imputation he was not a wicked man indeed And consider how v. 3. He is called despised and rejected of men Christ in himself and intrinsecally was the glory the flower the Prince of men even at his lowest he must then be abased below all men in regard of imputation and that penall degrading of Christ so as it is said of him he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadal ishim which is as Vatablus expoundeth it so contemptible a man that men would not admit him in company of men Aria Mont. desiit viris others expound it Cessatio virorum Jerome novissimus virorum Sanctius saith he was not numbred amongst men he was so despised that he was the lowest among the lowest of men or the minimum quod sic of men as it is Ps. 22.6 A worm no man no body not in the classe or rank of men He was in himself the mighty God the Prince of peace more then above men and Angels the chief of the kindred of men the fairest among the sons of men even at his lowest but in regard of his low condition he was made the off-scouring or the drosse or refuse of all men as if not a Christianed creature When our Divines say Christ took our place we have his condition Christ was made us and made the sinner It is true only in a legall sense as we say the advocate is the client or the guilty man Because the advocate beareth his name and person and what the accused man could in Law say before the Judge in his own defence that the advocate saith for him the advocate saith I cannot in Law die for this crime for such Reasons So the surety in Law or in a legall substitution is the broken man the surety saith The debt is mine all the wants all the poverty all the debts and burdens of my broken friend be on me and the rich surety having paid all can say I have paid all I am in Law free my friend and surety hath done all and paid all for me and that is as good in foro in the Court of justice as if I had paid in my own person all for the truth is there be not two debts and two bonds and two sums nor two debtors the broken man and the Surety are in Law but one person one party adebted which of them pay it is all one to Law and justice it is all one sum they owe The Beleever in Christ is put in Christs Law-place and Christ by Law is put in his place Christ made Surety saith I am the sinner O justice all my broken friends wants all their debts be upon me my life for their life my soul for my brethrens souls my glory my heaven for my kinsmens glory and heaven The Lawes bloody Band was the curse of God upon the sinner upon the debtor Christ changed bands and obligations with us and putteth out our name and putteth in his own name in the bloody Band and where the Law readeth the curse of God upon the debtor Christ is Assigned to this Band and the Gospel readeth it the curse of God upon the rich Surety Gal. 3.13 Hear then the boldnesse of Faith Now then there 's no condemnation to those that are in Jesus Christ What challenges Satan or conscience can make against the Believer for justice being put to silence by Christ maketh none
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
him be hated of Christ if that were possible Heaven should be Hell Imagine devils were standing with their black chains of darknesse even up in the Heaven of Heavens and the Plague of being hated of Christ on their soul and that they could see him that sitteth on the Throne and somewhat of the Rayes and Beames of that fulness of God that is in Christ yet should Devils still be Devils they wanting Christ the heaven of Angels and glorified men What a flower What a Rose of love and light must CHRIST be who filleth with smell light beautie the four sides East and West South and North of the Heaven of Heavens and his glory Suppose in the hour of our last farewell to time all creatures void of Reason Heavens Stars Light Air Earth Sea dry Land Birds Fishes Beasts were in a capacity to love us and they with Men and Angels should let out upon us the fulnesse yea the Sea of all their love as it s a sweet thing to be lovely and desireable to many yet this were nothing to him who is Cant. 5.16 All desires or all loves So Vatablus rendereth it Christus est totus desideria He is a Masse of love and love it self lovely in the womb the ancient of dayes became young for me lovely in the Crosse even when despised and numbred with theeves lovely in the grave lovely at the right hand of God lovely in his second appearance in glory yea all desirable Cant. 6.10 his countenance white and ruddy 11. his head a golden head his headship and government desirable his locks bushie and black his counsels deep various unsearchable his eyes as Doves chaste pure and can behold no iniquity his cheeks or two sides of his face as a bed of spice and sweet smelling flowers his face manly comely as Lebanon his lips like Lillies dropping sweet smelling Myrrhe his Gospel smelleth of heaven