Heaven and live in a state of life on this side of glory be it what it will yet if it be in this world if there way be here they shall meet with rubs In the world they shall have trouble But what troubles That 's the next thing to bee enquired into What are those troubles which Saints must look to meet with in the world The word translated Troubles is 1. What troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will helpe us to understand what troubles the Saints shall meet with et in specie et in gradu both in the kind and in the degree For the Kind first The word doth generally signifie all kinds of troubles bee they upon our soules or bodies in respect of our estaies or relations Acts 14. 22. Wee must through much tribulation enter into the Kingdome of God the word there used is the same and it were easie to prove by an induction of particular instances that the word comprehends all troubles of all sorts 1. It is taken for bodily sorrow and pangs like the pangs of a woman in travaile Joh. 16. 21. 2. For outward crosses and afflictions that men meet with from others and relate to their outward estate and take away their prosperity and happinesse Acts 7. 10 11. 3. For spirit-troubles and burthens in that sense the Apostle useth the word 2 Cor. 2. 4. where hee tells them that hee wrote to them in much affliction and anguish of heart c. So then for the kind of them it is plain that they must meet with all sorts of troubles afflictions in their body crosses in their estates relations in all their outward enjoyments and contentments Adversity on all hands yea and they shall meet with anguish of heart too spirit-burthens and troubles and vexations Now if you enquire into the degree of them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will help you to 2. What degree find out that too Criticks tells us it comes either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to teare and oppresse and weare out or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to break Saints must look for troubles on all hands both without and within from friends and foes in bodies and soules and estates and they shall not be light ones neither but such as shall even weigh downe their spirit and weare out their strength and break their heart in pieces breaking-troubles and heart-rending and oppressing-troubles such degrees of heavinesse as shall make the heart to stoop as the wise man speaks such as shall make their hearts groane and their backs break againe such troubles such afflictions are meant so much the word imports But may some say whence shall this trouble this affliction arise to the Saints shall it come out of the dust from what root of causes shall these branches of bitter fruit spring forth That is the third thing which I propounded 3. What are the causes of the Saints trouble and shall now speak to I conceive first and last they may spring from a three-fold cause from God from themselves and from the world 1. First of all the cause may lie in God and it doth so originally and primarily God may bee the cause of it 1. In respect of his just ordination God hath determined that all that will live godly in Christ Jesus shall suffer persecution 1 Tim. 3. 3. The Apostle saith wee are appointed thereto 1 Thes 3. 3. The Apostle layes our suffring here upon the will of God 1 Pet. 3. 17. It is better if the will of God be so that you should suffer and so againe 1 Pet. 4. 19. Let them that suffer according to the will of God Marlorate sayes Meminerimus nos sub hac conditione esse Christianos c. Wee may remember wee are Christians upon this condition He that will be my disciple let him deny himselfe and take up the crosse and follow mee No following of Christ without a crosse on our back Frustrà conamur Christum a cruce disjungere saith Mr. Calvin It is a lost labour to think to part Christ and the crosse they are nailed together Me thinks it is worth the taking notice of our crosses and afflictions come to us from the same hand the same cause that heaven and glory and happinesse come Christ saith feare not little flock it is your fathers will to give you a Kingdome Wee hold that from Gods will and he also saith It is your fathers will to give you a crosse it is the will of God that you should suffer surely then hee wills us the first as the end the second as the meanes the first ultimately the crosse mediately The cause may lie yea and doth lie in Gods ordination 2. It may lie nearer in Gods wise providence hee sees it best for his Saints either to purge them according to that I will purely purge away thy drosse and take away thy trim and that Is 27. By this shall the Iniquitie of Jacob be purged and all the fruit shall be to take away his sinne or else to trie them I will melt them and trie them saith the Lord so the Apostle saith that their afflictions and temptations were that the truth of their faith might appeare more precious than that of gold which perisheth or else 3. to weane them them from the world therefore are the bigs of it rubd with wormewood Ideo saith the father Deus terrenis foelicitatibus amaritudinem miscet ut alia quaratur foelicitas cujus dulcedo non est fallax God therefore here puts gal into our sweetnesse and imbittreth our happinesse that we might look after another happinesse whose sweetnesse is not deceitfull Thus God is the cause of the Saints troubles while they are in the world But secondly 2. Themselves may be a great cause yea and are 1. Through the infirmity of their natures and that 's the reason I conceive why outward crosses and trials and afflictions are called our infirmities as because they doe infirmos reddere make us weak by 1 Cor. 12. 5. bowing downe the soule and drinking up the spirits or enervating the body before they leave us So also because through the weaknesse of our natures they are troubles to us Saints have flesh and bloud in them and that is not able to beare such a crosse such a triall the losse of such a friend of such a neere and deare relation but it must even break them in peeces and oppresse them This is through their weaknesse You know that the tendernesse of the skin and body will double every lash so the weaknesse of our nature makes every crosse a double trouble and of a double weight to a Christian and so he is in a great measure through the meer weaknesse and inability of his nature a cause of his owne trouble Secondly Wee may be yea and are the proximate causes of them through the sinfulnesse of our soules wee are here full of sinne and it is but
but especially Puritanes Ride on Gallants but take heed of breaking your necks in hell what will you doe in the day of the Lords visitation when the reckoning day comes friends what will you have to pay when the showre of divine vengeance comes will your huffled suit of worldly vanities cloath you will your sack cheare your heart when it is wounded with an arrow of divine vengeance drawne by the strength of an Almighty arme and let flie at the very eye of your pleasures Nay suppose on this side of such a time you should meet with a showre of worldly crosses two or three as Job a better man than any of you did Job 1. Suppose the Lord should take away the delight of your eyes with a stroke as from Ezechiel your deare children as from Eli and Aaron your husband as from Phinehas his wife all your pleasures riches comforts al your castles of greatnesse riches Suppose you should be throwne into prison and have nothing given you but the bread of affliction to eat and the water of affliction to drink What shall beare up your spirits in such a day what will you doe ah what can you doe in the day of the Lords visitation The conie if it be started and pursued by a dog it hath a burrow in the rock thither it runnes and is safe But the Hare and such like beasts of sport that have no burrowes no holes if once they bee found out in their covert and be pursued by dogges they are wurried down why alas they have no places of security The poore wretch that hath no part in Christ if a day of trouble comes he hath no place of security but hee is like a poore manslayer pursued by the avenger of the blood and either knowes not where a City of