do act in Faith a float especially because a strong faith is a great vessel and therefore more of Christs tide is required for weighing Anchor and lancing forth The wings of a Sparrow should not raise an Eagle off the earth the limbs of a Pismire could not suit with a Horse or an Eliphant there is need of a strong winged soul to believe especially against hope 4. To believe Christ when midnight speaketh blacknesse of wrath requireth eyes and light of miracles yea it s a greater work then the very miracles of Christ Iohn 14.12 But especially when Christ is absent it s with the soul as with a clock in which the wheels are broken the passes or weights are fallen down Obj. 1. But I aim and endeavour to believe but can do nothing and without his grace my violence to heaven is without fruit Ans. 1. It s true the Semipelagians halfing of the work of believing and the glory of it between co operating grace and will as if nature could divide the spoil with the grace of Christ is damnable pride but its Gods way to half the work between Christ within in regard of the habit of grace and Christ without in regard of the assisting grace of God Luke 15.20 While he was yet a great way off his father saw him and ran and fell on his neck and kissed him Christ rewardeth not natures aims with grace nor doth he make gifts the work and grace the hire or natures labour the race and grace the Garland but he rewardeth grace with grace and that of meer grace Joh. 15.3 He hath in his Decree and Promise marshalled such and such acts of grace to stand beside others and that by Covenant and therefore believe that you may believe pray that you may pray Obj. 2. But who can act saving grace without the blowing of saving grace I can no more do it then I can command the West wind to blow when I list Ans. I grant all nor do I speak this to insinuate that Free-will sitteth at the helm or that Grace sleepeth and Will waketh the contrary is an evident truth yet give me leave to say there 's ods between blowing of the winde and making ready the sails Though Sea-men cannot make wind nor is it their fault to want wind yet can they prepare the Sailes and hoise them up to welcome the wind we cannot create the breathings of the spirit yet are we to misse these breathings and this is a fitting of the Sails and we are to join with the spirits breathings Christ bindeth up the winds in his garment so as if one look of faith or halfe a spirituall groane should ransom me from hell I have it not in stock therefore hath God ordered such a dispensation that in all stirrings of grace the first spring Principium motus the fountain-rise of calling Jesus Lord shall be up in Heaven at the right hand of the Father and the farre end of any gracious thought is as far above me as the heart of Christ who is in the Heaven of Heavens is above the earth though ye think nothing of it and better Christ be my Steward and that the Gospel be at the end of all acts of grace as that Christ be Free wills debtor More reason Christ be Creditor then debtor to his Redeemed ones 2. I know the childe of God may be so far forth lazie as that its his fault that the winde bloweth not if we speak of a morall cause 3. It s his part to joyne with the working of assisting grace Col. 1.29 Whereunto I also labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving according to his working which worketh in me mightily The Lord hath by free promise laid holy bands on himself to give predeterminating grace to his own children to persevere to the end and to prevent Apostacy and hainous sins inconsistent with saving faith 1 Cor. 1.8 Jude v. 24. Ier. 32.39 40 41. Isa. 54.10 Isa. 59.21.22 Luk. 2◠32 1 Ioh. 2.1.2 Yet so as he hath reserved a liberty to himself to co-operate with them in particular acts as it shall be their sin not his withdrawing of Grace that maketh them guilty to the end we may know we are in Graces debt in all good and supernaturall Acts so 2 Chron. 32.31 Ezechiah was tried of God in the businesse of the King of Babylons Ambassadors that the King might see that he could not walk to heaven on clay legs or by his own strength and the reason is clear God cannot make a Promise of contributing this bowing and predeterminating Grace but in a way suitable to Free-grace For God cannot change Grace unto naturall debt it remaining grace for so it should be Grace no Grace which is a contradiction 2. The Lord hath reserved liberty to himself in this promise that in this or this particular Act the omission whereof may consist with perseverance in Grace he may contribute his influence of Grace or not contribute it so David hath not actuall Grace at his will and nod to eschew adultery and murther as he pleaseth nor Peter to decline an evill hour when he shall be tempted to forswear his Saviour Christ nor hath Heman in his hand Psal. 88. nor the deserted Church power Psal. 77. to pray and believe and rejoice in the salvation of God at the disposition of Free-will But the key is up in the hands of the Kingly Intercessor At the right hand of the Father that must open the heart it s far to fetch as far as the Heaven of heavens to make winde and sailing to Christ-ward therefore 3. Seasons of Acts of Grace to believe to walk in any warmnesse of love to Christ and his members are fruits of Royall Liberty and Free-Grace who hath the key of the house of wine to stay the soul with the Flaggons and Apples of love Certainly it is the King himself that taketh the Spouse into His banqueting House Cant 2.4 And yet so as the omission of all supernaturall duties yea our lazinesse in the manner of doing our failings and sins are imputed to our selves and not to the not blowing of the wind of the holy spirit nor to the want of the efficacious motion of the spirit as Libertines teach with Arminians For we so sin through the want of the motions of efficacious Grace as through the want of a Physicall not of a morall cause and so as we are most willing to want that influence and so are guilty before the Lord God hath reasons strong and convincing why he worketh thus 1. It setteth not Grace to work by ingagement the spirit of the living creatures is within every wheel of Christ that it must move from an inward principle the motion of saving Grace is Christs heart wheeled about by it self and by no forraigne cause without it self Love worketh as Love without bud or bribe from Men or Angels Grace is both wages and work the race and the gold to it self 2.
