by his efficacious Grace to will and to do as he hath promised Phil. 2.13 Ezek. 36.26.27 and the regenerate cannot sin at all because its the Lords fault God avert blasphemy that we sin for for without his giving of a new heart and his efficacious moving us to walk in his way to which God is tyed by Covenant Ezek. 36.27 Deut. 30.6 We cannot chuse but sin hence they teach we are not obliged to pray nor do we sin in not beleeving in not praying when the breath of the wind of the Holy Ghost doth not blow and act us to those holy duties Hence also it is taught That none are exhorted to beleeve but such whom we know to be the elect of God or to have his spirit in them effectually working Obj. 3. To do any thing in conscience to a commandement is to be under the Law and contrary to the Covenant of Grace ib. Er. 33. Ans. The Law of Grace or Gospel hath Commandements as Rom. 6.12 Let not sin raign therefore in your mortall bodies And this is backed with a reason taken from the promise of Grace v. 14. For sin shall not have dominion over you for you are not under the Law but under Grace so Phil. 2.12 Work out c. for vers 13. It s God who worketh in you Though we have no Physicall dominion over the assisting grace of God so as I can forceably command the winde of the Spirit to blow when I please yet have we a certain Morall Dominion by vertue of an Evangelick promise so as faith is to have influence in all acts of sanctification to look to the promise of assistance which he who cannot lie hath promised though he be not tied to my time and manner of working yet do I sin in not praying and in not believing even when his wind bloweth not Gods liberty and freedom of grace doth not destroy the Law of either works or grace and free me from a duty Object 4. Beleeving and obedience of Faith is but a consequent of the Covenant not an antecedent so I must beleeve upon other grounds but not in way of the condition of the Covenant for in that tenour I am to do nothing Ans. The Apostle Rom. 10. Expresly distinguisheth between the righteousnesse of the Law vers 5. Which requireth doing as a condition and the righteousnesse of faith ver 6. Which requireth believing ver 10. and Gal. 5.5 We through the spirit wait for the hope of righteousnesse through Faith nor can any have claim to the Covenant but such as beleeve Object 5. The covenant is Gods love to man to take him to himself and that before the children do good or ill and to him that worketh is the reward not reckoned of grace but of debt Ans. The covenant is a fruit and effect of Gods love but it is not formally Gods love for because God loved Israel therefore did he enter in covenant with them Deut. 7.7 8. Ezech. 16.8 and Arminians expound that of Iacobs imbracing of the covenant by Faith and of Esaus rejecting of it through unbelief Whereas Paul speaketh of Iacob and Esau as they lay stated in the eye and view of God from eternity ere they were borne and had as yet neither done good nor ill Now the covenant of Grace or Gospel manifested to Iacob and Esau is not eternall but proposed to them after they are borne and when the offer of Christ in the Gospel is made and how could Esau ere he was born refuse the Gospel except you say he did evil before he did evil which is non-sense 2. Paul saith plainly To him that believeth is the work reckoned Object 6. Our act of believing is a work and no work can be a condition of the covenant of Grace yea Christ alone justifieth faith is not Christ nor any partner with him in the worke yea we are justified before we believe and Faith only serveth for the manifestation of justification to our conscience for we believe no lie when we believe we are justified but a truth then it must be true that we are justified before we believe Ans. 1. Christ alone as the meritorious cause justifieth and his imputed righteousnesse as the formall cause and this way Christ alone justifieth the Patriarchs Prophets Apostles and all believers ere they be born but this is but the fountain ready to wash but believe it Christ washeth not while we be foul he clotheth us not while we be naked he giveth not eye-salve while we be blinde nor gold while we be poor nor is his name our righteousnesse while we be sinners 1. Men not born cannot be the object of actuall righteousnesse the unborn childe needeth no actual application of Christs eye-salve of his gold and righteousnesse now justification is a real favour applyed to us in time just as sanctification in the new birth 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified then they were sometimes not washed 2. Poverty putteth beauty worth and a high price on Christ sense of sin saith O what can I give for precious Iesus Christ But his Father cannot sell him 2. Yet is Faith a palsie hand under Christ to receive him Ioh. 1.11 It s an Evangelick act and not a meer passion but of grace deputed to be a receiver a certain Inne keeper to lodge Christ and so Christ his alone doth not justiâ—ie us being meer Patients this is not to put Faith in the chair and Throne of Estate with Christ Faith giveth glory to Christ and taketh Grace as an almes but taketh no glory from him Rom. 4.20 But he was strong in the Faith giving glory to God We cannot be justified before we believe 1. We are damned before we believe he that believeth not is condemned already Iohn 3.2 He that is justified is glorified Rom. 8.30 and saved Mar. 16.16 3. We are borne and by nature the sons of wrath Ephes. 2.2 We our selves were sometime disobedient c. But he hath saved us v. 7. That being justified by his Grace we should be made heirs according to the hope of eternall life Rom. 7. Paul maketh clearly two different times and States of the Saints on v. 5. When we were in the flesh and the motions of sins which were by the Law did work in our members to bring forth fruit unto death then our first husband the law was living and we under a mother and father that begat children to death and so we were justified v. 6. But now we are delivered from the Law and Rom. 6.14 Yea are not under the Law but under Grace when Christ our second husband marrieth the widow freed from her first husband the Law then are we under grace and justified and then new Lord new Law 4. By Faith we are only united to Christ possessed of him Christ dwelling in us Ephes. 3.17 Living in me by Faith Joh 11.26 Gal.
2.20 Receiving Christ Ioh. 1.11 Having Christ 1 Joh. 5.12 Married to Christ Eph. 5.32 Eating and drinking Christ by Faith Joh. 6.35 47 45. Coming to him as to a living stone 1 Pet. 2.4 Abiding in him as branches in the Tree Joh. 15.4 5. Now if we were justified before we believe we should have a Union by the vitall act of Faith before we be justified and so we should live before we live and be new creatures while we are yet in the State of sin and heirs of wrath 5. This justification without Faith casteth loose the covenant I will be your God But here a condition God is not bound and we free therefore this is the other part And ye shall be my people Now it is taught by Libertines That there can be no closing with Christ in a promise that hath a qualification or condition expressed and that conditionall promises are legall It s true if the word condition be taken in a wrong sence the promises are not conditionall For 1. Arminians take a condition for a free act which we absolutely may perform by free-will not acted by the predeterminating grace of Christ so Jurists take the word but this maketh men Lords of Heaven and Hell and putteth the keys of life and death over to absolute contingency 2. Conditions have a Popish sence for doing that which by some merit moveth God to give to men wages for work and so promises are not conditionall But Libertines deny all conditions But taking condition for any qualification wrought in us by the power of the saving Grace of God Christ promiseth soul ease but upon a condition which I grant his Grace worketh that the soul be sin-sick for Christ and he offereth wine and milk Isa. 55.1 And the water of life freely Rev. 22.17 Upon condition that you buy without money no purse is Christs Grace-Market no hire and sence of wretchednesse is a hire for Christ and the truth is it s an unproper condition if a father promise Lands to a son so he will pay him a thousand Crowns for the Lands and if the Father of Free-grace can only and doth give him the thousand Crowns also the payment is most unproperly a hire or a condition and we may well say the whole bargain is pure Grace for both wages and work is Free-grace but the ground of Libertines is fleshly lazinesse and to sin beâ—cause Grace aboundeth for they print it that all the activity of a Believer is to sin So to beâ—lieve must be sin to run the ways of Gods commandments with a heart inlarged by Grace must be no action of Grace but an action of the flesh 6. Paul in the Epistle to the Romans to the Galatians taketh for granted that justification is a work done in time transient on us not an immanent and eternall action remaining either in God from eternity or performed by Christ on the Crosse before we believe and so never taketh on him to prove that we are justified before we either do the works of the Law or believe in Iesus Christ but that we are justified by Faith which certainly is an act performed by a regenerate person for a new creature only can perform the works of the new creature and Faith is not the naked manifestation of our justification so as we are justified before we have Faith satisfaction is indeed given to justice by Christ on the Crosse for all our sins before we believe and before any justified person who lived these fifteen hundred years be born but alas that is not justification but only the meritorious cause of it that is as if one should say this wall is white since the creation of the world though this very day only it was whited because whitenesse was in the world since the creation justification is a forinsecall sentence in time pronounced in the Gospel and applied to me now and never while the instant now that I believe it s not formally an act of the understanding to know a truth concerning my self but it s an heart-adherance of the affections to Christ as the saviour of sinners at the presence of which a sentance of free absolution is pronounced Suppose the Prince have it in his minde to pardon twenty Malefactors his grace is the cause why they are pardoned yet are they never in Law Pardoned so as they can in Law plead immunity while they can produce their Princes Royall sealed Pardon 5. The properties of the Covenant I call 1. The freedom of it consisting in persons 2. Causes 3. Time 4. Manner of dispensation 1. Men and not condemned Angels are capable of this covenant 2. Amongst men some Nations not others Psal. 147.19 20. 