THE TRYAL TRIUMPH OF FAITH OR An Exposition of the History of CHRISTS dispossessing of the daughter of the woman of Canaan Delivered in SERMONS In which are opened The Victory of Faith The condition of those that are tempted The excellency of Jesus Christ and Free-Grace AND Some speciall Grounds and Principles of Libertinisme and Antinomian Errors discovered BY SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews REVEL 21 28. And I will give to him that overcometh the morning star Published by Authority London Printed by John Field and are to be sold by Ralph Smith at the Sign of the Bible in Cornhill neer the ROYALL EXCHANGE TO THE RIGHT HONOURABLE THE LADY JANE CAMBEL Vicountesse of Kenmure Sister to the Right Noble and Potent The Marques of ARGILE Grace and Peace MADAM I Should complaine of these much disputing and over-writing times if I were not thought to be as deep in the fault as those whom I accuse but the truth is while we endeavour to gain a grain-weight of Truth it is much if we lose not a Talent weight of goodnesse and Christian love But I am sure though so much knowledge and light as may conduce for our safe walking in discerning the certain borders of divine truths from every false way suppose that searching into questions of the time were a usefull and necessary evil only yet the declining temper of the worlds worst time the old Age of time Eternity now so near approaching calleth for more necessary good things at our hands it is unhappy if in the nick of the first breaking of the morning skie the night-watch fall fast asleep when he hath watched all the night It s now near the morning-dawning of the Resurrection O how blessed are we if we shall care for our one necessary thing It is worthy our thoughts that an Angel never created as I conceive standing in his own land His right foot upon the Sea and his left foot on the earth hath determined by oath a Controversie moved by scoffers 2 Pet. 3.3 Yea and with his hand lifted up to Heaven sware by him that liveth for ever and ever who created heaven and the things that are therein and the earth and things that therein are and the sea and things that are therein that there should be time no longer Rev. 10.5 6. If Eternity be concluded judicially by the Oath of God as a thing near to us at the door now about sixteen hundred years ago it is high time to think of it What we shall do when the Clay-house of this Tabernacle which is but our summer-house that can have us but the fourth part of a year shall be dissolved Time is but a short Trance we are carried quickly through it our Rose withereth ere it come to its vigour Our piece of this short-breathing shadow the inch the half-cubite the poor span length of time fleeth away as swiftly as a Weavers-Shuttle which leapeth over a thousand threads in a moment How many hundred houres in one Summer doth our breathing clay-Post skip over passing away as the Ships of desire and as the Eagle that hasteth to the prey If death were as far from our knowledge as Graves and Coffins which to our eyes preach death are near to our senses even casting the smel of death upon our breath so as we cannot but rub skins with corruption We should not believe either Prophets or Apostles when they say All flesh is grasse and It is appointed for all to die Eternity is a great word but the thing it self is greater death the point of our short line teacheth us what we are and what we shall be Should Christ the condition of affairs we are now in the excellency of Free-grace be seen all in their own lustre and dye we should learn much wisdom from these three Christ speedeth little in conquering of lovers because we have not seen his shape at any time we look not upon Christ but upon the accidents that are beside Christ and therefore few esteeme Christ a rich penny-worth But there is not a Rose out of heaven but there is a blot and thorn growing out of it except that one only rose of Sharon which blossometh out glory every leaf of the Rose is a heaven and serveth for the healing of the Nations every white and red in it is uncomparable glory every act of breathing out its smell from everlasting to everlasting is spotlesse and unmixed happinesse Christ is the out-set the master flower the uncreated Garland of Heaven the Love and Joy of men and Angels but the fountain-love the fountain-delight the fountain-joy of men and Angels is more for out of it floweth all the Seas Springs Rivers and floods of love delight and joy imagine all the rain and dew Seas Fountains and floods since the Creation were in one cloud and these multiplied in measures for number to many millions of millions and then divided in drops of showers to an answerable number of men and Angels this should be a created shower and end in a certain period of time and this huge cloud of so many Rivers and drops should drie up and rain no more but we cannot conceive so of Christ for if we should imagine millions of men and Angels to have a co-Eternall dependent existence with Christ and they eternally in the Act of receiving grace for grace out of his fulnesse the flux and issue of grace should be eternall as Christ is for Christ cannot tire or weary from eternity to be Christ and so he must not he cannot but be an infinite and eternall flowing sea to diffuse and let out streames and floods of boundlesse grace say that the Rose were eternall the sweet smell the lovelinesse of greennesse and colour must be eternal O what a happinesse for a soul to lose its excellency in his transcendent glory What a blessednesse for the creature to cast in his little all in Christ his matchlesse Al-sufficiency Could all the streams retire into the fountain and first Spring they should be kept in a more sweet and firme possession of their being in the bosom of their first cause then in their borrowed channels that they now move in Our neighbourhood and retiring in to dwell for ever and ever in the Fountain-blessednesse Jesus Christ with our borrowed goodness is the firme and solid fruition of our eternall happy being Christ is the spheare the connaturall first Spring and element of borrowed drops and small pieces of created Grace the Rose is surest in being in beauty on its own stalk and root let life and sap be eternally in the stalk and root and the Rose keep its first union with the root and it shall never wither never cast its blossome nor greennesse of beauty its violence for a gracious spirit to be out of his stalk and root union here is life and happinesse therefore the Churches last prayer in Canonick Scripture is for union Revel 22.20
