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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57982	The tryal & triumph of faith: or, An exposition of the history of Christs dispossessing of the daughter of the woman of Canaan Delivered in sermons; in which are opened, the victory of faith; the condition of those that are tempted; the excellency of Jesus Christ and free-grace; and some speciall grounds and principles of libertinisme and antinomian errors, discovered by Samuel Rutherfurd, professor of divinity in the University of St. Andrews. Published by authority.	Rutherford, Samuel, 1600?-1661.	1652 (1652)	Wing R2397A; ESTC R203460	278,378	498

smitten of God in the dark and so wicked men never do come lawfully out of affliction they see not God nor sin and for that cometh not out of prison by the Kings keyes but they break the Goal and leap out at a window the Land is to see all the circumstances of this bloody War in these three Kingdoms We are to put a difference between Gods afflicting one man and a whole Church Now God hath his fire in our Sion and we wonder that Wars have lyen on Germanie twenty six years and that for divers years the sword hath been on us in these Kingdoms 1. There be many vessels to be melted a fire for an afternoon or a war for a morning of a day or a week cannot do it Seven dayes sicknesse of a dying Childe putteth David to go softly and in sackcloth Years are little enough to humble proud Scotland and England God humbled Israel 400. years and above in Aegypt and kept them forty years in the Wildernesse and Judah must lye smoaking in the Furnace seventy years 2. One Temple was forty six years a building God hath taken eighty years to Reform England and many years to Reform Scotland and the Temple is not builded yet give to our Lord time hope and wait on 3. Babylon is a great Cedar that cannot fall at the first stroak it s not a work of one day or a year to bring that Princes the Lady of Nations from Her Throne of glory to sit in the dust and take the Milstones and grinde meal SERMON V. VExed with a Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is Devilled that is fully possessed The malice of the Devill is a naturall agent and worketh as intently and bently as he can as agens maximum quod sic the fire putteth forth all its strength in burning the Sun heateth and inlightneth as vehemently as it can A Milstone fallen from the sphere of the Moon down to the earth useth no moderation or abetment in its motion The malice of Hell being let loose it worketh mischief by nature not by will Satans possession is full Peter saith to Ananias Acts 5.3 Why hath Satan filled thy heart to lye against the Holy Ghost As there is a fulnes of God Eph. 3.19 so there 's a fulnesse of the Devil as Rom. 1.29 being filled with all unrighteousnesse It is no wonder that Cavaliers and Malignants work as their Father the nature of the Father is in the son modus operandi sequitur modum essendi the manner of working is sutable to the nature of the worker hel works like Hell Ier. 3.5 Behold thou hast spoken and done evil as thou couldst Esa. 5.18 They draw sin and iniquity not with a rush or a threed but with ●ords of vanity and with a cart rope Mic. 7.3 They do evil with both hands earnestly All that malice and Hell could do of cruelty to young old to women sucking infants hath been done in Ireland and England The Devil in his element is twice a Devil he is in his own when he formeth and actuateth bloodie instruments and he aboundeth in his own sphere Satans malice its alone is great and a sinners wrath is heavier then stones and sand but when they are conjoyned as united force is stronger who can stand before them Christs Lambs have been preserved amidst Devils and men since the Creation amongst Wolves by no humane power and strength Observe That all that came to Christ have been forced through some one necessity or other either a leaprous body blind eyes a palsey a bloody issue a withered arme or a dying son and that some have been brought to Christ at least their Parents or Friends have come to Christ through reason of bodily possession by the Devil but we read of none that came through reason of the Devil 's spirituall possessing of them either by themselves or others 1. There is much flesh and much nature in us and so much sense and little spirit and little of God a blinde eye will chase thee to Christ a soul under the Prince of darknesse will not 2. We are all body and life and time but we are not all Soul and Spirit and Eternity Heaven is far from being the master Element in us 3. Misplaced love is much Ioh. 8.44 Ye are of your Father the Devil saith Christ to the Jews every childe loveth the Father Why And men love not the Devil doth not every wretch through natures instinct abhor the Devil Is not this the Mother-devotion of any wretch that knoweth nothing of God from the womb God save me from the Devil and all his works I have nothing to do with that fowl spirit It s true There 's a physicall hatred of the Devil as he