It beleeveth Heaven and worketh Heaven 2. We often go on imagining that we are in a way of back-sliding deserted souls not conscious of the reflect acts of beleeving and longing for Christ think themselves Apostates when they are advancing in their way In great water-works where there be a great multitude of wheels the standing of some five or six is the advancing of the work in other twenty or forty wheels In desertion some wheels are at a stand and move not as often acts of feeling joy self-delight in the actuall beholding of Christ are at a stand and then it s thus I said I am cast out of his sight yet other wheels are moving as 1. Humble and base thoughts of himself 2. Broad and large thoughts of Christ and his grace 3. Hunger and longing for Christ. 4. Self diffidence is much 5. Care and love-sicknesse Saw you him whom my soul loveth is vehement 6. Sense of sin and of wants and spirituall poverty increaseth now 7. Sense of the misery of the combate is much more then before O miserable man that I am c. 8. Believing under hope and against hope is strongest now 9. There 's more tendernesse and humble fear now then before 10. A stronger resolution to entertain Christ more kindly when he shal return again in his fulnesse of presence 11. Sorrow that remembring he said My head is full of dew and my locks with the drops of the night Cant. 5.6 Yet the sleeping soul kept him at the door We are to adore that Dispensation who will have us not stepping one foot to Heaven but upon Grace and upon Graces charges he could make Saints to be sinlesse Angels But what haste We should then not yet being habituated with glory nor confirmed in Heaven think little of Christ. If we be so dependent on Christ we have not ended with all Law directions the Law standeth us yet in good use I mean when Christ hath made us and the Law friends and hath removed the curse and made the Beleever say O how love I thy Law Obj. Can you saith M. Toun separate the directing or commanding power of the Law from the condemning power of the Law can the Law speak to any but to those who are under the Law Is it Law at all if it condemn not Ans. Actuall condemnation may well be separated from the Law as a Lyon is a Lyon and yet being chained cannot actually devour To condemn may well be removed from the Law it could not condemn Adam before sin entred in the world it cannot condemne the Holy Elect and sinlesse Angels yet it had and hath a commanding and obliging power to command and direct both to condemn is accidentall to the Law as the state of sin is accidentall to man 2. The Law may speak by way of direction to Believers but cannot speak to them by way of actuall condemnation because Christ hath removed the curse Obj. 2. Holinesse and walking in the way of holinesse contributeth not one jot to Salvation as causes or as the way thereto Christ hath done that perfectly Ans. I pray you consider three things here 1. The Will of Gad to save yea and to justifie the ungodly 2. Ius the Law right to righteousnesse and salvation 3. Actuall salvation Christs merits are neither cause nor motive nor condition moving God to will to choose or ordain persons for glory this is an act of eternall election to glory which is not from Christs merits nor doth any externall work or condition either good or evill in Iacob or Esau or in the surety Christ move God to such an act of free libertie Libertines are ignorant in so speaking yea faith is no condition cause or motive of such a will 2. Christs merits not faith not holinesse in us must be the cause of our Law-right to righteousnesse and glory Christ his alone gave the price of Redemption for us no Garments were rolled in blood for a patent and right to Heaven but his only his alone trode the Wine-presse of Gods Wrath in those two notions works of holinesse have no footing in the work But 3. as touching actuall salvation the way to it is holinesse without which none can see God It s expresly commanded Be ye holy as I am holy 1 Pet. 1.19 20. and Rom. 6.21 But being now made free from sin and become servants to God ye have your fruit into holinesse and the end life everlasting 2 Pet. 1.10 If ye doe these things ye shall never fall for so an entrance shal be ministred unto you abundantly unto the everlasting Kingdom of our Lord and Saviour Jesus Christ Rev. 2.7 To him that overcometh I will give to eat of the Tree of life which is in the midst of the Paradice of God Rev. 3.21 To him that overcometh wil I grant to sit with me in my Throne even as I also overcame and am set downe with my father on his Throne They answer overcoming is by faith But I reply Faith to Libertines is but a believing that Christ hath overcome in their person and place for faith is no more to them a condition or way to salvation then good works for Faith say they is not Christ Christ only is the way to Heaven but this were a vain