3. So many not any other 4. The Father not the Son the poor not alwayes Kings the Fool not the wise man the husband not the wife not these who were bidden to the Supper but beggers halt withered lame 2. Causes in the first covenant there was Grace not deserving and therefore now as the Law is propounded it is a Pursevant of Grace and the Gospels servant to stand at Christs and the Believers back as an attending servant 2. Yea mercy unto thousands toward those who have but Evangelick love to Christ cometh into the Law Christ having in a sort married the two Covenants 3. I am the Lord thy God Exod. 20. Is Grace standing at the entry of the door to these that are under the Law to bring them out but in the Gospell all is unmixed Grace 1. Not personall obedience is my heaven but I stand still and another doth all that may merit glory Christ saith Do ye but stand still behold me and see friends my garments rolled in blood I bind for you only consent put your hand to the Pen but I am the only undertaker to fight it out for you 3. For time the first breach of the Law is wrath and no place by Law for repentance but here come to Christ who will and when you will after thou hast plaid the Harlot with many lovers bring Hell and sins red as scarlet and crimson come and be washen come at the eleventh hour and welcome fall and rise again in Christ run away and come home again and repent 4. The maner is 1. That so much as would have bought ten thousand worlds of men and devils was given for so many only an infinite superplus of love so as I may say Christ did more then love us Aegypt and Aethiopia was not given for our ransom 2 A sure and eternall Covenant bottom'd upon infinite love Why may not the link be broken and the sheep pluckt out of his hand Why the Father that gave them to me is greater then all Where dwelleth he In what Heaven Who is stronger then the Father The covenant with night and day is naturall and cannot fail confirming Grace in the second Adam is more connaturall 3. Well ordered Christ keeping his
chase few men to Christ three grounds thereof p. 44 How men naturally love the Devil p. 45. Satan how an unclean spirit p. 46 It s true wisedome to know God savingly p. 47. What hearing bringeth souls to Christ p. 49. Four defects in hearing p. 50. Hell coming to our senses in this life should not cause us believe without effectuall Grace p. 51. It s good to border near to Christ p. 52. SERM. VI. Crying in prayer necessary p. 53. Five grounds thereof p. 54. Prayer sometimes wanteth words so as groaning goeth for Prayer p. 55. How many other expressions beside vocall praying go under the liew of praying in Gods accompt ibid. 8. Objections removed p 55.56.57.58 59 60. Some affections greater then tears p. 56. Looking up to heaven praying ibid. Breathing praying p. 57. That wherâ—in the least of prayer the Minimum quod sic consisteth ibid. Broken Prayers are Prayers p. 58. The Lord knoweth non-sense in a broken spirit to be good sense p. 59. SER. VII Why Christ is called frequently the Son of David not so the Son of Adam of Abraham p. 62. Christ a King by Covenant p. 63 What things be in the Covenant of Grace ibid. The parties of the Covenant p. 64 Christ hath a sevenfold relation to the Covenant 1. He is the Covenant it self 2. The Messenger 3. The Witnesse 4. The Surety 5. The Mediator 6. The Tâ—stator 7. The principall party contracter p. 64 65. Christ the Covenant it self ibid. Christ a Messenger of the Covenant in 4. particulars ibid. A Witnesse in four things p. 66. A Surety in three p. 67 68. A Mediator in three things 1. A Friend 2. A Reconciler 3. A Servant p. 69. Christ a servant of God and our servant ibid. Christ confirmed and sealed the Testament p. 70 Christ the principall consederate party ibid. The Covenant made with Christ personally not mystically proved from Gal. 3.16 The contrary Reasons answered p. 71. A Covenant between the Father the Son proved ibid. Of the Promises of the Covenant p. 73. Two sorts of Promises p. 74. Christ took a new Covenant right to God p. 75. Five sorts of promises made to Christ and by proportion to us ibid. SERM. VIII The condition of the Covenant p 77. Libertines deny all conditions of the Covenant p. 78. The new Covenant hath conditions to be performed by us ibid. Six Objections removed p. 77 78 79 80 81. A twofold dominion of gracious and supernaturall acts p. 79. We are not justified before we beleeve proved by six Arguments p. 81. A condition taken in a threefold Notion p. 83. It s not a proper condition by way of strict wage and work when we are said to be justified and saved upon condition of faith p. 85. The Freedom 2. Eternity 3. Well-ordering of the Covenant the three properties thereof p. 87 88. The freedom of the Covenant is seen in regard 1. of Persons 2. of Causes 3. of Time 4. of manner of dispensation p. 86 87. Uses of the Doctrine of the Covenant p. 88 89 90. SERM. IX Christ God and man and our comfort therein p. 91. Christ immediate in the Act of Redeeming us and so sweeter ibid. Christ incomparable p. 92. Four other necessary uses p. 91 92 93 94 95. To believers all temporall favours are spiritualized and watered with mercy four grounds thereof p. 96. By what reason our Father as a Father giveth us spiritual things by that same he giveth us all things p. 98. Mercy originally in Christ and how p. 99. SERM. X. Parents affection their spirituall duty to children p. 102. Thirteen Practicall Rules in observing passages of Divine providence p. 103 104 105 106 107 108. 1. We are neither to lead nor to stint Providence p. 103 2. But to observe God in his wayes and not to look to by-ways of providence ibid. 3. Omnipotency not laid down in pawne in any means p. 104. 4. God walketh not in the way that we imagine ibid. 5. Providence in its concatenation of Decrees actions events is one continued contexture going along from Creation to the day of Christs second coming without one broken threed p. 105. 6. The spirit is to be in an indifferency in all casts of Providence p. 106. 7. Low desires best p. 107. 8. We are to lie under providence submissively in all ibid. 9. Providence is a mistery ibid. 10. Walketh in uncertainties toward us ibid. 11. Silence is better then disputing p. 108. 12. It s good to consider both what is inflicted who ibid. 13. God alway ascendeth even when second causes descendeth ibid. SERM. XI Every temptation hath its taking power from the seeming goodnesse in it p. 109. Reasons why this was a temptation to the woman p. 110. The scope of the Temptation to make the tempted believe there is none like him p. 111. The non-answering of Christ is an answering ibid. 5. Reasons of the Lords not hearing of Prayer p. 113. Seven wayes prayers are answered ibid. Praying in Faith alwayes heard even when the particular which we suit in Prayer is denied p. 114. Faith in one and the same Prayer seeketh and knocketh and answereth and openeth to it self p. 115. The light of saving Faith and the Propheticall light of the Pen man of the word of God differ not in â—pâ—ce and nature ibid. The dearest not admitted into God at the first knock p 116. SERM. XII Naturall men and even the renewed in spirit in so far as there remaineth some flesh in them are ignorant of the mystery of an afflicted spirit p 117. Peace of conscience is a work of Creation p. 118. A reason why it s so hard to convince the deserted p. 119. Christ sweeter to the deserted then all the world ibid. Difference between Gods trying and the creatures tempâ—ing in three Positions p. 121. A Creature cannot put a fellow creature to act sin upon an intention of trying him ibid. In the actions of creatures we must know Quis 2. Quid 3 Quare Who â—ommandeth 2. What 3. And for what end In Gods actions It is enough to know Quis Who that is Jehovah p. 122. Four doubts of the tempted p. 124 125. In the sending of Christ to the lost sheep of the house of Israel there be three things considerable 1. His designation 2. Qualification 3. Commission p. 126. The Son most fit to be Mediator ibid. How Christ is qualified p. 127 His Commission ibid. It is not properly grace that we are born its grace that Christ is born p. 128. Gods hidden decree and his revealed will opened p. 129 A twofold intention in the promises ibid. How and who are to believe the Decree of Reprobation concerning themselves p. 130 SERM. XIII It s a priviledge of mercy that Christ is sent to the Jews first p. 131 Nine priviledges of the Jews p. 132. The honour and priviledges of Britain p. 133. The Redeemed called sheep upon four grounds p. 134. How passive the Redeemed are in the way to
