carried to Nations without the borders of the visible Church As our text saith And Rachab saith Josh. 2. 10. We have heard how the Lord dryed up the red Sea c. But as children sport themselves and play with the pictures in a booke and with the gold on the covering of the booke and the ribbins not knowing the sense and meaning of this book so doe we sport our selves in looking on the outside of these three bookes not searching it to reade and understand the invisible things of God his eternall power and God-head Rom. 1. 20. 4. The booke of mans conscience Rom. 2. 14 15. doth speake of God to all Nations though now by reason of our sinfull blindnesse and dulnesse that book be uncorrected and dimme-printed written with white and watery Ink so that we see not God distinctly in it yet all these foure serve to make men without excuse because when they know God they glorifie him not as God neither are thankefull Rom. 1. 20. But this condemneth us to whom there is laid open a better and fairer and learneder piece Psal. 19. 7. Use The Law of the Lord is perfect converting the Soule Yea if Christ in the Gospel had not come to us we should have had no sinne no evangelick guilt of unbeleefe but now wee have {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no shift of Law no cloake for our sinne Hence though this Island be in a more blessed condition by reason that the Sunne shineth in his strength and light in our Meridian God hath not done so to every Nation Psal. 147. 19 20. yet by reason of despising salvation in this day-light of the Gospel we are in a most dangerous condition 1. Because Sodomy is not so hainous a sinne as unbeleefe and the despising of the Gospel Matth. 10. 15. For Evangelick unbeleefe is against the flower and garland to speake so of the excellency of God not onely against a Creator but against a Saviour and against those most lovely and soul-ravishing attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion and therefore an unbeleeving Covenanter with God in England and Scotland is to looke for a hotter furnace in the lake of fire and brimstone then one of Sodome and Gomarrah 2. Because there is some exception against the Law-vengeance for the Gospel is a cleare exception against those who are under the Law-curse John 3. 16. But there is no exception against the Gospel-vengeance this is a year and age and Eternity-vengeance for the finall rejecter of the Gospel hath not a Sacrifice for sinne to looke to as the Law-breaker hath Heb. 2. 1 2. Heb. 10. 26 27. 3. The rejecting of the Gospel is a fighting against the Spirit of the Gospel whereas the Law is but a letter and unbeliefe is a sinne against the Holy Ghost though it be not alwayes the sinne against the Holy Ghost therefore are the despisers of the Gospel kept as desperate robbers are to the judgement of the great Court day and chained up and fettered to the last and terrible vengeance 2 Thes. 1. 8 9. Deut. 32. 22. Heb. 10. 26. O tremble and stand in awe of this high treason for your sinne is not like Sodomes nor like the despising of the religious decree of such an heathen King as Darius But ere I proceed it may be asked Is unbeliefe a greater sinne then Sodomy which hath a cry up to Heaven unbeliefe soundeth no such cry to Heaven I answer Hainous sinnes against the second Table are borne with a shout and a cry in their mouth and are very broad-faced and bloudy and have more of a naturall conscience in them because the duties of the second Table are written in our heart in fairer print and in a bigger Character then the duties of the first Table Therefore naturall men can heare the cry of these sinnes and that is our corruption that a man is more wounded in minde if he offend his earthly Father then if he blaspheme his heavenly Father the great and eternall Jehovah But the duties of the first Table are written in our heart by nature in a more dimme and obscure way and hath lesse of naturall conscience and the principles of the Gospel are not written in our heart at all at least as they are Evangelicke we know them not but by revelation Gal. 1. 15 16. Mat. 16. 17. and therefore sinnes against the Gospel are borne dumb and being more cleanely and spirituall sinnes they have no shout or cry against the conscience except in so farre as they are enlightened supernaturally in whom unbeliefe hath a stirring and a paine of Conscience Hence observe a considerable difference by the way betwixt the naturall and renewed soule A naturall man may be pained in conscience with parricide robberies acts of cruelty but never shall you heare him troubled in minde with unbeliefe and doubting of a God-head and the soules immortality as Judas was wakened in conscience for bloud and treachery against his innocent Master but not for unbeliefe and blasphemy whereof he was guilty in an high measure But the renewed are