promise if overcoming were not 1. A duty required of us in time upon the performance whereof we have an entrance made to life eternall 2. If overcoming be but only believing and so an act of the soul only those to whom the promise is made are to do no more but believe Christ hath overcome the persecuting world for them and yield and in profession deny the Faith and accept of conditions of life and so be foyled and yet claim right to the promise contrary to the intent of Christ Rev. 2.13 who commendeth Pergamus for not denying the Faith Now in all this as the walking in the way to a fair Palace to dwell in it in honour and happinesse cannot be the price the ransome the sum given to buy right to that place and to the honour and happinesse thereof so neither can our walking in the way to glory bee the price of glory Obj. 3. But we are saved by Christs merits before we can do any good works then good works cometh not to perfect and make up salvation Ans. So are we in regard of right of purchase saved before we beleeve yet that hindereth not but faith is a way to salvation 2. This concludeth that good works are no cause or way or meane of obtaining the right jus of purchase to Redemption which we yeeld but not that we are actually saved without walking in the way called the way of holines which the uncleane shall not passe over Esa. 35.8 Obj. 4. We are to do good works from the principle of the love of Christ constraining us not from the Law commanding or directing us Ans. 1. These are no way contrary the
justice as we are ready to conceit of our Evangelick rejoicing and holiest works But they are to sorrow for offended love for the body of sin breaking out in scandals I may then have peace with God in the assurance of remission and removall of eternall wrath and yet not have peace with my own conscience 1. Because I may be perswaded that God in Christ hath forgiven me yet am I not to forgive my self 2. I am to beleeve that in Christ I am delivered from eternall wraâ—h and justified in Christ and yet to sorrow that I have sinned against Christs love 3. I may have peace sense of peace and Pardon in Christ and yea a necessary disquietnesse sorrow and tears that I should have been so unthankfull to so lovely a Redeemer so Christ doth commend the womans tears as a sign of love and of the sense of many sins pardoned Luke 7.44 Thou gavest me no water for my feet But she hath washed my feet with tears yet many sins were forgiven her v. 47. Hence I may 1. Beleeve the Remission of that sin for which I am to sorrow and for the Remission of which I am to pray and which I am to confesse Nathan said to David thy sin is pardoned yet the Spirit of God after that both confessed sorrowed prayed for pardon in David 2. We may comfort those that mourn for sin from assurance of Pardon and yet exhort them to be humbled and afflicted in spirit and to confesse sorrow and pray for Pardon so Antinomians rejoicing evermore after justification without sorrow remorse down-casting for sin at all is but fleshly wantonnesse I may have and ought to have a disquieted spirit and no peace with my self and yet peace with God even as the Sea after a storme and when the winds are gone and the Aire is calmed hath yet a raging and great motion by reason of wind inclosed in the bowels of the Sea and after the cool of a mighty Feaver yet are the humours in the body stirred and distempered But we are hence led to finde out resolution for divers cases of consciences after justification 1. Many dare not question their state of justification so are freed from the storms of apprehended wrath arising from the guilt of sin yet there is another storm within the bowels of the Sea arising from the indwelling of the body of guilt the storm before justification is lesse free lesse ingenuous more servile as looking to that Eternall wrath hanging over the soul for unpardoned sin this is more free and is a peaceable a gracious and heavenly storm raised not for sin unpardoned the Eternal punishment thereof but for sin as sin as indwelling not for the penall guilt and the sting of Hell in sin but for the sinfull guilt and the wounding of Christ. 2. It s unpossible this latter storme can be in the soul till the sentence of justification be pronounced as none can have the moved bowels of a son for the offence of a Father till he be a son 2. Another case is that many have an absolute loose and laxe peace and calmnesse great confidence of deliverance from Eternall wrath and so of a supposed pardon whose peace is convinced to be but a base outside and meer paintry and fairding because there is in them no storm for sin as sin and for the over-motions of boiling lusts no tendernesse to walk spiritually A Faith that eateth out the bottome and bowels of conscience of declining sin and walking with God is the justification of the Antinomians of the old Gnosticks of the naturall men all our professors are cured none or few are healed 3. Full assurance that Christ hath delivered Paul from condemnation yea so full and reall as produceth thanksgiving and triumphing in Christ Rom. 7.25 Rom. 8.1 2. may and doth consist with complaints and outcryes of a wretched condition for the indwelling of the body of sin Rom. 7.14 15 16.23 24. Then the justified that are whole not sick not pained are yet in their sins and not justified what ever Antinomians say on the contrary 4. The flesh in the justified cannot complain of indwelling sin but the flesh mixt with some life of Christ may raise a false Alaram of sins not pardoned which are really pardoned some false grief may and often hath its rise from a false and imaginary ground as a sanctified soul may