other have split their vessels in these days But the Author so clearly distinguishes that he misseth both Rocks and carries on the truth Amain with Top-sail against all battery and opposition Here ye shall finde the vail rent and the last shadows vanishing and some Rayes of the glory of the holiest of all appearing being hid from ages and generations but in these last times upon the bringing in the fulness of the Gentiles and for the calling of the Iews more brightly breaking forth revealing the mystery of the Scriptures or the marrow of the true word of God which endureth forever wherein the Life and Spirit of the Holy Word is clearly distinguished from the outward and killing letter comparing spiritual things with spiritual that all those errors differences revilings and bitter censurings so much broken forth of late occasioned by resting in the letter may now vanish and make haste before the presence of the Lord and the glory of his coming whose fan is in his hand and he will throughly purge his floor and gather the wheat into his garner but will burn up the chaff with unquenchable fire And will baptize his own people with his own Spirit with the Holy Ghost and with fire Howbeit we speak wisdom onely among them that are perfect yet not the wisdom of this world nor of the Princes of this world which comes to nought But we speak the wisdom of God in a MYSTERY even the hidden wisdom which God hath ordained before the world unto our glory which none of the princes of this world knew 1 Cor. 2. It is written Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for those that love him having revealed them unto us by his spirit And if in this life onely we had hope in Christ we were of all men most miserable 1 Cor. 15. 19. We are fools for Christs sake but ye are wise we are weak but ye are strong ye are honourable but we are despised 1 Cor. 4. 10. Let no man deceive himself if any man among you seemeth to be wise in this world or to himself let him become a fool that he may be wise 1 Cor. 1. 18. For the preaching of the CROSSE is to them that perish foolishness but unto us which are saved it is the power of God verse 18. But the foolishness of God is wiser then men and the weakness of God is stronger then men verse 25. He that is spiritual judgeth all things yet he himself is judged of no man verse 15. The Spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. And the anointing which you have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you all things and is truth and is no lye and even as it hath taught you ye shall abide in him 1 John 2. 27. If any man have an ear to hear let him hear Verse 10. Now unto him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy Jude 24. and to do exceeding abundantly for you above all that we can ask or think according to the mighty power which worketh in you unto him be glory and majesty dominion and power in the Church by Iesus Christ thoughout all ages world without end Eph. 3. 20. The grace of our Lord Iesus Christ the love of God and the communion of the Holy Spirit be with you all Amen Rapha Harford An Approbation THe publisher of this Book is desirous that it might pass with some testimonial into the world but it needs not testimony from man for I find it imprest with such a Divine Image and bearing such clear lineaments of Heaven-born truths as testifie it to be of God and therefore strongly bespeaks us to receive it as into our houses so chiefly into our heaâ—ts I dare assure thee Reader if thou hast received a spiritual relish thou shalt taste much sweetnes in it And if thou canst rejoyce to be laid low and made nothing that God may be exalted and made all in all then shalt thou find here that which will help thy joy and let me intreat thee That as thou readest the Book to read also thine own heart and by this thou mayest come to find thine heart in the Book and the Book in thine heart and will make thee fall upon thy face with that Ideot and worship God and report God is in this word of a truth 1 Cor. 14. 25. Some are casting off the letter of the Scripture others resting in it some are despising Ordinances others overvaluing them I find the Author walking warily betwixt both giving due honour to the letter and the form while he is exalting the Power and the Spirit incomparably above both And thou shalt find him laying the Ax of truth and the Edge of his Spirit to that cursed Root of Self-Approbation in man which is daily bringing forth such bitter fruits in his heart in his life and in the world and yet remains unseen and untouched in the hearts of many that would be thought to be arrived at the brink of perfection while they scarce understand wherein the great imperfection of the natural man doth lie Some expressions in thy reading may seem harsh or obscure to thee as they did to me but if thou comparest one place with another thou wilt clearly see what the Author means and shalt find his whole discourse to have a Sacred tendency to lay man low and so to put him into a Rich capacity of coming in to the nearâ—st fellowship with God so that while some seek to build up themselves upon the deceitful foundation of corrupted nature and struggle though in vain in the light and power of it to advance towards perfection He is planting his spiritual Artillery against it to throw it into the dust that man may come to be surely bottomed upon the Righteousness Power and Wisdom of Iesus Christ which is the onely foundation that God hath laid and the Gospel revealed And in some things you must give him a latitude to his judgement as thou desirest to thine own in other If thou findest some truths delivered and inforced with reiterated expressions consider they were delivered for the most part in several Congregations so that in some particulars the same things may be re-inforced but yet with more lustrâ— to make Truth more clear And that thou hast them as they were Preached and Pressed in Sermons to the Capacity and Conscience of his Auditors and taken from his mouth by a Notary yet afterward owned and approved by himself and compared with his own notes Read Consider and Try and hold fast that which is good March 26. 1653. Tho. Brooks M. Barker Imprimatur Ioseph Caril Decemb. 6. 1652. In remembrance of the Author and upon view of his Essigies and SERMONS HIS ICON curiously
This is the Shadow of that House of Clay Where dwelt a Soule that richly did Display Such Light of Trueth abroad as did Viseal The Book of God and Hidden Things Reveal But hauing left That House now dwels Aboue In those Bless'd Mansions of pure Light Loue. T. Cross Sculpsit M B THE Gospel-Treasury Opened OR The Holiest of all unvailing Discovering yet more The RICHES of Grace and Glory TO THE VESSELS of MERCY Unto whom onely it is given to know the Mysteries of that Kingdom and the excellency Of SPIRIT above LETTER POWER above FORMS TRUTH above SHADOWS In several Sermons preached at Kensington elswhere By JOHN EVERARD D. D. deceased Whereunto is added the Mystical Divinity of Dionysius the Areopagite spoken of Acts 17. 34. with Collections out of other Divine Authors translated by Dr. Everard never before printed in English 2 Cor. 3. 6. Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the letter killeth but the Spirit giveth life Verse 10. For even that which was made glorious had no glory in this respect by reason of the glory that excelleth 1 Cor. 2. 6. Howbeit we speak wisdom among them that are perfect even the hidden wisdom of God in a mysterie London Printed by Iohn Owsley for Rapha Harford at the Bible and States-Arms in Little Brittain 1657. To all those who through the power of Christ in them have attained to esteem it their Wisdom long to be despised accounted Fools by the World 〈◊〉 his sake and the Gospels whose knowledge â—isdome and Guifts hath made them not Great and 〈◊〉 according to the custome of the World but Little yea Nothing in their own esteem who notwithstanding are the True Of-spring of God the Only Right-Wise and Honourable with Him and the Excellent upon Earth TO such only are these Sermons dedicated they knowing what these things mean but not to the Great and wise men of this world For saith our 〈◊〉 All men cannot receive these sayings Mat. 〈◊〉 11. A rich man can hardly enter into the Kingâ—â—me of heaven nor he especialy who is Rich or 〈◊〉 in his own esteem Nay It is easier for a 〈◊〉 or Cable to go through the Eye of a 〈◊〉 Needle then for a Rich man to enter into 〈◊〉 Kingdome of God And saith our Lord 〈…〉 I say unto you Except ye be converted 〈…〉 little Children ye cannot enter therein But whosoever shall humble himself as a littâ—â— child The same saith he mark the word 〈◊〉 no other shall be greatest in the Kingdome of Heaven These onely are they that can Deny theâ— selves in all things and take up their Crosse daâ— ly following their Lord and Master in the samâ— path he hath trod out before them being 〈◊〉 with his own Baptisme they wait upon 〈◊〉 as his serâ—ants and covet to be like him In all his afflictions reproches and death 〈◊〉 meek how lovely how courteous how 〈◊〉 how amiable how gratious was he 〈◊〉 all his behaviour How ready to pardoâ— and pray for his enemies There was no guile founâ— in his mouth He never reproached the vildest sinner how patient meek and loving was he 〈◊〉 them how did he pitty and tender them anâ— weep over them because they were so fast bounâ—â— in Satans chains Only he fell very foul on the 〈◊〉 and dissembling Outside Religion of thâ— Pharisees their gilded seemingly Holy outsides He could never endure Because though therâ— was an unreproveable and glorious outside yâ— within nothing but Stenches rottenness and 〈◊〉 bones like unto gilded and stately Sepuâ—â—chers without but within all manner of rottenâ—ness and loathsome Stenches And he chose raâ—ther to keep company with the grossest sinner the Publicans rather then with these Because themselves and others had so high an esteem of them and thought them righteous by reason of their grave and demure outsides to make others believe it was so or rather better within when it was quite otherwise He sought not Himself nor his own glory but the glory of his Father He endured the Cross despised the shame His life was to go about doing good even to his enemies He would gladly have done good to the proud Pharisees but they could not endure him because he did not reverence and admire them as others did but dishonour them and discover their nakedness and loathsome insides Those that are his servants they in their measure strive to follow their Master in all good things They have the same spirit Full of meekness and tenderhartedness to all Free and ready to do good they love all creatures for his sake they can see no creature in want but their bowels Yearn to help them being much troubled if they have not wherewith to supply their wants These indeed like their Master can Welcome the Crosse yea kisse the Crosse every day and expect bearing of the Crosse in every thing they do whether they be Actions Civil or Spiritual in their Almes or Charities to men or their religious Worship and duties to God They in all bear the Crosse alwaies about them Therefore that of the Papists to me is a pretty Embleme of these mens lives in this regard though they abuse it in an external outward foolish and Superstitious way but the Morral and signification to this purpose is by some very aptly applyed Viz. Every thing they have to do with or what ever they begin or go about The Crosse The Crusifix as they call it must be made upon it when they rise or when they go to bed or whatever they do they will not forget that so is it very truly and really applyed to these men And the more they esteem themselves Blessed for the Papists think themselves Blessed by doing it externally and the fewer Crosses they use the more they think are their curses But in this sence I am sure t is a real truth That these Self-denied Little-Ones know by experience then whom for any to offend it were far better for him That a Milstone were hanged about his neck and sunk headlong to the bottome of the Sea That the more of the Crosse they bare they reckon they are the more Rich the more Happy This taking up the Crosse and Denial of themselves they account it their Life their Portion their Inheritance their Blessing their Crown yea indeed their Heaven upon Earth As for all the things of this world they sit as loose to them as Elijaâ—'s Mantle which as he Ascended fell from him to the Earth to which it belonged These Souls they willingly and freely have departed from the love of this World and expect no love from it but rather Hatred but they having found the Pearl of great price of invalluable price they slight all Sell All for this Pearl For they have resolved and concluded in their souls in good earnest as it is Prov. 4. Wisdome is the principal thing therefore say they I must what ever I
Letter speaks that is but Solomon but the spirit is Jesus Christ the only begotten of the Father full of grace and truth And when Solomons wife speaks observe and mind the wife of Jesus Christ his Church and Spouse the dearly beloved of his soul being professions of dearness and intimateness of love to his wife and of his wives to him do but set forth the unexpressible and reciprocal dearness between Christ and his Church The Letter is but a dead resemblance or picture of the life within as of good things promised so evil threatned It speaks of devouring fire and everlasting burnings Isa. 33. 14. and of the Tophet prepared of old and of the worm that never dyeth and of weeping and gnashing of teeth and all these are but resemblances and shadows of the terrors of the Almighty the thing it self is infinitely beyond these expressions As I have read of some who of old time kept for their security fierce dogs within the House and were wont to have without doors upon the wall a painted Dog with this Caution Cave Cave Canem Beware Beware the Dog And I have read of some ignorant people that would place burning Lamps made of combustible matter mixt with oil in the Sepulchres of their friends and have likewise pourtraied fire on the stones on the outside to shew there was fire within So the outward Letter is but the picture the resemblance of the truth within that is but the Literal Historical sense the life the fire is another thing Jesus Christ is the Spirit and Life he is the fire as Iohn 5. 35. Christ saith of Iohn He was a burning and a shining light that was so far as Christ did shine and give light in him and by him As true fire is infinitely unspeakably beyond the shadow resemblance and representation both in heat and splendour so is the truth beyond the Letter And as a living Dog is more then a painted or a dead Dog for they bite not at all but the Dog within is of another nature Psal. 110. 1. The Lord said unto my Lord sit thou at my right hand till I make thine enemies thy footstool that is The Lord said unto his son or unto his word for so the word in the Original may be as well taken The Lord said unto his Word Sit thou on my right hand c. This great Kings word is like the Kings daughter Psal. 45. 13. All glorious within And he that hath the Bride is the Bridegroom that is He thâ—t hath the living sense given to him he is instructed to the Kingdom of God The living sense is the Word the Word is Christ himself the letter thâ—t is but the shell but this is the kernel and is of perpetual use As all the Scriptures are symbolical and figurative so this more especially These words then are a request of the Spouse to her Husband whose love and instruction she never wanted and yet here she sues for it though he was not wanting to her yet still she desires to grow in the knowledge and love of him that she might abound therein as he filled her so still she desires to be filled I gave you four things to consider of which was rather for memory sake then order 1 Her request Tell or Teach her 2 The weight she hangs upon her request Oh thou whom my soul loveth 3 The matter of her Request what it is she sâ—eks these two things where thou feedest and where thou restest at noon 4 Lastly The reason of all For why should I be as those that turn aside to the flocks of thy companions thereby intimating if he did not continually teach her and direct her she should presently turn aside to the flocks of his companionâ— some are so full their Omers run over they are wiser then the Spouse here as God said to Tyrus Ezek. 28. 3. Art thou wiser then Daniel these men they are wiser then Daniel They if they had been but with God at the Creation they could have directed him to have done many things wiser then he hath done they would have shewed him a better way and in their prayers they are still teaching God what to do but there are none of these things in Christs Spouse this is not her voice but in all her conditions and at all times yea till the world shall be no more she cries Tell me Teach me Let us dread the sentence of the Church of Laodicea Thou sayest that thou art rich and wantest nothing and knowest not that thou art wretched and miserable and poor and blind and naked There is nothing so pleasing to the ears of God as this sound this voice Tell me teach me direct me Oh thou whom my soul loveth All other prayers are but the prayers of the Devil they can confess God to be and know him to be Mighty Glorious Omnipotent Omnipresent to be the Mighty Lord Iah Iehovah they can herein out-strip any man living therefore let us examine how much we love God and how much more then any thing else if thou canst not examine it by it self examine it by the fruits for by their fruits ye shall know them How much hath thy love increased toward him or doest thou love him as well as ever thou didst for thou lovedst him ever since thou wert born that 's never a whit If thou bearest no fruit thou art dead yea it may be twice dead and pulled up by the roots for if thou be rooted in him thou canst not if thou wouldst but bring forth fruit What ever prayers come from a soul that can truly say it loves God from this root I may boldly say it never returns in vain if it can say Oh thou whom my soul loveth thou art my God and I will love thee I would not commit adultery with any creature but my love is taken off all and is towards thee then is Gods love shed abroad in thy heart But we will go on to the next to the Spouses request Tell me what where thou feedest it is a strange speech now at this time that Christ should eat yet it is a true speech and a real question not imaginative but real not a transitive but a substantive It is true he did eat when he was upon earth you will say but he eats not now For your answer and for your better understanding of this take this short Theory They that conceive Christ according to the short time of 33 years that he lived upon earth or thereabouts they do limit and circumcise as I may say and cut short the vastness of his greatness Yet it is very true he lived 33 years upon earth and One only merit of his One action that he performed at that time was sufficient to satisfie for the sins of all the world abundantly and to perfect the work of Redemption considering what person he was viz. God equal with his Father
but also typical and Significant so is this growth of Jesus Christ he grows up in us in wisdom and stature and he in us waxeth strong in spirit being filled with wisdom and understanding He teacheth us the true wisdom He in us chuseth that good thing which shall never be taken away He is The grace of God in us I live saith the Apostle yet not I but it is Christ his life in me From him cometh all growth in grace not from our selves the work is his none of ours From him cometh Faith Hope Charity Strength Vertue c. If any of these come from man from the power industry or strength of man they are false and good for nought yet how ready are most men to assume these to themselves or at least to think that by their power or wisdom or industry they have attained them From whence come wars come they not from your lusts So from whence comes pride and the lifting up of the creature high towring and and swelling imaginations that in plain terms exalt themselves against Jesus Christ they are so far from being from him or of him that they are quite contrary to him however to some may seem the vertues of Christ himself but they they are the excrements of the Old man Hence it is said That Iohn Baptist grew and waxed strong in spirit because Christ by his divine life in him brake forth in Iohn and his light did shine before men they seeing those good works in him God was glorified not Iohn for saith he I must decrease but he must increase Hence it is said here accentively twice in this Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 versus ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in our Text and Verse ult And the childe grew and waxed strong in Spirit filled with wisdom and the grace of God was upou him And again Iesus increased in wisdom and stature and in favour with God and men As these things were in him in his person then so the same things are as really done in his Mystical body and members All these influences are his and flow from him the head We are dead in trespasses and sins bnt he is the Resurrestion and Life And he that believeth in him shall never dye nay though he were dead yet shall he live When Jesus Christ doth once begin to display and declare the glory of himself in the soul and to adorn the soul with himself what a palace what a Kingdom what a Temple is that soul Well might David say Glorious things are spoken of thee O thou City and Temple of God Psal. 82. 3. more glorious then the Temple spoken of Rev. 21. and saith our Saviour The Kingdom of heaven is within you All that description Rev. 21. there at large setteth out the Glory and light of that Temple which was like Iasper most precious and clear as Chrystal and the wall high and stately wherein were twelve gates the gates kept by twelve Angels and the walls of Iasper and the City pure gold and the very foundation garnished with precious stones a Iasper a Saphir a Chalcedony an Emerald a Sardonix a Sardius a Chrysolite a Beril a Topas a Chrysophrasus a Iacinth an Amethist I say all these things are accomplished in a great measure in some less in some more in all those where Jesus Christ is pleased to display his glories and in that soul where he is pleased to adorn it with his own graces and with the fruites of the spirit as Faith Hope Charity Strength Vertue Love Ioy Peace Long-suffering Gentleness Goodness Meekness Temperance c. Those that are thus qualified inriched and adorned let me tell you they need no Law no Light for they are a Law to themselves and there is a light within them like that City Rev. 21. 23. That had no need of the Sun neither of the Moon to shine in it for The Glory of God did lighten it and the lamb is The light thereof Nay I may say and say truly as I may say they are gotten above Law above Letter in this regard for they have the Gospel and the life within them yet for all this do not think that I speak against Law or Letter or Ordinances use them as I say but Rest not in them And know this also that while the soul is Rapt up in the glory sight and beholding of Jesus Christ he knows this that he enjoys that which is the Substance and that which is as farre above the other as the Substance is above the Shadow and the Life above the Letter and the Spirit above the Flesh yet he will not slight nor cast away these means or Ordinances because God hath often appeared in them and by them to him as I have shewed more at large upon other Scriptures But I say Let us look to find that in us which Christ affirms that the Kingdom of God is within us and that you are in some beginnings of that glorious Temple and City mentioned before for if you think the Kingdom of God or Heaven to consist of such things as are there declared in the Letter you are much deceived But the holy Spirit is pleased to make use of such expressions and representations that are so amiable and Glorious to the carnall eye that so we may come to see the Truth and Substance of those Shadows and Representations to be far and transcendenly more ravishing and glorious as all those Saints and people of God before whom God hath Unvailed his glory can abundantly witness and seal to the truth thereof Insomuch that had they all those precious stones and Houses and Temples built of them really yet they in comparison of what they see and enjoy of God would trample them all under their feet as not worthy to be named the same hour with those true pearls and those ravishing full and satisfying and transparent precious stones which are within them They need not when they are in union and communion with him and when he is pleased to let but his back parts pass before them they shall not desire the light of the Sun or of the Moon to give light in that Temple for the glory of the Lord doth lighten it aud the Lamb is the light thereof And as it is expressed there in Ver. 14. The Nations of them that are saved shall walk in the light of it and the Kings of the earth shall bring their glory unto it This Temple and this Palace and this Glory darkens all the glory and splendor of all the Kings and Emperors under the Sun All their glory vanisheth and makes hast before this glory as being abashed and ashamed once to appear in sight thereof Beloved I hope and I know there are some that hear me which know and see and feel these things to be true yea as you say as true as Gospel yea so true as nothing is nor