neither should we believe for this because we see with our eyes and hear with our ears even while we are in this life daily pieces and little parcels of Hell for we see and hear daily some tumbling in their blood thousands cut down of our Brethren Children Fathers Malefactors hanged and quartered Death in every house These these be little hells and little coals and sparkles of the great fire of hell and certain Documents to us that there is a Hell Yet we neither hear nor come to Christ. Nay suppose a Preacher come from Hel to the rich Gluttons five brethren Luk. 16. and should bring with him all the lashes and print of the whips of Satans Scorpions on back and side on thighs arms and legs and though he should bring up to us out of hell ten thousand damned and bring with him the fire the red coals of the Fury of God every coal as great as a mountain and offer them all to our eyes and ears senses such is the power of our deafnesse and blindnes that we should not believe For when many little hells work so little by length of time this one great hell should never bring us to hear and come to Christ. See how little we are affected with the blood of so many thousands of our own flesh in the three Kingdoms Alas our senses are confined within time The other thing observable is That it is good to be neer the place where Christ is It was advantage that the woman dwelt upon the borders of the Land where Christ was It s good for the poor to be a Neighbour beside the rich and for the thirsty to take up house and dwell at the Fountain and for the sick to border with the Physician O love the ground that Christ walketh on To be born in Sion is an honour Psal 87.6 because there the Lord dwelleth It s a blessing to hear and see Christ Mat. 13.16 we do not weigh nor duely esteem what a favour it is that Christ walketh in the midst of the golden Candlesticks that the voice of the Turtle is heard in our Land it s ours to build him a pallace of Silver For the sixth Article which is Her adoring of Christ it shall be spoken of in another place I hasten therefore to her Prayer SERMON VI. IN her Prayer as it is expressed by Matthew we have 1. The maner of it She cryed 2. The compellation or party to whom she prayeth O Lord thou son of David 3. The Petition Have mercy on me 4. The Reason For my daughter is vexed with a Devil She cryed The poor woman prayed as we say with good will with a bent affection Why is crying used in praying Had it not been more modesty to speak to this soul-redeeming Saviour who heareth sometimes before we pray then to cry out and shout For the Disciples do after complain that She cryeth so after them Was Christ so difficile to be intreated The reasons of crying are 1. Want cannot blush the pinching necessity of the Saints is not tyed to the law of Modesty Hunger cannot be ashamed Psal. 55.2 I mourn in my complaint and make a noise saith David and Ezekiah Esa. 38.14 Like a Crane or a Swallow so did I chatter I did mourn as a Dove Job 30.28 I went mourning without the Sun I stood up and I cryed in the congregation 2. Though God hear Prayer onely as Prayer offered in Christ not because very fervent yet fervour is a heavenly ingredient in Prayer an arrow drawn with full strength hath a speedier issue therefore the Prayers of the Saints are expressed by crying in Scripture Ps. 22.2 O my God I cry by day and thou hearest not Ps. 55.17 At noon wil I pray and cry aloud Ps 18.6 In my distresse I cryed to the Lord Ps. 88.13 Vnto thee have I cryed O Lord Ps. 130.1 Out of the depths have I cryed Jon. 2.2 Out of the belly of Hell I cryed Psal. 28.1 Vnto thee will I cry O Lord my Rock Yea it goeth to somewhat more then crying Job 19.7 I cry out of wrong but am not heard Lam. 3.8 Also when I cry and shout he shutteth out my Prayers He who may teach us all to pray sweet Jesus Heb. 5.7 In the days of his flesh offered up prayers and supplications with strong crying and tears he prayed with war shouts 3. And these prayers are so prevalent that God answereth them Psal. 34.6 This poor man cried and the Lord heard and saved him from all his fears Ps. 18.6 My cry came before him even to his ears the cry addeth wings to the prayer As a speedy Post sent to Court upon life and death Ps. 22.5 Our fathers cryed unto thee and were delivered Psal. 34.17 The righteous cry and the Lord heareth We all know the Parable of the poor Widow and the unrighteous judge if the oppressed be not delivered Christ and his Father and Heaven shall hear of it hence 4. Importunity in praying I will not let thee go saith Iacob to his Lord till thou blesse me So James calleth it chap. 5. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer possessed with a spiâ—it but a good spirit-Prayer steeled with fervor of spirit so fervent that David is like the Post who layeth by three horses as breathlesse his heart his throat his eyes Ps. 69.3 I am wearie of my crying my throat is dried mine eyes fail while I wait for my God 5. There is violence offered to God in fervent prayer Exod. 32.10 Moses is answered when he is wrestling with God by Prayer for the people Now therefore let me alone that my anger may wax hot against them Let me alone is a word of putting violent hands in any there be bones and sinews in such prayers by them the King is held in his Galleries Cant. 7.5 Object But if so be that prayers must bee fervent even to vocal crying and shouting then I cannot pray who am often so confounded that I cannot speak one word Ans. So was the servant of God in a Spirituall kind of praying in uttering the Psal. 77. when he saith v. 4. Thou holdest mine eyes waking I am so troubled that I cannot speak yea groaning goeth for praying to God Psal. 102.20 The Lord looked down from heaven to hear the groaning of the prisoner Rom. 8.26 The spirit intercedeth for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sighes that none can speak Faith doth sigh prayers to heaven Christ receiveth sighs in his censure for Prayer words are but the body the garment the outside of Prayer sighs are neerer the heart-work a dumb beggar getteth an almes at Christs gates even by making signes when his tongue cannot plead for him and the rather because he is dumb Object 2. I have not so much as a voice to utter to God and Christ saith Cant. 2.14 Cause me hear thy voice Ans. Yea but some other thing hath a voice beside the tongue Psal. 6.8 The Lord
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