refuge was or at best is at such a distance from it as hee could not possibly have hopes of reaching it before the pursuer and avenger of bloud overtook him and he died without mercy Poor creatures this is your condition the Lord give you an heart to consider it you have no way of peace that you will be able to find in a day of trouble Br. 4 Thirdly from hence wee may bee instructed in the happy condition of all those that have a true interest in the Lord Jesus Christ they are provided for Winter and Summer if in the world they meet with trouble they may retire to Christ and be at peace if they be pursued by the dogges of the world they have a burrow in the rocke of ages What Iob sayes of the grave wee may say of that hiding place There the wicked cease from troubling there the weary be at rest they can never be so tost never be in such a deep of troubles but they can cast anchor in the Lord Iesus Christ when the kitchin of the world is on fire they have an upper-roome that they can go sit and sleep in and the heat shall never trouble them No totus si fractus illabatur orbis Impavidum feriant ruinae They can but runne up the staires and sit with Jesus Christ and they are at peace they are at any time within a reach of peace and may in any condition say to their soules as David Psal 42. 11. Why art thou cast down O my soule why art thou disquieted within mee trust still in God for I shall yet praise him who is the health of my countenance and my God See a notable experiment of this in David 1 Sam. 30. 6. It was a sad day with him his City was burnt with fire and his and his mens wives his sons and their daughters were taken captives and to none of the kind'st enemies neither the Amalekites had done it David was greatly distressed v. 6. and to adde affliction to affliction when hee was almost dead of griefe the people were almost of the mind to have helpt him on to his grave for they also spake of stoning him What doth David doe doth not his back breake with all this load upon it doth not his heart sink to the very bottome of dispaire with all this weight of lead hung upon it marke the latter end of the sixth vers But David encouraged himselfe in the Lord his God for all this hee encouraged himselfe in his God In the world he met with trouble in his Christ hee finds peace Thus may all that feare the Lord why is there a disturbed sad heart amongst them Happy is the people that have the Lord for their God Happy are those creatures that have an hole in the rock But to proceed Br. 5 Lastly from hence may all that fear the Lord be instructed what is the onely way to find true peace in a day of trouble it is to look for it only in the Lord Jesus Christ Acquaint thy selfe now with Christ and be at peace thereby shall good come unto you fetch peace from Christ O yee Saints and be at peace thereby shall good come unto you There bee many courses which men use to gain peace in a day of trouble whether outward or inward many wayes by which men wring their spirits out of trouble and patch up peace to their owne spirits but the right way of peace few have known 1. Some let nature worke out peace like some foolish countrey people that conceive nature will work out all distemperatures and they need no Physick Some of them are confuted by their grave others of them that are of more stout iron natures possibly recover their health but their diseases make a truce onely not a peace with their bodies the latent cause remains and watcheth its advantage of the next heat or cold the body takes or the next intemperate season comes And thus many deale with their soules never regarding when their spirits are troubled to heale up the wound with the balme of Gilead but go on in their worldly way at last their wiled spirits are quiet againe so they get their peace of course but alas the latent cause of their trouble watcheth but the next advantage their soule festers within and within a while they are ready to hang themselves againe 2. Other wretches in a time of trouble are like those that upon that principle Satanas per Sathanam expellitur one Devill drives out another If they be in an ague or the like will drinke hot-waters or store of sack to prevent their cold-fit and out burn nature but alas all the good comes is they fall into a burning-feaver and perhaps burne their dust to ashes So there are such profane wretches that if their conscience alarum's them if their spirit troubles them or if they meet with crosses c. think there is no way to wind out of the Devils fingers but by going into his armes and making themselves twice more the children of the Devill than they were before they must runne to the alehouse seek out drunken company drink away melancholy c. But
righteous with God to render trouble to them that trouble him we presse God with our sinnes as a cart is prest with sheaves it is his owne similitude no wonder if hee lades us with troubles to the breaking of our hearts when wee take such liberty to break his lawes I am not of their mind that think Saints troubles come not upon them for their sinnes that they come not as law demands for satisfaction I grant that they may come medicinally or meerly for the exercise of faith or patience or some other graces I also easily grant Whether wee may call them punishments or no though I see no solid reason against the affirmative in that nicety I will not dispute but this is sure enough If the Saint were not a sinner hee should not bee a sufferer neither in body nor in spirit nor in his estate nor his relations Death with all the appurtenances of it death both in the egge and bird is sinnes wages sinnes off-spring Saints by their sinnings by their inconstant and uneven walkings are causes of their own sufferings causes of their owne miseries A third head of causes for the Saints troubles may be the world And that 1. In respect of the incertainty of its comforts 1 Joh. 2. 17. The world passeth away and againe 1 Cor. 7. 31. The fashion of this world passeth away Job complaines that his welfare past away as a cloud Job 30. 15. Take what you will of the world it passeth away our friends passe away One generation goeth and another commeth Our prosperity passeth away Job's sunshines had a cloud came over them Riches take themselves the wings of the morning and flie away Now hence of course ariseth trouble when the heart of the creature is fixt upon a Relation and the Generation passeth the parent dies the husband wife child friend or what ever the Relation be it is gone Man goeth to his long home the mourners of course goe about the streets the affection remaines but the object being gone the spirit is disquieted the heart dissetled c. and so for other things Trouble followes of course upon the flitting and passing away of what the heart was let out after 2. The world is also a cause of the Saints troubles In respect of the ill nature of its inhabitants the malice of them Joh. 15. 19. Because you are not of the world but I have chosen you out of the world therefore the world hateth you The world is very selfish in its love it loves none but its own If yee were of the world the world would love its owne The world cares for none but those that are it 's owne it hateth Christ and all that claime kinred of him all that are in relation to him Joh. 15. 18. it hated Christ before it hated the Saints but hating him it hateth those that are flesh of his flesh and bones of his bones Eph. 5. 