consider How to remove them how to dispossess them and to cast these unclean Devils out of our souls and spirits And if you desire to know How this may be done For though it be Hard and difficult yet it is not a needless thing to undertake nor a thing impossible nay 't is high time 't was done left you be utterly Undone and without any hope For Quanto diutius inhabitat tanto difficilius ejicitur The longer he stays in us the Harder will he be gotten out His quiet possession will plead custome and Prescription An Old disease is hardly Curable And we cannot but with Augustine confess Quot Crimina tot Daemonia Every Sin in our mortal bodies is no other Then A Devil And according to the Old-man and the Unregenrate part the best of us however we may flatter our selves are in worse state then Mary Magdalen was out of whom our Saviour cast seven Devils Luk. 8. 2. So that we may too truly say of our selves we have more then Seventy times seven within us For if Our Saviour should speak Audibly to our ears as he doth intelletually in our souls to the Devil in me or you as he did to the Unclean spirit who came out from the Tombs and Deserts What is thy name he would reply My Name is LEGION For we are many Beloved thus to see our selves in the Word is the right understanding of it And this Word and Glass when Christ sets it before us and teacheth us by it then we cannot forsake it but view our selves in it though it represents us to our selves never so ugly and deformed And he that sees himself Thus A Captive to the Devil Oh! Jesus Christ is A welcome REDEEMER indeed To that soul For the two great and Highest ends of Gods Word To us are in our now fallen condition to throw the Creature low in its own esteem to make it a Beggar as it is indeed to bring it to see its own Nothingness Nay it s undone and miserable condition and to make our Soveraign Lord Christ High Exalted Rich and All in All things To preach to the understanding of the Word thus to have such a powerful influence iâ— to the soul this can no man do no nor all Men and Angels but onely Jesus Christ himself His alone All-powerful Voyce who spake saith the Holy Ghost As never man spake Joh. 7. 46. Man Could never speak so to have any such operation on the spirit of man but onely that High and Mighty Conquerour through the whole Earth that is so powerful that whereever He will conquer he will conquer Of whom all those Mighty Emperours Warriours and Conqueroars we have heard or read of in the Scriputure or elswhere are but dark obscure glimmering shadows and resemblances O Beloved what Heights and Depths of sin are in every one of us Alexander himself with all his victorious-Armies nor all the Magistrates and Powers in the world cannot weaken them in the soul one jot no noâ— all the Angels in Heaven One of which could kill and destroy A hundred fourscore and five thousand valiant men in one night in Sennacheribs Army Yet are not able to conquer Those Legions of Devils in our souls to bring us into subjection to the Crown and Scepter of our onely and true Liege-Lord the Lord Christ What 's thy name saith he to that man so possessed in the Gospel that he was so fierce that no bands or fetters would hold him among men but he broke from all and lived among the Graves and Sepulchers yet he confessed Christs powermaking him ful sore against his own will for the Devil in us will not let us either see or confes him to be there saith he my name is LEGION because many Devils Lu. 8. 30. This and all other miracles Christ did that we by this man them night See ourselves as in a glass And so likewise by all the miracles that ever he did and by all the parables that ever he spake All were written for us All those Rebellions in our souls are LEGIONS Armies of Rebels they are as it is exprest Iudg. 7. 12. In us like the Midianites which were As thick as grashoppers upon the earth They are in some as thick as motes in the Sun innumerable not to be numbred by millions Who can number the thoughts of a man They are not onely of a spiritual nature but they are as quick and swift as the lightning I saw Satan fall down from heaven like lightning And you know what the Scripture of them The thoughts of mans heart are evil and onely evil continually Gen. 5. 6. I have read some are of opinion the Angels good and bad are as thick in the Air as motes in the Sun but I am sure so thick in us are these desperate barbarous inhumane cursed as I may say Irish Rebels and English Traitors in our souls And as I said before As all the victorious Conquerers in the world are a Type or Shadow of Christ in this spiritual Soul-war so also the Characters and expressions of any evil that ever was or ever shall be in the world are but dark shadows of this Evil One within us This is truth but none can see and acknowledge this but those in whom this evil one is in some measure discovered fought withal and overcome How far then are they deluded that dream they can by a power in themselves overcome this mighty mighty Giant this Goliah of Gath that stands for the whole Army of the Philistines who is so armed and so terrible that were our eyes but open to look upon him Drest in all his Armour and Accoutrements he would would make all Creatures Amazed Agasht at him What a hiddeous cry was there think you when the earth gaped so wide open to swallow up Corah Dathan and Abiram and their whole kindred and all that sided in that rebellion it swallowed up them their houses their tents their wives their children and all their substance Such would be and such is the astonishment of the soul where this Evil One this Antichrist as I may properly call him is discovered For herein is set before us the true Antichrist real Antichrist the Ugly deformed Person of Antichrist fO whom all Outward Antichrists are but the Picture take the Turke the Pope or Hereticks or who you will in this kind they are but the Symboles the Resemblance the Shadow of HIM Let the Ministers of Christ then look on their work they are called Embassadors let them look on their message and errand they are sent on and to whom they are sent Moses was a grown man in grace a man of Admirable parts skilled in all the Arts of the times he lived in the meekest man on earth therefore I conclude thence a grown man in grace as I shall touch by and by Yet when he was to grapple with Pharaoh a mighty King and But the
it your pleasure I should be committed yea Doctor you are committed for your bold carriage and for afâ—ronting the Court in your language most grosly and not to be born So the Court being rising the Messenger jogging him to come away he said but do you hear my Lord are you in good earnest must I go to prison indeed I think you are but in jest Well Doctor replied the Bishop you were tooâ—awcy â—awcy but we will pass it by for this time expecting better carriage from you hereafter And coming another day in the morning to the Bishops house privately to speak with him many waiting in the Hall before he was ready he made known his dâ—sire to the Secretary but it seemed the Bishop had no mind to speak with him and there he waited sâ—veral 〈◊〉 being called in and dispâ—tchd he thought himself Slighted and spake again to the Secretary to mind the Bishop of him at last he told him hâ— had told him twice and he thought the Bishop would not speak with him for he seemed displeased with him for naming him thereupon the Doctor still waiting and seeing the last man called in went after him without order the Bishop staring him in the face said How now Dr. Everard what do you mean by this who sent for you no my Lord replied the Doctor I might I see have waited long enough before I should be sent for but it is my dâ—ty to wait upon you without sending for And then further urged his expectation of his Articlâ—s and his trouble in attending and plainly told him he looked for no favour at hâ—s hands let him have but Iusticâ— which he had little hope of he had so little already and he desired no more and withal told the Bishop of his 〈◊〉 him and that if he would boast of his standing in his 〈◊〉 he was not behind him but if he would have sâ—attered and complyed as some did he might have been a Bishop as well as he and that he knew well enough whereat the Bishop stormed and flung away in a rage But to go on But such was his expâ—rience of truth and errour and also in distinguishing the spirit and the life fâ—om the dead and killing letter having alwayes had the same searching spirit as in other things so in diviâ—ity chiefly so that he had run through most mens judgements that differ to discover and divide between truth and errour â—nd had it so pleased God he had lived till now he would have been of singular use as a means and instrument in the hand of the Lord to have drawn aside the curtain from before the glory of the Holy of holies and to remove the dark vail still upon the heart and the scales of ignorance from the eyes for therein was his affection his excellency and the delight of his heaâ—t above all things he giving lâ—rge testimony to the truth of the Letter and yet making it but the Letter thereby giving the lye to any who did or shall ignorantly charge him with Familism but firmly estâ—blishing that he then laboured to draw men higher that they might 〈…〉 as he clearly saw most men did and so do still So also he would have had marvâ—llous faculty in reconciling differences between honest and well meaning Christians and would have clearly told them what they both meanâ— and how thâ—y might agree and reconcile whereas since through misunderstanding they have quarrelled extremely though but about shadows for the most part both meaning well but through ill managing have abused and reproched each other most unchristianly and making the difference more and wider then iâ— was or is So that a man may ask as the Apostle doth in another case 1 Cor. 6. 5. Is there not a wise man among you but brother goeth to Law and contâ—ndeth with Brother nay what censuring and bitter 〈◊〉 have they searched for and invented to reproâ—h each other even before the ungodly to make one another 〈◊〉 to all men witness those 〈◊〉 of mischief by Mr. â—dwards and others who intended and promised such fruit every moneth a most wicked bold and presumptuous allusion to the tree of life in the midst of the Paradise of God spoken of Rev. 22. but it is far better that the Lord hath cuâ—bed and prevented such intentions These Sermons we had much ado to keep out of the Bishops fingers the Pursevant upon search for any thing of his missed them very narrowly But God preserveth and bringeth to light in his due time all things designed for use according to his own purpose And these had been communicated sooner but that we waited for a fit time we conceiving time now more ripe and more fit to propagate such spiritual and more raised truths Professors of Religion formerly living more in externals having not so deep a sight of such things as these and of the greatness of heart-sins and of those deâ—ilements within and of those secret wickedensses in high places which the Auther setting himself against 〈…〉 labouring with all his might to unbâ—ttom 〈◊〉 and litteral Professors from their false foundations whom he observed and discovered to build the main stress of their Religion upon Form 〈◊〉 and generals and very few of them seldome ever came to see thâ— disorder of the inward frame of their spirits and of the defilements of the inner man yet he finding most men approving and commending though bâ—t sâ—ch yea most Ministers and Preachers sowing pillows under the Elbows even of such Professors especially 〈◊〉 withall they lived inoffensively to men in their lives anâ— withal retaining and expressing a 〈◊〉 esteem of them they thought them goodly converts and they passed for 〈◊〉 Christians for those that put not into their mouthâ—r they prepare war against them Therefore seldom or never never of late did our Author go thâ—ir way and tread their baths but purposely avoided them which paths the saw led men to be at best but novices in Christianity and to be fed alwayes with milk being not able to 〈…〉 stomacks would so turn at 〈◊〉 which state also they might come and yet be nothing at all therefore his labour and endeavour was to lay the foundation and to root them sure and stedfast and then to build them up and to cause them to grow up and come on to perfection which they cannot but do if truly â—ounded upon the true corner-stone Jesus Châ—ist he laboured to sit them for strong meat as the Apâ—stle saith Heb. 6. 1 2. Leaving the principles of the Doctrine of Christ let us go on unto perfectâ—on not laying again the foundation of Repentance Faith Baptism and laying on of hands of the Resurrection and of the eternal judgement but as the Angel commanded Iohâ— To come up hither and to look for those 〈◊〉 those 〈◊〉 and full things that wâ— may come to be in the spirit upon the Lords day as Iohn was which things are held forth to all
those that hunger and thirst for them and who cannot be satisfied without them and to none else Besides all this the importunity and sollicitations of many Scholers and other Christians from time to timeâ— who having experience of these practical things in themselves who though they want much of the Doctors schollership and parts yet deemed them worthy the publishing and have now prevailed to communicate them publiquely assuring themselves that those who have the things themselves in them will not be captious to spy out faults but receive in good part what is well intended Moreover another main reason of deferring them no longer is the abuse of many truths more broken forth of late them foâ—merly many of those Diamonds of truth being therein cleared and polished which have been so much abused and abased either by those filthy dreamâ—rs who have as to men wofully mistaken corrupted and defiled many glorious truths and by their false and devillish conclusions have not onely given occasion but a justification to defile the â—lesh falsly pretending that truth allows it though truth in it self cannot be corrupted or defiled or else by those blind Seers of 〈◊〉 times who yet calling themselves Prophets but are not do as Isaiah saith Isa. 5. 20. call truth errour and errour truth call darkness light and light darknesâ— evil good and good evil c. here also thou shalt find many of those Diamonds and prâ—cious Tâ—uths taken up from under their feet having been by them so trodden in the dirt as to men I say still they not knowing the worth of them by their viâ—ifyings and by their foul names of Errour Heresie Familsm c. because they knew not a true and right Diamond or if some yet not all and thâ—m they knew not they presently vilifie as cheating and counterfeit indeed few can know them from such or from dirt they have so daubed and trampled them in the miâ—e yet here thou shalt find them made orient spaâ—kling and refulgent as â—it to be numbred among those foundation precious stones whereof the New Ierusalâ—m is built Rev. 20. And those blind Seers pourtraitured to the life and their seemingly-holy disguises pulled off And yet in all this we have said commendatory of the Author Christian friends do not think that we have gone about to praise or liâ—t up Man or that we would have you fasten your eyes on any creature whatever No no God forbid far far be any such thing from our thoughts for what is man or wherein is he to be accounted of neither was it the Authors practise at all to lift up Man neither do we here present him as a perfect man but with Eliah as the Apostle saith of him Iames 5. 17. He was a man subject to like passions as we arâ— and with Lot Abraham David Pâ—ul and Peter he had his infiâ—mities but he could say also with Paul 〈◊〉 me that is in my flâ—sh dwelleth no good thing But I dâ—ligâ—t in the Law of God aftâ—r the inward man now if I do that I would not it is no more I that do it but sâ—â— that dwelleth in me neither did he ascribe any good either graces or gifts to himself but all to God he would not set that crown upon his own head or upon the head of any creature but with Paul confessed Gal. 2. 20. I am crucified with Christ nevertheless I live yet not I but Christ liveth in me And when God had wrapt up his spirit in pâ—eaching even as it were to behold himself in the third heaven yet he had that prick in the â—lâ—sh which would cause him often to say even in publique Beloved if at any time you find any good by me or see any truth more then you did before or find your souls raised from death to life or the Cripple from his mothers womb healed and cured within you or if you see any grace any gift in me as Peter to the Jews Ye men of Israel why look ye on us so earnestly as though by our own power or holiness we had made this man walk if you see in me any good know that is none of mine I dare not claim it neither can any creature claim it But if you see in me or your selves any sâ—â— any evil that is most properly mine and yours and yet it is not I that do it but sin that dwelleth in me but all good is Gods whatever it be that comes under the notion of Good under what name soever it is Gods and his onely So that we have onely hereby laboured to set and six your eye on him from whom all excellencies slow to see and behold the excellencies and vertues not of man but of him who calleth from darkness to light from the power of Satan to God and that you should wonder and be amazed that the Almighty should stoop so low as to work in men and to communicate of his own nature and put â—orth his mighty workings in and through such poor nothings as men are And in this respect let no man â—ear to speak to the utmost freely and fully of the Vertues Excellencies and workings of the Lord in the hearts of his people for in them he displayes his gloâ—ies they are his Sanctuary his Temple in them he rests as in his holy hill where every one speaks of his glory and although these motions and mighty miracles be wrought in man yet they are not of man or by man Therefore let men or whoever shall have occasion to speak either of the dead or of the living but keep to this rule and fix their eye on him to whom all glory and praise is due and then let them set forth freely and fully whatever vertues or what ever is praise-worthy in any of the sons of men thus far made the sons of God then they need never fear to be charged with flattery or hope of rewards from men Let not so far as lies in man the graces of God and his glorious working in his Saints dye no not when thâ—y dye 〈◊〉 this is far from over praising the dead or the 〈◊〉 as the mistake hath been though man may and must return to his mother the Earth and to his principle of dust yet let the Lord alone be exalted and in this sense spare not to speak out freely the vertues and endowments of God in any man although for the best of man or men we must say of them with Daniel and other Saints To us belongeth nothing but shame and confusion of face for ever but to the Lord honour and glory mercy and forgiveness for over and â—ver Let no man appropriate to himself or put upon others any good for all good is fâ—om God and whatever is evil is mans although naturally and generally mens practises are quite otherwise appropriating all good to themselves and nothing of evil whereby the poor blind creature Man deludes his poor soul while
knew him in the â—lesh in his latter dayes for those savoury and experimental Truths wrought in you by the power of Christ which he was an instrument to bear so clear witness unto And I for my part if I had the most precious Balme or the most Odoriferous ODOUR in the whole Earth I could freely pour it forth upon the NAME and Memory of that man as upon any English man I ever read or heard or ever were acquainted with But I have it not and he needs it not for he is far above all things of that nature or the most precious things the whole Earth can afford For He Resteth with Christ. But that which makes me now remember Him is That Mystical and Divine Exposition he gives of those 2 or 3 verses in the 15 Iosh. 15 16 17. being very suitable to the MYSTERY we are now unfolding I will read you the words and then I will give you the Interpretation in His own Words for I cannot give you a better And although the Men of the Letter or the Masters of the Letter will not cannot endure an Interpretation but what the bare Letter bears but presently they cry out ERROR and HERESIE according to their wonted manner In vilifying that which they do not apprehend but we leave them to themselves I pray give ear The words are these The Holy Spirit speaking concerning Caleb And he went up to the Inhabitants of DEBIR And the Name of DEBIR before was Kiriathsepher And Caleb said He that smiteth Kiriathsepher and taketh it to him will I give ACHSAH my Daughter to Wife And Othniel the Son of Kenaz the Brother of Caleb took it And he gave him Achsah his Daughter to Wife Saith he Kiriathsepher signifieth The City of the Book or The City of the Letter And Debir signifieth THE WORD And Caleb A good heart OTHNIEL The Lords Opportunity and Achsah The Rending of the Vail So that the Dr. reads the verses in English thus And A good Heart said He that smiteth the City of the Book or the City of the Letter He onely shall marry Achsah and have the Rending of the Vail And Othniel The Lords fit Opportunity he onely smites This City of the Letter and takes it and to him alone are the Scriptures made DEBIR The Word from whence he draws most Heavenly and Divine Conclusions c. But I refer you for your better satisfaction to the Book it self And return to our business in hand To all Those Blessed and Precious Souls Wheresoever Scattered Throughout the World Yet united in One Spirit Which Rejoyce in the Revelation Of the Mystery of Christ Being also reconciled unto God In One Body By the Cross He Having slain the Enmity thereby And do or may Comprehend This LANGUAGE To Them Is the Word of This Salvation Sent In all Humility Greeting A light to lighten the Gentiles And To be the Glory of the People of Israâ—â— To make known among the Gentiles The Manifold Wisdom of God And The Unsearchable Riches of Christ. THE RENDING OF THE VAIL OR Some Rayes of Glory from The HOLY of HOLIES MARK 9. 50. Have Salt in your selves In one Sermon Preached at Islington at the Publique Meeting-Place MY beloved now you are here gathered together in this place I beseech you hearken diligently to what shall be now â—poken I will use no other Preface then a word or two from that saying of our Saviour in the Paâ—allel place to this Luk. 14. 35. from which he makes this conclusion He that hath ears to hear let him hear Let him now hear the word of him by whom he shall be judged at that great day Let him now hearken to that word which shall certainly one day either sooner or later rise up in judgement against him Let him hearken to the word of him who spake as never man spake for his words are like the wine he made at Cana no wine like that wine nor no words like his words fot the best words that ever man spake had somewhat of Self and Carnal ends in them but in his words there is no tincture no concourse or tast at all of the Creature no Allayes of humane weakness but they are all words of grace and peace the words of spirit and life insomuch that all that heard him wondered at the gracious words that proceeded frrom his lips who in all his words never sought himself nor his own glory as men do but the glory of him that sent him Nay hearken I pray you to his word that could have spoken far beyond all that ever he hath spoken had he but had Auditors fit to have heard and understood him I beseech you therefore silence yourselves a while I mean your own Wit and Reaâ—â—â— and your own blind understandings And let there be silence in Heaven for half an hour that you mâ—y learn to know what it is to have salt in your selveâ— that you may have salt in you that you be not spewed out of Gods mouth as unsavoury and loathsome to his stomach It were far better you had never heard then that these words should prove unprofitable to you But as you are here in this your so great zeal to hear and in such thronging and â—locking together this day to whom should we address that our zeal and meeting may not be in vain for as the woman of Samaria said to our Saviour Iohn 4. 11. so may we say The Well is deep and we have nothing to draw with mans reason and understanding cannot reach Truth ad quem ibimus then whether shall we go saith Peter Iohn 6. 60. and he answers it there himself truly O Lord Tu habes verba vitae aeternae Thou hast the words of eternal life Therefore let us pray with the Disciples Mat. 13. 36. O Lord declare thou to us this Parable And I humbly pray and beseech that God who opened the mouth of Balaams dumb Ass that he would be pleased to open my lips and then my mouth shall shew forth his praise for the instruction of those that are his servants here And I pray God you may rouse up your attention maugre fulness drowsiness wandring thoughts custom in sleeping and the like The things that I intend through Gods assistance to open to you and answer are these three Questions O Lord In lumine tuo lumen Psal. 36. 9. In thy light we shall see light And by no other light Then Let us see 1. What salt is 2. What it is to have salt 3. What it is to have it in our selves 1. What salt is Christ saith in the Verse before my Text That every one shall be salted with fire and every sacrifiâ—e shall be salted with salt We must first find what fire is and then we shall know what salt is This fire is Christ and that very properly as you may see he is so called Isa. 10. 17. The light of Israel shall