is a spirit an Angel and the Pursevant of divine justice inflicting evil of punishment on all men naturally but there 's in all men an inbred morall love of the Devil as he is a fallen spirit tempting to sin here every prisoner loveth this keeper like loveth like broken men and Bankrupt flee together to Woods and Mountains an Out-law loveth an Out-law Fowls of a feather flock together the Devil and sinfull men are both broken men and Out-laws of Heaven and of one blood wicked men are 1 Ioh. 3.10 The children of the Devil they have that naturall relation of Father and Son There 's of the Devils seed in sinners there 's a spirituall concupiscence in Devils to lust against Gods Image and Glory and Satan findeth his own seed in us by nature to wit concupiscence a stem a sprouting and childe of the house of Hell It were good we knew our own misery the man resolveth a prisoner has a sweet life who loveth his own chains because made of gold and hateth them not because chains and falleth to Paint the walls of his Dungeon and to put up Hangings in his Prison and will but over-gild with gold his Iron Fetters Oh! are we not in love with our own Dungeon of sin and do we not bear a kinde love to our Father the Devill We bring in provision for the flesh and nourish the Old man as old as since Adam-first sinned Alas we never saw our Father in the face we love the Devill as the Devill fallen in sin but we see him not as a Devill but only under the embroderies of golden and silken temptations we sow to the flesh we Inne our Crop to the Devill but we know not our Land-lord and because sense and flesh is nearer to us then God we desire more the Liberties of State free commerce and peace with the King then Christs Liberties the power and purity of the Gospel that we may negotiate with Heaven and have peace with God Vnclean spirit This is the quality of this Devil An unclean Devil Now whether he be called so because he tempted the Maid to some prodigious acts of uncleannesse or because in generall he tempteth to uncleannesse of

minimum quod sic the lowest measure or grain of saving Grace and its saving Grace a drop of dew is water no lesse then the great Globe and Sphere of the whole element of water is water a glimmering of morn-dawning light is light and of the same nature with the noon-light that is in the great body of the Sun the motion of a childe newly formed in the belly is an act of life no lesse then the walking and breathing of a man of thirty years of age in his flower and highest vigour of life the first stirrings of the new birth are the workings and operations of the holy Ghost and the love of God even now shed abroad in our hearts by the holy Ghost shall remaine the same in nature with us in heaven 1 Cor. 13.8 9 10. 2. Christ doth own the bruised reed and the smoaking flax so far forth as not to crush the one nor to quench the other and can with tender cautelousnesse of compassion stoop and with his arm go between the lambe on the margin and brink of Hell as to save it from falling down headlong over the brow of the Mountain he Ps. 147.3 Healeth the broken in heart and as a Chyrurgion so Vatablus expoundeth it bindeth up their wounds and putteth the broken bones in their native place again and whereas young ones are easily affrighted yea and distracted with fear when sudden cryes and hideous War-shouts surpriseth them Christ affrighteth not weak consciences with shouts to put poor tender souls out of their wits with the shouts of Armies of the terrours of Hell in the conscience yea Isa. 42.2 The meek Lord Jesus shall not cry nor lift up a shout nor cause his voice be heard in the street O what bowels What stirrings and boylings and wrestlings of a pained heart touched with sorrow are in Christ Jesus When he saw the people scattered as sheep having no sheapherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was bowelled in heart his bowels were moved with compassion for them O how sweet That thy sinfull weaknesse should be sorrow and pain to the bowels heart of Jesus Christ so as infirmity is your sin and Christs pitty and compassion can the Father see the childe sweat wrestle under an over-load while his back be near broken and he cry I am gone and his bowels not be moved to pitty and his hands not stretched out to help Were not the bowels and heart of that Mother made of a piece of the nether Milstone had she not sucked the Milk and breasts of a Tyger and seemed rather to be the Whelp of a Lyon then a woman who should see her young childe drowned and wrestling with the water and crying for her help and yet she should not stir nor be moved in heart nor run to help This is but a shadow of the compassion that is in that heart dwelling in a body personally united to the blessed Godhead in Jesus Christ. We should have tender hearts toward weak ones considering 1. That Christ cannot disinherit a son for weaknesse 2. Love is not broken with a straw or a little infirmity 3. All the vessels of Christs house are not of one size 4. Some mens infirmities