30. Thus you see various causes of the Saints troubles and so I have dispatched the third thing I promised you The fourth followes What peace is that that the Saint may have in Christ in the midst of this worlds troubles how is it in Christ and what paines hath Christ taken concerning it and how may the Saint get this peace and find it out in Christ and draw it from Christ To this I shall answer and first wee must enquire what peace is Pax est concordia Peace is an agreement say some tranquillitas ordinis a quiet of order saith Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it drawes into an unity unio cordium rerum an union of hearts and actions say others tranquilla constitutio animorum ac rerum say others a quiet composure of differing spirits and actions Mutuus consensus say others a mutuall consent betwixt persons All amount to the same peace is a quiet composed frame of spirit amongst divers parties Now as there are many different parties in the world to agree and many different cases upon which agreements may bee so there are different sorts of peace There is an outward peace or an inward peace a peace with men and a peace with God peace with men may be either Politicall with Princes and subjects of different Kingdomes or amongst the subjects of the same Kingdome or betwixt the head and members of the same body politick or amongst men of the same City and Corporation contrary to forrain or civill warres and dissentions Or it may be domestick which is an agreement betwixt Husband and Wife Parents and Children Governours or Servants of the same family or more private betwixt party and party call'd pax sociorum the friendship and agreement of friends and companions c. All these now are the worlds peaces which Christ puts in opposition to his peace Ioh. 14. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you There is a peace that is properly called Christ's peace It was Christ's legacy hee left it by his last will and testament to his Disciples and Saints hee distinguiguisheth it from all other peace whatsoever Now in generall this is the peace that the Saints may find in Christ in the midst of this worlds troubles it is Christs peace But more particularly what is that what peace is that that the world cannot give that Christs peace This is that peace with God which is nothing else than mutuus consensus Dei hominis an agreement betwixt God and man the Creator and the creature it may be considered in the root and in the fruit in the cause and in the effect in the originall and in the coppy 1. The originall is our Justification in foro Dei in Gods Court A peace betwixt God and the soule by vertue of an Act of Oblivion that the Lord hath passed in Heaven concerning all the sinners sinnes hee hath said I will remember your sinnes no more hee makes them as if they never had beene now upon the passing this Act there is an agreement concluded betwixt God and the sinner the differing parties are one the peace is made and entered in the rolls of heaven God looks upon the sinner no more as his enemy but as his sonne daughter friend in the nearest relation to him From hence ariseth 2. A piece of conscience which is nothing else but the agreement of the sinner within himselfe Conscience that is Gods agent in the soule proclaims no more warre bids no more defiance the man is at peace with himselfe hee dare say to himselfe conscience is it peace and his conscience shall make him answer it is peace Now this peace is but the sealing up of the other in the court of the mans own bosome A coppy of the other taken out by faith according to that Rom. 5. 1. Beeing justified by faith wee have peace with God through our Lord Iesus Christ this is also Christ's peace Now this peace with God whether considered in the originall
doe it hee hath spoke it and shall hee not bring it to passe and upon such like considerations thy spirit begins to bee composed and to returne to its rest This is likewise a gospell-peace a true made right bred peace This was likewise something which the Church cald to mind from whence shee had peace Lam. 3. 31 32 33. The Lord will not cast off for ever though he cause griefe yet wil hee have compassion c. Shee lived upon the reversions of his love by vertue of his faithfulnesse that stood bound for the fulfilling it In short bee it from these particulars or any of the like nature if thy peace be hatched up in thy soule from a due consideration and application of the nature of God as hee hath revealed himselfe in his word it is a true Gospell peace a peace of Christs making in thy soul 3. If the peace that ariseth in thy soule ariseth from a due meditation and a believing application of any thing that Christ hath done or suffred for thee it is a true peace if it arise from a meditation of Christ dying for thee and washing thee with his bloud from Gods accepting thy soule in Christ this is true peace As suppose that thou art under some heavy burthen of spirit in respect of some outward crosses and trialls and now thou sitt'st down and thinkest well yet my sinnes are pardoned yet my soule is washed with the bloud of sprinkling yet the Lord hath accepted mee in his well-beloved why should I bee troubled this is a blessed peace Eccles 9. 7. Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepteth thy work The Lord commands us to be at peace if we be at peace upon this account Rejoyce saith Christ that your names are written in the book of life Or if thy soule be troubled under the sense of thy sinnes and thou knowest not what to doe at last thou resolvest to cast thy selfe upon a promise to venture in upon Christ saying If I perish I perish and hence thou hast peace this is a true Gospell-peace of spirit In short if it be upon the consideration and application to thy selfe of any thing Christ hath done it is true peace Suppose thou hast some grievous affliction befallen thee thou art afflicted in thy body or in thy estate or in thy relations and this is a sad trouble to thee but now thou sittest downe and thinkest with thy selfe why should I bee thus troubled hath not Christ taken out the sting of this crosse hath it any poyson in it is it not a meere fatherly chastisement hath not Christ overcome the world and upon the due consideration of these things and believing application of such meditations thou findest a quiet secretly steale upon thy soule and thy spirit is becalmed this is a sweet peace a peace of Christ's concluding in thy soule this is according to Christ's rule Bee of good cheare I have overcome the world A fourth note by which thou mayest judge thy peace is this If it bee a peace concluded upon thy former experiences then is it a true peace such was Davids peace Psal 119. 52. I remembred thy judgements of old O Lord and I comforted my selfe David many a time made peace with his spirit this way looking over the old records of mercies and concluding confidently from the past or present mercy to the future Psal 116. 7. Returne to thy rest O my soule for God hath dealt graciously with thee If upon this account thou commandest thy soule to rest because the Lord hath dealt graciously with thee it is a signe the peace of thy spirit is right made The Psalmist whosoever hee was whether Asaph or David that composed that 77 Psal when hee could find peace no way he took this course he went and look't over the old records for it Psal 77. 11 12. It may be thou art under heavy burthens in respect of manifold corruptions or manifold temptations or in respect of some crosses and afflictions that are befallen to thee in this world or thou hast been troubled for some such thing and nothing would comfort thee But at last it came in thy mind the Lord hath delivered mee in many a strait I have seen mercy in many a judgement I have felt his upholding power many a time when I was even sinking and saying my hope is cut off from before the Lord why should I distrust him now why should not that God that hath delivered me in six troubles keep mee in the seventh also that it should not hurt me well I will trust in him c. This peace now is a true peace this is a peace of Christs making in the soul Fiftly If faith be a commissioner on thy soules part in making thy peace thou mayest then know it is a true peace Such was Davids peace Psal 27. 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living his believing kept him from faintings and settled his soule How is thy peace handed to thy soule Christian is it handed by faith is faith the Dove that thou sendest out of the Arke of thy soule when the waters of trouble are high and doth that returne with the olive branch in her mouth Open the windowes of thy soule and let it in never doubt but it is an olive branch of peace Is it a believing a trusting in the Lords providence or promise a believing a closing with God that works out thy peace feare not thy peace feare not any newes for not being good if faith brings it to thy soule faith seeth God sealing before it seales to thee Let that be a fifth note of triall I will adde but a Sixth Lastly Peace after prayer is ordinarily true peace It is not earned by prayer but it is usually a fruit that groweth upon that root and if thine be such rejoyce in it Such was Hannah's peace 1 Sam. 1. 