the soul then and not before expect to hear and see God God is never seen or heard but when all things in us as of us are at rest Those that come and acknowledge him and deny themselves and all they are even all their parts both of Nature and Grace these are come to enâ—oy their rest these onely keep Subbaths these are they that have overcome and are set down with him in his throne even as he hath overcome and is set down in his Fathers Throne In the evening it is said God came into the Garden and called to Adam in tâ—e cool of the day Gen. 3. 8. that is when the heat of Adams lust and self-will was over till then lust made such a noise in Adams soul God could not be heard Then the Lord God puts Adam upon the examination of his soul Adam where art thou whâ—t hast thou done hast thou tasted 〈◊〉 eaten of thine own will that forbidden frâ—it whiâ—h 〈◊〉 shalt find the very eating or tasting will be death to thee which every soul thâ—t God hath really spoken to findes true in his own feeling and experience Thus have we run through this hour allotted it may be God may open your eyes that you may see into these things and I pray God you may even far beyond what I am able to express that you your selves may say and feel that this knowledge is that one thing necessary For this is that word which if you believe not will be the savour of death unto death but if believed and received will be the savour of life unto life THE STARRE IN THE EAST Leading unto the true MESSIAH 1 COR. 2. 2. But I determined to know nothing among you save Iesus Christ and him crucified In two Sermons Preached at a Private meeting at KENSINGTON BEloved there are such things In-wrapt and folded up in the sacred Sriptures of God Almighty which being once known he that knows them in a right way he need not with the Apostle here being taught by the holy Spirit deire to know any thing more And because the treasure that is in these words and also in all the words of God is so fast lockt up so that no natural man can come at them he knows nothing of them for he perceiveth not the things of God neither indeed can he for they are spiritually discerned Therefore let us implore and beseeâ—h his help who hath the keys to open the seven seals as it is in the Revelation of S. Iohn He who onely was counted worthy to open the book that He may unloâ—k and reveal to us these precious mysteries I determined to know nothing among you c. What doth the Apostle mean by these words was he a man that knew nothing or was he an ignorant in all those other things and therefore sleighted them That because he had no learning therefore sleighted learning No 〈…〉 me leave to tell you He was no Fool he was 〈…〉 he was no Babâ—â— no not in all that great and â—hiefest learning which was in his time accounted so highly of for he was as great a proficient Therein as most of them all He was brought up as he â—aith of himself at the feet of Gamaliel and he waâ— a great man in the learning of the Pharisees who were at that time the onely learned men of the Church yea of the whole world Insomuch that they were had in reverence of all because they thought these Rabbins had all knowledge that these were the onely men to whom God himself opened and revealed himself So that he was counted a madman or a fool one led with the spirit of error and schism that should dare to oppose or speak a word against them Yet our Apostle here being inferiour to none of them all and could have gone their paths to have gotten their estimation in the world if he had then seen any excellency in them as before he did he could have gloried after the slesh as well as they But now having to do with these Corinthians and seeing the vanity of all humane learning without this knowledge he layes all aside and undervalues all as dross and dung and comes to them in wonderful plainness of speech that he might preach to them Iesus Christ and not himself as they did to gain honour and profit in the world and to make themselves great in the esteem of others it was death to them to fail of these ends These they put so 〈◊〉 confidence both Preachers and People in this kind of way and in this learning being onely litterally learned and knowing in the Scriptures onely Externally so that all the world was undervalued to them for so it was at that time All this great fabrick of the world was divided into two parts onely viz Iews and Barbarians if they were not Iews they were Barbarians and Heathens And this kind of learning was then and so alwayes is accompanied with all manner of riches and honour with all the glory and splendour of the world every man bowed to their parts and worth they were presented with gifts and it was accounted a great honour to have them accepted by them they were repaired to at all times As to resolve doubts and give counsel c. they were as Oracles in the peoples esteem generally And he that went not this way was like to lead an obscure beggerly life no body taking notice of him scarce having a hole to put his head in nay He should be sure to be trampled down and cast under foot by these great men by their great blustering and by their great parrs and by their great learning The foxes have holes and the birds of this world have nests but the Son of man hath not where to lay his head Well notwithstanding all this our Apostle sticks not at it but layes all aside learning credit honour and dishonour riches poverty he tramples all under foot and is content to expose himself to whatever their malice could bring about he reposes no confidence in whatever Parts he had equal with them and sayes that he expected and was content to be accounted a Fool and to hide himself and be as one that had nothing in him He will never go about to dispute it out with these great Rabbins that is not the way he knew that would do no good for he had experience that of disputations there was no end for every one stuck so fast and unmoveable to his opinion one to shew his wit and eloquence another to gain honour and riches another because he had declared what he held and being once past the bars of his lips he must not recant and be a flincher and discover his ignorance wherein he had declared so much confidence but must then stand it out to the death so one for one end and another for another mens Ends being infinite and unspeakable so that therein he had no hope Well
in Trinity the Holy Ghost He is The Motion or Reciprocation between the Father and the Son The Act of Love as I may so say or that Bond of Love between the Father and the Son for God is Love saith the Apostle Then God the Holy Ghost is nothing else but that constant love and amity that the Father bears to his Son and that love that the Son bears and returns to his Father again and so Proceeds from the Father and the Son and this is that Holy Spirit of love whereby we are sanctified and conformed to our head Christ and so is The third person in Trinity and after both though in themselves One and the same But know this God cannot communiâ—ate himself to us but by One in Three and Three in One it is impossible but in himself he is but One and cannot be more there is not three things in him for he cannot be multiplied nor divided But BY Jesus Christ God made all things that he hath made as in Ioh. 1. The world was made by him and without him made he nothing that was made In the beginning was the Word and the Word was with God and the Word was God There was God In Himself But if God make any creature it follows The world was made by him and without him made he nothing that was made There is God IN the Creatures Christ Jesus And in This Son is all the Fathers complacencie and delight in him he is onely well-pleased he loves Him and Him onely Him and nothing else That is His own image in every creature for t is certain God cannot love any thing but Himself It is impossible His love should go out of himself if it should let me tell you He could not be God Almighty So that in conclusion The sum of All we have said is thus much You can conceive no otherwise but thus if you conceive of it rightly God is in himself Unspeakable Unknowable and Incomprehensible having no relation to Creâ—â—ures nor to a Creator neither in possibility of Creating or being created But Thus it is God the Father hath been pleased to put foâ—th his Son and to send him into the world who is the express image of himself And This image of himself he loves Infâ—nitely indeed nothing else he can love viz. The image of himself in every creature This is His Son and nothing else he can love And it is one and the self same thing in God though to us they be dâ—verse Himself loves Himself and onely Himself now you see here is three things named the Loving the Loved and The Love yet all is but One and the same thing Beloved these are High Mighty Sublime Unexpressible things we have now in hand but if God be pleased to give us this KEâ— I speâ—k of then these things will be easie to us Now having a little disgressed for your sakes that you may the better understand These things we come nearer to our matter in hand mind me I pray you As long as any thing whatsoever lives in us besides Christ As long as those things we brought into the world with us Any thing that is US or I lives Christ is whipt his mouth is stopt he is crucified dead and buried As long as Reason lives Christ is dead As long as our own Wills live Christ is crucified As long as our own knowledge lives he is dead He may knock and knock long enough at the door of our hearts but we will not hear we will not open to him he is as one dead to us we dead to him Our ears are onely open to hear the voice of Nature the voice of flesh and self Oh! here is a way how thou shalt be made rich Here is away how thou shalt come to be Honourable we are deaf except it be to these things Oh! here is a way how thou shalt come to be esteemed a wise man a Famous Professor How thou shalt be set up and esteemed and every one shall speak Well of thee People shall flock to thee for Counsel and thou shalt he The onely man in the City Oh beloved Let me tell you while we hearken and are Taken with such things as these Now is Jesus Christ whipt blind-folded crowned with thorns and smote on the mouth made to carry his Cross crucified dead and buried and a heavy stone rolled upon him that he may never rise again Now is Jesus Christ Taken Apprehended with a strong guard carryed from one judgement-seat to another And every lust cryes Crucifie him Crucifie him they are all willing and give sentence that he shall be condemned that so THEY may still live and rule for They know His life is their death Therefore he is now taken for the Grand Transgressour and why Because He hath broken the Laws of flesh and blood therefore Crucify him Away with him It is pity he should live The Innocent is hereby taken and led Captive and he that was Righteous in all he did is now taken for a Wicked man and a Sinner My beloved Herein Lies The life of the Scriptures Yet do not think that I go about to deny the Letter I hope I shall stand in justification thereof to the death that those things were Externally and Literally acted But this I say still Let us not be content with the Letter Only Friends Bear me Record I say They were All Actually and Really done in the flesh but yet I also say They were To Teach us That the same things are Alwayes In doing I am so far from having such a thought as some ignorantly charge me as if I would make all the Scripture a Fable and meerly Allegorical and no such things done that I wish from my soul Cursed be those lips and for ever be the sealed up even with the wrath of Eternal fire that shall deny in the least the truth of the Letter The truth is Christ was conceived in us as soon as ever we were born as I said before Nay as soon as ever we had A Being Nay it was He that created us and gave us Our Being But now This we must know and believe Christ was born in us at our first Being But that is not enough as to us But He must be manifested IN US and that is To be Born again We condemn those Cursed Jews that apprehended our Lord and Saviour and put him to death And we condemn Iudas for betraying him And we condemn the Souldiers that nailed him to the Cross and that pierced his blessed Side with a spear Oh! we count Them Bloody Villains and we would have them pâ—t to a Thousand death But Let me ask thee What doest thou do when thou followest thine own will and thine own pleasure against his pure commandâ— I tell thee Thou art the man as Nathan told David thou art thâ—t very Iudas The very Traytor that hast betrayed him For when he would live in thee
belong If so be we suffer with him that we may be glorified together These words I say are a limitation and concentring these precious priviledges And terminating them upon One out of a city and Two out of a Tribe No more yea though the number of the children of Israel be as the sand of the sea A remnant onely of them shall be saved Isa. 10. 22. Being like those words of our Saviour Wide is the gate and broad is the way that leadeth to destruction and many go in thereat but strait is the gate and narrow is the way that leadeth unto life and few there be that find it Yet for this present we will consider the Text As a Melchizedek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father without mother viz without any dependance or succession from the words going before or any reference to them that follow As a substantive standing by himself so we shall find this Text an Everlasting Almanack an Erra Pater setting before your eyes the state of a Christian from the very first day of his Regeneration to his last day even of Glorification â—ay beyond all time according to the Angels Oath Rev. 10. 6. Till time shall be no more This Text is that sword without which you will never cut asunder that Gordian knot As to tell us why St. Paul sayes Col. 1. 24. That he did Gaudere in passionibus Rejoyce in his sufferings and saith he 2 Cor. 11. 30. If I must needs glory I have nothing more to bast on then of the things that concern my infirmities That which to you and to all the world Seemeth my infirmity my loss and my cross this is my gain and my Crown In labours more abundant in stripes above measure in prisons in deaths in perils in painfulness in watchings in hunger and thirst in fastings in cold and nakedness c. and herein sayes He I glory And he asserts it with the greatest asseveration that can be The God and Father of our Lord Iesus Christ who is blessed for evermore knoweth that I lye not What a strange paradox is here what a Gordian knot is here to be untyed or who can with the sword of mans reaâ—on cut it insunder Therefore have I chosen this Text that itâ—nd â—nd by Divine Light the Spirit of God we may clear this pâ—radox and untie this knot Neither was this Pauls case alone but the other Apostles also when they were beaten Acts 5. 41. they departed from the Councel reâ—oycing that they were counted worthy to suffer shame for his name I pray Beloved if you had known no more of the Apostles then the Jews did would not you have said as they did that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 13. These men are full of new wine for its ordinary with you when you are not able to comprehend the Mystical Depths of the Spirits working in the hearts of those regenerated to â—ay They are Mad Distracted Drunk Filled with new wine And if you had known no more of the Martyrs of the Primitive Church then their Persecutors would you not have said with them Wisd. 5. 4. We fools thought their life madness and their end without Honour It is said Nemo carnem suam odio habuit c. Ephes. 5. 29. No man ever yet hated his own flesh but nourisheth and cherisheth it What did They then and what case were They in Isa. 50. 6. that gave their backs to the smiters and their cheeks to the nippers and hid not their faces from shame and spitting And were content to be killed all the day long And to be as sheep for the slaughter that preferred Mountains and Dens and Caves of the earth before Palaces of Princes wildernesses before Society Heb. 11. 8. Mat. 11. 8. sheep-skins and goats-skins before the softraiment of them that are in Kings Courts mockings and scourgings before sleeping in a whole skin Rackings before down-beds Stoning Hewing asunder and slaying with the sword before Deliverance safety health and long life Heb. 11. And generally all who are not sufferers with them have that opinion of them rooted in them which Festus had of Paul Acts 26. 24. that they conclude they can be no less then Mad men and the very trâ—th is these true sufferers are counted every where In All Ages no other Then God Almighties FOOLS But there is no finding out Sampsons Riddle without ploughing with Sampsons Heifer could we but do so then we may say as Philip said to Nathaniel We have found him of whom Moses in the Law and the Prophets did write Jo. 1. 45. So here In opening these words now read we hope by the gracious assistance of the holy Spirit we shall unfold As this Text so those Riddles mentioned in the SCRIPTURES As 1. What is meant by Moses bitter waters at Marah Exod. 15. 25. whereof the people could not drink but murmured and Moses cryed unto the Lord and he shewed him a Tree which being cast into the waters they were made sweet even so shall these sufferings with CHRIST be made very sweet to us And come to know How they come so to be in our own experience 2. We shall see what is meant by Elishas naughty waters of Iericho 2 Kings 2. 19 c. The men of the City said to Elisha the situation of the City is pleasant but the water is naught and the ground barren Then he took salt and cast therein and said I haue healed these waters there shall not be from hence any more death or barren Land and the waters were healed according to the saying of Elisha which he spak Even so shall be these sufferings with Christ. All bitterness and unsavouryness shall be taken from them 3. You shall see what 's meant by Iobs unsavoury meat and the salt to season it Iob. 16. 6. Caâ— that which is unsavoury be eaten without salt or is there any taste in the white of an egge These Sufferings with Christ being once seasoned by Christ they will be savoury to your Taste Self-Denial will be no hard task but Meat and Drink to you 4. You shall come to see what is meant by Having salt in your selves Mark 9. 50. Salt is good saith our Saviour but if the salt have lost his saltness wherewith will you season it Have salt in your selves and have peace one with another 5. You shall see what is meant by Davids sowing in tears and reaping in joy Psal. 126. 5. They that sow in tears shall reap in joy he that goeth forth weeping bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him And then the Lord shall turn again your captivity as the streams in the South all these things you shall come to see and feel experimentally fulfilled in you and upon you 6 You shall come to see what is meant by Isaia's
him See for all he was such a great and learned man among the Jews what an ignorant and a fleshly answer he makes Christ Can a man enter into his mothers womb and be born again Christ falls lower to his understanding saith he That which is born of flesh is â—lesh and that which is born of the Spirit is Spirit He falls lower still to familiar comparisons to make him understand Marvel not that I said unto thee ye must be born again The wind now I am in thy element wherein thou understandest even among the creatures It bloweth whither it listeth and thou hearest the sound but knowest not whence it cometh or whither it goeth so is every one that is born of the Spirit So would you know of me how far these high truths may be dispensed with and what is the lowest degree in grace you must come to if ye would be saved Thus though God call you not to that degree of suffering as he doth some others yet there ought to be a propension and an Affection to it to aim at it though you reach it not As a child is a reasonable creature as well as the lustiest man and the fullest grown man and we do not exclude it from the name of a man or from the nature of a man for he will be a man in time he hath all the parts and lineaments of a man and he is growing and intends towards a man So neither do we exclude those Christians that are wâ—aklings and Babes in Christ neither from the name nor from the hope of Christians though they be but Babes and have not that strength as perfect and strong men in Christ have You know men can reason and discourse of things to our understandings and can tell you the reason of their strength and growth we do not expect this in children Our Saviour calls the woman of Canaan no better then a Dog a whelp truth said she though I am so yet Lord the whelps eat of the crumbs under their Masters table know this the best Christians are but Whelps meer puppies and weaklings in comparison of their Master and of that they should be and eat but the crumbs the scraps that fall from their Masters table in that regard Alas what poor ungrown unshapen creatures are they in comparison of their head the Lord Jesus Christ and what fragments do we live upon to those dainties he would find us and feed us with if we were but capable or fit for them So though we find not in our selves that strength and growth that should be yet be not discouraged so you find but a propension and disposition toward these things and to grow as much as you can then be sure Christ will perfect that disposition in his due time 2 Qualification Secondly God accepts the will for the deed for as the Apostle saith 2 Cor. 8. 12. A man is accepted according to that he hath and not according to that he hath not so it be a real and a true will a will in good earnest then there is no question He accepts the will for the deed but be sure it be so for you must know as the Apostle saith Gal. 6. 7. Be not deceived do not â—latter your selves God is not mocked you cannot deceive him with pretences but if it be so then he accepts the will for the deed As David 2 Sam 30. 21. when Ziglag was fired and their wives and children carried away captives while he was absent David goes and inquires of the Ephod whether he should pursue after the enemy or no he was bid go and he followed them and overtook them and overcame them but as he followed and pursued some of his men were weary and could not go to their journeys end therefore they tarried behind and looked to the stuff but in the end when the spoil came to be divided those that held out and performed the work would not let them that tarried behind have any part with them yea saith David these that tarried behind shall have as good a part as those that fought for their will was good they as really intended it as those that performed it and this was made a statute and a law in Israel ever after Beloved just so is it with our infinite wise God He sets by All his Souldiers alike though he set some in the Front and some in the Reer and some in other offices some in more dangerous places and some in less yet he esteems them all his true souldiers as well He that is weak so he be faithful as he that performs the greatest service So in the 20 of Matthew and the 11 Verse the Master there hired servants some sooner some later some at the sixth ninth tenth eleventh hour but none at the twelfth observe that none at the twelfth hour and when he came to pay he gave all alike those that came first and had done more service murmured sayes the good Master of the house Take that is thine is thine eye evil because mine is good even so is it with us so we have a right and real disposition to suffering a readiness thereunto and as great a willingness to do much work and to work all the day if God call us to it as to do a little when God calls us not to it Then my brethren know God in such a case accepts the will for the deed perhaps we are not actually called to poverty nor actually to disgrace to whipping to pulling a pieâ—es with wilde horses to racks to breaking of bones to crucifying as you know some have been Though we are not called to do what others are so we do what we can and are faithful in our talent and ready to imploy a greater talent to more advantage if it be Gods will to call you to it But know all must suffer less or more for so much is included in the Parable the last that was called was at the eleventh hour there was none called at the twelfth he that was called last wrought one hour in Christs vineyard Christ will have one hours work done before night take notice of this and to return to our former Simile A Captain that hath Souldiers all stand not in the front he dyes a Souldier that dyes in the battel let it be where it will as well as he that dies in the forefront The Lord is called in Scripture The Lord of Hosts we are part of his Souldiers he hath heavenly Souldiers as well as earthly It is said of the Angels that they are Ready to do his will Psal. 103. 20. they are all ready yet we read but of a few of their names that he sent of errands yet those that he never sent are as truly part of his heavenly hosts as those that he doth send they are as ready and willing as those that were sent So those Christians that suffer not so much which he takes away in