praise God through occasion of a lying report of the victory of the Church of God when there is no such matter a sanctified child may spiritually mourn for the supposed death of his Father or that he hath offended his Father according to the flesh when his Father is neither dead nor offended at all So gracious affections as gracious may work spiritually upon supposed and false grounds when there is no cause as that the soul hath grieved his heavenly Father and that he is displeased when it is not so 5. Sin indwelling is a greater evill then the feared evill of ten hells and therefore there is more cause of sorrow for sin confession disquietnesse of spirit after justification then before because sin the only true object of fear and disquietnesse of spirit is both a ghuest dwelling in the soul and is more really and distinctly apprehended as a spirituall evil after the light of faith hath shown us the sinfulnesse of sin then ever it was discovered to be before 6. I doubt if justified souls are to be refuted in their complaints and fears for the indwelling of sin providing they fear not eternall wrath which fear is contrary to faith and so they fear not and sorrow not for that God hath changed the Court and the wind of his love turned in the contrary air and he hath forgotten to be mercifull 7. Faith chargeth us to believe that Grace shall at length finally subdue sin and as boat-men labour with oars to promove their course in sailing even when the wind sails and tide are doing somewhat to promove the course so doth faith which purifieth the heart set the soul on work to perfect holinesse in the fear of God and believeth also that God shall work both to will and to do It s not then good Physick for many exercised in conscience especially after their first conversion to apply only the honey and sweetnesse of consolations of the Gospel as if there were not any need of humiliation and sorrow for sin Yet it is to be cleared that 1. Sorrow for sin is no satisfaction for sin for the pride of merit is crafty and can creep in at a smal hole We think there is no repentance where there be no tears God of purpose withholdeth tears as knowing when water goes out wind cometh in 2. They are tenderly to be bound up and comforted in whom sin riseth up with a witnesse O what pity and humble on-looking should be here For a hell of pain in the body is nothing wheels racks whips hot irons breaking
for Zach. 4.6 Not by might nor by power but by my Spirit saith the Lord When Babylon is to be destroyed as the work is even now on the wheels in Britain Rev. 18.21 A mighty Angel took up the great milstone and threw it in the sea though it be a Vision by comparison yet it holdeth forth an immediate work of God in the ruine of Babylon and Angels powre their vials on the Sea on the Sun on the River Euphrates to make for the destruction of Babylon and in delivering of Lot Angels did work God himself spake to Noah for making an Ark although Angels be creatures yet the Lords action by them is more immediate then when he worketh by naturall causes when the Judges scourge and imprison the Apostles no man will speak for them the immediate power of God doth it the chains fall off legs and armes immediate providence is a key also to open the prison doors and they are saved There is a bloody war at the taking of the Ark and thirty thousand footmen of Israel killed 1 Sam. 4.10 11. But there is not a sword drawen when it s rescued The Ark cometh home its alone Gods immediate providence driveth and acteth upon two milk kine to bring it home again 1 Sam. 6.12 13 14. Who knoweth but when our strength of two Kingdoms hath failed us the Lord shall make Kine to bring home his Kingdom and Reformation to our doors were it possible that creatures could work salvation for us and freedome from the sword and sure peace in Scotland England and Ireland without God or any subordination to him let it be a deliverance from the creature only it should be no deliverance but a curse that which maketh salvation to be salvation is that God hath a finger of power and an influence of Free-grace in it O but this putteth the lustre sweetnesse and smell of Heaven on it that it is the salvation of the Lord Ex. 14.13 In regard of irresistable efficacy and successe under causes though chained to the influence of God are but idoll-Idoll-causes they lie as Cyphers and do nothing no more then a lame arm can master a sword The Lord worketh all our works for us and he is daily marring and shal further mar our Armies Parliaments Counsels undertakings to the end that more of Christ may appear in these wars then in other wars some immediate power must close and crown this glorious work in Britain God must be his alone and appear his alone and only Jehovah must be visible in the Mount to the end that bleeding England long afflicted Scotland and wasted Ireland may with one shout cry Not unto us O Lord Not unto us but unto thy name be the glory This discovereth the deceit of our confidence for when the Lord and the creature worketh together for our good Asa though his heart was perfect possibly seeth not whether he trust on the Lord or on the Physitian and yet the Scripture saith When he was diseased in his feet there was a worse disease about his heart for because he sought to the physitians he is blamed yet to seek to Physitians is lawfull but the spirit of God blameth his seeking to the Physitians and saith 2 Chron. 