15. 18. Hannah was a woman as shee reports her selfe of a troubled spirit shee goes and powres out her soule before the Lord and the words say her countenance was no more sad no shee had peace her prayer was answered shee had true peace Indeed any temple-peace is true peace any peace that the soule truly extracts out of ordinances is true peace David when he was so unreasonably troubled with that temptation Psal 73. of the wickeds prosperity at last hee goes into the Sanctuary there his soule was stayed Psal 73. 17. Wouldst thou know then whether thy peace be true or no whether it be Christs peace yea or no such a peace as thy soule may trust yea or no and not in thy peace have great bitternesse examine thy peace whence it came examine thy selfe how thou camest by it didst thou in trouble go and powre out thy soule before the Lord and crie mightily to him wrestle with him c. Didst thou wait upon
They are exhorted to forget it 78. The exhortation urged by 6 motives 79 80 81 82 83. Consider 1. How will you live when your fathers house failes 79. 2. The great joyes of a married life to Christ 79 80 81. 3. There is nothing in our fathers house but is more eminently in Christ 81 8â— 4. Christ left his fathers house for us 82. 5. It is the way to be beautifull 83. 6. It shall make you desirably beautifull to the King 84. 4. Directions for such people to help them in that hard work 84 85 86. 1. With a serious eye look upon your fathers house and see what in it can be desirable 84 85. 2. While you enjoy the things of the world let not your hearts out to them 85 86. 3. Learn to live from home betimes 86 87. 4. Cry to God to part you 86. 2. Br. Of the exhortation to Saints They are exhorted more and more to forget their fathers house 87. Three directions propounded 87. 1. Direct Study the vanity of the Creature more 87. 2. Direct Converse little with your Fathers house 87. 3. Direct Be more acquainted with Jesus Christ 87. One motive urged 88. Viz. Because the King hath desired your beauty 89. In the second Sermon upon that Text John 16. 33. The Chapter and text analysed and opened p. 1 2 3 4 5. 5. Doctrines noted out of the words 5. The doctrine insisted upon propounded viz. That though in the world the true disciples of Christ must look for trouble yet Jesus Christ hath taken such order that in the midst of their troubles in him they may have peace 5 6. The method of handling it propounded 6. 5. Things to be done in order to the explication of it 6 7. 1. Br. To open what is meant by the tearme world 7. It is taken chiefely in three senses 1. For the men of the world and that either 1. largely or 2. restrictively severall waies 7 8. For 1. Many of all sorts 8 9. 2. The unregenerate only 3. The reprobates only 4. The elect only 2. It is taken For the things of the world Sometimes 1. For the whole fabric of the creation 9. 2. For the earth only 9. 3. For the vanities of the world 10. 4. For the trafique of it 10. 3. For our present state of life in the world 10. In what sense it is taken in the doctrine 10. 11. 2. Br. Of the explication What is meant by troubles and what troubles Saints must meet with 11 12. What the word signifies 11. For the kind 1. Bodily sorrowes 12. 2. Outward crosses 12. 3. Inward troubles 12. For the degree the word signifies wearing breaking crosses 13. 3. Br. From what causes do Saints troubles arise A threefold head of causes assign'd 1â— 1. From God two waies God may be the cause 1. In his just ordination 14. 2. In Gods wise providence may lie hid a cause he may bring them upon his people To 1. Try them 15. 2. Purge 3. Weane 2. Themselves may be a great cause of their own troubles 16. 1. Through the infirmities of their natures 16. 2. Through the sinfulnesse of their soules 17 18. 3. The world may be a cause of the Saints troubles 18 1. In respect of the incertainty of its comforts 18 19. 2. In respect of the malice and ill nature of it inhabitants 19. 4. Br. What is peace what is Christs peace why is it call'd his how is it laid up in him how may Saints draw it from him what paines hath he taken about it What peace of every sort is 20. What peace with God is 22. What Christs Peace is 22. What the peace of our Justification is 22. What peace of conscience is 23. Saints have peace with the whole Trinity 24. It is called Christs peace because he is the meritorious cause of it 24. What peace with the Saints is how that is Christs peace 25. Peace is laid up for the Saints in the 1. Blood of Christ 26 27. 2. Words 3. Spirit 3. Wayes by which a Christian may draw forth this peace from Christ 27 28. 1. By meditation of him 27. 2. By a beleeving application of what Christ hath spoke and done 28 29. 3. A close walking with Christ 29. Now to gaine this peace Christ hath taken great paines Hee hath 1. Died upon the Crosse for it 30. 2. Given us many precious promises ib. 3. Sent us his Spirit ib The Application of the Doctrine â— p. 31. ad finem 1. For instruction in severall branches 1. Br. Learne hence what we are to expect from the world 31. 2. Br. Learne what is the peculiar lot of the Saints while they live here below 32 33. 3. Br. What a miserable condition poor creatures are in that are out of Christ 33 34 35 36 37 38. 4 s Br. What an happy condition are those in that have a part in Christ 39 40. 5. Br. Learn hence the onely way to find true peace in a day of trouble 40 41. 3. False wayes of peace discovered by which men use to come out of trouble 41 42 43. 1. Some let Nature worke out peace 41. 2. Some drink a way trouble 42. 3. Some dispute themselves out 43. 2. Use For Reprehension Of such Christians as have a part in Christ yet walk heavily 44 4. 3. Use For Consolation to such as have an interest in Christ 46 47. 4 Use For Triall Br. 1. Whether we bee Christs Disciples or no. 47 Six Gospell Notes to know that by 47 48. 49 50. 1. If you have effectually heard Christ 48. 2. If you continue in Christs Word 48 49. 3. If you beare much fruit 49. 4. If you be humble self-denying self hating meek creatures 49 50. 5. If you beare the crosse aright 50. 6. If you love one another 50 51. 2. Branch of the Use of Triall How we may know if the peace our spirits come off a trouble with be Christs peace or no 51 52 53 54 55. It is a true peace if N. 1. If it be drawne from some Word of God 51 52. N. 2. If it ariseth from a due consideration and true application of something in the nature of God commanding it silence 53 54. 3. Things in Gods nature which considered may still a spirit troubled 1 His Will 2 His Goodnesse 3 His Faithfulnesse 53 54. How to improve each of them accordingly 53 54 55. N. 3. If it ariseth from a due meditation and application of what Christ hath done for us 57. N. 4. If it be concluded upon some former experiences 59 60. N. 5. If faith be a Commissioner in making the peace 60 61. N. 6. If it be a peace after prayer 61 62. Any Temple-peace is true 62 63. 5. Use For Exhortation 1. To such as are strangers to Christ to get an interest in him 63. 2. Motives to perswade it 63 c. Consider Your peace is 1. A false peace 63. 2. An unconstant peace 64 65. 2. Branch of Exhortation to those that have a portion in Christ 66 67 c. 1. Be not disquieted with worldly troubles 66. To this end Consider 1. Christ hath overcome the world 66. 2. Christ by your troubles is a great loser by you In his 1. Bloud 67. 2. Breath 3. Victory 68. 2. Exhortation Live much with Christ 68 69. Causes of Saints trouble notwithstanding the peace laid up in Christ for them 69 70. 1. Ignorance 69 70. 2. Negligence 70 71. 3 Exhortation to Saints Learn in all your troubles to look to draw peace from Christ 72 73 c. 8 Directions given to Christians in this case 73 74 75 76 c. 1 Dir. In the beginning of a trouble sit dowâ— and think what there is of God in it 73. 2 Dir. Then consider what there is in God to helpe thee 75. 3 Dir. Consider what promises God hath made to his Saints under such troubles 75. 4 Dir. Weigh Gods mercies against his frowns 77. 5 Dir. Study how far Christ hath overcome the world 77. 6 Dir. Consider the dayes of old 78. 7 Dir. Let Reason sleep and set faith on work 78. 8 Dir. Pray unto God to settle thy soule in peace 79. Motives to perswade Christians to look for such a peace 80 81. Consider this peace will be 1. A true peace 80. 2. A sweet peace 80. 3. A lasting peace 81. FINIS A Note of the chief Errata's of the Presse in the two last Sermons PAge 18. for mandâ—rs read manners P. 19. for nundinalitia r. nundinatitia P. 42. for courâ— r. covet P. 57. for dilectis Deo r. dilecti Deo P. 58. for they received r. he received P. 63. for quest r. quit P. 64. for intent r. extent In the last Sermon P. 28. for rather r. gather peace P. 32. for peace or lot r. peculiar lot P. 33. for ratifie r. rectifie your error P. 42. for wiled r. veiled