of man take away Iness as I may call it and selfness and propriety and then there is a fair paper for God to write what Commands he pleases then no Command crosses them You know our Saviour Christ saith Matt. 10. 39. He that will deny himself shall save himself and again There is no man that hath forsaken houses or lands or wife or children or good name for his sake and the Gospels but he shall have a hundred-fold even in this world houses and lands and wife c. Brethren if you did but believe this could you be so over diligent so eager so covetous for the getting holding and saving of them or would ye not rather if Christ should command you eâ—en Run out of Church and burn you houses presently if you knew you should have a hundred-fold for them but whether you believe it or no his word is true and all men shall be â—ound lyars Heaven and earth shall pass away before one tittle of his word shall fail his words were the words of truth it self they could not admit of the least shadow of untruth and those that Christ hath brought to this condition we now speak of know them to be unspeakably true viz. That one hours joy one hours enjoyment of sure secure peace and joy in the Holy Ghost which they have instead of those things is more worth a thousand fold then a thousand years enjoyment of all the wealth and riches in the world nay they find it better to have One minutes enjoyment of this ravishing contentment then to have all the honour all the riches all the attendants or whatever the world could afford them though for ever And if the scales of ignorance which now blind and darken your understanding were but fallen from your eyes you should undoubtedly find it so and till then you will never believe me nay though one should rise from the dead and affirm these things you can look on them but as empty words wind and shadows Yet let me tell you O Beloved were your eyes but opened you would be so in love with this condition nothing could keep you from it you would not say as the sluggard in the Proverbs There is a Lion in the way no no your souls would be restless till you attain thereto I beseech you exaamine your souls and try them whether you are in this condition or you are not let not things hang wavering and weigh down neither side If God be God follow him if Baal be God follow him you will be hankering towards heaven and fain you would be saved but till you be brought to a resolved Resolution to take it by violence there is no obtaining Consider this man in two things 1 Consider what ever God gives he arrogates nothing to himself and counts himself not worthy of any thing neither can he rejoyce in it as his own but as given from God 2 What ever Lesson God sets this man to perform he ascribes the whole power and strength of it to God onely attributing no power to himself while he doth it yet he doth it not but God in him Or if he avoid any sin he confesseth it was by no power no watchfulness no wariness of his own whereby he did it for herein is the misery of all that man will not acknowledge but some power he hath of his own he can do something of himself And herein was the sin of Adam not so much in eating an Apple but that Adam would have and appropriate a power to himself he would be something without God for if Adam had taken seven Apples it had been nothing setting self-will aside and aiming at self pleasing against the Command of God But Adam would have power in himself he would have his own will he would have an essence of his own this was that which ruined him and so also all his posterity to this day and for ever Thirdly Consider This man he takes all well that God doth whether he give to him or take from him all is one to him he is never troubled he suffers no rending in his soul in leaving them neither rejoyces in the getting of them for he knows they are Gods and they are due to him whensoever he shall call for them As an honest man that knows a sum of money is due he having it ready he had as live the owner had it as himself for he cannot account it his own he cannot boast and pride himself in that which is none of his own This is that we call Reducing our selves to nothing To just nothing so that here we have set before you A lively Statue and Portraiure of a sequestered man which hath lost all that ever he hath in this world 1 He receives all as from God and looks on them as none of his own and he not worthy of the least mercy being less then the least as Iacob confesseth Gen. 32. 10. not in word onely but really he is so in his own esteem Not worth the ground he goes upon as we say And then secondly he uses them all to the glory of God and not to the satisfaction of the flesh and his own will and lusts but distributes them as God commands And if he have Wife Children Honours Riches c. he sets not his heart on them And thirdly I should have shewed you but I forgot he is as glad and rejoyces as much in the good of others as in his own good he is not contented to enjoy plenty himself or any good temporal or spiritual but he would have others enjoy the like and is willing to communicate to them Fourthly he is ready to part with them willingly when ever God calls for them And lastly Because as Eliphaz saith to Iob because the consolations of God seem no small thing to him therefore he is indifferent in all these things so God take not his holy Spirit from him and those inward joyes and refreshings from his own presence he cares not let him take from him else what he will Now what is it think you that this man feareth that hath thus overcome and is set down with Christ in his throne he cannot so much as fear death for he dyes dayly And what do you think now can separate this man from the love of Iesus Christ what can â—inder him from boasting and triumphing though not of or in himself but as the Apostle doth Ro. 8. 35 36 37 38 39. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword as it is written For thy sake we are killed all the day long we are accounted as sheep for the slaughter nay in all these things we are more then conquerors through him that loved us for I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth
inheritance To Caleb Ioshua being made Governour he gave Hebron which he took upon him to subdue and to finish the conquest for Here and there The Enemy had some strong holds So that Calâ—b he took Hebron for his inheritance And he undertook He and his friends to assist him that if he could overcome it he should have it to him and his for ever if he could not he should lose it And passing along he came to this City Kiriathsepher It being a City very strong yet of great importance for him he much desired it Caleb makes a stand proclaims That whosoever smiteth this Kiriathsepher and taketh it he promiseth to give him his daughter Achsah to wife it seems Beloved She was One very Amiable and to be desired for her Comeliness and Beauty One worth having and therefore he propounds Her as a Great and full Reward to whosoever taketh it as it is in the verses read And Caleb said Whoever smiteth Kiriathsepher and taketh it to him will I give Achsah my daughter to wife We come now to divide the words There is in these two verses two things 1. Onus the work the burthen whosoever smiteth Kiriathsepher and taketh it And secondly Here is Honos the gift or the Reward or the honour To him will I give Achsah my daughter to wife But now let us consider what is all this to us what is Caleb to us or what have we to do with the smiting or taking Kiriathsepher or what shal we be the better for Achsah Calebs daughter I have here you know even now read the first and second Lesson part of this 15. of Ioshua and the other out of 2 Cor. 3. I may boldly say One answers to the other like the two Cherubims This looks forward to that Chapter in the Corinthians and that looks back to this The one is the interpretation of the other But it may be you will say to me That is very strange we see no such thing what is this Chapter to that or that to this for S. Paul tels us there That the letter kils but the Spirit gives life and that They are Ministers not of the letter but of the Spirit And likewise he speaks there of the two Tables of the Law and compares it with the Glorious dispensations of the Gospel as being far more gloâ—ious If there was so much glory at the Promulgation of the Law which was written but in Tables of Stone and to be abrogated and was also but the ministration of death much more glorious is the ministration of the Spirit written by the finger of God himself in the Tables of our hearts for even that which was made glorious had no glory by reason of that which excelleth in glory And Moses He put on a vail else the people could not behold Him nor Hear him Which vail is still upon the heart and our mâ—nds are still blinded by reason of that vail which is still upon the heart while we are under the law for to this day remaineth still the same vail untaken away In the reading the old Testament which vail is done away in Christ. But to all this I redudce onely This part of this Chapter now read to unfold and interpret all this And for the present I have made choise of these two Verses to give light to that whole Chapter and that Chapter is the Exposition of this as I before said O how like is my text and every part thereof to those New washed sheep Cant. 4. 2. Every word beareth twins and there is none barren among them Of which two Verses I shall say as Abigal said of Nabal when David came to destroy him Regard not this son of Belial and let not my Lord be angry Nabal is his name and so is he So I may say of this Text as their Names are so are They. Here is Kiriathsepher and Caleb and Othniel and Achsah We will see what Secrets and Mysteries The holy Spirit hath Couched under these vails For as they are in Hebrew they express nothing to us but Read them in English and take off their vail and you may see what honey will come out of the mouth of the eater and out of the strong Sweetness What then is Kiriathsepher In Hebrew it signifies The City of the Book or the City of the Letter We will first interpret them to you into English and then we shall come to shew you what they are To every one of us for it is the office of the Ministers of the new Testament To strive To take off the Vail that every one may come to see His own face in the Scriptures as a man seeth His natural face in a glass In the next place What is Achsah In Hebrew it signifies The Rending of the vail And then what signifies Caleb In the Hebrew it is as much as to say My heart or a perfect heart or a good heart And what then is Othniel In Hebrew it is Gods good time or The Lords fit Opportunity I have Beloved as yet Read the Text to you but in â—ebrew And then it runs as it is written And Caleb said Whosoever smiteth the City Kirâ—athsepher and taketh it to him will I give Achsah my daughter to wife And Othniel the son of Kenaz the brother of Caleb took it and he gave unto him Achsah his daughter to wife and so on But in English it is to be read thus And my heart said or a good heart said That whosoever smiteth and taketh the City of the Letter to him will I give the Tearing or Rending of the vail And Othniel took it as being Gods fit time or opportunity and he married Achsah that is enjoyed the Rending of the vail and thereby had the blessing possessed by Achsah viz. by this Vail being Rent and possessed both the upper springs and the nether springs To him that obtains This rending of the vail to him shall be given the mysteries of the Kingdom of God He possesses full content heaven and all happiness and whatever his heart can wish for as we shall shew hereafter if God permit But in the interim it may be you will say to me Sir but methinks this seems to be a very bold allegory But have patience for I must tell you that not onely in this Scripture but throughout the old Testament from the first of Genesis to the last of the Prophets there runs an Allegory a Mystery a Secret Woof in the Web of the Letter as I may so call it which if you have not the skill and Art to know it that so you may eye it and see it through the letter for it is hid and covered with the letter I will be bold to say it you have not the Marrow the life of the Scriptures in the justification of which I dare live and die I deny not the history of the word It is really true undeniably most certainly true
bear me record for certain it is true both of this particular Scripture and so of the rest I say Caleb did say so and Kiriathsepher was taken by Othniel and he did marry Achsah these things were really and literally and externally acted And so the History of Abraham and all the rest but I cannot stand now to instance as I would though I could shew you clearely How the Mystery is hid and couched and interwoven in the letter But to touch upon the History of Abraham He had two sons The One the son of the bond-woman The Other the son of the free woman And there was A mount Sinai and A mount Sion as the Apostle Paul alludes to it and shews us Thy mystery of those things and tells us plainly Those things are an Allegory Gal. 4. 24. Which things are an Allegory saith he for these are the two Covenants the one from Mount Sinai which gendereth to bondage which is Hagar and answereth to Ierusalem which now is and is in bondage with her children but Ierusalem which is above is free which is the mother of us all and as he that was born after the flesh persecuted him that was born after the Spirit even so it is now and so he goes on shewing what the Holy Ghost Pointed out in that History because he would not have them Rest in the Letter but search for the Spirit The life and the mystery So neither do I deny nor diminish the least title from the letter but the Apostle and so I would bring the history home to our selves to our own particulars For what are these histories to us what good is it to us that there was Amount Sinai and A mount Sion and that Abraham had two sons the One by the bond-woman the Other by the free-woman but He would shew and teach us That the son of the bond-woman in us which is the Son of fear should be cast out and the son of the free-woman that is the Son of love should inherit so always reserving the Truth of the Letter yet not losing the sense and the meaning But if we rest and dwell on the Letter or on the history and so onely take it as an history and not see our own selves in it and by it then that History that Letter kills but it is the Spirit onely that gives life viz. the Mind and the meaning for there is no Scripture but is as a glass to behold our own faces our own Hearts So he that shall read the second and third chapters of Genesis where we read of the Serpents speaking to and beguiling our mother Eve and of Eves tempting her Husband and so both came into the transgression But now let us not onely read this speculatievly and so let it pass but let us consider how this Scripture is fulfilled in us see how our own condition is there related as well as our first parents let us come to the woof this is but the out-side the Letter what is the hidden truth in them for there is no part of holy Writ but is fulfilled alwaies in all times in every part thereof and in every member of the Church or In the enemies of the Church at one time or other alwayes the same things are in doing throughout all ages As I take it the meaning is The Serpents there speaking to Eve His first setting upon her solliciting and seducing her It shews that Satans method in the soul of every man is first to set upon the inferior part of man the affections which are soonest overcome as S. Paul sayes of Eve the woman was first in the transgression thereby understanding as I conceive the affections unto which and by which The Serpent is every day whispering Treason and suggesting Treachery into the soul against God The lower parts of the soul first hearken and they being overcome then they as Eve set upon Adam that is the Will and Understanding and the higher powers of the soul whereby both the Woman and the Man came into the transgression Understanding the Scriptures thus As fulfilled within us we make them our own hereby the word is made a Living word and Endureth for ever as David saith Those that see and feel the Scriptures Thus fulfilled In them They have found The Pearl of the Scriptures for we ought to sell All and the Hidden Manna which shall feed and nourish them to Eternal life Nay let me tell you These have the Spirit and the life of the Word though they never heard nor read the Scripture before If thou hast but found felt the Hissing Serpent cursed in thee overcome in thee if thou hast seen Lucifer fallen from his Heaven in thy soul like lightning I say to thee This day is the Scripture fulfilled in thee For if thou knowest the Letter of the Scriptures never so exactly if thou hast not this work brought about in thee Thou art a meer stranger to the Scriptures thou never yet understoodst what the Word of God was but finding these things in thee thou wilt say as those Samaritans said to the woman of Samaria who told them she had met with Christ the Messiah but when they themselves had conferred with him say they now we believe him to be so not because thou saidst so but because we have seen him and found him so to our selves so mayest thou say now I believe not only because it is written in Gen. but because I have felt it and seen it written fulfilled in mine own soul for Thus God is pleased for our capacities and comprehensions to convey to us the knowledge of this inward work within us by external representations to our understanding that so we may comprehend Those things that are so far above us for men naturally altogether live by sense and reason which reveal not these things but as they are rubbed and whetted upon us instilled by degrees Line upon line and precept upon precept here a little and there a little And when thou canst say I have felt all these things done in my self this whispering and this solliciting I find I have that Adam and Eve in me I have eaten of that forbidden tree I find it was I that aspired to be equal with God and I would sit in his seat and this is Lucifer in me and the Devil in me and the old Adam in me but if thou canst say withal I have also found him overcome and cursed in me oâ— Beloved you then are in a happy condition It is said concerning our Saviour that he spake to them in parables and without a parable spake l. e nothing unto them so God seldome or never speaks to us but it is in parables under resemblances and figures So here this City Kiriathsepher here spoken of Of its Smiting and Taking it s a parable rather then a history something else represented of more high concernment The wisdom of God in the Scriptures is
the 〈◊〉 which is to be smitten and he that doth So â—hall marry Achsah which signifies The Rending or the Tearing of the Vail and so by that means Kiriathsepher the City of the Letter sâ—all be made unto us Debir the Word So that if you put them together you must read it thus in English And A good Heart said He That smiteth the City of the Letter and taketh it to him will I give the rending of the vail asunder and he shall pass into my holy place and enter into my secret Pavilion or into my Tabernacle he shall behold and enjoy the glory of the Holie of Holies as it is promised in that 15. Psalme This is that S. Iohn wept sore for when the Angel 〈◊〉 proclamation in Rev. 5. with a loud voice Who is worthy to open the Book and to loose the seven seals thereof and no man in heaven or earth was able to open the book or look therein but at length it was revealed that the lion of the Tribe of Iudah the root of David had prevailed to open the book and loose the seals The Letter is not this sealed book for every one reads that humane abilities will reach the Letter and the Grammatical sense The Letter is not the Tree of Life nor the Waters of Life which god promiseth to give unto us The Letter is not the Secret Place of the Most High Every unclean Beast may hear and read therein and drink of these waters But He that hath the word of God shall live for over How many are and have been exercised constantly in That viz. in the Letter and yet not live but perish for ever Many thousands have taken great pains and writ many Volumes and preacht many Sermons and yet never reacht This Living for ever many have read it heard it preacht it and therein have thought they have done God good service and expect to enter and shall say Lord open to us and yet Christ shall say to them Depart ye workers of iniquity For by them the City of the Letter was never smitten and taken but he that shall be admitted to come into this Sanctuary and to eat of this Manna he shall find and say from a true and feeling sense thereof This is heavenly Manna indeed I find these are waters of life indeed for I find they give life to read hear and pray and the like they give no life they are no service to God without the life and power but kill and slay those souls that rest therein as most men do The words as I told you divide themselves into two parts Onus and honos The burthen he that strikes or smiteth Kiriathsepher and taketh it And the honour or reward to him that so doth He shall have Achsah to wife but see here it must be a Good heart must do it not a heart that seeks liberty to the flesh To make the knowledge of Christ as a more easie way to sinning to facilitate encourage them to please the flesh No no my Text sayes it must be a Caleb a good Heart such a Heart as seeks not rest in sinning but such a heart as seeks its Rest onely in God such a heart as hungers and thirsts after God Such a one as labours with all his soul night and day and never can be at Rest in any thing below God And then as it follows here Othniel the Lords fit opportunity or in his good timeâ— he struck it and took it Concerning Onus the burden I intimated that it is not sufficient To Read the Scriptures No though we could say all the Bible without Book and understand it according to the Letter It were nothing to salvation If they would read the whole Old and New Testament over every year as I have known some have made it their task yea and made it their boast nay I say more If it were possible they could read it All over every day in the year yet this were nothing for the Devil can do as much what man can come near him in bringing out Scripture upon all occasions As the flesh of Christ Till it was broken and his precious side Pierced and His Blood shed there was no profit could redound to us as he himself said This is my body which is broken for you this Letter of the Scriptures is As the body of Christ till this side of his be Pierced till this Letter be broken till this Rock be smitten there is no water for us Till the Lord give it down from Heaven there is no Manna no bread for us else we may live and dye with the Scriptures and yet hunger and starve and dye but this body being once broken and this Rock smitten and this Side pierced then we shall find a fountain of living waters springing up to eternal life and precious blood gush out and hidden Manna to nourish us so as we can never dye nor perish neither in this world nor in the world to come As you know bread is not food till it be broken whole bread and whole meat goes into the body and through the body into the draught and yields no nutriment to the body The Nourishment and the life and the spirit of it remains untoucht but if it be broken and chewed then the stomach separates the One and the Other The Vertue and the Excrement which divides and conveys to each way its part Truth it is many toss and tumble the Letter and have it much in their mouths and rowl it up and down but never crack it never break it though they seem so to do and make you believe they expound it and give you the sense and the vertue yet how shallow how literal how humane how low how sensual and carnal do they make the Word to be even your Rabbies your Doctors your great Schollars Which shews If that God himself if the Lion of the Tribe of Iudah If the Root of David do not open the Seals t is not all the learning or all the Universities in the world can help us to the Mystery And the Mind of Christ as the Apostle calls it Truth is The worst of men wicked men they feed but upon husks upon Excrements upon the Letter and keep a great stir and a great noise about that they indeed champ that in their mouths but they let the nourishment the vertue and the marrow escape They eat not of the childrens bread that is not for dogs as our Lord saith to the woman of Canaan As in Luk. 15. in the History of the Prodigal there wicked men the worst of men Carnal men they are there compared unto Swine because that any trash any Excrement or the refuse of any thing will serve their turn they feed upon Husks and it agrees well enough to their stomacks that satisfies and they neither desire nor know any better food and as their meat is so are they carnal and fleshly and earthly