providence Mat. 26.39 O so little and low as great Iesus Christ is all is come to this O my father remove the cup Neverthelesse not as I will but as thou wilt Christ and his Father hath but one will between them both Ioh. 5.30 I seek not mine own will but the will of the Father that sent me Rom. 15.3 For even Christ pleased not himself It s a signe of conformity with Christ when we have a will so mortified as it doth lye levell with Gods providence Aarons sons are killed and that by God immediatly from heaven with fire a judgement very hell-like Levit. 10.3 And Aaron held his peace a will lying in the dust under Gods feet so as I can say Let his will whose I am enact to throw me in Hell he shall have my vote is very like the Mother-rule of all sanctified wills even like Christs plyable will There is no iron sinew in Christs will it was easily broken the top of Gods finger with one touch broke Christs will Heb. 10.9 Loe I come to do thy will O God O! but there is a hard stone in our will the stony heart is the stony will Hell cannot break the Rock and the Adamant and the Flint in our will 1 Sam. 8.19 Nay but we will have a King Whether God will or no Jer. 18.12 Gods will standeth in the peoples way bidding them return they answer There is no hope but we will walk after our own divices Hell vengeance omnipotency crossed Pharaohs will but it would neither bow nor break Exod. 9.27 But the Lord hardned Pharaohs heart that he would not let the people go There be two things in our will 1. The naturall frame and constitution of it 2. The goodnesse of it The will of Angells and of sinlesse Adam is not essentially good for then Angells could never have turned Devils therefore the constitution of the will needeth supervenient goodnesse and confirming grace even when will is at its best Grace Grace now is the only oyl to our Wheeles Christ hath taken the Castle both in-works and out-works when he hath taken the will the proudest enemie that Christ hath out of Hell When Saul renders his will he renders his weapon this is mortification When Christ runneth away with your will as Christ was like a man that had not a mans will so Saul Act. 9.6 Trembling and astonished said Lord what wilt thou have me to doe It s good when the Lord trampleth upon Ephraims fair neck Hos. 10.11 There is no goodnesse in our will now but what it hath from Grace and to turn the will from ill to good is no more natures work then we can turn the wind from the East to the West when the wheels of the clock are broken and rusted it cannot go When the birds wing is broken it cannot flie When there is a stone in the sprent and in-work of the lock the key cannot open the door Christ must oyl the wheels of misordered will and heal them and remove the stone and infuse Grace which is wings to the bird if not the motions of will are all hell-ward But he could not be hid for a certain woman c. Christ sometime would be hid because he hath a spirit above the peoples windy aire and their Hosanna it s a spirit of straw naughty and base that is burnt up with that which hindered Themistocles to sleep Honour me before the people was cold comfort to Saul when the Prophet told him God had rejected him But Christ desired not to be hid from this woman he was seeking her and yet he flyeth from her Christ in this is such a flyer as would gladly have a pursuer 2. Faith findeth Christ out when he is hâ—d Esa. 45.15 Verily thou art a God that hidest thy self But Faith seeth God under his mask and through the cloud and therefore Faith addeth O God of Israel the Saviour Thou hidest thy self O God from Israel but Israel findeth thee ver 17. Israel shall be saved in the Lord with an everlasting salvation God casteth a cloud of anger about himself he maketh darknesse his Pavilion and will not look out yet Iob seeth God and findeth him out many hundred miles chap. 19.26 Yet in my flesh I shall see God 3. Reason Sense nay Angels seeing Christ between two theeves dying and going out of this world bleeding to death naked forsaken of friend and lover they may wonder and say O Lord what dost thou here Yet the Faith of the Theef found him there as a King who had the keys of Paradice and he said in Faith Lord remember me when thou comest to thy Kingdom Luk 23.42 4. Faith seeth him as a witnesse and a record in Heaven Iob 16. ver 19.20 even when God cleaveth Jobs reins asunder and powreth out his gall upon the ground v. 13. Believe then that Christ glowneth that he may kiss that he cuts that he may cure that he maketh the living believers grave before his eyes and hath no mind to bury him alive He breatheth the smoak and the heat of the Furnace of Hell on the soul when Peace Grace and Heaven is in his heart he breaketh the hallow of Iacobs thigh so as hee must go halting all his dayes and it s his purpose to blesse him Whereas wee should walk by Faith we walk much even in our spirituall walk by feeling and sense we have these errors in our Faith we make not the word of promise the rule of our Faith but only Gods Dispensation Now Gods Dispensation is spotlesse and innocent and white yet it is not Scripture to me nor all that Dispensation and Providence seemeth to speak the Word of God Ram-horns speaketh not taking of Towns in an ordinary providence as spear and shield and a hoast of fighting men doth Killed all the day long and estimated as sheep for the slaughter speaketh not to me that Gods people are more then conquerours through him that loved us Rom. 8.36 37. our Faith in reference to Dispensation is to do two things To believe in general though Dispensation be rough stormy black yet Christ is fair sweet gracious and that Hell and Death are servants to Gods Dispensation toward the children of God Abraham must kill Isaack yet in Isaack as in the promised â—â—ed all the Nations of the earth are blessed Israel is foiled and falleth before the men of Ai yet Israel shall be saved by the Lord Judah shall go into Captivity but the dead bones shal live again read the promise in generall engraved upon the Dispensation of God garments are roll'd in blood in Scotland and England The wheels of Christs Chariot in this Reformation go with a slow pace the Prince is averse to Peace many Worthies are killed a forraign Nation cometh against us yet all worketh for the best to those that love God 2. Hope biddeth us to await the Lords event We see Gods work it cometh to our senses but the event
Gods not loving of men to Gods disposition heart will and pleasure and not to our defects is blasphemy Ans. The Lord ascribeth his having mercy and his hardning to his own Free-will Rom. 9.17 Exod. 33.19 and his love is as free as his mercy and by this means Gods first love to us should arise from our love preventing his contrary to his own word Deut. 7.7 Eph. 2.3 4. Tit. 3.3 2 Tim. 1.9 and man should be the first lover of the two the creature then putteth the Lord in his debt and giveth first to God and God cannot but recompence Esa. 40.13 14. Rom. 11.34 35. now it s no shame for us to live and dye in the debt of Christ The Heaven of Angels and men is an house of the debtors of Christ Eternally engaged to him and shall stand in his Debt-book ages without end Obj. 3. Infinite goodnesse may as soon cease to be as not be good to all or withhold mercy from any Ans. Every being of Reprobate Men and Devils is a fruit of Gods goodness but of Free-goodnesse else God should cease to be if he should turn his Creatures to nothing for he should cease to be good to