thee 2. Thee that wert as low as others Adam left thee as deep in hell as any reprobate there Loe here the infinitenesse of free grace Two were in the same house yea grinding at the same mill of iniquity and thou art taken and the other is left possibly thou wert in thy wildest youth seeming to ride faster to hell than the other were that were thy brethren friends and acquaintance yet the Lord hath raised thee and let the others lye wallowing in their bloud he hath not said to them live 3. Thee that wert his Enemy Was ever dying love yea love in dying extended to an enemy before You have heard of two stories one of a Grecian the other of a Roman paire Theseus and Perithous Pilades and Orestes that would have dyed for their friends each for another but hath any offered to dye for his Enemy Moses would offer to have his name blotted out for his people that were Gods people and which he loved but would Moses have done it for a Philistine yet this hath Christ done O love ye the Lord all his Saints 4. Thee that never askt it He was found of them that sought it not Alas mankind lay as well without a tongue to aske as an hand to help themselves and behold Christ pitied them and amongst them thee his love declared from Eternity towards thee had not so much cause in thee as a poore prayer would have amounted to he was not moved by thy sighs and teares but by his owne infinite love 5. Lastly thee that hast still Rebellion in thee Christ said within himselfe when he dyed upon the Crosse Now is my heart-bloud powred out for as vile wretches as any are and for those that I know will requite my bleeding wounds my dying love with new speares and thornes thus he knew that thou wouldst doe in the time of thy unregeneracie yea and after thou shouldst be called too Who lives and sinnes not Now Christian lay these things to thy heart meditate of study out this love and see if thou hast not cause to say My soule and all that is within me my tongue and all that is without me praise the Lord. But O remember Christian Remember Burnt offering and sacrifice he doth not require but this he requires that thou shouldst doe his will O say Loe I come I am ready to do it But more particularly let me point thee out some particular duties that the Lord requires of thee in a poor answer to his rich Acts of eternall love First hath not he thought his glory too deare to lay aside for a while for thee nor his Word and Truth too dear to pawne for thee nor his bloud too deare to spill for thee hath he valued nothing in comparison of thee O doe thou value nothing in an equall ballance with him be willing to deny thy selfe for him who in every thing hath denyed himselfe for thee Thy Lusts cannot be so pleasing to thee as Christs glory was to him Be content to leave them Thy Honour cannot be so great as his was which he left for thee and became ignoble in our eyes Surely when wee saw him we esteemed him despised smitten of God and afflicted Isa 53. 4. But it was when hee was wounded for our Transgressions and bruised for our Iniquities when the chastisement of our peace was upon him and that by his stripes we might be healed Thy Riches cannot be greater than his yet remember him O remember the grace of our Lord Jesus Christ who though he was rich yet for your sake became poore that you through his Povertie might be made rich 2 Cor. 7. Thy life cannot be more deare than his yet he valued not his life for thee but powred out his bloud his precious bloud upon the Crosse that through his bloud thou mightest have remission purchased Learne hence Christian a lesson of self-deniall Be content to suffer for him who was content to suffer that he might raise thee value nothing in comparison of him This Lesson had Saint Paul learned Phil. 3. v. 7 8. What things were gaine to me I counted losse for Christ yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may win Christ c. ver 10. That I may know him and the power of his Resurrection and the fellowship of his sufferings being made conformable unto his death Looke upon nothing in an equall ballance with him 1 Cor. 2. 2. I determined not to know any thing amongst you save Jesus Christ and him crucified Secondly hath Christ entred into a Covenant and given his word to his Father and kept his word with his Father for you O then learne of him Vow your selves to him and keep the vowes of your lips Say with David Psal 116. ver 16. Ah Lord truly we are thy servants we are thy servants and the sons of thy handmaids for thou hast loosed our bonds Say with David Psal 40. Mine eares hast thou opened and bored them Say Ah Lord we come to doe thy will Christ kept his word with his Father for you Ah keep your word with him pay him the vowes which you have made Thirdly Hath Christ to raise you taken upon him your flesh O then Take ye upon your selves his spirit He hath become for you the childe of man doe you become for him the children of God Be made partakers of the divine Nature having escaped the corruption that is in the world through lust 2 Pet. 1. 4. Your Nature was full of imperfection and weaknesse the divine Nature is full of perfection and glory He hath raised you be raised put off your filthy rags and put on change of Raiment Fourthly Hath Christ died that he might raise you from the death of Sinne and from the power of the Second death O then dye to sinne Col. 3. 5. Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry for which things c. The Apostle Saint Paul presseth the great duty of mortification from this very principle Likewise reckon yee also your selves to be dead to sinne but alive unto God through Jesus Christ our Lord Rom. 6. 11. and so on ver 12 13. Let not sinne therefore reigne in your mortall bodies c. Ah throw away the nailes that pierced your Christ Fifthly Did Christ rise from the dead that he might raise you from the death of sinne O then rise to newnesse of life The Apostle Saint Paul presseth this worke of Vivification also from Christs Resurrection Rom. 6. ver 4. We are buried with him by Baptisme into death that like as Christ was raised up from the dead by the glory of the Father euen so we also should walke in newnesse of life and so all along that Chapter Sixthly Hath he