his hands pure his works holy fair as Gold-rings set with Beril his belly or breast and bowels as bright Yvory overlaid with Saphires that is his breast and belly that containeth his bowels his heart and affections are as Yvory bright and glorious and Yvory overlaid covered and adorned with Saphires that are precious stones of a sea-blue and heavenly colour because his bowels and inward affections are full of love tendernesse of mercy and the compassion of his heart most heavenly his legs are pillars of marble set upon sockets of fine gold his wayes and government like marble-pillars upright white pure and set on gold solid firm stable that Christ cannot slip or fall his Scepter a Scepter of righteousnesse and his Kingdom eternall and cannot be shaken his countenance as the mountain Lebanon his person eminent goodly high great tall fruitfull as Cedars his mouth most sweet his words and testimonies as honey or the honey comb yea â—ll creatures are weak and Christ strong all â—â—se he precious all empty he full all black â—e fair all foolish and vain he wise and the â—â—ly Counseller deep in his counsels and wayes The speciall Evangelick sin that we are guilty of is unbelief Joh. 16.9 and this floweth from a low estimation that we have of Christ and therefore these considerations are to be weighed in our estimation of Christ. 1. The wisdom or folly of any man is most seen in the estimative faculty for it denominateth a man wise many are great Judges and learned as the Magicians of Chaldea and Philosophers who know wonders hidden things and causes of things and yet are not wise but fools Rom. 1.21 and vain in their imaginations because there is a great defect in their estimative faculty in the choice of a God ver 22.23 the practicall mind is blinded and they chuse darknesse for light evill for good a creature for their God By faith Moses when he was come to age refused to be called the son of Pharaohs daughter and chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season And how is his faith made faith And how is it evident that he was not a raw ignorant and foolish childe when he made the choise But a man ripe come to years and so as wise as he was old It is proved because his estimative faculty was right v. 26. Esteeming the reproach of Christ greater riches then the treasures of Egypt He is a wise man who maketh a wise choise and for thiâ— cause Esau is called Heb. 12.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profane man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confudit he had not wiseâ—dom to put a difference between the excellency of the birth-right and a morsell of meat so Ezech. 22.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confound Gods Sabbath with another day A profane wicked man hath not wisdome to esteem God and Christ above the creature but confoundeth the one with the other 2. Our esteem of Christ is to be pure chaste spirituall and so to work purely that is the formall reason why we esteem of Christ must be because he is Christ and not because Summer goeth with Christ nay not because he comforteth but because he is God the Redeemer and Mediatour it s a chaste love and a chaste esteem if the wife chuse to love her husband because he is her husband as the sense esteemeth white to be white under the notion of such a colour The operation of every faculty is most pure and kindly when it is carried toward its object according to its formall reason without any mixture of other respects extraneous and by-reasons are more whorish lesse con-naturall not so chaste there is some wax in our honey and this we should take heed unto the elective power is a tender piece of the soul. 3. Estimation produceth love even the love of Christ and love is a great Favourite and is much at Court and dwelleth constantly with the King to be much with Christ especially in secret late and early and to give much time to converse with Christ speaketh much love and the love of Christ is of the same bignesse and quantity with Grace for Grace and Love keep proportion one with another 4. He who duely esteemeth Christ is a noble bidder and so a noble and liberall buyer he outbiddeth Esau. What is pottage to Christ He overbiddeth Iudas What is silver to Christ Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is the greatest count can be cast up for it includeth all prices all summes it taketh in heaven as its a created thing Then all things the vast and huge Globle and Cirle of the capacious world and all excellencies within its bosome or belly nations all nations Angels all Angels Gold all Gold Jewels all Jewels Honour and delights all honour all delights and every all beside lieth before Christ as feathers dung shadows nothing To wash a sinner is the eminencie of love and the highest esteem of him But O what a mercy that Christ should
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