Land or a Nation must be longer in the fire then one particular person Satan worketh as a naturall agent without moderation Spiritual 〈◊〉 chase â—ew or none to Christ. How men naturally love the Devil Satan how an uncleane Spirit It s true wisdom to know GOD savingly Art 5 Mark 7 What hearing bringeth souls to Christ. Three vices in hearing Simile A sight of Hell should not work Faith without Graces efficacious action It s good to border neer to Christ. Crying in Prayer necessary Obj. 1. Praying sometime wanteth words so as groaning goeth for Prayer Obj. 2. How many other expressions beside vocal prayer go under the worth of prayer in Gods accompt Obj. 3. Some affections in pâ—ayer are greater and above weeping Obj. 4. Looking up to heaven goeth for praying Obj. 5. Breathing goeth for praying Obj. 6. Wherein is that least in which praeyer may be conserved Obj. 7. Broken Prayers aâ—e Prayers The Lord knoweth nonsense in a broken Spirit to be good sense Obj. 8. Why Christ is frequently called the son of David not the son of Adam c. The Covenant Christ a King by Covenant What the Crvenant of Grace is and what things are in it Parties in the Covenant Christ hâ—â—h a seven fold relation in the Covenant of Grace 1. Christ the Covenant it self 2. Christ the Messenger of the Covenant Christ as Messenger of the Covenant maketh report to us of his Fathers â—il 2. Of himseâ—f 3. Of his father to us 4. Of us to the father 3. Christ the witnesse of the Covenant Christ witnesseth especially 4. things 4 Christ the Surety of the covenant Christ a Surety 5. Christ is the mediator of the Covenant Christ hath a threefold relation as a mediator Christ Gods servant and our servant and smitten of both 6. Christ confirmed sealed the Testament 7. Christ the principal confederate party of the Covenant The Covenant made with Christ personally Gal 3 16. Proved from reasons out of the Text. A Covenant between the Father and the Son prâ—ved Of the promises Two sorts of promises Jer. 32.38 Zach. 13.9 Christ took a new Covenant-right to GOD. Five sorts of promises made to Christ and by proportion to us in him 4. The conditioâ— of the covenant Object Dr. Crisp Christ alone exalted Ser. 6. pag. 160. Rise raign Ruine of Antinoâ— Families Er. 16. p. 4. Libertines deny all conditions of the covenant of Grace Obj. 2. The new covenant hath conditions to be performed by us Rise raign of Antinomian Er. 22. page 5 Obj. 3. A two fold Dominion of gracious and supernaturall acts Obj. 4 Obj. 5 Crispe 16.167 Obj. 6. Crispe 16.168 We are not justified before we believe Rise and Reign of Anti. er 38. p. 7. ib Err. 48. p. 9. A condition taken in a threefold notion It s not a proper condition by way of strict Wages work when we are said to be justified saved upon condition of Faith Rise and Reign Err. 36. p. 7. 5. The properties of the Covenant 1. Freedom in regard 1. Of Persons 2. Of Causes 3. Of time 4. Of manner of dispensation 2. Property of the Covenant Eternaâ—â— 3. Well ordered 6. 1. Use. Al without the covenant are under the curse of the Law 2. Use. Men try not if they be in covenant with God 3. Use. They are stable sure and cannot fail 4. Use. We may plead Mercy from the covenant 5. Use. 6. Use. Christ God and man and our faith and comfort there in 1. Use. Christ immediate in the act of redeming us so sweeter 2. Use. Christ incomparable 3. Use. 4. Use. Use 5. 2 Art To beleevers all temporal favours are spiritualized and watered with merâ—ie 3. By what reason our Father as a Father giveth spirituall things by that same he giveth us all things Mercy originally in Christ and how Parents spirituall affections and duty to their chil Simil. 1 Rule Practical Rules in observing passages of divine Providence 2 Rule We are neither to lead nor stint Providence We are to observe God in his ways 3 Rule Omnipotency not laid in pawn on any means 4 Rule God walketh not the way that wee imagine Providence in its concatenation of decrees actions events is a continued contexture going along from creation to the day of Christs second appearance and not a threed is here broken all is fair and white 6 Rule The Spirit is to be in an indifferency in all casts of providence 7 Rule Low desired are best 8 Rule Lie under Providence submissively in all 9 Rule 10 Rul 11 Rule 12 Rul 13 Rul Every temptation hath its taking power from the seeming goodnesse in it Reasons why this was a temptation to the woman Temptations scop is to mak the tempted believe there is none like him 1. The non-answering of Christ is an answer Reasons of the Lords noâ— hearing prayer How tâ— know that our prayers are answered We are heard when we are not heard praying in Faith is alwayes heard even when the particular that we aske is denyed Faith in a prayer asketh answereth it self The light of saving Faith the Propheticall light of the Prophets not different in nature space 1. Use The dearest not admitted into God at the first knock 2. Use. Naturall men and the renewed in so far as there remaineth in them flesh are ignoranâ— of the mistery of an afflicted spirit Peace of conscience is a work of Creation 1. Use. A Reason why it s so hard to convince deserted ones of the comforts of the Spirit and to bind them up 2. Use. Christ sweeteâ— to the diserted then all the world ver 24 1 Posit How God tempeth Difference between God trying men and Satan the world sin tempting men 2 Pos. A creature cannot put another creature to act sin upon an intention to try his fellow-creature 3 Pos. In creatures actions and commandements we must 1. know Quis who commandeth 2. Quid what hee comands 3 Quare upon vhat Reason he commandeth But for Gods actions and commandements it s enough Quis who doth it who commandeth it If Jehovah I am silent and must obey 1. Pos. 2. Pos 4 Doubts of the tempted 3. Pos. 1 The Designation of Christ to his office How the Son is most fit to be our Mediator Simil. 2. The qualification of Christ. 3 Christs Commission It s not properly grace that we are born it s an ast of free grace that Christ was born 1. Use. Gods hidden decree his revealed will opened A two-fold intention in the offer of the promises How and who are to believe the Decree of Reprobation concerning themselvs It s a priviledging mercy that Christ is sent to the Iews first Privileges of the Iews 9. reckned here 1. Use. The honour and priviledg of Britain Why the Redeemed are called the Sheep of Christ. 1 Reas. How passive the redeemed are in the way to Heaven 2. Rea. The Saints are most dependent creatures 3. Rea. How know we
Amen Even so Come Lord Iesus It shall not be well while the Father and Christ the prime Heire and all the weeping children be under one roofe in the Palace-Royall it is a sort of mysticall lameness and that the head wanteth an Arme or a finger and it is a violent and forced conditon for Arme and finger to be separated from the head The Saints are little pieces of mysticall Christ sick of love for union the wife of youth that wants her husband some years and expects he shall return to her from over-sea lands is often on the shoare every ship coming near shoar is her new joy her heart loves the wind that shall bring him home she askes at every passenger news O saw you my husband what is he doing when shall he come Is he shipped for a return Every Ship that carrieth not her husband is the breaking of her heart What desires hath the Spirit and Bride to hear when the Husband Christ shal say to the mighty Angels Make you ready for the journey let us go down and divide the skies and bow the heaven I 'le gather my prisoners of hope into me I can want my Rachael and her weeping children no longer Behold I come quickly to judge the Nations The Bride the Lambs wife blesseth the feet of the Messengers that preacheth such tiding Rejoice O Zion put on thy beautifull garments thy King is coming yea she loveth that quarter of the Skie that being rent asunder and cloven shall yield to her husband when he shall put through his glorious hand and shall come riding on the Raine bow and clouds to receive her to himself The condition of the people of God in the three Kingdoms calleth for this that we now wisely consider what the Lord is doing there is a Language of the Lords fire in Zion and His furnace in Jerusalem If we could understand the voice of the crying Rod The Arrowes of God flee beyond us and beside us but wee see little of God in them We Saile but we see not shoar we fight but we have no Victory the efficacy of second causes is the whole burden of the businesse and this burden we lay upon creatures and it s more then they can bear and not upon the Lord God is crying lamenesse on creatures and multitude that his eminency of working may be more seen 2. Many are friends to the successe of Reformation not to Reformation Mens Faith go along with the promises untill Providence seem to them to belie the promise through light at a key-hole many see God in these confusions in the three Kingdoms but they fall away because their joyning with the Cause was violent kindenesse to Christ it is not a friends visite to be driven to a friends house to be dry in a showre and then occasionally to visite wife and children Christ hath too many occasionall friends but the ground of all is this I love Jesus Christ but I have not the gift of burning-quick for Christ O how securely should Faith land us out of the Gun-shot of the prevailing power of a black hour of darknesse Faith can make us able to be willing for Christ to go thorow a quarter of Hells pain Lord give us not leave to be mad with worldly wisedome 3. When the Temptation sleepeth the mad man is wise the harlot is Chaste But when the vessell is peirced out cometh that which is within either Wine or Water Yet if we should attentively lay our ears to hypocrites wee should hear that their Lute-strings do miserably jar for Hycrisie is intelligible and may bee found out Would Parliaments begin at Christ we should not fear that which certainly we have cause to fear One wo is past and another wo cometh The Prophets in the three Kingdoms have not repented of the Superstition will-worship Idolatry Persecution Prophanity Formality which made them vile before the people and the Judges and Princes who turned judgement into gall and wormwood are not humbled because they were a snare on Mizpah and a net spread upon Tabor No man repenteth and turneth from his evil way no man smitteth on his thigh saying what have I done It s but black Popery the name being changed not the thing to think the by-past sins of the Land are by-past and a sort of Reformation for time to come is satisfactory to GOD Ex opere operato By the deed done Yea the divisions in the Church are a heavier plague then the raging sword These same sins against the first and second Table the reconciling of us and Babylon Pride Bribing Extortion Filthiness and intemperance unpunished blood touching blood and not revenged vanity of apparell the professed way of salvation by all kinde of Religions whatsoever are now