actions so but he will offend and resist the Spirit of God in them Now why when as all resist God should reject some as they have rejected him and leave them to the hardnesse of their own hearts and work irresistibly on others who have resisted their God as much and break open their hearts though lock'd and barr'd against him and fill them with quickning grace and pull a Lot out of Sodom by force and draw a soule out of the wildernesse by head and shoulders I say why he should doe it when two are grinding at the same mill take one and leave the other when two are in the same field why the one should be taken the other left when two soules are equall in duties fasting mourning in the way that God hath appointed why he should baulke this and take the other when perhaps that which is taken hath been the least penitent too I will conclude with Dr. Davenant is Sacrum Misterium divinae voluntati reliquendum A sacred and secret mistery to be left to the divine pleasure and the reason lies in the agents own breast It is because he will have mercy upon whom he will have mercy and whom he wills he hardeneth God is his owne reason and his free grace it s owne cause So then we conclude that the soule cannot move one foot to a spirituall action spiritually not by any common grace it must be only by Gods regenerating and saving grace So that to answer yet more distinctly to the Question In respect of Gods exciting and preventing grace if we looke so farre we cannot come but that preventeth us We are as clay in the hands of the Potter we are all dead in sinnes But when the Lord hath changed the soule then it commeth The first motion upon the will is from God before there is any motion of the will unto God but when the will is healed of God then the soule commeth then the soule which was meerly passive before is active and will endeavour to doe somthing for that God that hath done so much for her It followes the drawing of Gods most holy Spirit Draw me saith the Spouse and I will run after thee First I must be drawne but then I will run In the same moment God makes us to will and we will yet all the efficacy of the Action comes from Gods most holy Spirit It is certaine saith Augustine that Certum est nos velle quum volumus sed ille facit ut velimus qui operatur in nobis velle wee are willing when wee are willing but he makes us willing that workes in us to will and to perform Phil. 2. 13. And so he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God drawes but he drawes the soule that is willing Ay but first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes it willing So I have shewed what proprietie the soul hath in the Action how she commeth and how willing she is to the motion She is drawne but she is willing to be drawne to Jesus Christ But first she is made willing before she is willing ay and in her life after she is come to Christ in her walking with Christ Non suis confidit viribus she trusts not her owne strength she even then commeth leaning which is the next Branch of the Doctrine I have to handle Though she comes up from the wildernesse she comes up not of her owne strength but leaning First Let us enquire what the expression holds out to us Secondly What is the soules hand Thirdly Who is it she leanes upon Fourthly What in him she hath to trust to and how in every wildernesse she leans and out of every wildernesse comes up leaning I conceive here are foure things hinted in this expression leaning which I may tearme the foure fingers of the Spouses hand which she layes upon her Saviours shoulders First It doth argue that the soule is weary otherwise she would not leane Secondly It is a willing posture I am not forced to leane I do it willingly The soule that comes up with Christ is willing Thirdly It is a posture of love Otherwise she would not leane Fourthly It doth argue a confidence that the soule hath in the Lord that he is able to beare her Otherwise shee would not trust the weight of her soule upon him First it doth argue wearinesse If she were not weary she would not leane Humiliation is a preface to faith and the way to be found is to be lost It is not a leaning of wantonnesse but a leanning of wearinesse O Lord I am sinking into Hell let me save my selfe from sinking by thy shoulders I am falling Lord let me leane whiles the soule hath any strength to goe it is too proud to be beholden to leane Come unto me ye that are weary and heavy laden and I will ease you Mat. 11. 29. First weary then come First heavy laden then I will ease you What shall I doe to be saved saith the Gaolor O I am lost undone I am at a Non-plus O what shall I doe I am weary for I am farre readier to beleeve that that Voice What shall I doe is rather the Voice of the soul at it's nil ultra sadly sensible of it's lost and miserable condition sufficiently humbled in the sense of it than the voice of a soule thinking it might doe any thing that might be but in the least contributary to the desert of salvation I cannot be perswaded to think that when the Gaolor spake those words prostrated by humiliation at the Apostles feet that he had the least thought that he could throw in so much as two mites into the Treasury of free grace But as it is the ordinary speech of one drown'd in the depth of sorrow O what shall I doe What shall I doe though at that instant they know they can doe nothing to help themselves So the Gaoler in a true sense of his owne lost condition cryes out O what shall I doe he was weary it was time for the Apostle to bid him leane then beleeve saith the Apostle and thou shalt be saved It is but a wresting of the place or mocking it rather to bring it to perswade that duties preparatory were here excluded Surely had not the Apostles seen him humbled in some degrees they would as well have prefixed Repent here as Peter did to them Act. 2. Repent and be baptized Christ came not to call the Righteous but sinners to repentance He is a Saviour but it is for them that are lost in their owne feeling too And the truth of it is the soule scornes to leane upon Christ so long as it is able to goe alone when it hath never a crutch of merits or duties to rest upon then it lookes out for some rest for it's foot for some shoulder to beare up for some staffe to stay it selfe upon Leaning doth argue wearinesse that 's the first Secondly It doth argue a willingnesse in the soule to come to Jesus
other Shammah yet the Lord that sees all and can judge best lets Eliab and Shammah passe and fixeth his eye upon this selfe denying in the world despised creature and upon it hee fixeth his heart and prizeth such a soule above all the other trumperies and kickshawes of beauty The Lord culs out such a soule his desire is towards her shee is the Esther hee picks out and such a soul is more preferred in Christs eye than this witty man or woman or that gallant this Lord or that Lady Christ hath no desire to them but to this soule his desire is 4. It implies That Jesus Christ will indeavour and effect an union and enjoy such a soule what is the meaning of that phrase the man's desire shall be to his wife but he shall desire to be joyned in marriage to her that they may bee no longer twaine but one flesh and if his desire be towards her and it be a feasible thing he will effect it if shee consent and friends consent c. The Lords desire shall be to the soule that is the Lord Jesus Christ shall indeavour yea and unite himselfe to effect an union with such a soul he shall wooe it yea and shee shall yield for when hee works who can let him Christ will marry himselfe to such a soule make a marriage covenant and tie himselfe in a marriage bond to it for though in man desire may bee frustrated so that desire and enjoyment are two things yet it is necessarily to be understood in Christs desiring whose power is such that hee shall not need starve his desire longer than he pleaseth 5. It implies That the Lord Jesus Christ will court neare communion with such a soule mark how he speaks to the Spouse Cant. 2. 14. O my Dove that art in the clefts of the rocks in the secret places of the staires let me heare thy voice for sweet is thy voice and thy countenance comely hee will not onely have communion but hee will covet communion with such a soule hee will desire to have it draw nigh and dwell in his presence to have it come neare him in a duty in an ordinance c. 6. Lastly Hee will love such a soule with a constant and inseparable love it is said The King shall desire thy beauty he shall desire it and never cease desiring of it hee shall for ever desire thy beauty And thus I have opened to you all the three termes now I come to the second taske As I have gone along in opening the generals in severall particulars I have proved the Doctrine that it is so But may some say what ground is there that the Lord Jesus Christ should desire this of every soule that hee will love and marry and have communion with that it should thus forsake its owne people and its fathers house why should Christ hold the soule to this hard meat I shal therefore in the next place shew you the reasons of it And there is a very great deale of Reason for it 1. Because it is the very law of marriage Gen. 2. 