16.12 He sought not the Lord in his sicknesse and the reason is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he was in the Physitians So the Hebrew readeth it he is said not to seek the Lord not because he sought to the Physitians for that had not been a sin but because he was wholly the whole man soul and all in or on the Physitians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his care paines and heart was all on the Physitians so also the Greek expresse great care and diligence by the like Phrase 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thy self to these things Seldome do we seek to God and trust in him when God and the creature are yoked together in a work that we are much bent upon as in Wars in a Reformation yea in a journey that the spirit is intent upon but in trusting on God we interpose a folding and a ply of the creature between our soul confidence and the Lord just as a pillow is put between the mans shoulder a pressing burden for fear the burden crush a bone we are afraid we give God too much to do or more then he is able to bear When we sail we seem to betrust our selves to the Lord and the Sea but the truth is often we trust more to the strong Ship then to the Sea or the Lord. Our confidence shifteth it self from under the Lord on upon the creature and the Arm of flesh so we walk often in the strength of the Lord as some walk upon Ice they walk softly and timorously upon it fearing it should break under them they put no faith upon cracking and weak Ice we are not daring and venturous in casting our selves and our burdens on the Lord. So in judgements Davids choice fell upon the Pestilence rather then the Sword Why Gods hand is sweeter and softer then the devils then the Malignants hard hand Samuel is one of the best children because he is given of God and is a child of many prayers Isaac the joyfull childe Why No thanks to nature or to Sarahs dead womb for him he is the son of an immediate promise Free-grace is rather Isaacs Father and Mother then Abraham and Sarah in ordinances a man speaketh but if Christ himself would speak O his Spikenard O his own Perfume O his own lips drop honey O his own Lebanon-like countenance Alas we think Christ is not Christ except the King help him Religion is not Religion except worldly throns bear it up the Gospel is a very immediate thing the Lilly amongst the thorns is Christs Lilly the Church stands more immediatly by Christ then any worldly thing doth God maketh the earth to bud and bring forth her fruits but the Son the soil the season of the year and nature are his under-servants God watereth the earth but by clouds Kings are indigent and very mediat and dependent creatures they need Armies Multitudes Navies Prelats Babylon Ireland France Spain Denmark Holland Moneys Friends Parliaments But Grace and the Gospel are more immediate and lesse needy The Gospel can live without all these SERMON XXVI BE it unto thee as thou wilt We see what power Christ hath over the devils Christ sent him invisible summons Let Satan be gone and he must be gone It is a proper work of Christ to oppose Satan Heb. 2.14 He took part of flesh and blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might make Satan unprofitable and idle and fruitless as the word is used Luke 13.7 Why doth this fruitlesse tree keep the ground saplesse and barren So is the word taken to make a thing of no effect Romanes 3.3 Things that make sport to children as nuts feathers toyes are called things of infants to be
thou O Lord Arise cast us not off for ever Both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnurah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hakitsa signifieth to awake out of sleep So prayer putteth God on noble acts of omnipotencie as to bow the Heavens and come down Isa. 64.1 To shake put on work all creatures in Heaven and Earth for the saving of one poor man Psal. 18. As when the sick childe cryeth for pain all the sons and servants yea the Father of the house and Mother are set on work and put to business for his health Hence when David prayed Psal 18. vers 6 7. The earth shook the foundations of the Hills were moved for the Lord was wrath smoak and fiery coales went out of his mouth he bowed the Heavens and came down he rode upon a Cherub and did flye upon the wings of the wind So it did put the LORD to divide the Red-Sea to break the Prison doors and Iron chaines to deliver Peter Paul and Silas 5. It acteth so upon God that it putteth the Crown upon Christs head and hightneth the footstool of his throne so much doth that Prayer Thy Kingdom come hold forth and that last prayer of the Church Rev. 22. which the Spirit the Bride uttereth Even so come Lord Jesus is a hastning of that glorious Mariage day when the Bride the Lambs wife shall be married on Jesus Christ a ripening of the glory of God of Christ the King and head Mystical of his body the Church The Glory of infinite Justice and saving Grace in the Redemption of men is like a fair Rose but inclosed within its green leaves in this life But when Christ shall appear this Rose shall be opened and cast out in bredth its fair and beautifull leaves to be seen and smelled openly by men and Angels In very deed this prayer Even so come Lord Jesus is summons for the last Judgment for the full manifestation of the highest glory of Christ in the finall consummate illustration of Free-grace and mercy in the compleat Redemption of all the Prisoners of hope onely for the Declaration of the supream Judges Glory who shall then do execution on Satan his Angels Antichrist and all slaves of hell so that though prayer made not the world yet it may unmake it and set up a new Heaven and a new earth 6. Prayer is a binding of God that he cannot depart and layeth chains on his hands and buildeth a wall or an hedge of thornes in his way that he cannot destroy his people Isa. 64.7 And there is