troubled with spirituall sinnes which are onely discerned by a spirituall and supernaturall light as with unbeliefe ignorance security wandring of heart in Prayer doubtings of a providence that ruleth all Also it may be questioned How it commeth to passe that God sendeth not sufficient helps to all Nations that they may come to the knowledge of the truth and be saved I answer shortly It is enough that he giveth sufficient meanes in this sense That Gods justice is cleared and men are without all excuse in that they wilfully lose themselves 1. Men are not formally guilty because they are not saved 2. Nor are all men guilty because the Gospel commeth not to them 3. Nor are they all guilty because they beleeve not For how shall they beleeve in him of whom they have not heard Romans 10. 14. But they are guilty because they doe not use that which is given them for God Object 1. But God gave me no more grace and what can I doe without grace Answ. This argument toucheth those who heare the Gospel as well as those who never heard of it And it is a chiding with the soveraigne Lord because he gave not efficacious grace to all And Patrons of nature and Arminians are no lesse straited with this incomprehensible dispensation of God then we are Object 2. But if I had had such grace as God gave to Peter I should have beleeved Answ. It is the carnall mans argument Rom. 9. 18 19. If he have mercy on whom he will He cannot be angry against me who do not beleeve for no man resisteth his will Yea but as the clay should not dispute with the Potter so the clay having a corrupted will doth wilfully refuse to beleeve and the creatures willing disobedience and Gods free decree of denying grace doth meet in one for which cause the creature is justly
governe them and so shall Gods gifts be snares plagues and no gifts If God give a fatherly power to a father to kill all his children and if a State give to their Generall a military power to fell and destroy all his Souldiers so as neither Sonnes nor Souldiers may defend themselves then the fatherly power should be of its owne nature a plague to the Sonnes If any say the Prince the Father because they feare God will not put forth in acts such a power I answer thankes to the Princes goodnesse for that but no thankes to his office and power God gave him the Sword as a Prince if he doe not draw that royall Sword to drink bloud we cannot impute the cause to the nature of the royall gift or intention of God the giver but to the goodnesse of a man which must be bad divinite Doct. 2. So much as Darius hath of God or any good Ruler so far is his spirit for the publick He heareth something of the God of Daniel now then he hath a publick spirit to send something of God to all nations people and languages v. 25. Though there bee nothing to prove that the man had saving grace yet the generall holdeth so much of God as any hath in so farre is he for the publick 1. Because grace is a publicke beame of God and a branch of Gods goodnesse and so of a spreading nature and the better things be the more publicke they are the Sunne is better then a Candle God best of all because every thing that hath beeing hath something of God and Christ best of all because he is the Saviour of many and Col. 1. 20. hath reconciled all things in heaven and earth to himselfe 2. Graces end is the most publick end of the world even Gods glory for all things are for God Rom. 11. 36. Prov. 16. 4. mens private ends are sinfull ends 3. The more gracious men be the more publick they are David will not be David alone in praising God but Psal. 148. he wil have a world in with him even Angels Sun Moone Stars Heaven of Heavens Dragons deeps fire hail snow vapour stormy winde mountains trees beasts creeping things fowles Kings Judges old and young to hold up the song Moses Paul would lay out in ransome their part of heaven to redeeme Gods glory and salvation to the Lords Church the Martyrs desired that their pain torment might praise and exalt God How broad how catholicke and publicke was his spirit who said 1 Cor. 9 19. Though I be free from all men yet have I made my selfe servant unto all that I might gaine the more 20. And unto the Iews I became as a Iew that I might gain the Iewes to them that are under the Law as under the Law that I might gaine them that are under the Law 21. To them that are without the Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law 22. To the weake became I as weake I am made all things to all men that I might by all meanes save some A publike spirit is not himselfe he is made a Jew a Gentile a weake man not a weak man he is made Law and Gospel he is made a bridge over a River that the Church may goe over him drie he complyeth with all who but lend out halfe a looke to Christ and he is in a complement of grace a servant to all 2 Corinth 4. 