24. Therefore shall a man forsake father and mother and cleave to his wife The Lord Christ marries himselfe to the soule It is written I will betroth thee unto mee yea I will betroth thee unto mee for this cause the soule shall forsake its owne people and its fathers house and shall cleave to its Christ for this cause because the soule is married or about to marry to the Lord Jesus Christ and therefore must look to doe as married persons use to doe leave all for their husband 2. A second reason is because while the soule lives at home with its owne people and at its fathers house it cannot be beautifull nor desirable Our owne people are a filthie people our fathers house a nastie house the soule while it hath left that cannot be beautifull nor desirable The most beautifull creature you know if shee bee brought up by sluttish people as wee say and goes in a filthy habit there is a cloud cast over her beauty So it is with a soule while it hath left its sins and vaine company and pride and ambition and pleasures and riches and selfe-righteousnesse it cannot be beautifull in Christs eyes Now beauty is the attractive of the soule the soule must see a beauty in that which it lets out it selfe to in desiring let that be a second reason 3. Because there cannot bee a cleaving to Christ unlesse there be a parting with these Christ requires the highest love of our soules it is the first commandement you know with our Saviours glosse upon it Thou shalt love the Lord thy God with all thy heart and all thy soule Hence Christ tels us no man can serve two masters you cannot serve God and Mammon that soule that will hug sin must hate God that soule that will be a companion of Jesus Christ and a companion of Saints must not be a companion of sinners for what fellowship hath Christ with Belial righteousnesse with unrighteousnesse light with darknesse the temple of God with Idols and so the rest Your soule cannot love two thengs with an highest love 2. You cannot in heart truly cleave to two contraries There is a third reason especially if you consider 4. That God is a jealous God you meet with the phrase often and given as a reason why they should doe this or that For the Lord thy God is a jealous God Jealousie is a passion in the soule non patiens consortium in re amatâ saith Aquinas that will not indure or that makes the soule that it will not indure any sharing in the object beloved The woman that hath a jealous husband must leave all her old companions Christian thy God is a jealous God if therefore thou wouldst have him desire thy beauty if thou wouldst have him care for thee thou must forget thine owne people and thy fathers house I will adde but one reason more Lastly 5. Because It is the will of Christ It was the Apostles precept that wives should obey their husbands Now selfe deniall is a great piece of Christs command It is his first request Hee that will be my Disciple let him deny himselfe selfe deniall is the first of Christianity He that hath not learned this hath not learned the A B C of Christianity not so much as the Christ-crosse row as you call it Here should bee reason enough if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath said so was enough in Pithagoras his schoole to put the businesse past disputing amongst his schollers I am sure it should bee much more in Christs schoole wee will therefore enquire no further reason for it Let mee now come to application I shall apply it by way 1. Of Instruction 2. Of Examination 3. Of Consolation 4. Of Exhortation Vse 1 Instr It may serve to instruct us in the truth of severall Positions I will only pick out some few 1. It may instruct us That
trouble under every crosse whence is it then that their spirits are sometimes so much down so much sunk whence is it that assoone as ever a Saint is troubled he doth not presently without any more adoe runne to Christ and secure himselfe and be at rest but wee heare day after day that the Spirit of the Saint is under the same burthens overwhelmed in the same manner as if there were no balme in Gilead no Physician there Truly there may bee many causes possibly there may be a sullennesse in the soule that it will not out of the cave it is angry with God and will refuse comfort Possibly God may please to deny a present application of a comfort by the hand of the spirit which can alone make a plaster stick upon a wounded spirit bee it never so well made and spread But I perswade my selfe two great and very usuall causes yea most usuall are Ignorance and negligence Either the soule is a stranger to the Rock or else it doth not put forth its legges in running to it 1. A Christian may have a great interest in Christ a great portion in the rock of ages and yet be in a great manner ignorant of him and this partiall ignorance though it shall not hinder their finall salvation for our high-priest hath compassion on the ignorant saith the Apostle to the Hebrewes yet it may hinder their present comfort It may be the soule is not so acquainted with the word of God that when it is in trouble it can turne to a promise presently that shall relate to its condition it may be it may not bee so acquainted with all the corners of Christs gracious heart that it can presently consider Christ in a sutable notion to comfort it under its present burthen Now this very ignorance and not being acquainted with Jesus Christ may a great deale hinder the soules comfort and make him go with a sad heart a great deale longer than that soule that is more growne in the knowledge of Christ more acquainted with every piece of his nature more experienced in his wayes Indeed secondly a great cause may be the soules negligence a knowledge may lie dormant in the soule a man may have legges and not use them so a Christian may have a sufficient acquaintance with Christ in his words of promise and wayes of mercy and yet for all this if it will sit still in an houre of trouble and never set it selfe to meditate upon these things never put forth it selfe to trie if it can close with the promise that it knowes never trie whether its faith will efficaciously worke upon the mercifull nature of Jesus Christ though it knowes it A soule may walk troubled long enough but this I have nothing to doe with here Christians ah you that feare the Lord in the dayes of your peace be every day gaining more and more knowledge of God in his wayes of mercy be every day gaining more and more knowledge of God in his precious promises learne to know every hole of the rock that so you may readily flie to it in an houre of straits readily run to it in an houre of trouble That your spirits may no sooner be troubled but you shall being so acquainted with the book of God presently turne to a good word of promise that shall make it better or presently fix your eye upon Christ and consider him in some sutable notion of love or other from which your soules shall gather peace This shall be your wisdome Br. 3 Lastly you that are believers have you heard that there is peace laid up for the Saints against the dayes of trouble Then learne if ever you meet with trouble in the world whether outward or inward Not only to look after peace and a quietment and settling of your spirits againe but look to draw your peace from the Lord Jesus Christ in the day of trouble to quiet your spirits in him and to heale your spirits with something drawne from him some word of his some meditation concerning him c. Fetch out your peace and quietment in all troubles from the bosome of the Lord Jesus Christ Let mee for this exhortation onely give you some few directions and then I shall conclude with two or three motives I know every child of God is listning after this and apprehends a great deale of sweetnesse in this fully conceiving that it would be a very sweet thing if he could bring this about that his soule should come out of every disturbance Walking upon Christs hand you cannot but say this would be a sweet comming off indeed Ah but will some say how should this bee what course should we take to worke this about what would you advise a poore creature to doe that it might come out of troubles on this