none that calleth upon thy Name and stirreth up himself to take hold of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is none to lay hands on thee Ezec. 22.30 And I sought for a man amongst them that should make up the hedge and stand in the gap or in the rupture made by war before me for the Land that I should not destroy it but I found none If a Moses or a Samuel should intercede by prayer that the Lord would spare the Land his prayer should be an hedge or a wall to stand in the way of Justice to hinder the Lord to destroy his people 7. Prayer is a Heavenly violence to God expressed in divers powerfull expressions as 1. Isa. 62.6 7. The faithfull watchmen pray and cry to God so hard that they give the Lord no rest no silence while he establish Jerusalem 2. Praying is a sort of striving with the Lord Rom. 15.30 I beseech you strive with me in prayers to God for me 3. Jacob by prayer wrestled with the Lord and the Lord as if he had been straightned saith Gen. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Send me away dismisse me And Jacob said I will not dismisse thee till thou blesse me Which is well expounded by Hosea chap. 12.4 Jacob had a Princely power over the Angel and prevailed he wept and made supplication to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is a Prince or as many render it Rectus fuit cum Deo or Directus fuit vel prosperum successum habuit Which may note either a Princedome in prayer over God which is the true reason of the name Israel or as others think he stood right up and his prayer did not bow nor was broken when a Temptation lay on him as heavy as a Milstone even when the Lord said he would depart from him yet he prevailed under that weight So Exod. 32.10 When Moses was praying for the people The Lord said to Moses Let me alone that I may destroy them The Chalde translate it Leave off thy prayer before me All which tendeth to this That Prayer is a Prince and a mighty wrestling prevailing King that hath strong bones and strong armes to be victorious with God We know the Parable of the Widow Luke 18. Who by importunity obtained of the unjust Judge that he should avenge her of her Adversary The scope of which Parable is that prayers without fainting putteth such a labour and a trouble upon God that he must hear and answer the desires of his Children So doth the Lord resemble himself to a master of a Family gone to bed with his Children who yet being wearied by the knocking of his Neighbour cannot choose but rise in the night and lend him bread to strangers come to his house 8. Some also say that prayer commandeth God as Isa. 45.11 Ask me of things to come concerning my sons and concerning the work of my hand command ye me which place though it may well bear another interpretation yet is this not beside the scope of the Text for sure it is that God hath laid a sort of Law on himself in regard of his binding promise to hear the Prayers of his children And that he cometh down from the Throne of his Soveraignty to submit himself to his own promise of hearing Prayers Psal. 34.15 Psal. 65.2 Psal. 145.18.19 Mat. 7.7.8 Joh. 14.13.14 Vse 1. If Prayer prevail over God and Christ even to the overcoming of the Devil then much more will a praying people prevail over Hell and Malignants it were wisdom then for Malignants to yeeld and strike Sail to these who can by Prayer set Omnipotencie on work and ingage the strength of Israel against them Amalek had omnipotency against them and a harder party then spears and bowes and Armed men in that praying Moses was against them The third Psalm was a strong peece against Absalom and Ahitophel and all that conspired against David Christs Prayers for the perfecting of his own Body and gathering in his first-born include i◠them a Curse upon all those that hinder the gathering in of his flock Wo to the enemies then against whom our Intercessor prayeth curses The Prayers of Christ against his enemies shall blast them and their Counsels and all their War undertakings Vse 2. Some are discouraged they can neither fight for Christ nor do any thing to promote this Cause as wanting strength of body and means
Nay but if thou canst pray thou dost set the whole wheels of Omnipotency on work for the building of the Lords house in which regard the Prayer of a sick and poor man shall do more in War for the Cause of God then twenty thousand men It was not Ahasuerus nor the grace that Esther found in the eyes of the King that saved the whole Church of the Iews from destruction but the Prayers of Esther and her maids It s true an Angel broght Peter out of Prison Act. 12. But what stirred that wheel in Heaven vers 5. Here 's the Cause Prayer was made without ceasing to God for Peter by the Church Quod est causa causae est etiam causa causati Prayer Prayer can put a reeling and tottering on King and Court Pope Prelate and Babylon we are to pray the King of the bottomlesse pit the man of sin the graven Images of Apostate Rome out of the world Prayer can yoke all the swords in Europe against the Whore every one who hath the Spirit of Adoption though poor and rejected of men by prayer have powerfull influence on all the Nations of the earth on all Europe on the ends of the earth on the hearts of the Jews on Turkes and Indians Prayer can reach as far as Omnipotency accompanied by the wise decree of our Lord And the poorest Girle or Maid that can pray doth lend a strong lift to heighten the footstool of Christs Royall Throne children and poor Maids by Prayer may put the Crown on Christs head and hold up his Throne and may store and increase heaven by praying Thy Kingdome come and inlarge Hell and fill the pits with