acted in another stage by other persons but they are these same sins if that head-ship that flattering Prelates took from Jesus Christ and gave to the King be yet taken from Christ and given to men if Christs Crown be pulled off his head no matter whose head it warme it s taken from Christ both wayes I shall pray that the fatnesse of the flesh of Jacob for this do not wax leane and that the warefare of Britaine be accomplished But if the faithfull watchmen know what hour of the night it is now there be but small appearance that it is near to the dawning of Britains deliverance or that our sky shall clear in hast would God the yeare 1645. were with childe to bring forth the salvation of Britain It was once as incredible that the enemy should have entred within the gates of Jerusalem as it is now that they can enter within the Ports of London Edinburgh Dublin I speak not this to incourage Cavaliers for certainly God watcheth over them for vengeance but that we go not on farther to break with Christ the weaknesse of new heads devising new Religions and multiplying Gods for two sundry and contrary Religions argue interpretatively two sundry Gods According to the number of our Cities must come from rottennesse of our hearts O if we could be instructed before the decree that is with childe of Plagues to the sinners in Zion bring forth a man childe and before the long shadows of the evening be stretched out on us But of this Theame no more Grace is the Proposition of this following Treatise when either Grace is turned into painted but rotten nature as Arminians do or into wantonnesse as others do The error to me is of a far other and higher elevation then opinions touching Church-Government Tenacious adhering to Antinomian errors with an obstinate and finall persistance in them both as touching Faith to and suitable practise of them I shall think cannot be fathered upon any of the regenerated For it is an opinion not in the Margin and borders but in the page and body and too near the Center and vitall parts of the Gospel if any offend that I desire to anger them with good-will to
grace I shall strive and study the revenge only of love and compassion to their souls If some of these Sermons came once to your Honors ears and now to your eyes it may be with more English Language I having stayed possibly till the last grapes were some riper I hope it shall be pardoned that I am bold to borrow your Name which truly I should not have done if I had not known of your practicall knowledge of this noble and Excellent Theame the Free-grace of God I could adde more of this but I had rather commend Grace then gracious persons I know that Jesus Christ who perfumeth and flowreth Heaven with his Royall presence and streweth the Heaven of Heavens to its utmost borders with glory is commended that hee was full of grace a vessell filled to the lip Ps. 45.2 Ioh. 1.16 Yea Grace hath bought both our person and our service 1 Pet. 2.24.25 Even as he that buyeth a captive gives money not only for his person but for all the motion toile and labour of his body legs and arms and Redeeming Grace is so perfect that Satan hath power possibly to bid but not to buy any of the Redeemed no more then a merchant can buy another mans bought goods without his consent All our happinesse that groweth here on the banks of time is but thin sowen as very Straw-berries on the Sea-sands what good parts of nature we have without Grace are like a fair Lilly but there is a worm at the root of it it withereth from the Root to the Top Gifts wither apace without grace Gifts neither break nor humble Grace can do both Grace is so much the more pretious and sweet that though it be the result of sin in the Act of pardoning and curing sinfull Lamenesse yet it hath no spring but the bowels of God stirred and rowled within him by onely spotlesse and holy goodnesse Grace is of the Kings house from Heaven only the matter subject or person it dwelleth in contributed nothing for the creation of so noble a branch Christ for this cause especially left the bosome of GOD and was clothed with flesh and our nature that he might be a Masse a Sea and boundlesse River of visible living and breathing Grace swelling up to the highest banks of not only the habitable world but the sides also of the Heaven of Heavens to over-water Men and Angels So as Christ was as it were Grace speaking Psal. 45.2 Luk. 4.22 Grace sighing weeping crying out of horrour dying withering for sinners living again Heb. 2.9 Joh. 3.16 Rom. 8.32 33. And is now glorified Grace dropping downe raining downe floods of Grace on his members Eph. 4.11 12 13 14 15 16. Joh. 14.16 17. Joh. 16.7.13 Christ now interceding for us at the right hand of God Is these sixteen hundreth years the great Apple Tree dropping down Apples of Life for there hath been Harvest ever since Christs Ascension to Heaven and the grapes of Heaven are ripe all that falleth from the Tree Leaves apples shadows smell blossomes are but pieces of Grace fallen down from him who is the fulnesse of all and hath filled all things We shall never be blessed perfectly till we all sit in an immediate Union under the Apple Tree This is a rare piece by way of participation of the Divine nature Christ passed an incomparable act of rich Grace on the Crosse and doth now Act and Advocate for Grace and the applying of the Grace of Propitiation in Heaven 1 Joh. 2.1.2 And by an Act of Grace hath all the Elect and Ransomed ones ingraven as a seal on his heart and Christ being the fellow of God the man that standeth straight opposite to his eye the first opening of the eye-lids of GOD is terminated upon the breast of Christ and on the ingravening of Free-grace All the glory of the glorified is that they are both in the lower and higher house even when they are the States and Peers of Heaven the everlasting Tenants and Free-holders of Grace so as a soul can desire no fairer Inheritance then the Patrimony Lot and Heritage of Free-grace Now to this Grace commending Your Spirit as an Heir of Grace I rest Your Honours at all Obliged Respectivenesse in the GOD of Grace S. R. The Table of the Contents of the BOOK SERM. I. THe Scope Order and Contents of the Text Pag. 1 2. Matthew and Mark reconciled p. 3. Properties of Christs love ibid. What woman this was p. 4. The Art of the wise contexture of divine Providence in black and white fair and foul mixed in one for beauties sake p. 5. Two sides of Providence ibid. We erre in looking on Gods wayes by halfs especially on the black and sad side only p. 7. SERM. II. Christ took an humane will that he might stoop to God in all things p. 8. The strength of corrupt will p. 9. Two things in the will 1. The frame of it 2. The quality and goodnesse of it p. 10 There 's a necessity of renewing the will ibid. The Dispensation of God not Scripture nor a rule of faith p. 12. We trust possession of Christ by Faith more then we do right and Law through Faith p. 13. SERM. III. How Christ and his Grace cannot be hid in six particulars p. 14. 1. In his cause p. 15. 2· In the good and evil condition spiritual of the soul ibid. 3. In the joy of Christs presence p 16. 4. In a sincere profession ibid. 5. In the bearing down the stirrings of a renewed conscience p. 17. 6. In Desertions p. 18. We are to be obsequious and yeelding to the breathings of the Spirit p. 19. Our hearts are to be variously sutable to the various operations of the spirit from four reasons ibid. Grace falleth on few p. 21. Grace how rare choice a peece in four particulars p. 22. Grace not universall and common to all ibid. Nine Objections of the Arminian and naturall man Answered p. 22 23 24 25. SERM. IV. Grace falleth often on the most gracelesse p. 26. Grace maketh a great change three reasons thereof ibid. There 's a like reason for Grace on our Lords part to the vilest of men as to Moses Daniel Paul p. 28 The same Free-grace that we have here we have it in Heaven in the state of glory ibid. In Heaven we raign by Grace as by the same we War here p. 29. The justified in Christ are corrected for sin p. 30 The Furnace of affliction the work-house of the Grace of Christ four grounds thereof ibid. Mr. Townes assertion of Grace p. 32. How Antinomians judge sinnes to be corrected in the justified ibid. How Papists judge sins to be punished in the justified ibid. That God punisheth pardoned sins proved by seven Arguments p. 33. Rules to be observed in affliction p. 40. A Land or a Nation must be longer in the fire then one particular person p. 42. SERM. V. Satan worketh as a naturall Agent without moderation p. 43. Spirituall evils