fashion To this I shall answer in a few directions and that briefely Dir. 1 First Let it be thy first work when thou art overwhelmed with a rrouble be it from what cause it will to sit downe and think what is now a bitter dispensation that doth not please mee I am troubled at it but let me think is there nothing of God in this dispensation commeth this affliction out of the dust see if thou canst see nothing of Gods power or soveraignty wisdome or justice providence love and goodnesse c. I dare say there is scarce any affliction befals thee but if thou studiest it well thou wilt see all of these yea more of God than these come to in it thou wilt be brought at last to conclude surely God was in this crosse in this losse of a friend in this losse of estate and I was not aware of it surely it is the will of the Lord concerning me and shall I not submit God might doe what he hath done he is my Lord and soveraigne why then doth my spirit rise up in armes against him this is the ordering of a wise Providence If what I would have had had come to passe then surely I could not have mended it it would have been worse for me surely here is love in this dispensation for that God is all love that measured it out to mee Thus by understanding what of God there is in thy triall thou wilt gaine a true peace The truth is it is the usuall course of men and women holy men and women as well as others if a trouble come upon them to sit downe and conceit what of man there is in it and say This was such a ones malice to mee now hee hath done me an ill turne c. whereas this instead of bringing the soule off trouble in a sanctified manner doth nothing else but involve the soule in an inextricable Labyrinth of afflictions and if ever it comes out it is at the back-doore too Dir. 2 When thou hast considered what there is of God in it then mediate a little what there is in God to mend it Sit downe and think with thy selfe is
31 32. Sweetnesse of Christ to the soule that tasts him p. 1. p. 48. T TEmptations a Saints wildernesse why p. 3. p. 10. How the soule in them leanes and comes out of them leaning on Christ p. 3. p. 54 55. Thankfulnesse how highly the duty of Saints p. 1. p. 71 72 73. Motives to it p. 2. p. 68 69. Traditionall faith nothing p. 1. p. 64 65. Trial of our selvs whether we be in the state of nature or grace how it may be made p. 1. p. 43 44. Notes of Triall whether we be raised or no. p. 2. p. 57 58. Whether we be the Spouses of Christ or no. p. 3. p. 76 77 78 79 80 81. V VNbeleevers sad condition opened p. 3. p. 83 84. They are exhorted to look out for a part in Christ p. 3. p. 93. 94 95. W WEaknesse of the soule how helpt by Christ p. 2. p. 43. Wearinesse in the soule that will leane on Christ p. 3. p. 27 28. Wellbeloved of the soule who p. 3. p. 26. Will of man doth not first stir in the soule for God p. 3. p. 71 72. Wildernesse what it meanes what manner of place it is opened in six particulars p. 3. p. 4 5 6 7 8 9 10. 76 77. Saints may dwell in a sixfold Wildernesse p. 3. p. 5 6 7 8. Wildernesse company what it is p. 3. p. 78. How sad a condition it is to be in the wildernesse p. 3. p. 84. Willingnesse how and when in us p. 3. p. 17 18 19. willingnes in the soul that comes to Christ how p. 3. p. 21. An Index of the severall Contents of each Sermon in the following Treatise In the first Sermon and Part. THe words considered Relatively Absolutely p. 4 5. Severall senses of the words given by Expositors declared and rejected with reasons for the rejection p. 5 6 7 8 9 10 11 12 13 14 15 16. The true sense given according to the Authors judgement with his reasons for it p. 16 17 18 19. The words analysed 19 20. 3 Doctrines propounded to be insisted upon 21. 1. Doct. The best of Gods Saints by nature were borne in a lost condition 22 23. The doctrine proved by Scripture ibid. 24. Adams sin how it goes over all and how all are Originally defiled ib. 25 26. How Christ came to be free of this guilt 29. Saints beget not Saints why 28 29. St. Austines and Mr. Perkins his opinion 28 29. Mr. Perkins his counsell to such as are inquisitive to know how Originall sin came to bee propagated 29 30. 1. Use of the Doctrine to discover the errors of Pelagians Manichees Anabaptists and Universalists 30 31 32. Christ by his death hath not taken Originall sinne out of our nature 32. Christ payeth no debts by halves for any 33. Christ useth not to do things to no purpose 33. 2 Use for Instruction 34. 1. What a sad condition most men and women are in 34. It is a miracle if withered sinners be saved 34. 2. Whom we have cause to thank that wee are this day out of hell 36. Not our Noble Parentage there is a great deale of bragging of that in the world to little purpose 36 37. Vain-glorying will have an end in hell 37 38. Religious Parentage best most noble most to be gloryed in 38 39. but not enough 39. It was the Jewes brag 39 40. Parents faith wants a way of conveyance to save our soules 40. This made plain by a familiar instance 40. 3. Br. From hence we may be instructed what a soule-cheating-Principle it is of Libertanisme to say we have no need of Repentance c. If we be elected we shall be saved if not damned 41. 3. Use Let us try our selves whether wee bee not yet in a state of disunion to Christ 4â— 43. 4. Notes of Triall 43 44. 1 Note If none have done more for us than our Mother hath done we are yet in the state of Nature 43. Mothers convey Nature 43. Nature is either corrupted or refined neither enough 45 46. 2. Note If we have not tasted of the fruit of the Apple-tree we are yet but under it 47. Christ is the Apple-tree ib. 1. The Apple if tasted is sweet 48. Christ sweet to Saints 48 49. High thoughts of Christ argue a spirituall tast of him ib. 2. The tasted Apple is cordiall 50. 1 In taste 2. In smell ib. Christ how cordial to swooning Saints ib. No Cordiall to unbeleevers ib. 50 51 52. 3. Tasted Apples are nutritive 53. Soules that have tasted Christ will from him draw nourishment 54. 4. The tasted Apple is diffusive of its vertue 54 55. 3. Note of Triall If thou hast pluckt the fruit of the Apple-tree thou hast a hand to do it 56. Faith is the hand 57. This hand must be 1 True 2 Perfect 3 Lively 58 59. Painted hands pluck no fruit ib. Faith how perfect is necessary 58 59. Dead hands pluck nothing 59 60. Faith is lively Internally Externally 60. It must be given us from above 62. Perswasions various Natural Moral Traditionall Diabolicall c. 63 64 65. All these good for nothing ib. Nature's Legacy of faith 63. Natures faith is sickly ib. Morall perswasions nothing 64. Legacies of faith from Parents will not bring heaven and Christ 65. Most men believe there is a God and Christ c. because their Father taught them so and their Mother so learnt them their Catechisme 65. This was the good womans Religion 65. Most believe as their Fathers believed 65 66. True faith is the gift of God 68. it is grounded upon divine perswasion What that is c. 68 69. Use 4. Exhortation in severall Branches 70 71 72 73 74. 1 Br. To perswade Saints to thankfull hearts what cause they have 71 72. 2 Br. Put on Bowells of mercy to other lost undone soules 73 74. We pitty bodies but not souls 74 75 76 3 Br. The consideration of this Doctrine cals to Saints for humble hearts 77 78 79. Use 5. It may bee applyed to give us a ground 1 of Consolation 2 of Hope 80 81 82. Hope for those yet in the state of Nature 81. Hope for Saints concerning their friends yet in the state of Nature 82 83. An Index of the severall things contained in the second part 2 Doct. It is the Lord Jesus Christ that helps his redeemed ones out of their lost condition 4. The Doctrine inlarged in five particulars 4 5 6 7 8 c. 1. Christ was assigned to doe it 5 6 7 8 c. The Covenant of Grace was made betwixt the Father and Christ personally and us representatively in him 6. God in laying our Redemption on Christs shoulders laid help on one that was mighty 7 8. 2. Christ alone was able to goe through with the work of our Redemption 8 9. Reason for it ib. Angels Creatures man could not do it 9 10. Foure things necessary to accomplish our Redemption which alone could be found in Christ page 12. 1. One that could