things without himself if these were all turned to their poor mother-Nothing 2. Mercy floweth not from God essentially especially the mercy of Conversion Remission of sins Eternall life but of mer Gracc for then God could not be God and deny these favours to Reprobats Freedome of mercy and salvation is as infinitely sweet and admirable in God as mercy and salvation it self Obj. 4. But God is so essentially good to all as he must communicate his goodnesse by way of Justice in order to free obedience and that is life Eternal to those who freely beleeve and obey Ans. But the great Enemy of Grace Ja. Arminius teacheth us that all the freedom of Grace Rom. 9. is resolved in the free pleasure of God in which he freely and without hire purposed to reward Faith not the works of the Law with life Eternall whereas it was free to him to keep another order if so it shuld seem good to him and by this means God is yet freely and by an act of pure grace not essentially good to all even in communicating his goodnesse by way of Justice For what God doth by necessity of his nature and essence that he canot but do but sure it is by no necessity of nature doth the Lord reward works faith or any obedience in us with the Crown of life Eternal He may give heaven freely without our Obedience at all as he giveth the first Grace freely Eze. 16.6 7 8. Rom. 5.10 Ephes. 2.3 4 But this is surer the fewer have Grace Grace is the more Grace and the more like it selfe and free Obj. 5. But I have a good heart to GOD. Ans. A quiet heart sleeping in a false peace is a bad heart most of sinners give their souls to the Devil by theft they think they are sailing to heaven and know nothing till they shoare sleeping in the land of Death Matth. 7.21 22 23. Luk. 16.27 28. Obj. 6. Why But God hath bestowed on me many favours and riches in this world Ans. Gods Grace is not graven on gold it should be but the Logick of a beast if the slaughter Oxe should say The Master favoureth me more then any Oxe in the stall I am free of the yoak which is upon the neck of others and my pasture is fatter then theirs Obj. 7. The Saints love me Ans. The Saints can mis-father their love and love where God loveth not Obj. 8. All the world loveth me Ans. You are the liker to be a step-childe of Jerusalem and of Heaven for The world loveth its own Ioh. 15.19 better it were to have the world a step-Mother then to be no other but to lye in such a womb and suck such breasts Obj. 9. I believe life Eternall Ans. That Faith is with childe of Heaven but see it be not a false Birth few or none come to age and none clothed in white and Crowned but they were jealous of their Faith and feared their own wayes Naturall men stand aloof from Hell and Wrath. SERMON IV. The Woman was a Greek a Syrophenician by Nation MUch woe is denounced by the Prophets against Tyrus and Sidon yet sweet Jesus draweth by the curtain and openeth a window of the partition and saveth this Woman Loe here Christ planting in the wildernesse the Cedar the Shittah tree the Mirttle the Oyle tree Esa. 41.19 and here Esa. 55.13 is fulfilled And in stead of the thorn what better are Sidonians then thornes shall come up the Firre tree and in stead of the Bryar shall come up the Mirtle tree and no praise to the ground but to the good husband-man And it shall be to the Lord for a name for an everlasting sign that shall not be cut off Christ then can make frame a fair Heaven out of an ugly Hell and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory 1. What are they all who are now glorified The fairest face that standeth before the throne of Redeemed ones was once inked and blacked with sin you should not know Paul now with a Crown of a King on his head he looketh not now like a Blasphemer a Persecuter an injurious person The woman that had once seven Devils in her is a Marie Magdalen far changed and Grace made the change 2. Grace is a new world Heb. 2.5 The Land of Grace hath two Summers in one year Esa. 33.24 The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Ioh. 11.26 Whosoever liveth and believeth in me shall never dye They are not mortall men that are in Grace there 's neither sicknesse nor death in that Land 3. We say of such a Physician he hath cured diseases that never man could hee cured stark death then you may commit your body to him he is a tryed Physician 1 Tim. 1.16 Christ hath made a rare copy a curious samplar of mercy of the Apostle Paul For in him he hath shewn all long-suffering for a pattern to them that should hereafter believe in him to life Eternall Heaven is a house full of miracles yea of spectacles and Images of Free-Grace you may intrust your soul with all its diseases to Christ he hath given many rare proofs of his tried art of Grace he hath made many black limbs of Hell fair Saints in Heaven such a man such an Artificier threw down an old dungeon of clay and made it up a fair Palace of Gold Obj. But what am I a lump of unrepenting guiltinesse and sin to such a vessel of mercy as holy Paul and repenting Mary Magdalen Ans. Grace as its in God and fitnesse to receive Grace in us is just alike to all There was no more
children are our self and their sins white and innocent sins to us Eli honoured his sons more then God and God put a mark of wrath on his house My daughter Observe the rise of this passage of providence Christ wearied of Judea came to the borders of Tyre and Sidon 2. He went to a house to hide himself from her 3. She heard of Christ 4. The hard condition her daughter was in tormented with a Devil upon this God driveth her to Christ 5. Christ is hereby declared to be the Saviour of the Gentiles 6. An illustrious miracle is wrought see a wise consociation of many acts of Providence as one cluster of passages of the Art of wise omnipotency as many herbs and various sorts of flowres make up one pleasant and well smelled Meadow many Roses Lillies and the like one sweet smelling Garden in which these practicall considerations may have our thoughts for Rules 1. Rule Go not before God and Providence but follow him prescription of such and such meanes to God and no other is to stint omnipotency and to limit the holy one of Ilrael The true God tied to a forbidden Image to receive glory is made an Idol so to fetter God to this mean as if not free to work by other meanes is Idolatrous 2. Rule The book of Providence is full both Page and Margin God hath been adding to it sundry new Editions and like children we are in love with the golden covering the Ribbons Filleting and the Pictures in the Frontis-piece but understand little of the Argument of Providence Psal. 107.43 Who so is wise and will observe these things even they shall understand the loving kindnesse of the Lord Job 32.7 I said saith Elihu dayes things of Providence shall speak and multitude of years should teach wisdom God is