daily in our souls Did he heal the lame and cast out Devils then He doth the same in our souls And whereever he doth them he doth them so as they shall never be Blind more never Dumb more never Deaf more the devil shall never possess thee more The whole letter of the word is but Christs Body and therefore we must not be content with that and rest in that When once we have the Substance of Christs actions there is no more use oâ— the signes we must labour to find out the Truth that is hid in this shell and to find the treasure the pearl that is hid in this field seek for THE WORD as our Saviour prayes Father sanctifie them with thy truth Thy WORD is Truth Mosâ— men henâ—e think when they read the letter of the word they think they read Gods word No no this is not the truth that Christ calls truth for he himself is the Word the Truth and the Life He is the meat and the marrow of which that is but the Bone and the shell Search the Scriptures for in them ye think to have eternal life for they testifie of me I am the substance I am the SOUL of them And they do but testifie of Me they are not the life the soul Yet I prize the letter as high as any man but I must not prefer the Handmaid before the Mistress Yet much ado there hath been among many men about this Letter of the word who pretend to know much in Gods word as if they knew whatever were to be known They are gone so far and are come to such perfection as they think that they can resolve any point in Divinity give the interpretation of any place of Scripture and many large voluminous works have been published to the world and filled it full of their Expositions but God knows how many of them have kept a deal ado and much blustring to little purpose And in our dayes and in our Nation what talk is there everywhere of Gods word when indeed and in truth most men are ignorant of Gods word and all is because they take these Literal black letters to be The word of God you are deceived Is it The Word of God because it is English or Latin or Greek or Hebrew can we tell whether ever God spake in any of these languages or if he did These Letters cannot be The word of God If any way The word be taken in vain it is this way when men think God speaks to them And they hear him when they read the letter You are deceived in this The letter doth but bear Witness to the truth Christ is the Truth and the letter gives Testimony to him See what the Evangelist sayes The Word is Joh. 1. In the beginning was the word Bibleswere not then and the word was God This is That Word so magnified both in the old and new Testament To which all their Sacrifices and Prophesies pointed to in shadows but the Substance of them is Christ as the Apostle saith Heb. 10. The Law is but a Shadow of good things to come But Christ he is The Word He is The Truth He is those good things promised throughout All the Scriptures The letter is but the Shadow the Signes the BODY and Substance is Iesus Christ. And if it be so then let me say thus much more to you Never any man ever yet Saw the Truth nor ever any man Heard the truth nor ever read the truth Those that onely read the Letter they are ignorant of the word for the truth is the word and the word is the Spirit It is the Spirit That discerns the word through the letter and it is the Spirit that applyes it where ever it works it is the Spirit onely that knows the truth And t is the Spirit onely that fructifies and thrives by it and lives in it The word heard or read is but the Bark the Outside the Sheath the Lanthorn but the Sap the Life the Sword the Light that is within And this is Onely Christ Co-Essential with the Father This is that word which the Scripture speaks of which is able to make the man of God perfect for as the Apostle saith The Law made nothing perfect but the bringing in of a better hope did for do you what you can yea keep the whole Law according to the letter yet this cannot make us perfect But this word this truth we now unfold is the Sure the real the true the eternal word against which The gates of hell shall never be able to prevail Have ye what ye can of the letter except ye have also Christ the substance thereof the letter will but deceive you for you have but the shadow and therefore you must needs be deceived for you to think you have the substance when you have but the shadow It is not any outward thing we can do will do us any good it is the Spirit the word it self that doth the deed Yet I must tell you more That this word and Christ and the Spirit All dwell Among us dwell In us and we know them not as Iohn 1. 10. He was in the world and the world was made by him He dwels among us and yet the world knows him not nay He came among his Own and his Own received him not These are strange expressions what may be the meaning of this Divine high-flowen Eagle for that is his Embleme I conceive it was to shew that he soared and flew higher in Divine contemplations of truth and in the knowledge of the Mystery then all the rest of the Evangelists This was he of whom it is said The Disciple whom Iesus loved and this is he thaâ— Leaned on his breast at supper This was he that had all those divine visions and Secret mysteries revealed to him in the Isle of Pathmos who writ the Revelation and was therefore called IOHN the Divine I conceive his meaning is when he saith He came and dwelt among us and yet the world knew him not although it was made by him was this that God in Jesus Christ dwells in every creature but the creature comprehends it not Because the light shineth in darkness and the Darkness cannot comprehend the light It is in him as the Apostle saith that we live move and have our being and yet we know it not because we are compassed about with darkness nay we are Darkness it self Is it not a strange thing that He should be in Us be so near us and be our light and our life our sun and our shield and yet we not know him we not be acquainted with him But He Shines in Darkness what 's that that is All creatures are darkness to him God in himself is light of lights infinitely far above and beyond all creatures if he put forth himself in the making of any creature that creature is infinitely below him the highest of creatures is
God t is onely his well-beloved in us and who also is in the bosome of the Father he hath declared and revealed him Whatever it be that a man sees or comprehends that cannot be God that cannot be truth It can be at most but the Emblem the shadow of truth as in a man we cannot see his life but we may see him live even so truth cannot be seen but you may see the Effects and Fruits of truth But he that marries Achsah To him will I give The Rending of the Vail that is He shall see as much As a creature Can See and live as God said to Moses Achsah She will give you A glimpse A sight through the cleft of the rock as was to Moses The Back-parts of IEHOVAH But Truth cannot be seen In the True glory and splendor thereof onely the back parts of her She will admit you into the Sanctum Sanctorum she will beg of her Father to give you a blessing that seeing he hath given you the south-land as it is here in this Chapter that he will give you Springs of water That you shal not onely have the Nether Springs The Letter of the Word External Ordinances and outward Duties Bodily Worships and the like but you shall have The Upper Springs The life of the Letter the power the quickning Spirit to see not onely Christs body and touch it but you shall have the vertue of The breaking of His Body and the benefit of the sheding of his blood And When the Vail is Rent take but a short view of those priviledges and precious things you shall then have Though I have hinted at them in general as I went along yet let us view a little the particular things contained within the Holie of Holies as time at present will give leave When ye came to the Tabernacle there was first as I told you A worldly sanctuary as the Apostle sets them down Heb. 9. 1. And therein was Ordinances and Divine service for so the Apostle calls it in the first verse And therein was the Candlesticks and the table and the Shew-bread and thither came the Priests and did their office there was sacrifices and offerings for themselves and all the people And All they could learn there was but worldly and external Ordinances bodily worships which concerned not the heart and the inward man But if they offered such and such External things as was required this was all But into the second Vail within the Holie of Holies thither the High Priest must come but once a year for we shall onely at present touch at those particulars mentioned there by the Apostle And first There was the golden Censer which typified Christs offering the prayers of the Saints as it is exprest Rev. 8. there is an Angel which had the Golden Censer and there was given him much Incense that he should offer it with the prayers of the Saints upon the golden Altar which Angel is Jesus Christ the Angel of the Covenant shewing unto us thus much that he is the Mediator between God and man for whose sake all our services are accepted nothing is accepted from us with the Father But what his Son doth in us Be they never such glorious actions and done with never so specious religious pretences yet if they be Our actions they stink they are abominable In him onely he is well pleased They are his actions onely that can be savourâ— meat to him Although as they be our actions they may seem beautiful and glorious to us yet to him they stink A dead man hath the shape of a man but he stinketh So thy duties though they have the shape of Right and Holy duties to us yet they are to him but dead works Heb. 9. 14. How much more shall the blood of Christ purge your consciences from dead works to serve the living God who through the eternal spirit offered himself When your services are not from an Internal prinâ—iple from the work of the Eternal Spirit but are like the Motion of Clocks and Watches which is from Art and External weights not from nature all such services are dead works Within the Vail we come really to see All our works nothing they are abominable yet we think highly of them While we remain in the worldly Sanctuary and are gotten no farther But here within the Vail God speaks to us as he did to Iob and we are convinced of our Vileness Behold saith Iob then I am vile I will lay my hand upon my mouth I have heard of thee by the hearing of the ear but now mine eye seeth thee I abhor my self in dust and ashes Iob had oft made confession of sin before in words and in the notion And practised dayly External worship but yet we may see all along for all thaâ— what an high Opinion Iob had of himself of his strictness and righteousness Iob sacrificed often and constantly and observed the letter very strictly and thereby Iob maintained a high opinion of himself But now the vail must be rent and God must appear himself to darken and confound all Iobs righteousness before Iob could say I am vile Iob was strict in Externals but Iob could not Really loath and Abhor himself though in words he might as many can easily and frequently do that dayly but to be really VILE in themselves this work is from above from Heaven from God And so we come to see what it is and for what we or our actions are accepted it must be his sons work in us else he loaths all even the best of your Sacrifices if it be not Jesus Christ in us that doth All viz. that loves God and Fears God and obeyes God and believes in God c. his Father regards it not that may seem a Paradox but yet it is a truth for indeed and in truth there is nothing fears God but God nor Nothing obeys Godâ— but God nor Nothing loves God but God He aâ—cepts his own work in us and nothing else God cannot accept any thing any creature doth out of himself but what himself doth what his Son doth that pleases him that he cannoâ— but accept This is that Achsah that so pleases her Father that he can deny her nothing This is the first thing we shall have after the Vail is rent and none can attain this Really and in good earnest But He to whom the vail is Rent The next thing there Exprest is The Ark overlaid with Gold the Ark of the Covenant overlaid with gold overlaid round about with pure gold Having married Achsah we shall also have power to break open this Mystery Christ is He in whom all the promises are Yea and Amen they are all fulfilled in him As all our actions must be derived from him as from the fountain that is if they be not quickned and animated with the power purity holiness excellency of Jesus Christ that they are of himself and of his own
keeps the Sabbath Holy being void of skill and Will is subject onely to God In Him to go Out Work Will know Both How What When and Why he pleaseth Now The Whole World lyeth in This Death and Sin for that it doth nothing else but kiss iâ—s own hand That is Adore the Purpose Counsel Invention and wisdom of it self To this purpose are all things Intended Aimed Drawn and Bent Even the Holy Scripture and Words of God Namely to be consonant to Our Reason and not to cross Our Wisdom Course and Way But all these things must be Overthrown and unlearned again if we will see God For therefore do the Scriptures so Vehemently urge us to becom Children and Fools Vomiting up again all the Art and knowledge of this Forbidden Tree To be purged by the strength of the Tree of Life and consequently let Every man in this case look and observe Himself narrowly what he doth And He shall find all this True in his Own Breast THE Gospel-Treasury Opened OR The Holiest of All unvailing The Second Part. Containing I. Two Sermons on Psal. 68. 17. intituled Militia Coelestis or the Heavenly Host. II. Two sermons on Cant. 1. 7. Where Christ feedeth and where his flock resteth III. A Sermon on Rev. 2. 17. Of eating hidden Manna IV. Heads of Sermons on Ier. 6. 13. Covetousness anatomized or the generality of Covetousness V. A short Exposition on Psal. 148. The Plus Ultra of the creatures VI. The substance of several Sermons on Luke 7. 40. Milk for babes meat for strong men VII Two Sermons on Exod. 3. 1 2 3 4 5 6. The mysterie or the life and marrow of the Scriptures VIII The substance of several Sermons on Mark. 1. 25 26. True and divine Exorcism or the Devil conjured by Iesus Christ. IX A Sermon on Mat. 28. 18. All power is given to Jesus Christ in heaven and in earth Also added I. Dionysius the Areopagite his mystical Divinity II. Grave and notable sayings in Latin and English III. Sayings of a certain Divine of great note IV. Taulerus his holy glass or example of our Lord Iesus Christ. V. Another short instruction by the same Author VI. A short Dialogue between a learned Divine and a beggar LONDON Printed for Rapha Harford At the Bible and States-Armes in Little Brittain 1657. Militia Coelestis OR The Heavenly Host Two Sermons upon Psal. 68. 17. The Chariots of God are twenty thousand thousands of Angels The Lord is among them as in Sinai in the Holy Place Out of which the Bishops pretended matter of high accusation against the Author in their High Commission Court Preached at Giles Cripplegate when those masking Chariots and great shews were presented and acted at the Court the Temple and in the City after which there was so much running to be Spectators He chosing Texts on purpose constantly as his manner still was and being our Saviours practice in the Gospel he making use of present things most in use and most affected to take men off from admiring such vanities or rather to take an advantage by them and thereby improving them to raise up the mind to real Glories which have so few Lovers and Followers Saith our Saviour Matth. 11. 17. But we have piped unto you and ye have not danced we have mourned and ye have not lamented And again saith he Wide is the Gate and broad is the way that leadeth unto destruction and many there be that go that way but strait is the Gate and narrow is the way that leadeth unto life and few there be that find it Mat. 7. 13. SERM. I. AS this Psalm was undoubtedly Davids so it is more then probable the occasion of penning it as you may see at the bâ—ginning thereof was upon the removing of the Ark to Ierusalem the City of David from the house of Abinadab 2 Sam. 6. At which time David with the rest of the people of Israel played on all manner of Instruments and danced before the Ark Whereupon Michal his wife Sauls daughter despised him for a fool An extasie of joy seizing upon his spirit he enjoying so much of God in it caused him to leap and dance before it She hereupon takes upon her to reprove censure and revile him and in her heart scorned him sayes the text v. 16. But David being lifted up filled with divine joy slighted her and told her he would yet be more vile And the reason of this conjecture is because this Psalm begins with that very Proverb that was appointed to be said at the rising of the Ark out of its place Num. 10. 25. Arise O Lord and let thine enemies be scattered let them that hate him flee before him I dare not offer at any Method in the whole nor at any connexion in the parts For I find that all your curious Dichotomizers do but dream play with the Scripture feeding themselves with fancies and not truth For sure I am the onely method that holy men of old observed was to speak as they were moved by the holy spirit 2 Pet. 1. 21. But these words we have now read they being a clause in this Psalâ— I take them as a Melchizedeck without Father without Mother Heb. 7. 3. so having no dependance We will come to open the words as having a sufficient sense lying within themselves There be many Expositions on this place which I will not trouble you withall for men speak according to men but the Scriptures were written by Gods spirit dictated by his own finger for holy men of God spake as they were moved by the holy spirit 2 Pet. 1. 21. We must therefore labour to find out if it be possible what is Gods mind in the Scriptures whatever men say I may call this Text as it is Luke 2. 13. Militia Coelestis the Heavenly Host There was with the Angel a multitude of the Heavenly Host praising God or as Iacob did the Angels Gen. 32. 2. when he saw the Angels he said This is Gods host for there is in them both greatness and terribleness which is proper to the Angels of God But that we may give you the parts of the woâ—ds There are four things represented in them 1 Their Nature they are called Chariots 2 Their Number they are said to be twenty thousand or thousands of thousands that is they are innumerable or numberless 3 In regard of their Names they are here called Angels 4 In regard of the Commander of all these numberless number of Chariots and Angels and that is God himself The Chariots of God are twenty thousand even thousands of Angels â— Their Nature they are called Currus Chariots The mention of Chariots is as ancient as any History either sacred or profane they being used both for peace and warre In the first Book of Moses Gen. 41. 43. there is mention made of Pharaohs triumphant Chariot for Ioseph he that exalted Ioseph And again in
not onely represent and point to but they are also those which hide and blind him from our sight Isa. 12. 6. Cry out and shout thou inhabitant of Zion Great is the Holy One of Israel in the midst of thee He that is an Inhabitant of Zion will upon the sight of God in any Creature fall down before him in a holy extasie and amazement of spirit fall down and worship him The seeing him to be so Infinite and Great and filling all things that they must with the Prophet in an holy ravishment and extasie as being made drunk overcome and swallowed up cry out and shout Great is the Holy One of Israel in the midst of thee The word in the Original signifies in the inmost inwardest part of thee When this Divine Being shall arise discover and rouse up it self before the poor soul that never saw him before Oh! how amazed ashamed confounded is it in it self This seeing of God is onely peculiar to the Saints God is onely manifested in them and to them but not at all in Reprobates but he is hidden and removed from their sight and believing though not at all out of them The Chariots of God are 〈◊〉 thousand yea even thousands of Angelâ— the Lord is among them as in Sinai You see I hope by this what sweet and glorious truths are couched in these few words These words I think many of you have read oftten but how few have 〈◊〉 them You may see now by this Doctrine what a glorious privilege the Saints have to have Christ dwelling in them by faith so that they see not onely that their bodies are the Temples of that great Holy One but they by faith see him filling and dwelling in all Creatures And know this that God is not revealed or manifested but onely in and to the Saints not effectually and operatively though notionally and in words men may acknowledge these things but they are not inwardly thus filled amazed overcome and swallowed up with the glory of the Lord even as the glory of the Lord filled the Tabernacle For they can and must say and cry out of all 〈◊〉 Oh! How amiable are thy Tabernacles O Lord of Hosts my soul longeth yea even fainteth for the Courts of the Lord my heart and my flesh cryeth out for the living God when shall I come and appear before God! A day in thy 〈◊〉 is better then a thousand elsewhere I had rathâ—â— be a Door-keeper in the house of my God 〈…〉 dwel in the Tents of wickedness Those are 〈…〉 wickedness where God is not seen and 〈…〉 in 〈◊〉 and have their habitatioâ— the Tents of â—edar But that man that enjoyes God thus his soul is filled with the fulness 〈◊〉 â—reatness of his presence even as the house 〈…〉 with the odour of that ointment Ioh. 12. 3. How was blessed Mary taken with those sweet drops that fel from her Saviours lips Luk. 10. 39. who made it her whole business content happiness nay whos 's All it was so she could but sit at his feet stare in his face hang upon his lips and hearken to his honey-dropping healing words Oh! blessed is that man that thus seeth thee trusteth in thee no marvel that these men undervalue all the afflictions and all the glory of the world and see that they are not worthy to be compared with this glory revealed in them as the Apostle saith concerning afflictions Rom. 8. 18. All glories are nothing all afflictions are light and vain compared to this fulness of God filling all things The next thing considerable is their number they are said to be twenty thousand even thousands of Angels many Interpreters differ in the explanation of this number but I having viewed al or most of their judgments I conclude that here a certain number is put for an uncertain as it is often in Scripture as Numb 10. 36. when the Ark was set down and rested this Proverb was appointed to be said at its seting down Return O Lord unto the many thousands of Israel there is put an uncertain number but in the margin you may see the word signifies a certain as well as an uncertain number and an uncertain as well as a certain either of both Which Interpretation gave Hierome and Novatianus the hint to say in plain words twenty thousand or thousands of Angels that is they are innumerable infinite immense And I think that interpretation is best and most agreeable to the manner of the Scriptures expressions and to the meaning of the word here used and elsewhere For the Hebrew word Ribboth signifies ten thousand in all numbers and Ribbaboth is interpreted 2 Sam. 18. 7. ten thousand and Rebaboth the plural number is rendred Numb 10. 36. the many thousands of Israel which come all from the Verb Rabbah multiplicavit and Rabmultus which gave Hierome and Novatianus that hint before expressed Then the Chariots of God are numberless that is no man can number them not but that God can number them and call them all by their names as David sayes of the Stars Psal. 147. 4. for any number that can be numbered is but like the number of the Beast Rev. 13. 18. which is according to the number of a man but God numbereth all things for as he made all things in weight and measure so in number Wisd 11. 17. Suppose as great a number as can be numbered as great as can be called or named yet Gods numbering is beyond all thought and to us it is impossible to number them If all the words that ever I spake or ever shall speak were unmbered if the minutes that are past since the world began were numbered this is beyond the number of a man But God can number all things he hath made all things both in number weight and measure but himself is the plot the standard the measure of all and the measure scales and weights are all his own for he numbers not according to the number of a man nor he weighs not as man weighs It sufficeth therefore that the number of his Chariots are as the number of his wayes both in difficulty and number no man can find them out they are unsearchable and past finding out so that we may well with the Apostle Rom. 11. 33. cry out Oh How unsearchable are his judgements and his wayes past finding out He weighs the World in a ballance but what is all the world to him t is but as the drop of a Bucket and as the dust of the Ballance and as the drop of the morning dew to the Ocean yea infinitely far less inconsiderable T is true that in Esay 40. 12. He measures the waters in his fist and metes out the Heavens with his Span and comprehends the dust of the earth in a measure but the Omer Ephah are both his own And t is true he telleth the number