are as transparant Christall easily seen through others have infirmities under their garments 5. We shal see many in heaven whom we judged to be cast-awayes while they lived with us on earth 6. Many go to Heaven with you and you hear not the sound of their feet in their journey SERMON XXI Then Iesus answered and said unto her O Woman great is thy Faith c. THis is the last passage of the Text containing a commendation of the Woman given to her by Christ in her face 2. An answer according to her desire 3. The effect of her praying with instancy and pressing importunity of Faith The Devil is cast out of her Daughter Christ acknowledgeth here That Instancy of praying in Faith will overcome God and Satan and all the saddest Temptations that can befall the Childe of God Hence observe what acts of efficacious power instant and earnest praier putteth forth upon God and how the clay-creature doth work upon and prevail with the great Potter and former of all things 1. Prayer is a Messenger and a swift and winged post dispatched up to Court Psal. 5.3 David sent away this post early in the morning with morning wings My voice shalt thou hear in the morning The post is himself for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will addresse my person as in battle array Iob 33.5 Set thy self in order before me and stand up saith Elihu to Iob. Or I will addresse my words Iob 32.14 Now he hath not directed his words against me the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and David sent himself to Heaven not only as a post but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A●sappeh soundeth I will look up or espie as one that keepeth watch and ward waiting for an answer from God as the word is Habbak 2.1 and Psal. 18.6 In my distresse I called upon the Lord and my cry came before him even into his ears 2. Prayer putteth a challenge upon God for his Covenants sake and his Promise that is greater boldnesse then to speak to God and wait on Isa. 63.18 Our Adversaries have troden down thy Sanctuary 19. We are thine thou never barest rule over them they were not called by thy Name Lam. 2.20 Behold O Lord and consider to whom thou hast done this Isa. 63.17 O Lord why hast thou made us to erre from thy wayes And hardened out heart from thy fear Return for thy servants sake the Tribes of thine inheritance Hence is there an holy chiding with God Psal. 22.2 O my God I ●ry in the day time and thou hearest not and in the night season and am not silent Psal. 13.1 How long wilt thou forget me O Lord for ever How long wilt thou hide thy face from me 3. It putteth God to great straights and suffering even to the moving of his soul Jer. 31. When God heareth Ephraim bemoaning himself in Prayer it putteth God to a sort of pinch and condolency ver 20. Is Ephraim my dear son Is he my pleasant Childe For since I ●ake against him I do earnestly remember him ●ill therefore my bowels are troubled for him 〈◊〉 Isaac an earthly Father moved and his heart ●ent and torn with the weeping and tears of Esa● his son so as he must confer some blessing upon him far more must the bowels of our father infinite in mercy be turned within him at the weeping and tears of a praying and crying Church 4. When God seemeth to sleep in regard that his work and the wheels of his providence are at a stand prayer awaketh God and putteth him on action Psal. 7.6 Arise O Lord in thine anger lift up thy self because of the rage of mine enemies awake for the judgement thou hast commanded Psal. 44.23 Awake Why sleepest

Bird in the Fowlers Net being once caught and in hands Prov. 6.1 2 3 4 5. He is no debtor by imagination he is not supposed to be what he is not indeed by the Law of God and nature and all Lawes Promissum cadit in reale debitum A mans promise fetcheth him within the Law-compasse of a reall debtor So Christ was under Baile and a Law Act of Surety by his own Act his own word of Promise and Covenant Thou hast given me a body I have taken the debts sins of my poor brethren on me crave me Lord as only paymaster Lo here am I to do thy will Psal. 40.6 7 8. Heb. 10.4 5 6 7 8. Ioh. 10.18 Now there are but these two in sin 1. The Act committed against the Law of God 2. The debt and obligation to punishment is clear and though Doctor Crispe deny that sin was imputed to Christ at least he cannot see or read it in all the Scripture yet he granteth the thing it self But I prove both the one and the other And 1. That Christ committed and did no Act nor deed against Law for which he should be intrinsecally and inherently the sinner is clear because that holy thing Iesus being God-man could not sin nor did he ever any violence or deceit Isa. 53.9 Heb. 4.15 and chap. 8. ver 26.2 The inherent vitiositie and sinfull blot of sin which followeth upon the Physicall Act of sin being once done and committed by David Peter and all the Elect of God cannot come out by a reall transmigration and true and Physical derivation or removall from one Agent Subject to another to inhere in and denominate another