worthy to be Chronicled 3. Rule God hath not laid his God-head and omnipotency in pawn in the power of means so as God useth meanes because they are efficatious but because he useth them they are efficacious A Ram horn is as near of blood to cause the walls of Jericho fall in Gods hand as Engines of war a straw is a spear to omnipotency 4. His wayes are often contrary to our judgement we lie and wait the way to see God come upon the tops of mountains but we are deceived he cometh the lower way through the valleys we thought omnipotence must change the Kings heart ere such Brambles as Prelates be thrown over the hedge but our King is himself and omnipotence taketh another way the Disciples thought that Christ would make them Kings and restore the Kingdom Christ is dead and buried and he goeth another low way through deaths belly to make them Kings and Priests to God Christ goeth away there be great endeavours and running through streets Cities walls O streets saw you him O broad wayes saw you him whom my soul loveth O dear watchmen where is he But they are all dumbe Christ taketh a lower way Cant. 3.4 It was but a little that I passed from them but I found him whom my soul loveth 5. Rule Slander not Gods wayes of Providence with the reproach of confusion and disorder to God all his works are good very good as were the works of creation There is a long chain and concatenation of Gods wayes Counsells Decrees Actions Events Judgements Mercies and there is white and black good and evil crooked and straight interwoven in this web and the links of this chain partly gold partly brasse iron and clay and the threeds of his dispensation go along through the Patriarchs days Adam Enoch Noah Abraham Isaac and are spun through the ages of Moses and the Church in Egypt and the willdernes and come through the times of the Kings of Israel and Iudah and the captivities of the Church and descend along through the geneâ—rations of Prophets Christ the Apostles persecuting Emperors and Martyrdomes of the witnesses of Jesus slain by the woman drunken with the blood of the Saints while the end of the threed and last linke of the chain be tied to the very day of the marriage of the Lamb now in this long contexture of divine Providence you see 1. Not one threed broken My father worketh hitherto and I work saith Christ providence hath no vacancy but causes events actions ways are all bordered one upon another by the wisdom of Providence so that links are chained and fettered to links not by hazard or chance 2. Though this web be woven of threeds of divers colours black and white comfortable and sad passages of Gods Providence yet all maketh a fair order in this long way Jacob weepeth for his dead child Joseph Joseph rejoiceth to come out of the prison to reign David danceth with all his might before the Ark David weepeth sore for Absalon his sons miserable death Iob washeth his steps with butter and the Candle of the Almighty shineth on his head and Iob defileth his horne in the dust and lieth on ashes and mourneth all is beauty and order to God 6. Rule Put the frame of the spirit in Equilibrio in a composed stayed indifferent serenity of mind looking to both sides black and white of Gods providence so holy David was above his crosse 2 Sam. 15.25 26. If I shall finde favour in the eyes of the Lord he will bring me again and shew me both the Ark and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good He putteth his soul upon Gods two ifs if he save its good if he destroy its good Make sure this generall Christ is mine at that Anchor in this harbour my vessell must ride What ever wind blow in externals Christ died for me If I live it s in Christ if I die its to Christ if I ride with Princes on horses its good if I go on foot with servants it is good if Christ hide his face and frown its Christ its good if it be full Moon and he over shadow the soul with rayes and beams of love and light it s also Christ it s also good 7. In all things blesse Christ let the desires below Ier. 45. 5. Seekest thou great things for thy self Seek them not saith Ieremiah to Baruch It s easier to adde to desires then to substract better the heart ascend from a Sallet of herbs to Wines then compell thy spirit to descend and weep 8. Faiths speculations to the worst and hardest in point of resolution is sweet Iob putteth on a conclusion of faith from black premises suppose the Devil and Hell form the principles Faith can make a conclusion of gold and of heaven What if God should kill me What though it were so Yet I will trust in God Job 13.15 What if he throw me in Hell It were well resolved I would out of the pit of Devils cry Hallelujah praise the Lord in his justice
Regenerate from both Principles are to walke in love and holinesse as Christ did the Law directing is not abolished by Grace or by love to Christ and this is no other then the reasoning of old Libertines Paul said Rom. 7.6 Now we are delivered from the Law O then said Libertines We may sin and fleshly walking shall not prejudge salvation nor condemn us v. 7. What shall we say then Is the Law sin God forbid and Rom. 5.20 Where sin abounded grace did much more abound Then said the Libertine chap. 6.1 What shall we then say Shal we continue in sin that grace may abound 2. God forbid then the Law commandeth and directeth not to sin and Christ and Grace being friends speak with the same mouth God forbid that we sin we are not so freed from the commanding power of the Law as that we sin not when we do what is contrary to Gods law we are so far under the Law as not to sin because the rule of Law is removed nay the Law backs a man while he come to Christ and to glory and Christ backs the Law and saith the Law forbiddeth you sin I say Amen Grace saith sin not and Christ also layeth new bands of love and obligation to thankfulnesse on us not to sin but removeth not the ancient bounds Grace and condemnation are opposite but not Grace and the commanding power of the Law Obj. 5. The Law is a letter of death and bondage and can never convert the soul only the Gospel doth that for in the Gospel Grace is given to obey what is commanded Therefore your Law-preachers lead men from the foundation Christ. Ans. 1. The Letter of Law without the spirit of Christ cannot convert any nor can the Letter of the Gospel or Gospel-threatnings without the spirit of Grace convert any both Law and Gospel separated from the spirit are alike in this and neither Law nor Gospel according to this reasoning should be preached Antinomians do in down right tearms teach this for they say 1. That the due searching and knowledge of the Scriptures is not a safe and sure way of searching and finding Christ. The Word saith the contrary Psal. 19.7 8 9. Act. 10.43 Rom. 3.21 Joh. 5.39 Luk. 1. 