reason why Paul should obtain mercy then why thou or any other sinner like thee should obtain mercy there 's alike reason for me to have noble and broad thoughts of the rich Grace of Christ as for Abraham Moses David all the Prophets and Apostles to beleeve There was no greater ransom given by Christ to buy Faith and Free-grace for Noah Job and Daniel to Moses and Samuel then to poor and sinfull me it s one cause one ransome one Free-love If there had a Nobler and worthier Redeemer died for Moses and Paul then for you and me And another Heaven and a freer Grace purchased to them then to me I should have been discouraged Grace is Grace to thee as to meek Moses Christ is Christ to thee as to beleeving Abraham And farther The same Grace that is here is in Heaven 1. As Faith that is freely given us is the Conquest of the new heir Jesus Christ Joh. 6.44 Phil. 1.29 Eph. 1.3 So are all Christs Braclets about our neck in Heaven and the Garland of Glory the Free-grace of God it s the same day-light when the Sun breaketh forth out of the East and at noon-day in the highest Meridian though we change places when we dye we change not â—usbands 2. We stand here by Free-graâ—◠〈◊〉 5.2 Repentance and Remission of sins are freely given heer to Israel by the exalted Prince Christ Jesus Act. 5.31 Our tears are bought with that common ransome so the high Innes of the Royall Court of Heaven is a free and open house and no bill put upon the Inhabitants neither Fine nor Stent nor Excise nor Assessment nor Taxation all is upon the Royall charges of the Prince of the Kings of the earth there 's no more hire merit wages or fees there then here the income of glory for Eternitie and the life-rent of ages of blessednesse is all the good will of him which sitteth on the Throne Every apple of the tree of life is grace every sip every drop of the Sea and Riâ—ver of life is the purchase of the blood of the Lamb that is in the mids of them 3. They be as poor without Christ who are there as we are Glory is Grace and their dependency for ages of ages is that Rev. 7.17 That the Lamb which is in the midst of the Throne does feed them and lead them unto living Fountaines of waters and God wipeth all teares away from their eyes Then they cannot walk there alone but as the Lamb leadeth them and if Christ were not there or if he should take Grace Glory and all his own Jewels and Ornaments from Moses and Enoch there should remain no more there but poor nature As good Angels do therefore not fall because in Christ the head of Angels they are confirmed and if they lacked this confirming Grace they might yet fall and become Apostate Devils so the glorified in Heaven do therefore stand and are confirmed in the inheritance not by Free-will there more then here but by immediate dependence of Grace on the Lamb whom they follow whethersoever he goeth Grace then for kinde is as good as Heaven Glory glory to our ransome-payer 3. Her little daughter was vexed she saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is exceedingly devilled or grievously tormented with a devill Then observe that common punishments of sin and sad afflictions doth follow justified persons as well as the wicked for it was a sad burthen to the mother that the Devill had such a dominion over her daughter yet the Text cleareth that she was a justified person as her instancy of praying adoring and great Faith even prevailing over Christ under sad trialls do manifestly evidence and we see the reasons that the Scripture alledgeth 1. That the gold of precious Faith and the upright mettall therein may be seen 1 Pet. 1.7 Afflictions are the servants and Pursevants of the accusing Law sent out to cause us lay hold by Faith on peace made and pardon purchased in Christ The hot furnace is the work-house of Christ in that fire he taketh away the scum the drosse the refuse of the true mettall that Faith may be found unto praise and honour and glory at the appearance of Jesus Christ 2. Afflictions drive us to seeek God they being Gods fire-men and his hired labourers sent to break the clods and to plow Christs land that he may sow heaven there but Christ must bring new earth to the soyle In prosperity we come to God but in a common way as the grave man came to the Theater only that he might go out again but in trouble the Saints do more then come they make a friendly visit when they come also the prayers of the Saints in prosperity are but Summer prayers slow lazie and alas too formall in trouble they rain out prayers or cast them out in con-naturall violence as a fountain doth cast out waters both these are in one well expressed by the Prophet Isa. 26.16 Lord in trouble they have visited thee they powr out a prayer when thy chastening hand is on them Vatablus expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malmad A murmuring or prayer which trouble powreth out the Chaldee Paraphrast turneth it silentium silence because the conscience weakened is silent it is a Prophesie what Gods fire doth effectuate which you have Hos. 5.15 In their affliction they will seek me early 3. We must be made like Christ in the Crosse and the Crown 2 Tim. 2.12 and conform to him Rom. 8.29 Christ the corner stone though there was no sin in him yet before he was made the chief corner stone he was by death hammered Act. 4.10.11 12. And much more the stroakes and smiting of the Crosse must knock downe all the superfluity of naughtinesse and every height till by smoothing and chipping the childe of God be made a stone in breadth length proportion smoothnesse some way conforme to the first Copy and to Christ the samplar-stone There is a fourth reason but it s a controverted one the justified person may be afflicted for sin some teach that this is Popery to affirme that the justified bear the punishment of their sin because Christ only was wounded for our iniquity and did bear in his own body our sins on the Tree therefore say they respect seemeth to be had as one speaketh to sin not principally but secundarily and occasionally not as it offendeth God who by that one sacrifice is for ever pacified Heb. 10.14 Mat. 3. but as it offendeth and diseaseth the minds of the faithfull not that afflictions simply properly and immeditly do ease quiet and cure the conscience for their naturall effect is to deject and terrifie as appendixes of the Law but that they awaken and stir up our dulnesse to a lively apprehension of Christs Righteousnesse and so while God as a Father correcteth for sin sin hath not properly with God the nature of sin which is an offence of Divine justice
It beleeveth Heaven and worketh Heaven 2. We often go on imagining that we are in a way of back-sliding deserted souls not conscious of the reflect acts of beleeving and longing for Christ think themselves Apostates when they are advancing in their way In great water-works where there be a great multitude of wheels the standing of some five or six is the advancing of the work in other twenty or forty wheels In desertion some wheels are at a stand and move not as often acts of feeling joy self-delight in the actuall beholding of Christ are at a stand and then it s thus I said I am cast out of his sight yet other wheels are moving as 1. Humble and base thoughts of himself 2. Broad and large thoughts of Christ and his grace 3. Hunger and longing for Christ. 4. Self diffidence is much 5. Care and love-sicknesse Saw you him whom my soul loveth is vehement 6. Sense of sin and of wants and spirituall poverty increaseth now 7. Sense of the misery of the combate is much more then before O miserable man that I am c. 8. Believing under hope and against hope is strongest now 9. There 's more tendernesse and humble fear now then before 10. A stronger resolution to entertain Christ more kindly when he shal return again in his fulnesse of presence 11. Sorrow that remembring he said My head is full of dew and my locks with the drops of the night Cant. 5.6 Yet the sleeping soul kept him at the door We are to adore that Dispensation who will have us not stepping one foot to Heaven but upon Grace and upon Graces charges he could make Saints to be sinlesse Angels But what haste We should then not yet being habituated with glory nor confirmed in Heaven think little of Christ. If we be so dependent on Christ we have not ended with all Law directions the Law standeth us yet in good use I mean when Christ hath made us and the Law friends and hath removed the curse and made the Beleever say O how love I thy Law Obj. Can you saith M. Toun separate the directing or commanding power of the Law from the condemning power of the Law can the Law speak to any but to those who are under the Law Is it Law at all if it condemn not Ans. Actuall condemnation may well be separated from the Law as a Lyon is a Lyon and yet being chained cannot actually devour To condemn may well be removed from the Law it could not condemn Adam before sin entred in the world it cannot condemne the Holy Elect and sinlesse Angels yet it had and hath a commanding and obliging power to command and direct both to condemn is accidentall to the Law as the state of sin is accidentall to man 2. The Law may speak by way of direction to Believers but cannot speak to them by way of actuall condemnation because Christ hath removed the curse Obj. 2. Holinesse and walking in the way of holinesse contributeth not one jot to Salvation as causes or as the way thereto Christ hath done that perfectly Ans. I pray you consider three things here 1. The Will of Gad to save yea and to justifie the ungodly 2. Ius the Law right to righteousnesse and salvation 3. Actuall salvation Christs merits are neither cause nor motive nor condition moving God to will to choose or ordain persons for glory this is an act of eternall election to glory which is not from Christs merits nor doth any externall work or condition either good or evill in Iacob or Esau or in the surety Christ move God to such an act of free libertie Libertines are ignorant in so speaking yea faith is no condition cause or motive of such a will 2. Christs merits not faith not holinesse in us must be the cause of our Law-right to righteousnesse and glory Christ his alone gave the price of Redemption for us no Garments were rolled in blood for a patent and right to Heaven but his only his alone trode the Wine-presse of Gods Wrath in those two notions works of holinesse have no footing in the work But 3. as touching actuall salvation the way to it is holinesse without which none can see God It s expresly commanded Be ye holy as I am holy 1 Pet. 1.19 20. and Rom. 6.21 But being now made free from sin and become servants to God ye have your fruit into holinesse and the end life everlasting 2 Pet. 1.10 If ye doe these things ye shall never fall for so an entrance shal be ministred unto you abundantly unto the everlasting Kingdom of our Lord and Saviour Jesus Christ Rev. 2.7 To him that overcometh I will give to eat of the Tree of life which is in the midst of the Paradice of God Rev. 3.21 To him that overcometh wil I grant to sit with me in my Throne even as I also overcame and am set downe with my father on his Throne They answer overcoming is by faith But I reply Faith to Libertines is but a believing that Christ hath overcome in their person and place for faith is no more to them a condition or way to salvation then good works for Faith say they is not Christ Christ only is the way to Heaven but this were a vain promise if overcoming were not 1. A duty required of us in time upon the performance whereof we have an entrance made to life eternall 2. If overcoming be but only believing and so an act of the soul only those to whom the promise is made are to do no more but believe Christ hath overcome the persecuting world for them and yield and in profession deny the Faith and accept of conditions of life and so be foyled and yet claim right to the promise contrary to the intent of Christ Rev. 2.13 who commendeth Pergamus for not denying the Faith Now in all this as the walking in the way to a fair Palace to dwell in it in honour and happinesse cannot be the price the ransome the sum given to buy right to that place and to the honour and happinesse thereof so neither can our walking in the way to glory bee the price of glory Obj. 3. But we are saved by Christs merits before we can do any good works then good works cometh not to perfect and make up salvation Ans. So are we in regard of right of purchase saved before we beleeve yet that hindereth not but faith is a way to salvation 2. This concludeth that good works are no cause or way or meane of obtaining the right jus of purchase to Redemption which we yeeld but not that we are actually saved without walking in the way called the way of holines which the uncleane shall not passe over Esa. 35.8 Obj. 4. We are to do good works from the principle of the love of Christ constraining us not from the Law commanding or directing us Ans. 1. These are no way contrary the