Psal. 146.3 4. For that horse shall faint and fall to clay God alloweth Scotland to help England but will not have the souls of his children in England to ride upon an Army of another Nation and to trust in them for salvation To make fire is not so proper to fire To give light not so kindly to the Sun as salvation is Gods only due and therefore let England in this walk on foot and trust in the Lord. 5. The fifth ingredient also in Faith is that it s bottomed upon the sense and pain of a lost condition Poverty is the nearest capacity of believing This is Faiths method Be condemned and be saved Be hanged and be pardoned Be sick and be healed Mat. 9.13 Jam. 4.7 8. Mat. 11.28 Luke 19.10 Faith is a floor of Christs only planting yet it groweth out of no soil but out of the margin and bank of the lake of fire and brimstone in regard there be none so fit for Christ and Heaven as those who are self-sick and self-condemned to Hell This is a foundation to Christ that because the man is broken and has not bread therefore he must be sold and Christ must buy him and take him home to his fireside and clothe him and feed him The chased man pursued upon death and life who hath not a way for life but one nick of a rock if he misse that he is a dead man had he a hundred lives So is the believer pursued for blood there is but one City of refuge in Heaven or out of Heaven this is only only Jesus Christ the great rock And it is true it s in a manner forced Faith and forced love cast upon Christ upon a great venture yet we may make necessity here the greatest vertue or the highest grace and that is to come to Christ. Satan doth but ride upon the weaknesse of many proving that they are not worthy of Christ which is the way of a Sophist to prove an evident truth that cannot be denied But there 's no greater vantage can be had against Sin and Satan then this because I am unworthy of Christ and out of measure sinfull and I finde it is so Satan and conscience teaching me that truth to bring me on a false conclusion therefore ought I therefore must I come to Christ unworthy as I am For free-grace is moved from within it self from Gods good will only without any motion or action from sin to put it self forth upon the sinner to the end that sin being exceeding sinfull Grace may be abundantly Grace and no thanks to Satan for suggesting a true principle Thou art unworthy of Christ to promove a false conclusion Therefore thou art not to come to Christ for the contrary arguing is Gospel-logick Satans reasoning should be good if there were no way but the law to give life But because there is a Saviour a Gospel and a new and living way to Heaven The contrary arguing is the sinners life and happinesse 6. The sixt Ingredient in Faith is that the sinner can lay hold on the Promise 1. Not simply but with relation to the precept for presumptuous souls plunge in their foul souls in fair and precious promises and this is the Faith of Antinomians for the promise is not holden forth to sinners as sinners but as to such sinners for we make Faith to be an act of a sinner humbled wearied laden poor self-condemned now these be not all sinners but only some kinde of sinners Antinomians make faith an act of a lofty Pharisee of one vilde person applying with an immediate touch immediato contactu his hot boiling smoking lusts to Christs wounds blood merits without any conscience of a precedent Commandement that the person thus beleeving should be humbled wearied loaden grieved for sin I confess this is hasty hot work and maketh Faith a stride or one single step but it s a wanton fleshly and a presumptuous immediate work to lay hold on the promises of mercy and be saved This is the absolute and loose Faith that Papists and Arminians slandereth our Doctrine withall because we reject all foregoing merits good works congruous dispositions preparations moving God to convert this man because he hath such preparations and to reject and to leave another man to his own hardnesse of heart because he hath no such payment in hand by which he may redeem and buy conversion and the grace of Effectuall calling especially they building all upon a Babel of their own brick and clay that free-will in all acts of obedience before or after conversion is absolutely indifferent to do or not do to obey or not obey to choose Heaven and life hell or death as it pleaseth as being free and loosed from all Praedetermination and fore-going motion acting or bowing of the will comming either from Gods naturall or his efficacious or supernaturall Providence And so the Papist and Arminian on the one extremity inthroneth nature and extolleth proud merit and abaseth Christ and Free-grace The Familist Libertine and Antinomian on a contrary extremity and opposition turn man into a block and make him a meer patient in the way to Heaven and under pretence of exalting Christ and Free-grace set up the flesh liberty licence loosenesse on the throne and make the way to heaven on the other extremity as broad as to comply with all presumptuous proud fleshly men walking after their lusts and yet as they dream believing in Christ. 