70.71 2. To do any thing by vertue of a commandement is a Law way not Gospel obeâ—dience Contrary to Psal. 119.6.43 44. v. 11. 2 Pet. 1.19 20. 2 Tim. 3.16 3. All verball Covenants and the word written is but a Covenant of Works and taketh men off from Christ And the whole letter of the Scripture holdeth forth a Covenant of works All Doctrines Revelations and spirits are to be tried by Christ rather then by the Word Those that go from the Sun must at length walk in darknesse Anabaptists of old said the Covenant of Grace was written in the inward parts and in the heart therefore there was no need of word or ministery But when Satan knocketh his knock is dumb and speechlesse he bringeth not the Word and speaketh not according to the Law and Testimony Because he is a dumb Devil Christ bringeth the word with him To all these we can say no other then that they condemn the Scriptures and the Preaching of the word Because nothing can avail us to Salvation without the spirit This is 1. to condemn the wisdom of our Lord who hath appointed that Faith should come by hearing and that the things that are written are written That we in believing might have Eternal life Ioh. 20.31 2. It s to fetter the free operation of the spirit whose winde bloweth when he listeth to the preaching of the word 3. Yea to make Christs Death Resurrection Ascension and Intercession at the right hand of God which all must be the marrow of the Evangel things meerly legall and things belonging to the Covenant of works because all those without the Grace of the spirit are meerly fruitless to many thousands Obj. 6. But repentance in the New Testament is nothing else but the change of the mind and to be of another mind then to seek Righteousnesse by the works of the law even to seek it in Christ alone and mortification is but the apprehension of sin slain by Christ and so Repentance is a part of Faith though Repentance in the Old Testament was to bewail sin and so sake it Ans. But this is to dally with Christ all mortification and dominion over our lusts that fighteth against mercy and justice and the duties of the second Table must be by this means an act of Faith and the New light of Christ in the mind believing our Righteousnesse to be in Christ And so an act of Internall worship belonging to the first Table then as the Scripture saith The sinner is justified by Faith apprehending Christs Righteousnes so might we well say that we are justified by Repentance and by mortification 2. That Repentance layeth hold on Christs Righteousnesse 3. That as to beleeve only without works doth justifie and save so to repent only that is to change the minde and apprehend Righteousnesse not in works but in the Christ without all holinesse and forsaking of sin should save us But this is to acquit men from all duties of the second Table yea and of all the first Table loving of God Praying Praising hearing c. except only we are to beleeve This is clear the way of the old Gnosticks who placed all holinesse in meer knowledge and apprehension of Gods will without love or obedience 2. Repentance is sorrow according to God 1 Cor. 7.9.10 Jam. 4.9 And eschewing evill and doing good 1 Pet. 3.11 And the Crucifying of the old man and the lusts thereof as Fornication Vncleannesse Inordinate affection evil Concupiscence Covetousnesse Col. 3. 5. And these are commanded in the New Testament as the very lesson of the Grace of God Tit. 2.11 It s true in the Old Testament the People were under Tutors and bondage but that was in regard of the carnall commandement of Ceremonies the cognizance of our bloody demerit held forth in bloody sacrifices 2. In regard lesse of Christ and the sweetnesse of the Gospel was then known and the Law chased harder the guilty to Christ. But 1. Servile obedience through apprehension of legall terrors was never commanded in the spirituall Law of God to the Jews more then to us 2. The Jews were not justified by the works of the Law more then we but by Faith in Christ as well as we Act. 15.11 Act. 10.42.43 Heb. 11. 1 Cor. 10.1 2 3. Yea we are justified as David and Abraham were Rom· 4.3 4 5 6 7 8 Yea the Iews seeking of Righteousnesse by the works of the Law is a stumbling at the stone laid in Zion Rom. 9.31.32 33. Yea its blasphemy to say Repentance in the Old Testament was a sorrow for sin and a forsaking of it as if under the New Testament we were Licensed to sin and turn Grace
3. To make an opposition between Christ and his grace the fountain and the stream Ioh. 1.16 Tit. 1.14 1 Joh. 3.8 Obj. If the actions of grace be all turned upon this axle-tree of Gods gracious will what can I do when I am indisposed to do good Ans. If this be a rationall question then is no man condemned because he believeth not in the only begotten Son of God contrary to Ioh. 3.18 36. For Reprobates are finally indisposed to believe 2. Indisposition is our sin that we should be humbled for and Inke water cannot wash a blacked cloth sin excuseth not sin SERMON XV. 25. Then came she and worshipped him saying Lord help me CHrist had denyed her to be His but she wil not deny but Christ is hers See how a Believer is to carry himself toward Christ deserting frowning Christ first answered her not one word 2. He gave an Answer but to the Disciples not to the woman O dreadful Christ refuseth to give her one word that may go between her and Hell and dispair 3. The Answer that he giveth is sadder and heavier then no Answer it s as much As woman I have nothing to do with thee I quit my part of thee Yet she is patient 2. She believeth 3. She waiteth on a better answer 4. She continueth in praying 5. Her love is not abetted she cometh and adoreth 6 Acknowledgeth her own misery Lord help me And putteth Christ as God in his own room to be adored 7. She taketh Christ aright up and seeth the temptation to be a temptation 8. She runneth to Christ she came nearer to him and runneth not from him she claimeth to Christ though Christ had cast her off 1. Patient submission to God under desertion is sweet What though I saw no reason why I cry and shout and God answereth not 1. His comforts and his answers are his own free-graces he may doe with his own what he thinks good and grace is no debt Hear O Lord for thy own sake Dan. 9.19 2. Infinite Soveraignty may lay silence upon all hearts good Hezekiah Isa. 38.15 What shall I say he hath spoken unto me and himself hath done it It is an act of heaven I bear it with silence 2. She believeth Isa. 50.11 There 's a high and noble Commandment laid upon the sad spirit He that walketh in darknesse and seeth no light let him trust in the name of the Lord stay upon his God 2. Fill the field with faith double or frequent acts of Faith Psal. 22.1 My God my God why hast thou forsaken me Two faiths are a double breast-work against the Forts of Hell 3. In the greatest extremity believe even as David in the borders of Hell Psal. 