subject the same whitenesse in number that was in milk cannot remove out of it and reside and dwell in another subject it s a principle of nature Idem numero accidens non migrat è subjecto in subjectum No Law in the world no Covenant no transaction imaginable can effectuate this that the reall wickednesse once committed by David should really and truly remove out of him and go in and reside in and denominate the man Christ a wicked person it s an everlasting contradiction That the treacherous murthering of innocent Vriah should remove out of him into the son of David Iesus Christ and denominate him the murtherer of Vriah so as the same murther can be said to be committed by David only and not by David onely but by the man Christ It must then be a lie a dream and palpable untruth to make Iesus Christ intrinsecally the sinner and murtherer Judge then if this Doctrine be of God which Dr. Crispe right down hath asserted to the world in Print Ser. 3. Vol. 2. pag. 84. God made Christ a transgressor No transgressor in the world was such a transgressor as Christ was pag. 88. You will never have quietnesse of Spirit in respect of sin till you have received this principle That it is iniquity it self that the Lord hath laid on Christ Now when I say with the Prophet It is iniquity it self that the Lord hath laid on Christ I mean as the Prophet doth it is the fault or the transgression it self and to speak more fully that erring and straying like sheep that very erring and straying and transgressing is passed off from thee and laid upon Christ To speak it more plainly Hast thou been an Idolater Hast thou been a blasphemer Hast thou been a despiser of Gods word and a trampler upon him Hast thou been a prophaner of his Name and Ordinances Hast thou been a murtherer an adulterer a theefe a Liar a drunkard Reckon up what thou canst against thy self if thou h●st part in the Lord Christ all these transgressions of thine become actually the transgressions of Christ and so cease to be thine and thou ceasest to be a transgressour from that time they were laid upon Christ to the last hour of thy life Mark it well Christ himself is not so compleatly Righteous but we are as Righteous as he was nor we so compleatly sinfull but Christ became being made sin as compleatly sinfull as we Nay more the Righteousnes that Christ hath with the Father we are the same Righteousnesse for we are made the Righteousnesse of God that very sinfulnesse that wee were Christ is made that very sinfulnes before God Ans. 1. No Scripture calleth Christ the Thief the Murtherer the Adulterer the Idolater God avert from pious hearts such blasphemies he may by a figure be called sin and be said to be made sin for us but that is by meer imputation as if you would say The surety is the broken and riotous waster all that have com mon sense know this to be a figurative unproper speech that is he is in Law liable to pay the debts of the broken waster and the Law-guilt and Law-obligation that was in the broken man is transferred on him by his own promise But no man in his right wits can say that the broken man is as intrinsecally just as sober a manager of his goods as free from all intrinsecall fault and sin of unjustice and breach of the eighth Commandement as the innocent surety no sober wit can say that the unjustice and injury done by the broken man to his brother and against the eighth Commandement Thou shalt not steal Is nothing formally but the very just and reall deed that the surety hath taken upon him and that the surety is as guilty with the same very fault and sin of wastry that is inherent in the broken bankrupt as the bankrupt himself and it is as great blasphemy to say Christ is as guilty and as inherently faulty and no lesse a transgressour of the sixth and seventh Commandement by killing Vriah and deflouring Bathsheba then ever David was and that David was as free from the inherent Fundamental guilt of these sins from Eternity for Libertines will needs have our sins from Eternity to lie on Christ and our persons before all time justified as Christ himself is 1. God made Christ sin God made not David to murther Vriah Then Christ must be one way a sinner David another way the one by imputation the other by real inherency 2. David was intrinsecally a transgressour of a Law Christ not so 3. David was washed and pardoned in the blood of Christ Christ not so Then Davids Righteousnesse is but borrowed and Christs Righteousnesse his own 2. There is an essentiall Righteousnesse that Christ hath with the Father and it is communicable neither to men nor Angell no more then God can communicate with the creature any other of his essentiall attributes such as are infinite Justice infinite Mercy infinit Grace Holinesse Goodnesse Omnipotency Eternity Immensity It is only the cautionary the surety R●ghteousnesse of Christ God that is made ours and that we are as compleatly righteous as Christ is Divinity not borrowed from the Fountain of the holy Scriptures But the mans own dream for the broken debtor is