2. The soul seeth Christ in all his beauty excellency treasures of Free-grace lapped up with the curtain of many precious promises now the naturall man knowing the literall meaning and sense of the promises seeth in them but words of gold and things a far off and in truth taketh heaven to be a beautifull and golden phancy and the Gospel-promises a shower of pretious Rubies Saphirs Diamonds fallen out of the clouds only in a night dream and therefore jeers and scoffs at the day of judgment and at heaven and hell 2 Pet. 3.1 2 3. For can every capacity smell and taste the unsearchable riches of Christ the fulnesse of God in the womb of the promises by meditating on them and sending them in their sweetnesse and heavenly excellency down to the affections to embrace them No it cannot be that words and sounds and syllables can so work upon a natural spirit If you show not to a buyer pretious and rare commodities and bring them not before the sun he shall never be taken so with things hidden in your coffers as to be in love with them and to sell all he hath and buy them Preachers cannot nay it s not in their power to make the natural spirit see the beauty of Christ Paul Preacheth it but the Gospel is hidden from the blinded man 2 Cor. 4.3 If I cannot Communicate light far lesse can I infuse love in the soul of a lost man 3. Literall knowledge of Christ is not in the power of naturall men but laying down
do act in Faith a float especially because a strong faith is a great vessel and therefore more of Christs tide is required for weighing Anchor and lancing forth The wings of a Sparrow should not raise an Eagle off the earth the limbs of a Pismire could not suit with a Horse or an Eliphant there is need of a strong winged soul to believe especially against hope 4. To believe Christ when midnight speaketh blacknesse of wrath requireth eyes and light of miracles yea it s a greater work then the very miracles of Christ Iohn 14.12 But especially when Christ is absent it s with the soul as with a clock in which the wheels are broken the passes or weights are fallen down Obj. 1. But I aim and endeavour to believe but can do nothing and without his grace my violence to heaven is without fruit Ans. 1. It s true the Semipelagians halfing of the work of believing and the glory of it between co operating grace and will as if nature could divide the spoil with the grace of Christ is damnable pride but its Gods way to half the work between Christ within in regard of the habit of grace and Christ without in regard of the assisting grace of God Luke 15.20 While he was yet a great way off his father saw him and ran and fell on his neck and kissed him Christ rewardeth not natures aims with grace nor doth he make gifts the work and grace the hire or natures labour the race and grace the Garland but he rewardeth grace with grace and that of meer grace Joh. 15.3 He hath in his Decree and Promise marshalled such and such acts of grace to stand beside others and that by Covenant and therefore believe that you may believe pray that you may pray Obj. 2. But who can act saving grace without the blowing of saving grace I can no more do it then I can command the West wind to blow when I list Ans. I grant all nor do I speak this to insinuate that Free-will sitteth at the helm or that Grace sleepeth and Will waketh the contrary is an evident truth yet give me leave to say there 's ods between blowing of the winde and making ready the sails Though Sea-men cannot make wind nor is it their fault to want wind yet can they prepare the Sailes and hoise them up to welcome the wind we cannot create the breathings of the spirit yet are we to misse these breathings and this is a fitting of the Sails and we are to join with the spirits breathings Christ bindeth up the winds in his garment so as if one look of faith or halfe a spirituall groane should ransom me from hell I have it not in stock therefore hath God ordered such a dispensation that in all stirrings of grace the first spring Principium motus the fountain-rise of calling Jesus Lord shall be up in Heaven at the right hand of the Father and the farre end of any gracious thought is as far above me as the heart of Christ who is in the Heaven of Heavens is above the earth though ye think nothing of it and better Christ be my Steward and that the Gospel be at the end of all acts of grace as that Christ be Free wills debtor More reason Christ be Creditor then debtor to his Redeemed ones 2. I know the childe of God may be so far forth lazie as that its his fault that the winde bloweth not if we speak of a morall cause 3. It s his