23.4 Yea though I walk through the valley of the shadow of death I will fear no evil it s a Litote I will believe good it s a cold and a dark shadow to walk at deaths right side Job 13.15 Though he slay me yet will I trust in him See Steven dying and believing both at once Christs very dead corps and his grave in a sort believing Ps. 16.9 My flesh also shall rest in hope How sweet to take Faiths back-band subscribed by Gods own hand into the cold grave with thee as Christ did vers 10. Thou wilt not leave my soul in grave 4. Faith saith sense is a Lier Fancy sense the flesh will say Job 16.13 His Archers compassed me round about he cleaveth my reins asunder and doth not spare and poureth out my gall on the ground but Faith saith ver 19. I have a friend in Heaven Also now my witnesse is in heaven Job 19.11 Sense maketh a lie of God He hath also kindled his wrath against me and taketh me for his enemy No Iob thou art the friend of God see how his Faith cometh above the water ver 25. I know that my friend by blood or my Redeemer liveth c. 3. She waiteth on in hope and took not the first nor second answer Hope is long breath 't and at mid-night prophâ—sieth good of God Mic. 7.9 Though I fall I shall rise again Jonah 2.4 Then I said I am cast out of thy sight yet I will look toward thy holy Temple There 's a seed of heaven in hope Iob 13. When God did hide his face from him ver 24. Yet ver 16. He also shall be my salvation There is a negative and over-clouded hope in the soul at the saddest time the believer dares not say Christ will never come again if he say it it s in hot blood and in haste and he wil take his word again Isa. 8.17 4. She continueth in praying She cryed Lord Son of David have mercy on me she has no Answer she cryeth again while the Disciples are troubled with her shouts she getteth a worse answer then no answer yet she cometh and prayeth we know the holy wilfulnesse of Jacob Gen. 32.26 I will not let thee go till thou blesse me rain calmeth the stormy wind to vent out words in a sad time is the way of Gods children Psal. 88.7 Thy wrath lieth hard upon me 9. My eye mourneth by reason of my affliction And what then Lord I have called daily upon thee I have stretched out my hands to thee Psal. 22.2 Christ in the borders of Hell prayed and prayed again and died praying 5. She hath still love to Christ and is not put from the duty of adoring 1 Pet. 1.8 Whom having not seen yet ye love The deserted soul seeth little there must be love to Christ where there is 1. Faith in the dark Faith is with child of Love 2. Where the believer is willing that his pain his hel may be matter of praising of God Ps. 77.13 Who is so great a God as our God The Church was then deserted as the Psal. cleareth 6. She putteth Christ in his Chair of State and adoreth him the deserted soul saith bee what I will he is Iehovah the Lord confession is good in saddest desertion Iob 7.20 I have sinned what shall I do to thee O preserver of man Lam. 1.17 The seed of Iacob is in a hard case before God and under wrath v. 12 13 14. Yet v. 16. The Lord is righteous for I have sinned This maketh the soul charitable of God how sad so ever the dispensation be 7. She seeth it is a triall as is clear by her instant persuing after Christ after many repulses It s great mercy that God cometh not behinde backs and striketh not in the dark Psal. 77.10 And I said this is my infirmity he gathereth his scattered thoughts taketh himself in the temptation Its mercy 1. To see the temptation in the face some lie under a dumb a deaf temptation that wanteth all the five senses Cain is murthered in the dark at midnight with the temptation he knoweth not what it meaneth 2. Gods immediate hand is more to be looked at then any
other temptation 3. Hence the conscience is timerous and traverseth its wayes under the Triall when a night Traveller dare not trust the ground he walketh on he is in a sad condition he is under two evils and hath neither comfort nor confidence Isa. 50. He that walketh in darknesse and hath no light but some glimmering of star light or half moon under the earth and knoweth not the ground he walketh in Let him trust in the name of the Lord. 8. She runneth not away from Christ under desertion But 1. She cometh to him it s a question what deserted souls shall do in that case See 2. that you run not from Christ it was a desertion that Saul was under and a sad one we read of but he maketh â—â—â—fession of his condition to the Devil a sad word 1 Sam. 28.15 I am sore distressed thereâ—s a heavy and lamentable reason given why the Philistines make War against me Why That is not much they make War alwayes against the people of God Nay but here is the marrow and the soul of all vengeance God is departed from me Why Foolish man What availeth it thee to tell the Devil God is departed from thee Judas was under a totall desertion he went not to Christ but to the murtherers of Christ to open his wound I have sinned Fool say that to the Saviour of sinners the Church deserted Cant. 1. 5. betaketh her self to Christ and searcheth him out Saw ye him whom my soul loveth It s a bad token when men conceiving themselves to be in calamity maketh lies amd policy their refuge Obj. But it is a greater sin to go to Christ being in a state of sin What have I to do to go to him whom I have offended so highly Ans. To run from Christ under desertion is two deaths 1. Desertion is one and if reall the saddest hell out of hell 2. To flee from Christ and life is another death now to come to him though he should kill thee for thy presumption is but one death and a little one in comparison of the other and one little death is rather to be chosen then two great deaths 2. Consider how living a death it is to be killed doing a duty and aiming to flee in to Christ better die by Christs own hand if so it must be as by another and better be buried and lie dead at his feet as to run away from him in a heavy desertion if the believer must die its better his grave to be made under the Throne and under the feet of Jesus Christ as to die in a state of strangenesse and alienation from Christ not daring to come nigh him all the deserted ones that we read of did flee in to himself Psal. 34. Psal. 88. Psal. 39. Job 13.15 Isa. 38. 