That temptations are measured by grans and scruples to the Saints there 's a seed of comfort and hope in Christs glowning and frownings he would say when the children are filled with bread first then you that are dogs shall also have your portion of the childrens bread there is a kisse and bowels of compassion under the lap of that covering and cloak of wrath with which he is covered for in wrath he remembers mercy and moderateth anger Fury is not in me Is. 27.4 2. Gospel trials and temptations are for a mercifull end that Paul may not be puffed up or as he saith 2 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I should be like a Meteor lifted up in the air above measure 2 Corinth 1.9 But wee had the sentence of death in our selves as condemned malefactors that we should not trust in our selves 3. God will not have them above our strength but the burden and the back are proportioned 1 Cor. 10 13. It s good that we know Christ breweth or mixeth our cup he can Sugar the salt and bitter wine with mercy there is no desertion of the Saints that we read of but there 's as much of Christ in it as giveth it some taste and smell of heaven Heaven is stamped upon the hell of the Saints life is written on their death their grave and dead corps are hot and doth breath out life and glory their ashes and dust smell of immortality and resurrection to life Even when Christ is gone from the Church he leaveth a pawn or a pledge behinde him as love-sicknesse for the want of him Cant. 3. and 5. When Christ is nothing but an empty grave and he himself is away yet weeping for the want of him without care of Angels or Apostles when the beloved himself is gone is somewhat of Christ yea he sendeth before a Messenger to tell that the King himself is comming as in a great summer drouth little drops goeth before the great shower to make good report that the earth shall be refreshed 1. longings for him 2. waiting after him 3. Christ in you seeking after Christ are Messengers of heaven sent before to dresse and adorne the lodging for the Prince who is on his journey comming to thee SERMON XVII 27. And she saith truth Lord yet the whelps eat of the crums that fall from the Masters table OBserve 1. The womans witty answer by retortion in great quickness by concession of the conclusion and granting she was a Dog she borroweth the Argument taketh it from Christs mouth to prove her question She Argueth from the temptation Let me be a Dog so I be a Dog under Christs feet at his Table Wisedoms Schollers are not fools Grace is a witty and understanding Spirit ripe and sharp so it s said of Christ Isa. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatablus Odorari facit illum Forerius respirare ejus erit in timore Domini Grace has a sagacity to smell things excellently so Prov. 1.4 The wisdom of God in the Proverbs giveth subtilty to the simple Vatablus ductilibus calliditatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petaim à Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as may easily be milked and flattered and perswaded in young ones reason sleepeth affection ruleth all and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnarma the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicknesse in all things and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Discretion its Thoughtfulnesse grace furnisheth the soul with quick sharp deep thoughts to know a Divel an Angel Heaven hell and that stollen waters are not sweet Heb. 5.14 They have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their spirituall senses are as wrestlers experienced or as learned Scholers in Universities acquainted with the knowledge of good and ill 2. Faith is thus pregnant as to draw saving conclusions from hard principles and to exstract the spirit of the promises Christ came to save sinners then saith Paul to save me for 1 Tim. 1.15 I am the chief of these sinners and though a temptations language be the language of hell and unbelief as thus Thou art a sinner a lost and a condemned one and therefore hast nothing to do with Christ Faith argueth the language of Heaven and the Gospell from this I am a sinner and a lost one but one of Christs sinners and one of Christs lost ones and for that same very cause I belong to Christ. 3. Faith doth here contradict the temptation and modestly refute Christ if Christ say Thou art a transgressor from the womb Ans. I confesse Lord But Christ died for transgressors 2. If he say Thou art under a curse Ans. With a distinction It s too true Lord So I am by nature But Christ was made a curse for me 3. If he say Thou hast holden me at the door I confesse Lord it is so But if Christ say I came not for thee thou art a Dog to such belongeth not Christ the bread of children you may then Answer O Lord with all reverence to thy holy Majesty It s not so I am thine thou didst come for me the bread belongeth to me When a sinner dare not dispute his actions with Christ yet he may dispute his estate The state of Son-ship is not sin and therefore we must adhere to this as Christ did when he was tempted If thou be the Son of God c. He refused to yeeld that if then Christ himself should say Thou art a Reprobate expound it as a temptation far more if Satan if conscience if the world say it you are not to acknowledge these to be Heralds sent to proclaime Gods secrets Job would not believe his friends in this Then to be tempted to deny your son-ship and claim in Christ may be your temptation not your sin injections of coals to try may come immediately from God as well as from Satan 2. It is good say Antinomians To lay the Saints under a Covenant of works because it doth this good to make us make sure our evidences that Christ is ours yea some desire a wakened conscience that the terrors of God may chase them to Christ But 1. that is a murmuring at Gods dispensation Let Christ tutour me as he thinketh good he hath seven eyes I have but one and that too dimme 2. We are not to make sad whom God hath not made sad Eze. 13.22 Nor to make a lie of Grace Nor 3. To usurpe the Devils office to accuse a brother far lesse your self Truth Lord the Dogs Behold where humility sitteth 1. Christ cannot put humility lower it sitteth in the dust Luk. 15.19 I am not worthy to be called thy son O great Paul What is lesse then nothing and lesse then the least of all Eph. 3.8 Vnto me who am lesse then the least of all Saints is this grace given 1 Tim. 1.13 I was a persecuter a blasphemer 1 Cor. 15.9 I am the least of the Apostles
a resurrection as the seed and hope of harvest is in rotting and dying grains of Wheat sown in the cold earth as is cleer Psal. 16.9 1 Cor. 15.42 43 44. Much more the relation of mercy remaineth in Christ toward the wrestling deserted and self dead believer Now this smallest measure of Faith may consist 1. With much ignorance of God as it was with the believing Disciples who continued with Christ in his temptations confessed him believed and adhered to him when many went back and departed from him Luk. 22.28 29. Mat. 16.16 17. Joh. 6.66 67 68 69. And yet were ignorant of great points of Faith as of his death Mat. 16.21.22 Of his resurrection Joh. 20.9 2. So there be great faintings and doubtings when a storm ariseth and the soul is a sinking Mat. 8. v. 25 26 27. Mat. 14.3 Yet a little Faith is Faith As touching a fainting Faith it s not alwayes a weak Faith that fainteth strong and healthy bodies may have fevers and deliquies For the causes of fainting are 1. The want of the influence of mercy and of stirring or exciting Grace causeth fainting 2 Cor. 4.1 As we are mercied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we faint not we degenerate not It is in the bosome of Christ and lieth about the bowels of our mercifull high Priest that keepeth from fainting If our Intercessor pray not we faint Luke 22.32 I have prayed that thy Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be ecclipsed The moon is in a certain death and soon in an ecclipse So is Faith under fainting 2. Fear of wrath may cause distraction and hanging of minde and uncertainty where there is strong Faith Ps. 88.14.15 Compared with v. 8 9. As apprehensions report of God so are we affected in believing Yet may it be collected from Mat. 10.19 In that hour it shall be given you that Christ holdeth the head of a fainting believer 3. The dependence of Faith will faint when Christ withdraweth love though he inflict no anger The ingenuity of Grace gathereth fear from a cloud though there be no storm 3. A soul dead in himself and that cannot put out Faith in acts for want of light and comfort is a weak Faith A tree in winter is a living tree There may be life where there 's little stirring or motion 4. That Faith that seemed smallest to the man himself