5. We preach not our selves except wee preach our owne sinnes our owne condemnation by nature and that wee under-preach all eminencie in our selves but our selves your servants for Christs sake yea your servants servants for Christ See the Complement of a publicke heart of one who is willing to stoope and put his head and haire under the feet of the Church and of the poorest and most despised passenger who maketh out for heaven Vse Then Grace maketh men rich Parliament men and there is a wide difference betwixt a publicke man and a publicke spirit all Parliament men are publicke men but they are not all publike spirits else so many of them would not have deserted the publicke and runne away from Christs Colours to seeke their owne private Idols Men void of grace make an Idol of themselves every wicked man is wholly himselfe and wholly his owne Phil. 2. 21. They all seeke their owne not the things of Jesus Christ Hee who is for the Bridegroome cannot bee against the Bride nor against the Common-wealth he who is a Statesman of heaven and knoweth savingly the fundamentall Lawes of Jesus Christ the power and prerogative roall of the King of Kings he who is acquainted with the frame and constitution of the Kingdome of sinne in his owne heart he who feareth God who feareth his owne light and is awed with the Decrees and Lawes of an inlightened conscience shall be fast for the publicke and the man who selleth his Religion and his soule for his private ends will soone sell his countrey his Parlament the Lawes and Liberties of the Kingdome Will hee put the Law of God and the Crowne and Scepter of that Princely Lord Jesus to the market and will hee sticke for his Court and Honour to sell the Lawes of England and will hee forfeit Heaven and will hee not forfeit you all and your Parliament and Liberties O then bee intreated now to bee for Heaven and Christ as his publicke State-wits to convey Decrees for Christs honour for Reformation against Babylon and her sonnes through this whole Kingdome You have now power and opportunitie to send the Glory of Christ over Sea to all Europe the eyes of Nations are upon you exalt the Sonne of God thinke it not sweet policie to have peace with Babylon and warre with God consider if Church and State did ever prosper since the Queenes Idol of the Masse was set up amongst you and what is your part when many Masses are now in the Kings Court at Oxford I make a Decree There was a wicked Law and a cursed Decree made by Darius that for thirtie dayes neither Daniel nor any of Gods people should pray to God or to any god save to Darius Daniels enemies prevaile thus farre that Daniel the Churches right eye now in the Court should be decourted and cast out to bee meate to beasts Behold the artifice and fathomlesse depth of Gods wisedome who bringeth a contrary Decree out of this wicked Decree even a Decree for adoring that God of Daniel whom they had dishonoured Doct. It is the art of the deepe wisedome of divine providence to bring good out of the sinnes of his enemies and the sufferings of his owne Iosephs brethren moved with envie sell their brother Potiphar casteth him in prison the wisedome of God commeth in in the game and hee exalteth Joseph and keepeth alive people in famine Herod Pilate Jewes and Gentiles crucifie the Lord of glory the Art
Gospel onely your inherent qualification leadeth you as a morall motive to looke to the promises of God which is the bottome and the foundation of your peace even as my walking eating drinking may assure me I am a living man and from the knowledge that I live I come to know what I stand in relation to the King as a sonne and an heire of a Crowne yet my right to the Crowne suppose I were the eldest sonne of a King standeth not on this pillar that I eat and drink and live but upon my birth and my relation to such a father All my inherent qualifications doe well prove that the tree and stock they grow on is faith but is it hence proved that the Tree is bottomed upon the branches nay but by the contrary the branches are stocked upon the Tree 3. If workes of sanctification be no sure markes of my interest in Christ because sinne adhereth to them and the sinne adhering to them involveth me in condemnation then neither can faith in Christ be a sure marke of my interest in Christ because faith is alwayes mixed with sinfull doubting for I do not thinke that Antinomians do beleeve with all their heart and sinne of unbeleefe adhering to our faith no lesse involveth the sinner in a curse being commited against the Gospel then sinnes against the Law And therefore as faith justifieth not because great and perfect but because lively true as the palsie hand of a man may receive a summe of gold no lesse then a strong and healthy arme so also doe our inherent workes of sanctification give us evidences that we are in Christ and so lead us to the promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without all contagion of sin cleaving to them 4. In exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace for we are not by good workes to make our calling and election sure to our selves and in the evidence of our owne consciences if our good workes be no signes of our interest in Christ 5. The spirit which these men make the onely witnesse must be knowne to us by Scripture not to be a deluding spirit for if this spirit cannot be knowne by these things which are called Galat. 