loves God he knows him to be so full and satisfying that he never need make him more gods he knows that if the world were ten thousand times larger and pleasanter then it is he knows that God he is so full that he is sufficient for all neither can he make Images to worship them nor to put him in remembrance of him for he hath an apprehension of him beyond all manner of Images the whole Creation is a glasse to him he knows no Image can resemble him as God said to Moses Thou shalt make no image for ye saw no Image since the day I brought you out of Egypt And if he love him can he swear and blaspheme and prophane his name and can he if he love him grudge him one day in seven yea rather he wishes that God had taken seven to himself and given him but one Examine your selves by these things Is the seal of your external love a witness of your internal love it is true God is worshipped in spirit in truth and his love must be shed abroad in our hearts invisibly first but yet that love never rests there but it is like Aarons Rod a budding Rod or else thou art not fit to be a Priest to God if thy Rod be not a budding Rod be not deceived God is not mocked Except this tree put out some fruit some leaves it is dead and there is no sap or life in it for God hath not left himself without witness so that you see if there be not this love in the heart and expressed in the life conversation there can be no acceptance with God thou must come to him under this title O thou whom my soul loveth not as a Mercenary for gain or reward or for what advantage thou shalt get by him but for love to him not to his not as a Servant but as a Son Noâ— for fear neither but for love to him Many Beloved can come to God under this title O thou whom my body loveth thou givest me health thou givest me wealth thou givest me wisdom thou givest me a good report this is but O thou whom my body loves But this O thou whom my soul loves this proceeds forth from him that is invisible generally most men fix their eyes upon the visible blessings of God and they are much in prayer to God for them but know he regards none of these prayers but when his Son in whom he is well pleased when he prays he hears him alwayes but if any other prayes he regards it not Ye pray and it may be daily Thy will be done but yet saith the Husbandman O let me have a good year of increase and the Merchant he prays Thy will be done too but saith he O let the wind blow right for me to send home my shipping and the Tradesman he prays Thy will be done but saith he I desire store of customers to day and good takings what prayers are these think you what submission is here to the will of God mind thy own duty leave the success to him From whence do you think come these prayers O give me my health again O give me my wealth again O give my children again come these from Christ thinkest thou are these his prayers in thee or come they not from the flesh O let my flesh be well housed let my flesh be well clad let my flesh be well provided for away away God is deaf he can hear none of these prayers these blessings he gives promiscuously to every man these do not at all declare Gods love for he as often or oftner gives them where he hates as where he loves These are goods that a man may do good with but the other are goods that make a man good if thou dost good with them coming from this ground from love to Christ within they are acceptable even the least of them but if thou dost never so much good with them without this doing them to be seen of men or for any other by-end then verily ye have your reward ye did them to be seen of men ye are seen of men ye did them that men might think well of you and they do think well of you verily I say unto you you have your reward As the Lord said to the rich Glutton Son thou hadst thy portion in thy life time now he is comforted and thou art tormented Examine thy self do thy prayers come from this root O thou whom my body loves O thou whom my flesh loves or O thou whom my Soul loves for my body for my flesh then it is all one search thy soul diligentlyâ— for the day of the Lord will come and burn up all our deeds all our actions all our dross it will try out the gold the gold will not consume but be more refined but all that is hay and stubble and dross and such like stuff wrought but by the power of the creature and by the power of man even all mens Religion and their religious actions and whatever is of man shall be burnt up for ever Where Christ FEEDETH And where his Flock RESTETH CANT 1. 7. Tell me O thou whom my soul loveth where thou feedest where thou makest thy flock to rest at noon for why should I be as one that turneth aside by the flocks of thy companions Preached in the Afternoon for Mr. Hodges in the publick meeting-place at High-gate I Told you in the morning that we must not imagine this Book of the Canticles to contain any idle reverence and foolish wanton complements between a man and his wife on whom they either doted but the expressions of entire vehement love between the Lord Christ his dear Spouse Beloved this is the Eternal Everlasting sense the other is but the Letter which is nothing nor may we look upon them as the Dialogue between Solomon and his wife for what are they to us they are dead gone Though the whole Book of the Canticles be in appearance but an Epithalamion or a Love-song between Solomon and Pharaohâ— daughter his wife and consequently may seem to rellish nothing but of sensual love and the effects thereof carnal enjoyments yet know this is but the chaff that covers the corn And herein by these expressions the true Solomons face is vailed as was Moses his face by his vail because we are not able otherwise to behold him Therefore still when ever you hear or read the Scriptures seek to have the Book unclapsed and the seals opened for as it lies printed or written in the Letter it is both clapsed sealed walled about and though it be a fountain yet it is walled about by the Letter none see the meaning save onely they to whom it is given And where-ever you see the Letter speaks rest not in that but look for One greater for behold a greater then Solomon is here Mat. 12. 42. when the
can be more true And some others I know there be which will believe none of all these things but they will dwel in the Letter and think all the things spoken thereof are some visible and Ocular glories as the Disciples while they were weak and but babes they pleased themselves with apprehensions of their Master his being a temporal King and that he should sit upon his Throne they all should sit about him and Zebedees children nothing would serve them but That the one might sit at his right hand and the other at his left And such childish apprehensions have many yea most men They please their fancies hopes and imaginations with these things viz. That the glory of heaven shall be onely hereafter and that glory to consist in Thrones and Crowns and Scepters in Musick Harps and Viols and such like carnal and poor things compared to that glory and though they talk and prattle that grace is glory begun and glory is grace perfected yet how farre wide are they in this practise and how harsh and uncouth is this Doctrine to such men but it is the rejoicing of my soul that I speak to some that have seen and felt farre farre more then my tongue is able to express for these things are known not so much by mans teaching as by feeling and enjoying them and by the Teachings of God But indeed and in truth there is so much Litteralness even among great Professors and most Teachers that they are alwayes but at the very Beginning of the Principles of the Doctrine of Christ And if those that profess and think themselves able Teachers do stick here and go no further how can they be a means to bring others on toward perfection I tell you Beloved this dwelling in the letter is that which hath been the occasion of so many Errors Rents and Differences as hath been in the Church The truth is known by none but by those that can come to the truth In thy light we shall see light You that are of the truth you have received the Anointing and that Anointing teacheth you all things Not as if any individual man knoweth all things But Ye Ye the Church Ye the Body Ye know all things as I have shewed you at large upon that Text. Take the compleat Body of Christ both past present and to come adde to them the Head then we may not onely say Thou art all fair my Love there is no spot in thee but thou art altogether Amiable and YE know all things Beloved one runs away with one interpretation and another with another as the Apostle saith Every one of you hath a Doctrine a Psalm an Interpretation a Tongue a Revelation But let us mind this Anointing what that teacheth us let us labour to see that we must be All taught of God that we may come to have the Mystery and the Living sense and this will instruct guide lead and conduct us aright and safely that we shall not only SEE these hidden things but we shall know yea know undoubtedly that they are the Truth the life the Way as Christ saith of himself Did men but see things and were led by the Spirit and by the Truth they would not run away with such poor weak carnal and empty notions and interpretations as they do The Book of the Revelation is a most Divine High-flowen Revelation of most glorious and most Divine things and yet because men rest in the Letter as they do in the rest of the Scriptures we see how low and empty and poor they carry on their works what carnal apprehensions men please themselves withal yet I deny not in the least the truth of the Letter far be it from me I do not deny but those things may be fulfilled according to the Letter But therefore shall we rest and dwell there shall we not seek the Truth of all shadows Not that I would have men neglect preaching the Letter or whatever can be found out externally to be fulfilled but let us not rest there but seek for the Anointing for the Spirit promised by Christ that may lead us into all truth even into that truth which Christ spake of when he said I have many things to say unto you but as yet ye are not able to bear them But I will send the Comforter and he shall lead you into all truth And of which Paul speaketh 1 Cor. 3. 1 2. And I Brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ I have fed you with milk and not with meat for hitherto ye were not able to bear it neither yet are ye able for ye are yet carnal that ye may come to see those things God reveals by his Spirit for the Spirit searcheth all things yea the DEEP things of God for he that is spiritual judgeth all things yet he himself is judged of no man for who hath known the minde of the Lord that he may instruct him but we have the minde of Christ as there the Apostle in that of 1 Cor. 2. expostulates concerning the Hidden Mystery of the Scriptures which we cannot have except it be freely given unto us of God He that is taught these things hath the Mysteries of the Kingdom of God he hath even this Scripture fulfilled in him And the childe grew and waxed strong in spirit filled with wisdom and the grace of God was upon him Here you may see the reason and what Christ meant when he said Mat. 19. 14. Suffer little children to come unto me and forbid them not for of such is the Kingdom of God And yet Lev. 21. 20. there t is forbid that any Dwarf of the Tribe of Levi should approch to offer sacrifice to God How shall we reconcile Gods Commandment and Christ his practise Truly thus I suppose Christ in that saying holds forth by little children such as are in an humble meek lowly and in a growing condition and coming on to perfection for saith he He that receiveth not the Kingdom of God as a little childe he shall not enter therein But for Dwarfs whose growth is stinted they are at their highest and will never grow taller I mean such who profess themselves tall Christians but are not so much as little children nor cannot endure to grow taller nor hear of new light or a new Birth or that any should know more then they this is hateful to them for they think they have been brought up with the Scriptures they have bin at the University sat at the feet of Gamaliel Exercised in the holy Scriptures from a child studied al points in Divinity searched out the judgment of most Authors Have Epitomized the quintessence of all their judgments and shall we tell these men of new light they cry New lights are old Errors Do you think that these men are true Disciples or fit to be
the holy Spirit to us to lay upon you no other burthen then these necessary things That ye abstain from things offered to Idols and from blood and from things strangled c. if you keep your selves from these things ye shall do well Fare ye well Now in these things according to the present infancy and weakness of that Church did as Pauls practise was He became weak to the weak and became all to all that he might win some They saw they could not bear taking away and removing all things at once and so drew them on with cords of love and indulgence in things indifferent It was as much as they at that time could bear to remove that unquestionable commanded Ordinance of Circumcision and because others began to press it as a thing of necessity therefore they in wisdom remove it laying no such injunction on them and this they tell them they shall do well to observe But after this when they had been exercised more in the Truth and they began to see these things were but Pedagogies Paul adventured to wave these things as being things which are not the Truth and Substance And therefore he incourages the Corinthians not to stand upon such things in that 1 Cor 8. 7. Howbeit there is not in every man that knowledge for some with confidence of the Idol unto this hour eat it as a thing offered unto an Idol and their conscience being weak is defiled For saith he in the Verses before An Idol is nothing and there is none other but one God Therefore although it be meat left at the Idol Sacrifices the meat is the same afterward which it was before the Idol defileth not the meat for it is nothing And therefore in 1 Cor. 10. 25. saith he Whatever is sold in the Shambles that eat asking no question for conscience sake Why there he gives the same reason again For the earth is the Lords and the fulness thereof I might draw out this point to many more particulars wherein many are misled in these days as concerning eating of blood and using of Temples or Places dedicated to Idols I hope I need give no other Solution at present but that Answer that there the Apostle doth An Idol is nothing in the world there is none other but one God The earth is the Lords and the fulness thereof Therefore I say eat and use what is prepared for you making no question for conscience sake But through the weakness and childishness of many there hath been great contest about things of this nature And if it be evil to prefer the handmaid before the Mistris and the Shadow before the Substance even of things commanded much more to prefer these things of such indifferency before the Substance which are to be laid aside as we grow stronger which we are not to do by the things absolutely commanded but to use them and not abuse them to use them and not build on them or Rest in them And as it is in things of this nature so it is in the general estate of all Christians First they are servants and under the yoke before they come to be Sons but when once the true Heir comes to age then cast out the bond-woman and her son as the Apostle alledgeth that of Abraham for this very purpose not that they do cast away obedience according to the Law but that they do it upon another account even from love Then t is no longer a yoke but according to that promise Ier. 31. 33. I will write my Law in their heart and so they obey out of love and not for fear There was a time when the highest Chriâ—â—ians were but servants therefore despise not him who is not as tall as thy self but let us in whatever we reprove them pity them and pray for them knowing it was once thine own condition onely when men are self-wise and conceited and think themselves to be great and something when they are nothing these deserve a more severe reproof according to that of the Apostle Iude verse 22 23. Of some have compassion making a difference others save with fear pulling or snatching them out of the fire And the Apostle Paul carries this point high and saith Gal. 4. the beginning and applies it to Christ himself Now I say that the heir as long as he is under age differeth nothing from a servant though he be Lord of all but is under Tutors and Governors until the time apppointed of the Father even so we when we were in bondage under the elements of the world but when the fulness of time was come God sent forth his Son made under the Law to redeem those that were under the Law that we might receive the adoption of sons And Christ himself saith Iohn 8. 35. The servant abideth not in the house for ever but the Son abideth for ever But what is it to be a servant and what a Son Christ answers it himself Iohn 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things which I have heard of my Father I have made known unto you and ye are my friends if ye do whatsoever I have commanded you Servants you know are kept at a distance and know not the secrets of their Master but if you be Friends or Sons its all one you shall abide in the house for ever The inheritance is yours the secrets of the Almighty are yours you shall not onely have the external and outward command but shall see the excellency the glory the pleasure and delight of those Commands that is you shall not onely have the Letter but the Life and shall know whatever the Lord doth you shall not always be servants but shall grow up to be sons and if ye grow not you may well question your selves whether ye shall ever come to the inheritance or no. But I say look to your selves therefore in the name of Jesus Christ for I affirm boldly in his name That faith which is not a growing faith is not a true faith If your faith and light be the same as it was many years ago that you have onely an external faith and your faith is taught onely by the Precepts of men and Christ is not your Teacher and that he grows not in you this is but a dangerous and dead faith As one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is nothing in the world is barren and saith Christ Considerate Lilia quomodo crescunt Consider the Lilies how that they grow and a grain of mustard seed which is the least of all seed yet it grows the tallest Then â—latter not your selves Beloved that faith that grows not is not true faith and that light that increaseth not is not true light that Christ that grows not in you dwells not in you Beloved look about you this Doctrine falls heavy as lead upon abundance
make me bid defiance to the world and the things below that we would fain walk evenly in all change of conditions dost thou want spirituall riches and those things which God accounts Good things things which he gives only to his own people And not those he gives promiscuously and most plentifully to those he hates are given to destroy and to undoe them Then I say unto thee thou needst not say Who shall ascend into Heaven or who shall descend to bring Christ from the grave behold he is nigh thee Even within thee What needest thou go out of thy self for help or counsel there is that Great Counseller dewls within thee What need hast thou to go out to any Creature What need hast thou to rely upon man or the Arm of flesh Thou hast such a Counseller and Comforter within thee that is able to darken and obscure all the counsels and comforts of all Men and all Creatures But thou must first strip thy self of all manner of thoughts and fantasies and all imaginations and then thou shalt find such an infinite bottomless God whose name is called wonderfull Counseller the Mighty God the everlasting Father the Prince of Peace That thou mayst say of all Creatures as Iob of his friends Miserable Comforters are ye al. For There may be such an occasion and a man may be in such a condition wherein all the world cannot help a man nor comfort him But there can be no case wherein this great Counseller this mighty Helper cannot uphold and comfort a man Though all the world were set against a man to undo and overthrow him yet he is so safe with God that he needs not regard it If God will keep a man under his wings what need he fear Though thou art oppressed and wronged I do not mean onely outwardly do not take me too much in that sense but inwardly by Satan and by thy wicked lusts so that thou cryest our with David Mine enemies fight against me daily and I am oppressed on every side and with Ieremiah Lord help me I suffer violence and spoyl Have thy eye and thy heart most upon these inward violences so that thou seest a mighty battel fought within thee Esa. 9. 5. For every battel of the warriour is with confused noise and garments rolled in blood but this shall be with burning and fuel of fire Is this thy case There is one nigh thee whom thou mayst cry to as Ieremiah doth Lord help me I suffer violence There is one within thee that can make thee not to fear but can make thee laugh at all these things As Iob saith the Horse doth in the Battel at the shaking of the spears As here Moses went about a desperate and a mighty attempt viz. that he A poor Shepherd should offer to go to so great a King and to cause him to let half his Kingdom depart from him but there was such a Supporter within Moses that made the work seem possible to him though impossible to men Beloved your heavenly Father is so near you that he knows what ye need before ye ask he is so much you that he is more near to you then your selves He is not so present as the King is present in all his Kingdom because his power is over all and reaches to all In that sense every Iustice of Peace every Constable and every Officer is a finger of the King and therefore it is a vain foolish thing to say 'T is true Gods power is here and he is present in regard of his Attributes for will ye separate God and his power Will ye make God and his Attributes two things that cannot be for Gods power is his essence And what ever is in God is God and where he is present by his power there he is present by his Essence if you do not see it so blame your selves lay not the fault on God and deny him therefore to be there but blame your own eyes which are not opened and your own ear because they are not bored And so I say conceiving God to be thus take any yea all occasions of magnifying worshipping and praising him and with the Prophet David when ye behold any of the Creatures Say Praise the Lord in the heights Praise him in the Sun and Moon Praise him in the Stars Praise him in the Firmament of his power and Praise Him according to his most Excellent Greatness So much for this time THE MYSTERIE OR THE LIFE and MARROVV OF THE SCRIPTURES An Exposition on Exodus 3. the Six first Verses EXOD. 3. 1 2 3 4 5 6. Now Moses kept the flock of Iethro his father in Law the Priest of Midian and he led the flock to the back-side of the desart and came to the mountain of God even to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush and he looked and behold the bush burned with fire and the bush was not consumed And Moses said I will now turn aside and see this great sight why the bush is not burnt c. Delivered at a Private Meeting at Kensington OUt of which words we have observed three things 1. Moses his Preparation or disposition to this Vision and that is in the first Verse And Moses kept the flock of Iethro his father in Law Priest of Midian and he led the flock to the back side of the desart and came to the mountain of God even to Horeb. 2. The Vision it self that is in the 2 3 4 5. Verses The Angel of the Lord appeared to Mose in a flame of fire in the midst of a burning bush and the bush burned and was not consumed c. Lastly the consequence and what followed thereupon In the preparation of Moses his disposition to this great sight we observed something in that it is said here that Moses was a Shepherd and shewed you the reason why the Holy Spirit takes such special notice of Shepherds and still prefers them before Husbandmen as the first of men that were begotten Cain and Abel the Shepherds offering was accepted and the Husbandmans rejected and then we produced and traced all the Patriarchs Abraham Isaac and Iacob and Iacobs twelve sons all Shepherds and so David The first of Kings that was accepted he was taken from following the sheep to sit upon the Throne to feed Gods people and still all the stock of the Messiah of whom Christ came were generally Shepherds This is the Letter of the word but what may be the meaning that Shepherds are more esteemed then Husbandmen what is the mystery what is the living sense of these words As I take it the meaning is this that the life of a true Shepherd was to depend more upon God and his providence then Husbandmen because they more resign up their wills to God and liye altogether upon his blessing And do not so labour and Toil