part to joyne with the working of assisting grace Col. 1.29 Whereunto I also labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving according to his working which worketh in me mightily The Lord hath by free promise laid holy bands on himself to give predeterminating grace to his own children to persevere to the end and to prevent Apostacy and hainous sins inconsistent with saving faith 1 Cor. 1.8 Jude v. 24. Ier. 32.39 40 41. Isa. 54.10 Isa. 59.21.22 Luk. 2◠32 1 Ioh. 2.1.2 Yet so as he hath reserved a liberty to himself to co-operate with them in particular acts as it shall be their sin not his withdrawing of Grace that maketh them guilty to the end we may know we are in Graces debt in all good and supernaturall Acts so 2 Chron. 32.31 Ezechiah was tried of God in the businesse of the King of Babylons Ambassadors that the King might see that he could not walk to heaven on clay legs or by his own strength and the reason is clear God cannot make a Promise of contributing this bowing and predeterminating Grace but in a way suitable to Free-grace For God cannot change Grace unto naturall debt it remaining grace for so it should be Grace no Grace which is a contradiction 2. The Lord hath reserved liberty to himself in this promise that in this or this particular Act the omission whereof may consist with perseverance in Grace he may contribute his influence of Grace or not contribute it so David hath not actuall Grace at his will and nod to eschew adultery and murther as he pleaseth nor Peter to decline an evill hour when he shall be tempted to forswear his Saviour Christ nor hath Heman in his hand Psal. 88. nor the deserted Church power Psal. 77. to pray and believe and rejoice in the salvation of God at the disposition of Free-will But the key is up in the hands of the Kingly Intercessor At the right hand of the Father that must open the heart it s far to fetch as far as the Heaven of heavens to make winde and sailing to Christ-ward therefore 3. Seasons of Acts of Grace to believe to walk in any warmnesse of love to Christ and his members are fruits of Royall Liberty and Free-Grace who hath the key of the house of wine to stay the soul with the Flaggons and Apples of love Certainly it is the King himself that taketh the Spouse into His banqueting House Cant 2.4 And yet so as the omission of all supernaturall duties yea our lazinesse in the manner of doing our failings and sins are imputed to our selves and not to the not blowing of the wind of the holy spirit nor to the want of the efficacious motion of the spirit as Libertines teach with Arminians For we so sin through the want of the motions of efficacious Grace as through the want of a Physicall not of a morall cause and so as we are most willing to want that influence and so are guilty before the Lord God hath reasons strong and convincing why he worketh thus 1. It setteth not Grace to work by ingagement the spirit of the living creatures is within every wheel of Christ that it must move from an inward principle the motion of saving Grace is Christs heart wheeled about by it self and by no forraigne cause without it self Love worketh as Love without bud or bribe from Men or Angels Grace is both wages and work the race and the gold to it self 2.
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it
〈◊〉 〈◊〉 〈◊〉 for a little time Where there 's most of God and of Christ there there 's strong injections and Fire-brands cast in at the windows as some of much faith hath bin tempted to doubt Is there a Diety that ruleth all and where is he We see him not Another is often assaulted with this Is there a heaven for Saints Is there a Hell for Devils and wicked men we never spoke with a Messenger come from any of these two Countreys A third is troubled with this Such a businesse I have expede whether God will or not The flower of the soul the high lamp of the light of the mind is frequently darkned with foggy and misty spirits coming up from the bottomlesse pit and darkning any beames and irradiations of light that cometh from the sun of righteousnes Faith is more assaulted then any other grace Satan shaketh other graces but this is winnowed between Heaven and Earth Luke 22.31 32. Satans first Arrow shot at Christ laboureth to put a terrible if upon his light If thou be the Son of God It is as much as if God be God if the Son of God be the Son of God It is not the evidence and certainty of fundamentals nor the strength of Grace that priviledgeth souls from Satans shafts strength of saving light putteth the Saints often under the Gun-shot of Satan that he may finde a shot of them there 's only Law-surety against temptations up in Heaven when you are over score out of time within eternities lists never while then 3. Not to be troubled thus argueth a house not watched the gates are open night and day as the gates of Hell that want key and lock