the dead bodies of Christs enemies and may by prayer binde Kings in Fetters chaine up and confine Devils subdue Kingdoms Great is thy Faith For the clearing of these words we are to consider three points 1. What Faith is 2. What a great Faith is 3. Why he saith thy Faith appropriating it to the woman Now of Faith I shall speak 1. A word of preparations for Faith 2. Of the grounds and necessary motives to Faith 3. Of the Ingredients of Faith 4. Of the sinners warrants to believe 5. Of divers sorts of false and ill rooted Faiths 1. There be some preparations which go before Faith 1. Faith is a seed of heaven it is not sowen by the good husbandman in unplowed and in Fallow ground Christ soweth not amongst thornes we are builded on the Faith stones are hewen rubbish removed before one stone be laid 2. Every act of Grace in God is an act of Omnipotency and so requireth not time or succession God might have set up the frame of the world in all its fulnesse with lesse then one thought or act of his will put forth by Omnipotency yet did our Lord subject the acts of creating the first world to the rule of time and to a circle of evening and morning nights and dayes so doth the Lord set up a new world of Faith in a soul void of Faith by degrees There 's a time when there 's neither perfect night nor perfect day but the twilight of the morning and God not withstanding created the morning no lesse then the noon day Sun There 's a half Summer and a half Spring in the close of the Spring which God made The Embrio or birth not yet animated is neither seed onely nor a man-child only so is a Convert in his first framing neither perfectly untamed corruption because there 's a crack and a throw in the iron sinew of the neck nor is he a thorow child of light but as we say in the dead-throw in the place of breaking forth of children as Hosea speaketh A child with his head come forth of the womb and no more and so half born only so is the Convert while he is in the making not taken off Christs wheels half in the borders of hell and looking a far off at the Suburbs of Heaven not far from the Kingdom of Heaven But 2. This bridge over the water between the kingdom of darknesse and the state of saving Grace hath no necessary connexion with that Kingdom of the Son of Gods love but such as it hath from the sole and meer decree of the free Election of Grace and therefore many Reprobates may enter the Bridge and never go along to the other Banke of the River God breaketh the Bridge this being the very division and parting of these two unsearchable wayes of Election and Reprobation yet so as the sin in cutting the bridge is the guilt of the Reprobate man As many births die in the breaking forth out of the womb divers Roses in the Bud are blasted and never see harvest through the fault of the seed not of the Sun 3. It s true the new creation and life of God is vertually Seminaliter in these preparations as the seed is a tree in hope the blossome an apple the foundation a Palace in its beginning so half a desire in the Non-converted is love sicknesse for Christ in the seed legall humiliation is in hope Evangelick Repentance and mortification But as the seed and the growing tree differ not gradually only but in nature specifically as a thing without life is not of that same nature and essence with a creature that hath a vegetative life and groweth so the preparatory good affections of desire hunger sorrow humiliation going before conversion differ specifically from those renewed affections which follow after The former being acts of Grace but not of saving grace which goeth along with the decree of Election of Grace and of like Latitude with it the latter being the native and connaturall fruits of the Spirit of which the Apostle speaketh Gal. 5.22.23 In which regard no man is morally and in regard of a divine promise such as this Do this and this and God shall bestow on you the Grace of conversion fitter and in a nearer disposition to conversion then another 1. Because we read not of any such promise in the Gospel 2. Because amongst things void of life all are equally void of life and there 's here no degrees of more or lesse life no intention no remission or flacking of the degrees of life for even as an Ape or an Horse are as equally no men as stones and dead earth are no men though an Ape or an Horse have life common to them with men which stones and earth have not yet they are equally as destitute of reason and an intellectual life which is the only life of a man as a man as stones and earth are So Saul only humbled by the terrours of the Law and sick of half raw desires of Christ is no lesse yet a creature void of the life of God then when he was in the highest pitch of obstinacy spitting out blood and murthers on the face of that Lord Jesus whom he persecuted and in this regard conversion is no lesse pure