bring them to be Purer and Purer Finer and Finer till they be all made pure As himself is pure He who is called often Fire in Scripture as Mar. 9. 49. He will purifie the impure from the pure the dross from the gold The light of Israel shall be for a fire and his holy one for a flame and he shall burn and devour his bryers and thorns in one day All wickedness shall be before him like the Thorns of a forrest before the fire and shall not be able to stand before Him It shall All be burnt up and nothing remain thereof as it came of nothing so it shall return to nothing And this Christ will do not at once but by degrees as Fire makes not a thing at first as hot as it self but by degrees but it wil not rest nor cease till it hath Heb. 12. 29. Our God is a consuming fire Wickedness nor any impurity shall not be able to stand before this consuming fire no more then thorns and stubble before devouring fire but by degrees he will purifie us throughout in bodies souls and spirits All the works of man as of man shall be burnt up and he shall suffer loss but himself shall be saved yet so as by fire as the Apostle saith 1 Cor. 3. 15. For the fire shall try every mans work of what sort it is Therefore I say take heed of Standing Up before this fire If thou arâ— not 〈◊〉 â—own beforehand this â—â—e will burn thee down to ashes Do not quench the motions of the Spirit in you do not strangle them in the birth as Pharaoh commanded the Hebrew Midwives To strangle the Male-children of the Israelites in the birth Exod. 1. 18. But let this Fire have its Perfect work as the Apostle Iames saith of Patience Expand and give up your selves to Him Let him work his will in you give him leave to burn up your dross That you may be brought nearer and nearer to him and be made more like unto him that ye may more fully enjoy him That so at length ye may be Swallowed up and Emptied into him Even into that Ocean whence ye came as all the small rivolets which come from the Sea never rest till they return into the Sea And let us continually Magnifie the infinite goodness of Almighty God who of his Meer mercy will so far Humble himself to sit as a refiner over his work and never ceaseth but is always Purifying Clarifying and Refining from one degree of purity to another till we come to be like unto his own Dear Son Jesus Christ and all our dross so separated till we be made all pure silver and pure gold and that all our chaff may be removed till we become pure wheat and fit to be gathered into our Lords Garner Even till we be Clarified Rarified and Glorified even like unto the Precious and Glorious body of Jesus Christ himself who is blessed for ever and ever Amen TRUE and DIVINE EXORCISM OR THE DEVIL CON-JURED BY IESVS CHRIT MARK I â—5 26. And Iesus rebuked him saying hold thy peace and come out of him And when the unclean spirit had torn him and cryed with a loud voyce he came out of him The Substance of several Sermons preached at Kensington Publique meeting-place AS the holy Apostle Paul divides a man into body soul and spirit so do I this present Text the body is the history according to the letter the soul is such moral observations as arise and are deduced from the letter and history the SPIRIT is such heavenly instructions and divine documents as rightly applyed may be fitly termed The Marrow and Quintesscence of the Word of God The History according to the letter is so plain that he that runs may read and understand it and so needs no explanation and therefore I intend to collect the moral observations And 1. From the place where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This man with an unclean spirit was in the Synogogue at Capernaum We from hence are taught That no place can secure from an unclean spirit 't is not a Church Chancel Communion-Table or Pulpit no Bishop or rigid Chancellor or stout Archdeacon nor yet any Politick Official can with all their wit wealth or power excommunicate him or drive him out when he hath once entred in He appeared among the Sons of God Job 1. 6. He stood at Ioshuah the High Priests right hand Zech. 3. 1. nay into Heaven it self and Paradise he intruded therefore we should as our Saviour saith Beware even of Men Such men as are of His spirit Unclean they will deliver yon up to their counsels Mat. 10. 17. And the Apostle hath it Phil. 3. 2. Beware of dogs That is beware of men of proud cruel fierce and dogged spirits And then 2. As no place can secure us from Others Evil Men or Devils without us So nor can none of us assure our selves that we are what we should be If Templum Domini If the Jews crying out The Temple of the Lord would have serv'd the turn Ier. 7. 4. but that did not though they rested secure and blest themselves in it So also do we now in the Outward Baptism so in the Outward receiving of the Ordinance of the Lords Supper and also in the outward profession of Christianity c. Sed ista omnia folia sunt but all these are but leaves but 't is the fruit God looks after For though no tree that bears fruit but hath leaves yet Wo to those Trees which bear nothing but leaves Then 3. From the Devil his confessing Christ we learn That though as Paul saith Ore fit confessio with the mouth confession is made Rom. 10. 10. yet that is nothing without the other except the heart believes unto salvation for that confession is vain which is void of faith saith Fulgentius 4. Observe For all the uncleaneness strong possession of this unclean spirit as soon as our Saviour speaks for he spoke a s one Having Authority and not as the Scribes 't was a destruction to him for he cryes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou come to destroy or to torment us Luk. 8. 28. the Scribes and Pharisees might have preach'd long enough ere this Devil would have Roared For as some go not out but by fasting and prayer Mat. 17. 21. so some unclean spirits wil not stir out of men but by powerful preaching which is Christ coming Himself with power and casting them out And 5. From this Renting the poor man we learn how furious and raging his malice is to man Tearing and renting Them whom he may not cannot longer possess The Dragon never watch'd the Woman so narrowly as when nearest her time of deliverance Rev. 12. 4. So Pharaoh pursued the Isralites most eagerly when departing his land And the Prophet Isaiah saith For unto us a Child is born and a
we see what A Great work it is To bring the soul out of Egypt spiritually and which is woâ—st of all That we with the Israelites after the Lord hath thus gloriously and triumphantly bâ—ought us forth that we should have so much as a look toward Egypt again or any inclination to be under Pharahs bondage again which desires of ours will certainly bring us nothing but sorrow and vexation we shall not get so soon to Canaan as otherwise we might but the Lord will exercise and sit us forty years in the wilderness Oh! the difficulty of the New-birth Oh! The Throwes Here is iron labour women if ye talk of iron labour and many times Throws to no purpose the child sticks somewhere in the birth and there is no strength to bring forth Here needs a skilful Midwife indeed a faithful practical Physician one that hath the Practick part as well as the Theorick or else the childe may miscarry But here is our comfort the work is in the hand of the Lord and this childe being designed for life shall 〈◊〉 miscarry though the birth be the worst of â—â—â—ths And as cross as cross may be Oh WONDER wonder That ever childeâ—hould â—hould be saved This simile the Apostle â—imself uses to the Galatians My beloved of whom I travel in birth till Christ be formed in you And Christ being once born in the soul then he grows and by degrees comes to perfection as it is said of him Luke 2. 52. And Iesus increased in wisdom and stature and favour with God and man then he begins to work all those miracles in our souls that he did in the flesh cures the blind casts out Devils blind and dumb so that we could not hear nor see nor believe our selves to be in this miserable condition we cannot See our selves in Egypt in bonds in slavery or if we see yet we are dumb we are not able to open our mouches to express our misery fain we would express what we feel but cannot utter it Therefore you shall find our Lord in one place mingling clay and spittle to anoint the eyes Iohn 9. 6. in another place opening the eyes of a poor blind man that cryed after him so that he would take no nay Iesus thou son of David have mercy on me Mark 10. 47. in another place Raising the dead in another place causing the poor lame Cripple to walk and dance and all sounding out his praise through all the Regions before they could not speak and now they cannot hold their peace but must proclaim what great things the Lord had done for them Out of Mary Magdalen he cast seven Devils and then she sate attentively at Christs feet to hear his words O Beloved Such words from such an experimental Teacher from such a faithful High-Priest who knows our condition as they are powerful so to an experimental soul they are as sweet as honey and more desired then Gold yea then much fine Gold His words were so sutable so aptly spoken to what she experimentally found in her own soul No marvel Mary sate so contented and quietly at Christs feet while Martha was troubled about many things and minded not so much her inward condition And though I have a little digrest yet I hope it is for yours and my good I could not but follow my thoughts and express them to you which came in of a sudden and beyond my premeditation Beloved seeing we are so full of these unclean spirits t is but necessary they should be cast out and that will be effected when our Saviour shall be pleased to cast them out and to do to us as he did here in the Text Rebuke him in us and bid him hold his peace and Come out of us for he hath the Onely power and strength to do it Therefore this Text may betermed a New And a true Divine EXORCISM let not the word offend you for Satanis here Conjured by Jesus Christ and commanded forth here needs none of the Papists fooleries no holy Water no Copes Vestments Adjurations Crucifixes Relicks Lights Candles nor any mumbling Mass-Priests nor Christned Bells Nay no use of ordinances nor all your duties can do it simply no t is Virtus the Power and Word of Christ that onely expels Sin and these foul spirits out of the soul not but that we should use the word of God and pray often to him that he would be pleased to exercise his power over these great and potent enemies And when he will please to work A short work hâ— will make of it when he pleaset to begin nothing shall stand up in his way and blessed shall we be when the Lord himself shall effect it for us for he doth it with two words here in the Text 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold thy peace Come forth And therefore let us pray unto him and say Lord speak thou the word onely and thy servant shall be healed And Genesis 1. it was no more but one word Let there be light and Let there be a firmament c. and it was so and such is the power of God in the soul when ever he will arise and till then where is your power And note this also further that as our Saviour speaks by way of Authority and Rebuke unto Satan Come out of him So in this particular Satan counterfeits them in himself who will in all things turn himself into an Angel of light for he will sometimes in men silence himself and Rebuke himself and seem to help to destroy his own Kingdom but he doth it as Augustus Caesar once said of Rome Inveni lateritiam relinquam marmoream that is I found it built of mud and bricks but I will leave it of the hardest marble He seems to be cast out in one sin But he doth but change shapes to root himself the surer in another Shape he many times makes a Retreat but he doth it to take breath as I may so say to Rally up his forces for a stronger encounter And when the unclean spirit returns he enters with seven other spirits worse then himself So it is in many men Even by Beelzebub they cast out Devils as when outward respects and the fear of shame onely keeps them from some sins and exorbitances As many who love the upper end of the tables and the uppermost rooms at feasts Mat. 23. 6. but yet abstain some to avoid the cost others for fear of censure so divers do refrain from lust because they are afraid to lose their reputation and credit so many forbear to do actions of violence as Murther c. but t is for fear of the Law so also many forbear to be drunk because none but base people use it so many resrain themselves from committing whoredom for fear they should get noisome and infectious diseases so many turn religious and use constancy in duties of Religion publique and
he will Tear and Rent the Man and when he doth not though he seem to depart he keeps possession still or will Return with seven other spirits worse then himself Many perswade themselves they have grace because they are of a smooth fine affable disposition and carriage and many Prophets daub them up with untempered morter as if they had grace from their Cradles whereas indeed All men are as deep in Adams fall one as another and one as hard to be recovered as another I have shewed you upon another Text how all must suffer with Christ none excepted if they will be glorified with him and shewed you wherein viz. All and every one must be emptied and humbled as Christ was When Christ comes to cast the Devil out of these men in person himself I le warrant you he will Rend and Tear them When for Christ and to enjoy the life of Christ they must be emptied of all their fine natural endowments and come to see the ugliness the sinfulness of all their thoughts words actions and to be arraigned as the vilest Malefactors for all their great progress in Religion for even these are as far off the life of Christ as the other And they must be at the mercy of the Judge as much as the other And their Secret and Heart-Idols and defilements are as odious to God as the other I pray where is then their In-bred gracious natures If they must pass through that Condemnation and annihilation and abdication and indifferency c. as I then shewed you And must fight with the strong man Armed before he be cast out I le warrant you they will find this A Fiery Tryal Also the Apostle calls it A new birth What throws and pangs is there in natural births And do you think there is less and easier in the New birth No no deceive not your selves far far more for ye must be Slain and Crucified with Christ. I pray consider seriously of these things and be not deceived and lulled asleep nor receive not any such pillows under your Elbows from any for they cry peace peace when there is no peace and they say Thus saith the Lord when he hath not spoken unto them but they flatter you with the visions of their own heart Jet 23. 16. But be sure these unclean spirits are in every one of us naturally and they depart not without Tearing Beloved know All these are the unclean spirits in men that God will cause to pass out of the Land Zech. 13. 2. And I say t is to be suspected That when as the unclean spirit goes out without RENTING he intends a second return And contrarily where Satan departs with Renting he hath no hopes of re-possession For where he spoils and tears his lodging at his departure he finds that he that is stronger then himself casts him out and that such a soul is weary of such a troublesom Guest and turbulent intruding Inmate whom he rents he leaves and whom he Teares God Repairs whom he Rents God Renews Oh how I desire to have all our hearts Rent for then and not till then will God regard them Rent your hearts saith Ioel Joel 2. 12. And A broken heart a soul that is contrite and rent O Lord thou wilt not despise Psal. 51. 17. And therefore O sweet Saviour Rebuke thou all our unclean spirits with power command all our sins and corruptions to depart out of our hearts let them not reign or have the dominion over us but be thou our Lord our King and reign over us Other Lords indeed have had rule over us but do thou set up thy Kingdom O Lord and cast down thine Enemies under thy feet Thy Kingdom come for thine is the Kingdom power and glory for ever AMEN Come Lord Iesus come quickly ALL POVVER Given to IESUS CHRIST IN HEAVEN AND IN EARTH MAT. 28. 18 19 20. All power is given unto me in heaven and in earth c. In one Sermon Preached at a private Meeting in Old-street Augustine and others with him reckon this to be the ninth and last time of our Saviours appearing to his disciples after his Resurrection And that for this end he appeared so often to manifest the truth of his Resurrection and yet for all this some still doubted as you read in the foregoing Verse And they had great cause for though he had appeared to so many and so many times as this being the ninth time and it is also said He was seen of more then five hundred brethren at once yet for all this some doubted and although the Disciples were particularly appointed by Jesus to come at this time into this mountain and when they saw him they fell down and worshipped him yet some for all this doubted they knew they had seen him in great and extreme sorrow and anguish of soul even to the utmost that the malice of men and Devils could invent they saw him yield up the Ghost and they thought they had done their last office for him accompanying him to his execution and death and so to his grave and sepulchre but here He after many appearings to them to confirm their saith appears this once more and it seems to be very probably the last time of his appearing immediately before his ascention and now he gives them a commission and command To go and teach all Nations as it follows in the 19 and 20. Verses baptizing them in the name of the Father c. and teaching them to observe all things that I have commanded you for â—o I am with you alwayes even to the end of the world And because they should be able to shew their Authoritie and Warrant if any should ask who sent them he tells them He that is IAM hath sent you IAM is with you and further tells them that their power they shall derive from Him For all power is given to me in heaven and earth And these words however they be few in number yet there is in them an Abyss of matter there is a mighty power and a vast length and breadth height and depth in all His words for His words are alwayes full of sense spoken to the highest pitch that our capacity can conceive or reach The words of Christ are most pure free from all concourse of the depravedness of the creature they are like the pure wine that he made at Canaan there is no tincture no brackishness no leaven of the old Adam or of the Pharisees Mens writings and speakings are alwayes low they have in them some Allay of humane weakness but in his words there is not the least allay they cannot admit of any moderation or modification Others it may be writ they knew not what themselves as I may so speak even the Penmen of the holy Scriptures for they wrote things beyond their own comprehension they being directed by another spirit they spake not of themselves but the holy
describing that which was Above all Affirmation or Position it was fit to Begin and Establish the Fundamental Affirmations from that which is most Proper and Nearest unto it But now when we go by way of Taking away from that which is Above All Ablation or taking Away it is likewise fit we should begin our takings away at Those things that are furthest temote from it For is He not Rather and more properly Life and Goodness then Aire or A Stone And may it not Rather and more Properly be said that he is not Weak or Angry then that he is not Spoken nor Understood CHAP. IV. That He that is eminently the Cause of all sensible things is yet no sensible thing at all 1. VVE say therefore That the Cause of all things and that which is above all things is neither void of nor without Essence nor Life nor Reason nor Mind 2. Neither is it A Body nor hath it shape nor Form nor Quality nor Quantity nor Bigness neither is it in Place nor is it Seen nor hath it any Sensible touch 3. It neither Perceiveth by Sense nor is it Perceivable by Sense it hath neither Disorder nor Trouble as if it were Agitated by material Passions 4. It is neither Impotent as subject to sensible Passions or Accidents neither is in Any want or Indigence of light neither needs it any Light to see By or Withal 5. It hath neither Alteration nor Corruption nor Division nor Privation nor Flux or a Continual flowing and Succession of Parts nor any other Sensible thing Nor is it Any of all these Chap. V. That he that is eminently the Cause of all intelligible things is none of those intelligible things 1. AND going downward again we say it is neither Soul nor Mind nor hath it Phantasie nor Imagination nor Opinion nor Reason nor Understanding neither is it Reason nor Understanding nor is it Spoken or Understood 2. It is neither Number nor Order nor Greatness nor Littleness it is neither Equality nor Inequality nor Likeness nor Unlikeness 3. It neither Standeth still nor is Moved nor Resteth It neither hath Power nor is Power nor Light It neither Liveth nor is Life It is neither Essence nor Eternity nor Time nor is there any Intellectual Touch thereof 4. It is neither Knowledge nor Truth nor Kingdom nor Wisdom nor One thing nor Unity nor God-head nor Goodness 5. Neither is it a Spirit as we can know or understand or after Our manner of knowledge nor SON-SHIP nor FATHER-HOOD nor any other thing Known to us or to any Other of the things that Are. 6. Neither is it any of the things That are Not Nor any of the things that Are neither do the things that Are know it as it is nor doth It know the Things that Are as they Are. 7. There is no Speech of it nor Name nor Knowledge it is neither Darkness nor Light nor Errour nor Truth 8. There is of it No Position or Affirmation nor Ablation or taking Away or Negation But when we make Affirmations or Negations of the things That are After it yet we do neither Affirm nor Deny 9. Because He that is PERFECT Compleat Onely and Singularly the Cause of All things is Above all Position or Affirmation And the SUPER-EMINENCE of Him which is most Simply and Absolutely freed from all things and is Above All things is likewise Far Above All Negations The end of the Book of Dionysius the Areopagite concerning Mystical Divinity Blessed be he that is that was and that is to come AMEN Dr. Everards ADVICE upon these following Sentences in Latin and English REad not what follows till thou have Read and Felt and dost Understand what goeth before For here follow certain Grave and Notable sayings whereby the diligent Disciple of Christ may examine himself and know what is to be thought or determinated of the True and Inward Union to the Onely and Supreme Good that we may depart from our selves and being dead to our own will may live to God alone and to his will Grant it O God by him which resigned up his own will to his Heavenly Father who liveth and reigneth with the Holy Spirit in a perfect Trinity for ever Amen These in regard of their succinct and pithy shortness they were hard to be understood if put into so few words as the Latin I have therefore not onely translated them into English but also annexed the Latin to them that where the one Language shall be obscure it may be helped by the other 1. DEus est unicus unitas existit manat ab eo solo nec tamen de eo alioquin enim decresceret fieretque minor 1. God is onely One and Unity is in him and flows from him alone yet not of him nor any way from him otherwise it would decrease and become less 2. Ubi sunt duo quae una servari aut convenire oportet fieri potest ut inter ea oriatur discordia 2. Where there are two things that must be kept or agree together it may come to pass that discord or dissention may arise between them 3. Haec duo non nisi voluntate dissidere possent id quod esset summa causa occasio omnis dissidii etiam in Deo sit duo possent esse in eo 3. These two could not disagree but in Will which would be the greatest cause and occasion of all discord or disagreement Even in God if Two things could be in him 4. Nihil enim est quod dissentionem pariat inter omnia quae dissentire queant nisi dissimilitudo voluntatum 4. For there is nothing can breed dissention among all things that can disagree but the dissimilitude and unlikeness of wills 5. Hoc unum Deus vult unum estque omnibus binis contrarium 5. This one God willeth One thing and is contrary to all Two things 6. It aque ergo quicquid etiam creavit ipse super unico illo creavit alioquin ei defuisset ordo 6. Therefore also whatsoever he created he created upon or To that One alone otherwise it had wanted order 7. Praeterea nullam potuisset ejus creatio sive creatares habere consubstantiam propter voluntatem contrariam quemadmodum videlicet nunc fit ideoque eam interire oportuisset 7. Moreover His Creation or created thing could have had no constancy because of the contrary Will to wit as it is now done therefore it must needs have dyed 8. Ea unit as metiri cogitari tractari cognoscive non poterat nisi duntaxat ab uno per unum idque interdum in suo contrario 8. That Unity could not be measured thought handled or known but onely of One and by One and that sometime in its contrary 9. Contrarium existit a se ipso sine culpa adversarii 9. The contrary is or exists of it self without the fault of the Adversary 10. Hinc apertissime perspici potest oportuisse ut uni optimo esset aliquod