5. 22. the fruits of the spirit to wit by love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance as the fruits are evidences of the life of the tree men are to labour for faith and the raptures impressions and immediate and personall influence of a Spirit from Heaven without any conscience of holy living and this is the path-way for men void of all sanctification and inherent qualifications to beleeve they are in Christ So the Divell putteth upon holinesse inherent and constant walking with God the foule scandall of faire white civility and market morality that so men may walk after the flesh and beleeve the testimony of the broad Seale of an immediate working Spirit Object 5. But what be these which goe before faith in Christ Answ. 1. Sense of sinne 2. Halfe an hope c. What if I venture out upon Jesus Christ for my life he is called a Saviour a Prince of much tendernesse of grace 3. The soule is first put to What shall I doe Luke 16. 3. 4. It is put to an halfe prising of Christ and to some raw wishes to have Jesus Christ but otherwise no man can prize Christ but he who hath him already However we have in all this an advantage of our adversaries the Papists now in Armes they call faith and resting on God as our God Pride as if it were pride for the drowned man to flee to the rocke and pride for the Physician to cry O my Physician help Yet doe Papists really cry O my Idol awake O my god of bread heare O my intercessour Mary answer me But be not afraid of their gods Nor are we to feare their prayers to Saints or the Cavailiers Fridayes fasting But we are to learne how in time of need to make use of faith and let Israel trust in the Lord he is an hiding place and a covering in the ill day and let the weake soule that findeth nothing but darknesse wants feares from that flee to Christ bleeding of wounds is here preparatory to beleeving Want is beginning of motion let it be made a motive of beleeving the lesse evidence let adherence be the stronger The God of Daniel The History maketh it most evident that Daniels God and his Honour and Court both were aimed at to be laid on the dust by his enemies Here Daniels name goeth through verse 25. all people nations languages that dwell on all the earth and the God of Daniel is exalted Hence observe first how God blesseth right precisenesse and strictnesse in his way Moses standeth by this not an hoofe and he obtaineth his end God bringeth him and Israel out of Egypt Mordecai not halfe a legge to Haman and hee is promoted to great honour What lost they ever who stood upon the latitude of an haire for Christ either they gained both life and Gods Cause as Daniel did here and Jesus Christ who died but put his life in pawne three dayes and tooke it up againe and gained the Cause or if they lost their lives they gained the Cause as the Martyrs of Christ and therefore let not the Saints beare the name of Precisians except in an heavenly sense because they walke precisely Ephes. 5. 15. These be the right Precisians who contend for substance for God for Heaven for the purity of the Gospel And certainly God is not a thing indifferent and excellent Jesus Christ is no circumstance but those be damnable Precisians who contend for feathers and things indifferent Now Court-favour of Princes this clay-world honour ease are really in their nature things indifferent and being compared with Christ and Christ is no trifle but all substance are lesse then things indifferent even toyes shadows losse dung therefore the Malignants who make this choice are the Precisians 2. Obser. How God disappointeth all the purposes of his enemies and honoureth those who feare him and maketh Daniel evidently known to be the true Royalist and observe how the enemies must be disappointed how can it be otherwayes for first they take two crosse wayes to compasse their end First sinfull meanes there is no way for the Princes of Zoan to come by their ends but idolatry surely they are fooles and drunken men staggering in their vomit Isa. 19. 11 14. and the adversaries now finde no better means to set up their Idol-god in Brittaine and their abominable Masse then after they have made the Prince glad with their lies to kill and destroy the innocent and devour and eat up the Lords people as bread Secondly they set the policie of hell