is sometime in it self greatest 1. In sad desertions there 's most of Faith and least of sense of Faith Psal. 22.1 2. A suffering Faith may be small to the sufferer Many of the Martyrs in their own sense were in a dead and unbelieving condition Yet Christ is more commended for a suffering-faith then any Heb. 12.1 2 3. In that he did run indure the crosse for the glory that was before him He saw heaven And his Faith went through Hell to be at Heaven There is a high commendation put on the suffering Faith of these who were tryed with hands imprisonment sawn asunder mocked slain with the sword Heb. 11.37 38. Of whom the world was not worthy This is not put upon the active and doing Faith which is put upon the passive Faith nor is so much said of these who by Faith pulled down the walls of Jericho of Gideon Baruch Sampson and such as by Faith subdued Kingdoms The reason is suffering is a losse of being and welbeing These who by doing give away their evil being for Christ and crucifie their lusts for him are dear to him but such as die for Christ they give away both being and welbeing Moses Paul who in a manner were content to go to hel with believing that Gods glory in saving the people of God was to be prefered to their eternal being and well-being behoved to have great Faith 3. The Faith that is weak in regard of intension of degrees may be a great faith in regard of extension the Children of God whose life is the walk of Faith 2 Cor. 5.7 May have but a small measure of Faith Yet it s a constant and well breathed Faith good at the long race that carrieth a soul through In 1. His naturall capacity to believe God will feed him And 2. In his civill relations as a father son servant magistrate 3. In his spirituall condition in the duties of the first table in all which capacities we are to walk by Faith Yea to eat drink sleep to laugh to weep as concerning the ordering of all these Heaven-ward by Faith All the Saints that go to Heaven believing and ordering all these conditions by Faith have not alwayes a Faith as great as Abraham as Moses Weak leggs carry some through the earth many thousand miles A sorry and small vessell in comparison of others may sail about the Globe of the whole earth The wings of a Sparrow or a Dove can carry these little birds through as much Sea and Land as the wings of an Eagle doth carry the Eagle But ere I go from this point I crave leave to adde somewhat of the least and smallest measure of Faith 2. Of the condition of the childe of God under it Touching the former I onely say There is a degree of fire and a coal so small that lesse cannot be the thing remaining Fire having the nature essence and properties of fire And when any is in a deliquium or swoun the man hath life but it is kept in narrow bounds there is breathing onely 2. Some vitall heat 3. Some internall motion in the heart and vitall and animall spirits but no more to prove life almost then the man is a dead corps yet somewhat there is to difference him from dead clay For friends will not bury a sounding man willingly and knowingly So at the lowest condition of the weakest Faith that the believer is in some fire and coal of love and Faith there is and some smoaking though little fire and possibly we cannot give it a name Yet if the just live by Faith there must be some measure of Faith 2. Some smoaking of love to Christ. 3. Some discerning of an ill condition No man on earth in a sleep hath a reflect act to know that he sleepeth no dead corps knoweth it self to be dead Never sleeping man could say nay not Adam in his first sleep when God formed the woman out of a rib of his side Now I am sleeping No man naturally dead can say Now am I dead and I lie amongst the worms and corruption Death maketh no report of death but the believer can say at his lowest condition Cant. 5.1 I sleep but my heart waketh and he who saith Psal. 119. Lord quicken me must say Lord I am dead yet to say Lord quicken me and to feel and know deadnesse are acts of the life of Grace A Saint in this condition may love Christ through half a dream and half sleeping half waking retain honourable thoughts of Christ Job 13.15 Job 19.25 26 27. Some have said in hell they should
love Christ. This truth is in it that in such a pain and sad condition of suffering as the damned are in sin despair or Gods hating of them excepted Saints can believe and love Christ Psal. 22.1 at least desire to have leave to love Christ for the evill of sinne may the evill of punishment cannot quench the love of Christ which is stronger then death then hell Cant. 8.6 7. The soul at the lowest condition is like the man who hath ingaged his lands for so great a sum as may be a Just price to buy the land and so in effect he hath sold the land but with a reversion he keepeth the reversion and so by Law within such a time he may redeem his morgaged inheritance The weakest of believers at his lowest ebbe keepeth the reversion of Christ He may by some grievous sinne be under such a terrible desertion as to put the inheritance of Heaven to a too great hazard of being lost and in appearance and in his own sense and in the sense of many all is gone yet then to say nothing of the invisible chain of Gods unchangeable decree of Election which the strongest armes of Devils and Hell cannot break there is fire under the embers sap and life in the root of the Oak tree God saith of the bud of this Vine tree though the man neither see nor hear it destroy it not for there is a blessing in it As touching the second The Question may be What remaineth for him in this condition to know his condition or what can he do I answer 1. When Christ hath left his bed and is gone he is to keep warm the seat that Christ was in I do not say that the Church Cant. 5.6 was at the lowest ebbe yet a desertion there was and a sad one But in this condition she openeth her heart to Christ I rose up to open to my beloved 2. vers 5. There be some droppings of Myrrhe from her hands some sense of Christ. 3. I called him but he answered me not there remaineth a faculty of praying 4. A love-sicknesse hence it is evident in the lowest and ebbest condition of a fainting faith there is something answerable to this and this is to love the smell of Christ that he hath left behinde him when he himself is gone it is to desire to behold with love and longing the print of his feet the chair of love that he sate in hence though you feel no work of sanctification his seat is kept by some spirituall meditations as to consider what a kinde of love it is that Christ hath bestowed on sinners for that he loved his own before he died for them his love being the cause why he died for them and still after the purchased Redemption he loveth them and intercedeth for them up at the right hand of God and this is as much as to say Christ hath loved you and repenteth not of his love love made him die for you and if it were to do again he would die over again for you Rom. 8.33 34. 1 Tim. 3.16 And suppose we that there were need that CHRIST should die twice or foure times or an hundred or millions of times and that he had ten thousand millions of lives and that our sins should have required that he should first die for one believer and then die again the second time for another and then the third time for another and so that hee must for every severall Elect person have died a severall death Love love should have put him upon all these deaths willingly and therefore if the beleever had ten loves as many loves in one as there be Elected men and Angels all had been too little for Christ and when the believer hath been serving and praising up in the highest Temple as many millions of ages of years or a tract of Eternity answerable to that duration of ages as the number of the sand on all the coasts in earth of all the stars in Heaven of all the flowers hearbs plants leaves of trees that hath been or shall be from the Creation of God to the taking down of the workmanship of Heaven and earth yet shal he be as much in Christs debt for this infinit love when that time is ended as when he first opened his mouth in the first breathing out of praises in the state of glory 2 He may turn over in his minde all the promises and the literall revolution of them in the minde though it be but a deed or act of the understanding and memory may cast fire on the affections in which there resideth a habit of grace though there be no fire in the bellows yet blowing with the bellows may waken up and kindle fire in the hearth where there is little The habit of grace is often as sparks of fire on the hearth under the ashes and may be kindled up and made a fire 3. When Faith is weakest and the soul under a winter and a dead eclipse its fit to keep the heart in a passive frame of receiving of him again as to sorrow for sin and to put to door unrepented sins as when the King goeth abroad sweep the Chamber for his return Missing of Christ longing for his return inquisition for him Watchmen saw ye him Love-sicknesse for him putteth the soul in a sweet passive capacity to receive him again Cant. 3.1 2 3 4 5. 4. When the Church is in bed sleeping yet she is charged to open Cant. 5.2 to weep at the noise of Christs knock when you cannot rise is somewhat a prisoner may stir his legs and cause the iron fetters tinckle though he cannot get out there is some strength when we are bidden Heb. 12.12 Lift up the hands that hang down and the feeble knees Motion will make fire 5. Especially Christ sleepeth least when his childe is in a high feaver Love watcheth then most at the bed side SERMON XXIV THY Faith Faith is so Christs as the fountain and the cause that it is ours as agents moved and acted by Christ. Hence it s a foul errour to say that there 's no inherent Rightoousness in the Saints and no graces in the souls of believers but in Christ only There 's water even the spirit powred on the dry ground Isa. 44.3 Gods spirit put within us Eze. 36.26 27. The spirit of grace and of supplication powred on the house of David Zach. 12.10 A well within the saints springing up to life everlasting Joh. 4.14 The Father and the Son through the operation of Grace take up house in them Jo. 14.23 Such a new stock and plant of Heaven set in them as they have the Anointing dwelling in them 1 Joh. 2.27 The seed of God abiding in them 1 Joh. 3.9 Vnfained faith dwelling in Timothy 2 Tim. 1.5 Grace in them as fire under ashes 2 Tim. 1.6 And a new Divine nature 2 Pet. 1.4 An inward man 2 Cor. 4.16 Col. 1.27 Christ in