necessario debeas ad unicum hoc est ad Patrem venire qui Pater eum huic rei destinavit 29. This may and must be done Onely by the losing of that which is contrary to the One otherwise it cannot that is Obedience in Obedience to wit An Intire Resignation A certain Perfect Sacrifice which is Voluntary Briefly that Christ is the true Son of God the first begotten of his Brethren To whom it is Proper whatsoever the Father can who is the True Intercessor by whom alone thou mayest and necessarily must come to the onely One that is to the Father who hath appointed him to this end 30. Si quis hujus orationis rationem consequi nescit is caret spiritus testimonio cujus ipse disciplinam excludit repudiat Si quis eam intelligit judicet judicat autem Dei Spiritus omnia Si quis eo destituitur caret ejus culpa est quod de casu sollicitus non est ut corrigatur qui tamen corrigendus est Si quis haecdicat acutiora sciat maximam Sancti Spiritus stultitiam ut it a loquar acutiorem esse summa totius mundi sapientia 30. If any man understand not the meaning of these speeches he wants as yet The Testimony of the Spirit whose discipline He shuts out and reâ—uses If any man understand it let him judge and the Spirit of God Iudgeth all things If any man Want and be destitute of it it is his own fault because he is not careful of his fall that it may be Amended which yet must be Corrected If any say that these things are somewhat subtil and acute let him know that the greatest Folly of the Holy Ghost if that I may so speak not derogating from him is wiser then the Highest wisdom of the whole world * Non est mirum si haec carni acuta videantur sunt enim divina de quibus judicare caro non potest Ideoque acuta judicat quemadmodum si noctua neget se posse cernere claritatem diei quippe ut ens luce noctis cujus clarissima pars obscurior est quam obscurissima diei * It is no marvel if these things seem somewhat Acute and Subtil to the flesh for they are Divine of which flesh cannot judge and therefore it thinketh them Acute as if an Owl should deny that it can see the brightness of the Day when it useth onely the light of the Night the clearest part whereof is more dark then the darkest part of the day To the Eternal Trinity in Unity neither confounded nor divided be all glory and praise Amen The Sayings of a Certain Divine of great note and name IN conclusion I will hereunto Annex the judgment of Iohn Denqui concerning the holy Scriptures made in his Recantation not long before his death and printed I do saith he prefer the Holy Scriptures before all Humane Treasure yet so that I do not so much esteem them as the Word of God which is Living Potent and Eternal and which is Free and at liberty from all the Elements of this world for if that be God himself it follows that it is Spirit not the Letter written without peâ— or ink so that it can never be Obliterated And for this cause True felicity or the word of God is not tyed to the Letter of the Scriptures The reason is because it is impossible that by the Scriptures alone an Evil mind should be Amended though it may be made more learned but a good mind that is such A One as is endued with any spark of Divine study or knowledge is made better by All things so that the Holy Scriptures are Clean to them that are Clean Good and wholsom i. e. to those endued with the Holy Spirit but to the Unclean and Unbelievers they as all things else are Unclean and Deadly Thus then it is possible that a man chosen by God may be saved without Preaching or the Scriptures yet it follows not that therefore no witness taught of God is to be heard or that the Scriptures are not to be Read and Enquired into but on the other side that all Unlearned Illiterate men are not in the state of Damnation because they cannot Read neither whole Cities and Nations sometimes because they have No Preachers sent them from God Thus far He. All these things aim at this That we should by a Received power from God do our endeavour to hunger for God and his word and not go on so securely with the Killing Letter of the Scriptures but giving them all Convenient Honour should grant them to be a certain Image Splendour Lanthorn Scabbard Manger and Vestry of the Word but withal should know that there is more required namely A Sword to this Scabbard A light to this Lanthorn that it may cut and shine but we know that whilest these things are saying There are some that are much Troubled and Offended as in the case of Mary Saying we would reject the Scriptures whereunto we say There can never be Too much Honour given but the truth is whilest unto the Scriptures as unto Mary is ascribed the Honour due to God Alone it becomes the Worshipping of Idols and of the Scriptures as of Mary is made a certain Idol which is Put Honoured Accounted Adored and Consulted with in the place of God The Scriptures indeed as an Holy thing ought to be a Terror to men and to be Read with Religious Fear and Trembling and as before is said to be preferred above all earthly Treasure but not made Equal to God and His Word The Scriptures as the Law and all things else Are Good to the Good who onely know How to use them well But as now adayes many ignorant people handle them and are conversant in them without all doubt it were Better they were asleep the while For from the wrong understanding and abuse of them flow All Heresies Sects Superstitions so that not onely the Jews but the Turks also make them their Advocates and think the Holy Scriptures are the foundation of Their faith My self know at least twenty Christian Religions all which rest upon the Holy Scriptures and every one Hopes they are on their side all these things proceed Either from far-fetcht Expositions and Allegories nothing to the purpose or from the dead Letter of the Scriptures or lastly from a certain Arrogance and Abuse of them Now it is far better in many cases not to use A thing at all then so to abuse it therefore I must needs say Once again that the Scriptures are Shut up and Forbidden to all flesh because it can Never understand them for to that end there is required to them a Supernatural Divine NEW-MAN Born of God who may bring with him to them The light of the Holy Ghost Such a man can Compose Dispose Understand Interpret Place and Accommodate All things in their due places nay more that which is the Table Feast and Life of these God-born men
the souls Teacher she is still turning aside to the creatures p. 97. A sweet illustration thereof by a comparison p. 99 c. If we love Iesus Christ love will not suffer us to be our own but his p. 104. The heads of a Sermon on Rev. 2. 17. To him that overcometh will I give to â—at of the Hidden Manna c. ALL the words of God have not onely a dead letter but a living sense in all ages alike p. 109. Overcomers do eat this Hidden Manna and these that eat overcome p. 110. Three things laid down to understand the text 1. All the seven promises to the Churches though diversly exprest are but one and the same thing in it self p. 111. 2. They all imply that which is here began in this life and to be perfected in that to come p. 113. 3. Not one promise to be understood according to the letter yet the letter undeniably true p. 115. As Gods wayes not like mans so not his Covenants nor Knowledge nor Love nor Hatred Election or Reprobation c. p. 118. Mans foolish wisdom would square out God like unto himself else not own him nor his wayes p. 110. Which things should have been enlargâ—d because therein there are so many mistakes but time prevented ib. A Sermon on Jer. 6. 13. From the least of them even to the greatest every one is given to covetousness c. THe whole house of Israel Accused Condemned of Covetousness p. 122. This Indictment includes 1. Fault 2. Extent 3. Intention 4. Râ—proof Sentence p. 122. Covetousness hard to be uncased it ever wears a cloak p. 124 A competency ought to be the limitation of our desires A Question answered what is sufficient or a a competency p. 125 c. Wherein Covetousness consists 1. Eager desires 2. Inordinate love p. 126. The covetous man known 1. By his course of life p. 127. 2. By his Company p. 128. 3. By his Breath ibid. 4. He can dispense with any sin p. 129. 5. He is a man of all arts or no art ibid. The Covetous and Covetousness in Scripture rankt with the vilest sinners and sins p. 131. No Saint read of in Scripture though stained with other sins yet not with this and why ihid c. Covetousness the breach of all the Commandments shewed particularly 136 to 148. 2. Head the Extent t is Epidemical p. 149. How particulaâ—ly to 1. Kings ibid. 2. Noblemen ibid. 3. Rich men p. 150. 4. Learned men ibid. 5. Wise men ibid. 6. Poor men p. 151. 3. Head the intention which is the greatest aggravation They give themselves up to it p. 153. 4. Head the Puâ—ishment of this sin of Covetousness p. 155. First The peculiar plagues are either 1. In his body p. 157. 2. In his goods ibid. 3. In his posterity ibid. 4. In his soul ibid. Secondly in Gods denying them the use p. 159. Depriving them of the possession ibid. Six Remediâ—s 1. Faith p. 163. 2. Sobriâ—â—y ibid. 3. Tâ—mperance ibid. 4. Abandon conceit of contâ—nt in them ibid. 5. Compare if ye are able and view them with the true riches p. 165. 6. Pray for a right knowledge of both ibid. A brief Exposition occasioned by singing Psal. 148. THere is a threefold siâ—ging with the lips with the spirit and with understanding we may sing with lips and with zeal as the Aposâ—le saith of knowledge yet not with understanding p. 167 c. Two things in this Psalm hard to be undâ—rstood p. 168. 1. That David doth exhort unreasonable creatures to praise God ibid. 2. That he calls upon the deepâ— and seas and all vegetative and inanimate creatures to do this dâ—ty ibid. Some Reasons given in answer viz. four p. 169. How even the dumb and deaf creatures sing aloud Gods praise p. 170. Wherein these creatures may be said to have Religion p. 171. Religion of men consists of four parts and how agreeing to the creatures p. 172. 1. A Creed and therein they give testimony to some of his Attributes ibid. 2. Petition p. 176. 3. A Decalogue p. 178. 4. Sacrifice p. 179. Uses 1. To make us ashamed of our backwardness to this duty p. 180. 2. To take notice of the vast circumference of Gods Kingdom ibid. 3. To go boldly to God in the name of Jesus Christ p. 181. 4. To look upon all the Creatures as Angels on Iacobs Ladder ascending and descending according to his commission p. 182. 5. Because it is impossible to find out the â—â—finiteness of Gods praise by all creatures therefore to take notice they all cry Plus ultra look beyond us p. 183. 6. Take heed of abusing any creature t is enough that we may use them ibid. A Sermon on Luke 2. 40. And the child grew and waxed strong in spirit filled with wisdâ—m and the grace of God was upon him THe words contain 1. A History 2. A Mystâ—ry p. 187. The History brief and shews onely the truth of Christ his Humane nature Hypostatically united to the Divinity ibid c. That which is more material is the Mystery p. 189. The Letter of the Scripture kills and how p. 191. What imitable actions Christ wrought in the days of hâ—s flesh he works stil spiritually the other though wrought for us yet do us no good except these also be wrought iâ— us p. 193 c. Where we may in pâ—rt take a view of the glory of the great City the Holy Ierusalem spoken of Rev. 21. and what the 12 gates represented p. 196. The Kingdom of God is within us and whereever he is pleased to unvail his glorious presence p. 197. All these things hid to those that stick or rest in the Letter yet the letter not to be neglected p. 200 c. The Apostle his undervaluing Ordinances duâ—ies yea the knowledge of the person of Jesus Christ if they keep us from Christ p. 205. A caution not to make Idols of Ordinances p. 209. Yet high raptures sometimes questionable p. 210. Instances in Baptism p. 211. The Apostles consultation and message to the weak believers Acts 18. p. 213. How the Apostle carries this point very high Gal. 4. 1 2. p. 215. This point pressed in two respects 1. In regard of the Mâ—thods of Satan with men p. 217. 2. From the deception of some pretending to be high in Christianity because much in literal knowledge when indeed they are but Pigmyes and Novices ibid. Appearing in preferring faith 1. Acquired before faith infused p. 219. 2. Implicit before expliâ—iâ— ibid. 3. Formed before all these ibid. 4. In making temporal blessings the main of their desires and prayers though professing the contrary p. 220. After what manner grown Christians pray for temporal blessings p. 222. Four several affirmations by the Author concerning praying for temporal blessings p. 224. Three dâ—grees of the excellency of prayer ibid. Which Honouâ—able p. 229. More Honorable ibid. Most Honorable and that which wears the Crown above all and to pâ—ess to attain the last
as the best and most excellent ibid. Two Sermons on Exod. 3. 6. the first six verses Moses kept the flock of Iethro his father in Law and he led them to the back side of the Desart And the Angel of the Lord appeared to him in a flame of fire in the midst of a bush c. THis is one of the grâ—atest miracles in the whole Scriptures p. 232. This History and Miracle concerns us now as much as the Israelites then p. 233. The Spirit magnified above the Letter p. 237 The truth couched under parables p. 240. The infinite condescension of God to become weak to the weak p. 242. The depth of the true word is imployment for Men and Angels for Eternity p. 244. Why Moses and the Patriarchs are taken such notice of that they were Shepherds p. 246. What the life of a true Shepherd is and why preferred before Husbandmâ—n p. 248. Moses led the flock into the desart before God appeared to him so must we foâ—sake the world or God will not manifest himself p. 250 c. Whether Miracles be ceased now oâ— no an ignorant question p. 253. Greater miracles done in accomplishing the truth of miracles then in the type or shadow p. 254. Yet this a mighty miracle in the letter but the mystery a miracle far transcending p. 255. How suitable Iacobs Vision of the Ladder reaching to heaven was to him and so this miracle to encourage Moses so the great work he was to go about p. 255. Why the Almighty is somâ—times termed an angel and why angels were worshipped in the Old Testament and St. Iohn forbidden p. 258 God not more present in heaven then in earth p. 260 c. God is to be worshipped as present in all places and in all creatures p. 265. The error of the Papists in worshipping Images condemned and why ibid. Hence a ground to interpret that saying of our Saviour Their Angels alwayes behold the face of their father c. p. 268. The use and Application from the foregoing truths p. 269 c. The second Sermon on the same Text. THe life of a Shepherd and of a Husbandman further explained p. 27â— The life of a Husbandman not condemned but a Shepherds life prâ—ferred before it p. 276. Going into the Dâ—sart not meant of forsaking all things actually but in aâ—fection and using them as if we used them not p. 280. The reason of all mens unquietness p. 283. The way to understand the vision is to put off our shoes from our feet as Moses and what that means p. 285. Men as men can comprehend nothing but what is within their own sphere of reason p. 288. Something about the name and nature of angels ibid. Every beam of the Divinity is an Angel p. 294. Christ the Substance of all types and visions p. 296. The true interpretation of visions and types from God alone p. 297. He that can see God thus cannot so far fear any creature nor any cross or death it self p. 298. The wonderfulness of the vision opened p. 300. Making known Jesus Christ is the business of all creatures of all men and all ages p. 302. The substance of this vision is Jesus Christ he is that fire that burns and changeth all things but not himself ibid c. He weighs the mountains and measures the waters he alters all things yet preserves the substance entire so that nothing is lost p. 304 c. How Gods will and theirs harmonize and coincide to whom God hath shewed this vision p. 308. They cannot find fault with anything God doth but they see one spirit moving and guiding all actions of men and creatures through heaven and earth p. 310. Vain man as his ignorance so his wisdom is to stoop and bow before the Almighty p. 311. He that looks no further then the letter of the vision he sees not these mighty things p. 312. But he that doth he sees Jesus Christ not onely changing all things but how at last he shall change our vile bodies ta make them like his glorious body p. 315. The substance of several Sermons on Mark 1. 25 26. And Iesus rebuked him saying Hold thy peace and come out of him and when the unclean spirit had torn him and cryed with a loud voyce he came out of him THe Text divided as Paul diâ—ides a man into body soul and spirit p. 318. Six morall observations onely named from the soul or letter of the Text not stood upon ibid c. Nothing absolutely evil but sin and nothing perfectly good but God p. 323. Obâ—â—r 7. That Christ is stronger then the Devil though he seem weaker and lets the Devil sometimes prevail in the world more then himself p. 324. Distinctions in the will of God as Revealed Secret Permissiv Ephes. 4. 17 18. Luke 10. 42. Phil. 3. 8. Heb. 4. 12. Gal. 6. 14. 1 Pet. 4. 15. 2 Cor. 5. 17. Jer. 17. 9. Ephes. 4. 21. 2 Cor. 3. 6. Exod. 26. 33. 2 Cor. 3. 14. 1 Cor. 6. 5. Rev. 22. 2 Ephes. 6. 12. Ezeâ— 13. 18. Mich. 3. 5. Heb. 6. 1 2. Rev. 1. 10. Isa. 5. 20. Isa. 2. 22. James 5. 17. Rom. 7. 18. Gal. 2. 20. Acts 3. 12. Rom. 7. 20. Acts 26. 18. Psal. 26. 9. Dan. 9. 7. Mat. 7. 2. Mat. 7. 11. Jer. 31. 33 34. Luke 14. 35. Luke 2. 12. Luke 4. 22. Rev. 8. 1. Rev. 3. 16. John 4. 11. John 6. 60. Mat. 13. 36. Num. 22. 28. Ps. 51. 15. Mat. 9. 49. Isa. 10. 17. Mal. 3. 2. Mat. 5. 29. 30. 2 Pet. 3. 7. Joh. 11. Isaiah 20. 3. and Joel 2. 10. Acts 26. 18. Exod. 19. 16. Hos. 2. 19. Mat. 26. 39. Heb. 12. 29. Col. 4. 6. Prov. 16. 21. Eccl. 8. 1. Mat. 5. 13. Heb. 2. 11. Mat. 5. 13. 1 Cor. 3. 4. 5. 1 Cor. 1. 13. Mat. 5. 14. Joh. 1. 9. Joh. 8. 12. Lev. 6. 13. Lev. 2. 13. Num. 18. 19. 2 Kings 2. 21. Ezek. 16. 4. Job 16. 4. Gen. 27. Mat. 3. 17. Mat. 1. 24. Mat. 13. 34. Prov. 15. 23. Psal. 119. Rea. Hos. 13. 9. Luke 10. 34. Reas. 2. Psal. 38. 5. 2 Pet. 2. 22. Reas. 3. 2 Chro. 13. 5. Numb 18. 19. Mal. 3. 6. Psal. 102. 26. Ps. 139. 4. Rev. 3. 14. Heb. 1. 3. Col. 1. 17. Heb. 3. 14. 1 Cor. 15. 51. Mat. 18. 1â— Psal. 104. 3. Col. 1. 15 17. 1 Cor. 7. 31. Heb. 13. 8. Heb. 6. 19. Joh. 1. Rev. 19. 13. Col. 1. 15. Object Luk. 14. 34 35. Maâ— 9. ult Answ. Exod. 16. 18. Prov. 30. 4. Job 12. 7. Gen. 28. 17. Psal. 18. 11 c. Psal. 18. Eph. 6. 12. Psal. 15. Psal. 24. Hab. 1. 2. Rom. 10. 7. Ioh. 1. 26. Gen. 18. 27. Psal. 12. 4. Job 12. Isa. 20. James 4. 13. Isa. 9. 9. Hos. 13. 9. Rom. 12. Mat. 24. 49. Ioh. 9. 41. Mat. 24. â—0 Isa. 2. 18. Gen. 19. 35. 2 Cor. 13. 15. Isa. 46. 10. Jer. 48. 11. Psal. 62. 11. 46. 2. Job 42. 5. Jude 1â—
not forasmuch as they are so zealous and hot about Forms but if they are by any drawn up to speak of the Substance they are as men lost cold and heartless which is a plain evidence to me that they prefer the Shadow before the Substance being meerly exercised about childish things and are not willing to come up to the Truth to the Excellencies and Glories of what Baptism and other Ordinances signifie And there is no telling them of a more excellent way as the Apostle saith They see all excellencies in the Shadow none in the Substance Whereabouts think you is these mens Religion and truth of Grace Truly my Friends this sticking in the Letter is that which hath been the bane of all growth in Religion and an occasion of so many disputes and differences therein which I do not wonder at for Children can do no other then quarrel about trifles and things of no great worth Not that the soul should slight or undervalue Ordinances or any other duty Beloved I am fain to use this caution the oftner because ye are so subject to catch and carp I say Let all those things have their due time place and esteem but to rest in these is the worm the Gourd But this I say when the soul by these Ordinances or in these or whatever you will name shall come to see and enjoy God Her Portion when she is in the pursuit of her Beloved she undervalues and leaves all things of this nature behinde and presseth after the mark the Price of the high calling of God in Iesus Christ And to this soul in this condition I may boldly say what 's Duties what 's Ordinances what 's Christ in the flesh I beseech you give me leave what are all these when the soul embraces the truth of all these things Can that soul at that time leave its Beloveds arms and prize the Shadows the Handmaids above or equal to him But I grant that those that never came to these Embraces these swallowings up these overcomings This spiritual drunkenness may censure and revile a soul that may say indeed and in truth he is above these What do you think Paul thought of these things when he was caught up into the third Heaven I grant also Beloved that the most elevated triumphing and most raised soul lives not always in this condition these things and these raptures and these embraces come but seldom and the soul comes to fall lower and have more use of Ordinances but she uses them as Handmaids so as to conduct her to her Beloved Beloved I would have you ponder these things well If ye set up Ordinances c. so as to build and Rest in them ye do make Idols of them or at the best you play the Babes and the Children with them by Resting always on such Crutches and Go-bies and never come to be Yong-men much less as Fathers in Christ Paul and Peter Iames and Iohn they would have always enjoyed those Raptures Paul in the third Heaven and the other in the Transfiguration But the one had a prick in the flesh and the others came down again from the Mount and in these declinations and lower enjoyments I would not for a world forbid men to use means not onely in regard of themselves but of others who may by those come to have the same enjoyments making them no more but means and not the end And so much more I will say to satisfie you that I have great cause to mistrust those spirits whether they come the right way to God or into such Raptures that leap into them on a sudden without use of means or Ordinances But out of a Blinde and Prophane condition come suddenly into these enjoyments for God doth usually make use of these means yet I may not limit nor direct nor circumscribe the Soveraign Almighty yet usually faith cometh by hearing and hearing by the word preached But herein lies the general abuse of these truths and of these enjoyments that because some may and do come thus to enjoy God and forsake Ordinances at a season at the very time of such enjoyments therefore some having gotten this in notion have presumptuously affirmed that they are above these and so far abuse themselves and shew an ill example to others that they have quite forsaken the Assemblies and the use of any Ordinances Beloved all these things are an offence and hereby many a soul by this delusion of Satan drowns it self in perdition And yet I may say more then all this and say properly too he that uses them and rests not in them lives above them and in this sense living above Ordinanceâ— is most properly taken and is a truth though much abused viz. That man hath not his comfort his Life in them this man lives above Ordinances I do not say he must forsake all Ordinances as men take it usually But to have our Life and enjoyments in the Truth and Substance and against this Doctrine the gates of hell shall never prevail And this I will say more those that come into such pretended enjoyments in this extraordinary way that for the most part they never hold on in a Christian course but abusing this light run out into fleshly liberty But the right enjoyment of God is such a hedge to a man that he cannot but love God and seek to honour him with all his might But I conceive all these things are but to lead us to Jesus Christ and therefore to put more in them and depend more on them then ever was intended is an high abuse of them Concerning Baptism we see Paul rejoyced and said 1 Cor. 1. 16. I thank God I baptized none of you but Crispus and Gaius and the Houshold of Stephanus for Christ sent me not to baptize but to preach the Gospel and withal blames them there that they set their eyes on him or Apollo or Cephas or whatever it was either Men or Means or Duties or whatever that they once did begin to settle upon and rest in to make the cross of Christ of no effect All these things were they never so high in esteem among the Famousest Teachers and Professors he laid them aside and undervalued them If Baptism be set in the room of Jesus Christ and men content themselves though in a true observation of it or of the Lords Supper according to Christs rule or in Fellowships or Gatherings together then we make Idols of them and set them in the room of Christ and Christ the Truth and Substance is slighted and neglected So also you know that at the beginning of the Primitive Church when it was weak and in its infancy and could not digest strong meat the Apostles by consultation fed them with milk and such Doctrine as they were able to bear And all was to this end that they might use such things as Help to shew them Jesus Christ as Act. 15. 28 29. It seemed good to