and the soul so secure as the person seeth not what Devils come in what go out but the watch set by Gods fear examineth all Messengers that cometh in all motions all suggestions all Angels white and black all rises falls ebbings and flowings of love joy desire fear sorrow come under search and scrutinie Whence come ye from Heaven or Hell It s time of War with the Saints in this life And then all Cities keep watch and strangers without a Passe are examined searched and tryed what correspondence they have with the enemy 4. Gods way of hardening by Satan is often mysterious silent dumbe and speaketh not Joh. 9.39 For judgement I come into this world But what a judgement such as walketh in the dark and killeth in a midnight sleep That they that see may be made blinde this judgement speaketh not O terrible God hath put out the mans two eyes but how or when he cannot tell the nerves and eye-strings of the mans soul are broken but there was not a crack nor any noise heard when God snapped them in two pieces Christ came when the man was sleeping his Sergeant the Devil with him and put his hand on his heart and gave the lock the sprents wards of the heart a throw and a crook all the keys in heaven and earth cannot shut or open his heart and this was done without noise or pain the man was never put to his bed for the businesse the conveyance of the businesse was spirituall but invisible O sleeping world awake out of your rotten and false peace Oh the Lord bindeth men and they cry not And the Devill bindeth many and they cry not Pharaoh knew not when his heart was hardned the conscience saw it not even as a stone groweth in the bladder without our sense of it the businesse was transacted without one cry or any witnesse Carnall Hellish security is dumbe-born Let my childe sleep saith the Devill and awake him not till the heat of the Furnace of Hell melt away his false Peace Why but men may be deluded having no bands in there death as they lived deluded Wrath and justice are moving to many souls sleeping in death without noise of feet the sword of God is crying to souls without any voice the wheeles of the fiery chariots of Gods indignation are moving over slain men in Scotland and England without the ratling or prancing of the horses O pitty a Tempest a Divell comes and steals away the mans soul and his conscience out of him in the night and he knoweth not CHRIST saith Silence waken him not while he be over ears in the Lake and Satan saith Waken him not while I bee sure of him a dumbe judgement is twice a judgement FINIS Iob 7.6 Iob 9.25 26. Alia scena cadem fabula Isa. 17.4 Lam. 4.12 Zac. 13.7 The scope order contents of the Text. Mathew Mark reconciled Properties of Christs Love 3. Why Christ sâ—spendeth the fruits of his love What Woman this was The arte of the wise contexture of providence in black white faire and foul mixed in one for beauties sake Two sides in providence Use. We erre in looking on Gods ways by halfs on the black sad side onely Simile Simile Mark 7 2â— Two wills in Christ. Christ took a humane will to stoop to God in al things The strength of corrupt will 2. Things in our will 1. the fram of it 2. the goodnesse of it There 's a necessity of renewing the will God hideth himself faith findeth him out The dispensation of God not Scripture nor a rule of Faith We trust possession of Christ by sense more then wee do right and Law through Faith How CHRIST and his grace can not bee hid 1. He cannot be hid in his Cause 2. In a good or ill spirituall condition 3. In the joy of his presence 4. In a sincere profession Vatab. an in Psal. 39 1. 5. In the bearing down of the stirrings of a renowed conscience 6. In deserious Use. We are to be obsequious yeelding to the breathings of Gods spirit Oiâ— hearts must be variously suitable to the various operations of the spirit Math. 15 Mark 7 Grace falls on few Grace is a rare choice piece Grace not Universall common to all Obj. 1. Obj. 2 Obj. 3 Obj. 4. Obj. 5. Obj. 6. Obj. 7. Obj. 8 Obj. 9 Grace falleth often on the Most graceles Grace maketh a great change 1. Reas. 2. 3. Obj. There 's alike reason for Grace on our Lords pâ—rt to the vilest of men as to Moses Daniel Paul The same Free-Grace that wee have here we have it in Heaven In Heaven wee reigne by Grace as here we serve and doe war Math. 15. The Justified in Christ are corrected for sin The furnace the work-house of the grace of Christ Martial ad Catonem Cur in theatruÌ„ Cato severe venisti An ideo tantim venems u exires M. after Towns Assertion of grace pag. 112 113. Ans. to D. Taylor How Antinomians judge sins to be corrected in the justified How Papists judge sins oo be punâ—shed in the justified That God punisheth pardoned sins in the justified proved by seven Arguments Use 1. Rules to be observed in affliction 1. Rule 2. 3. Use 2. A
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