〈◊〉 〈◊〉 〈◊〉 for a little time Where there 's most of God and of Christ there there 's strong injections and Fire-brands cast in at the windows as some of much faith hath bin tempted to doubt Is there a Diety that ruleth all and where is he We see him not Another is often assaulted with this Is there a heaven for Saints Is there a Hell for Devils and wicked men we never spoke with a Messenger come from any of these two Countreys A third is troubled with this Such a businesse I have expede whether God will or not The flower of the soul the high lamp of the light of the mind is frequently darkned with foggy and misty spirits coming up from the bottomlesse pit and darkning any beames and irradiations of light that cometh from the sun of righteousnes Faith is more assaulted then any other grace Satan shaketh other graces but this is winnowed between Heaven and Earth Luke 22.31 32. Satans first Arrow shot at Christ laboureth to put a terrible if upon his light If thou be the Son of God It is as much as if God be God if the Son of God be the Son of God It is not the evidence and certainty of fundamentals nor the strength of Grace that priviledgeth souls from Satans shafts strength of saving light putteth the Saints often under the Gun-shot of Satan that he may finde a shot of them there 's only Law-surety against temptations up in Heaven when you are over score out of time within eternities lists never while then 3. Not to be troubled thus argueth a house not watched the gates are open night and day as the gates of Hell that want key and lock and the soul so secure as the person seeth not what Devils come in what go out but the watch set by Gods fear examineth all Messengers that cometh in all motions all suggestions all Angels white and black all rises falls ebbings and flowings of love joy desire fear sorrow come under search and scrutinie Whence come ye from Heaven or Hell It s time of War with the Saints in this life And then all Cities keep watch and strangers without a Passe are examined searched and tryed what correspondence they have with the enemy 4. Gods way of hardening by Satan is often mysterious silent dumbe and speaketh not Joh. 9.39 For judgement I come into this world But what a judgement such as walketh in the dark and killeth in a midnight sleep That they that see may be made blinde this judgement speaketh not O terrible God hath put out the mans two eyes but how or when he cannot tell the nerves and eye-strings of the mans soul are broken but there was not a crack nor any noise heard when God snapped them in two pieces Christ came when the man was sleeping his Sergeant the Devil with him and put his hand on his heart and gave the lock the sprents wards of the heart a throw and a crook all the keys in heaven and earth cannot shut or open his heart and this was done without noise or pain the man was never put to his bed for the businesse the conveyance of the businesse was spirituall but invisible O sleeping world awake out of your rotten and false peace Oh the Lord bindeth men and they cry not And the Devill bindeth many and they cry not Pharaoh knew not when his heart was hardned the conscience saw it not even as a stone groweth in the bladder without our sense of it the businesse was transacted without one cry or any witnesse Carnall Hellish security is dumbe-born Let my childe sleep saith the Devill and awake him not till the heat of the Furnace of Hell melt away his false Peace Why but men may be deluded having no bands in there death as they lived deluded Wrath and justice are moving to many souls sleeping in death without noise of feet the sword of God is crying to souls without any voice the wheeles of the fiery chariots of Gods indignation are moving over slain men in Scotland and England without the ratling or prancing of the horses O pitty a Tempest a Divell comes and steals away the mans soul and his conscience out of him in the night and he knoweth not CHRIST saith Silence waken him not while he be over ears in the Lake and Satan saith Waken him not while I bee sure of him a dumbe judgement is twice a judgement FINIS Iob 7.6 Iob 9.25 26. Alia scena cadem fabula Isa. 17.4 Lam. 4.12 Zac. 13.7 The scope order contents of the Text. Mathew Mark reconciled Properties of Christs Love 3. Why Christ sâ—spendeth the fruits of his love What Woman this was The arte of the wise contexture of providence in black white faire and foul mixed in one for beauties sake Two sides in providence Use. We erre in looking on Gods ways by halfs on the black sad side onely Simile Simile Mark 7 2â— Two wills in Christ. Christ took a humane will to stoop to God in al things The strength of corrupt will 2. Things in our will 1. the fram of it 2. the goodnesse of it There 's a necessity of renewing the will God hideth himself faith findeth him out The dispensation of God not Scripture nor a rule of Faith We trust possession of Christ by sense more then wee do right and Law through Faith How CHRIST and his grace can not bee hid 1. He cannot be hid in his Cause 2. In a good or ill spirituall condition 3. In the joy of his presence 4. In a sincere profession Vatab. an in Psal. 39 1. 5. In the bearing down of the stirrings of a renowed conscience 6. In deserious Use. We are to be obsequious yeelding to the breathings of Gods spirit Oiâ— hearts must be variously suitable to the various operations of the spirit Math. 15 Mark 7 Grace falls on few Grace is a rare choice piece Grace not Universall common to all Obj. 1. Obj. 2 Obj. 3 Obj. 4. Obj. 5. Obj. 6. Obj. 7. Obj. 8 Obj. 9 Grace falleth often on the Most graceles Grace maketh a great change 1. Reas. 2. 3. Obj. There 's alike reason for Grace on our Lords pâ—rt to the vilest of men as to Moses Daniel Paul The same Free-Grace that wee have here we have it in Heaven In Heaven wee reigne by Grace as here we serve and doe war Math. 15. The Justified in Christ are corrected for sin The furnace the work-house of the grace of Christ Martial ad Catonem Cur in theatruÌ„ Cato severe venisti An ideo tantim venems u exires M. after Towns Assertion of grace pag. 112 113. Ans. to D. Taylor How Antinomians judge sins to be corrected in the justified How Papists judge sins oo be punâ—shed in the justified That God punisheth pardoned sins in the justified proved by seven Arguments Use 1. Rules to be observed in affliction 1. Rule 2. 3. Use 2. A
God Obj. 2. Denne pag. 36. Obj. 3. Pag. 37. Denne Serm. Grace mercy peace Pag 38 Pag. 38 39. What it is to be under the Law Pag. 44. Pap. 45 46. Pag. 54. Pro. 4. How God loveth us before time how he now loveth us in time By faith and conversion to God our state is truely before God changed To be justified by faith is not barely to come to the knowledg that wee are justified before we believe or from eternity Serm. of grace mercy peace pa. 33 34. Iustification not eternall Faith is not onely given for our joy and consolation also for our justification but in our own soul and before God 6. Pro. There 's no ground for two reconciliations in Scripture one of mans reconciliation to God another of Gods reconciliation to man Christs merites no cause but an effect of Gods eternall love of Election What reconciliation is properly Pro. 7. Ser. 2. Recon of man to God pa. 16. Ioy of the holy Ghost without all sorrow is no fruit of the Kingdome of God Serm. 1. Reconcil pag. 85 86 87. The seeing of GOD Heb. 12.14 and the Kingdome of GOD 1 Cor. 6. and Joh. 3.3 not meant of the kingdome of Grace Pro. 8. How all acts of blood rough dealing in Christ toward his people become mercy tender compassion Omnipotencie hath influence 1. On Satan 2 On diseases 3. Stark Death 4. On life it self 5. On Mother-nothing 6. On all creatures c. Obedientiall power in the creature what it is 1. Use. Omnipotency is as it were a servant to Faith 2. Use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Use. We worship a Dependent God 4. Use. We have need of of the devil and other temptations for our humiliation Isai. 57.19 Immediate mercies the sweetest mercies The Lords action on us in glory immediate Immediate comforts in a sad condition sweetest Immediate mercies partake of immediate sweetnes from Christ the fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God immediate in his most glorious works and must be so in this great work now on the wheels in these 3 Kingdoms The deceitfulnesse of our confidence when God and the creature are joined in one work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Monta. Quâ—a in medicis Christs power over Devils Christ in four relations dominion over devils Satan goeth no where without a Passe We often sign Satans conditionall passe A renued will is a renewed man A civile wil is not a sanctified will The yielding of the soul to God and to his light a speciall note of a renewed will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affections sanctified especially desires The lesse mixture in the affections the stronger are their operations Mind affections doe mutually and reciprocally vitiate one another Desires spiritual seek naturall things spiritually desires carnall seek spirituall things naturally God submitteth in a maner his liberality of Grace to the measure of a sanctified will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our affections in their acts and comprehension are far below spirituall objects Christ heaven c. about which they act More in Christ and heaven then our faith in this life can reach 1. Sathan not cast out of a Land or person but by violence both to Satan the party 2. 1. False peace known A roaring and a raging Devil is better then a calm and sleeping Devil 2. Luke 4.13 3. 4. Gods way of hardning blinding as its mystrious so its silent and invisible