God delights to have men and Angels his debtors Grace holdeth an open and a free Inne with all the dainties that Christ can make to all comers and goers for nothing but thanks and heartily welcome Grace maketh no gain of my work The sweating of Angels and of the Thousand Thousands that sing up the glory of Christ before the high Throne is no income to Christs Rent Grace should not be Grace if it could Traffique or buy or sell with a creature Angels and men stand in the Books of Free-grace for Millions of borrowed summes Christs blood and deep love may be praised but never recompenced Christs love hath filled this world and the new Paradice with debtors and Angels can neither read nor sum nor cast up the Accompts of Free-grace 3. That we cannot be masters of one good act without his preventing Grace evidenceth what nature is and maketh Grace both my staffe and my convey in at Heavens Gates Nature and Free-will must stoop and do homage to CHRIST There 's a Glory active and a Glory passive as there 's also Grace active and passive Free-will is active under Grace and passive also therefore Grace and Mercy is to the Saints and upon the Saints Nature emptieth its lamp upon the golden pipe the rich Grace of the Mediatour and Free-will moveth and runneth but not but as moved driven and breathed upon by Free-grace But as concerning Glory it hath a more eminent and noble relation Glory shall be on the Saints as a garment as a Crown for they shall be glorified But no Glory to the Saints but only only to the Lamb to the flower of the Glory of Glory Jesus the Celebrious Eminent most high and adored Prince of the Kings of the earth and therefore there 's room and place left for sin and shame to Free-will in the busines of praedeterminating grace that nature can but sigh and sin and Grace sing and be spotlesse and innocent Christ so draweth as we sin in not being drawen Christ so taketh and allureth that it is our guilt that we are not taken and overcome with the smell of the Kings Oyntments So is sin the field out of which springeth the Rose the flower of free and unhired Grace sin must go with us as near to heaven as to the threshold of the gates that the sinner may halt and crook when he moveth his foot on the threshold stone of Glory that so pardoning Grace may enter the new City with us 4. The Lord will have us take to heaven with us a Book of the Psalmes and Praises of Grace that in that land we may extol and advance Free-grace and may hold the Book in our hand all the way and sigh and weep and sing and adore the Saviour of Free-grace and may take Graces bill in our hand into Heaven with us O how sweet to be Graces drowned and over burdened Debtor It s good here to borrow much and professe inability for Eternity to pay that heaven may be a house full of broken men who have borrowed Millions from Christ but can never repay more then to read and sing the praises of Graces free bill and say Glory Glory to the Lamb that sitteth on the Throne for evermore praising for ever in heaven must be in liew of paying debt 1. God is not behinde nor wanting to the gracious soul for there 's a promise of Grace here 2. There is an intercession at hand and that more mighty now then at Christs first ascension and shall be more mighty when all Israel shall be converted There is a stirring required in a gracious spirit but with sense of natures weaknesse so as he is to arise and be doing and the Lord shall be with him and he is so to blow upon the coals as if he could do his alone though not without the Faith of Dependance upon an immediate acting from Heaven Object 3. But then Adam yet sinlesse was to believe weaknesse and sin in himself before he sinned Ans. Not so but he was to have that which by Analogie answereth to sense of sin that is a sinlesse consciousness and solicitude that if God should withdraw his stirring and predeterminating influence of corroborating him to will and to do you may call it Grace he should fall and that legs in Paradice without actuall assistance could not actu secundo bear the bulk and weight of Adams connaturall and constant walking with God that Adam might know before he was a debtor to justice that he had need of mercy or the free goodnesse of a surety such as Jesus Christ to prevent debt no lâ—sse then to pay debt even as Angels are debtors to Christ their head for Redemption from all possible sinnes no lesse then we are though the degrees of altitude of Grace varieth much the obliged underlings of such a bountifull Landlord for Repemption from actuall misery 3. That is a great Faith that is not broken with a Temptation But 1. taketh strength from a Temptation as some run more swiftly after a fall that they may recompence their losse of time and that is great Faith that argueth from a Temptation as this woman doth 2. That is Jobs great Faith chap. 2.3 That he still holdeth fast his integrity the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hazak is to hold with strength and power He keepeth fast and with violence his innocency and Faith maketh him stronger then he was the word is used Psal. 147.13 For making stronger the Bars of Ports And its Jobs praise chap. 1.22 In all this Job sinned not nor charged God with folly 3. It s a strong faith in this Woman that in a manner Conquers Omnipotency by believing yea Satan Winds Fire from Heaven Wife Sabeans yea apprehended wrath cannot prevail with Job to subdue his Faith in all he standeth by this Job 15.13 Though the Lord should slay me I le trust in him It s great Faith to be at holding and drawing with God and yet believe and pray Hos 12.3 Gen. 32.26 And not let the Lord alone nor give him any rest Isa. 62.6 7. till he answer as suppose thy prayers were never heard and the Acts of believing were but Darts thrown at Heaven and the Throne without any effect yet because Prayer and believing are acts of honouring God though they never benefit thee it argueth strong grace and so great Faith that it can be said there be ten years twenty years of reiterated Acts of Faith and prayers of such a man lying up before the Throne yea in Christ the high Priests bosome Let God make of my faith what he will yet am I to believe continued believing is Christs due though it should never be to me gain of comfort or successe that is a weak man who is thrown down on his back with a blast of wind or made to stagger with the cast of a straw or a feather The temporary faith is in this seen to be soft that its broken