2. It s good to claime him as thy God though he should deny thee and creep into him though he should throw thee out of his sight Better kisse the sword that killeth thee and be slaine with his own hand as cast away thy confidence 25. But she came and worshipped An heavier temptation cannot befall a soul tender of Christs love then to cry to God and not be answered and to cry and receive a flat and downright renouncing of the poor supplicant yet this doth not thrust her from a duty she commeth and worshippeth and prayeth It s a blessed mark when a temptation thrusteth not off a soul from a duty and 1. when the danger and sad triall is seen its good to go on Christ knew before he should suffer and when they would apprehend him yet he went to the garden to spend a piece of the night in prayer It was told Paul by Agabus if he went to Ierusalem the Jews should binde him and deliver him to the Gentiles it was his duty to go thither he professeth he will go Act. 21.13 What mean ye to weep and break my heart I am ready not onely to be bound but to die for the name of Iesus dying could not thrust him from a duty Esther ran the hazard of death to go in to the King yet conscience of a duty calling she goeth on in faith If I perish I perish 2. In the act of suffering Christ on the Crosse prayeth and converteth the Thief Paul with an iron chain upon his body preacheth Christ before Agrippa and his enemies and preaching Christ was the crime Paul and Silas with bloudy souldiers must sing Psalms in the stocks 3. Indefinitely after the triall and when the temptation is on yet the Saints go on Psal. 44 17. All this is come on us there is the temptation the duty Yet we have not forgotten thee neither dealt falsely in thy Covenant Ps. 119.23 Princes did speak against me there is a temptation yet here is a duty But thy servant did meditate on thy Statutes vers 81. My soul fainteth for thy salvation but I hope in thy Word vers 110. The wicked have laid a snare for me yet I erred not from thy Precepts ver 157. Many are my persecuters and mine enemies yet do I not decline from thy Testimonies Psal. 109.3 They fought against me without cause vers 4. For my love they were my adversaries but I gave my self to prayer 1. It s a sign of a sweet humbled servant who can take a buffet and yet go about his Masters service and when a soul can passe thorow fire and water to be at a duty for then the conscience of the dutie hath more prevailing power to act obedience then the salt and bitternesse of the temptation hath force to subdue and vanquish the Spirit its like Grace hath the day and better of Corruption 2. It argueth a soul well watched and kept from the incursion of a house sin and a home-bred corruption for the temptation setteth on the nearest corruption as fire kindleth the nearest powder and dry timber and so goeth along Ps. 18.18 They prevented me in the day of my calamity vers 23. I was upright before him and I kept my self from mine iniquity The Devill hath a friend within us now there be degrees of friends some nearer of blood then other some the mans own predominant is the dearer friend to Satan then any other sin if pride be the predominant it s so Satan his first-born he agents his businesse by pride 3. So it may argue that the soul steeled and fortified with grace taketh occasion from the sinfulnesse of the temptation and the edge of it to be more zealous and active in duties David scoffed at by Michol said I le be more vile yet so Psal. 22.7 All that see me laugh me to scorn they shoot out the lip they shake the head 8. He trusted in the Lord c. See here a heavy temptation but his faith diggeth deeper to the first experience of Gods goodnesse vers 9. But thou art he that took me out of the womb c. As the Church mocked with this
whole captive Church saith The Lord is righteous for I have sinned 3. There is a promise made to these that confesse Pro. 28.13 Who so confesseth and forsaketh their sins shall have mercy Ps. 32.3 When I kept silence and confessed not my bones waxed old c. Vers. 5. I said I wil confesse my transgression unto the Lord and thou forgavest the iniquity of my sin And this is not an old Testament-spirit onely for the same promise is 1 Joh. 1.8 9. If we confesse our sins he is faithfull and just to forgive Lev. 26.40 If they shall confesse their iniquity 42. Then will I remember my covenant with Iacob 3. Not to confesse is holden forth as a guiltinesse Jer. 2.35 Yet thou saidst Because I am innocent surely his anger shall turn from me behold I will plead with thee because thou sayest I have not sinned It s a token of impenitencie Jer. 8.6 No man repented him of his wickednesse saying what have I done 2. Ephraim Gods dear child is brought in as commended of God and the Lord telleth over again Ephraims prayers and sorrowing for sin Ier. 31.18 I have surely heard Ephraim bemoaning himself c. We have a precept for it in the New Testament Iam. 4.9 Be afflicted and mourn and weep Let your laughter bee turned to mourning and your joy to heavinesse 10. Humble your selves in the sight of the Lord and he shall lift you up Now there is better reason to mourn for sin because they did lust war and were contentious then because there was afflictions on them Nature will cause any cry when punishment is on them but not nature but Grace not the flesh but the spirit causeth men sorrow for sin as sin Lev. 26.41 If then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity 42. Then I will remember my Covenant with Iacob 2. To mourn for sin is a grace promised under the New Test. Za. 12.10 And I will poure upon the house of David and upon the Inhabitants of Ierusalem the spirit of Grace and supplication and they shall look upon me whom they have pierced and they shall mourn as one mourneth for his onely begotten son 3. Those for whom the consolations of Christ are ordained are the mourners in Zion But the consolations of Christ are not for legal mourners and such as are weary and laden for sin and yet never cometh to Christ nor believeth there 's no promise made to such mourners as Cain and Judas were Can we say that God promiseth Grace and mercy to any acts of the flesh or of unbelief 4. It s a mark of a conscience in a right frame to be affected with the sense of the least sin as David was one in whose conscience there remained the character of a stripe when he but cut the lap of Sauls Robe 1 Sa. 24.5 And when wicked men sin their conscience is past feeling Eph. 4.19 And seared with an hot iron 1 Tim. 4.2 It is not an argument of Faith apprehending sin pardoned not to mourn for sin and confesse it for if this be a good argument that if we being justified cannot but out of unbelief sorrow for a sin that before God is no sin as it is Jer. 50.20 Fully removed and taken away Joh. 1.29 Mic. 7.19 Cast in the depths of the Sea as Libertines argue for then say they we were both to believe that that sin remaineth and maketh the justified person lyable to Eternal wrath and so to sorrow for it as sin before God and also to believe that it is taken away and maketh the person not liable to Eternal wrath which are contradictory If this I say were a good Argument then were we not to eschew evill and to be averse to the acting of sin before it be committed for by the Doctrine of Antino All sins even ere they be committed yea from Eternity say some are as fully taken away pardoned as after they be committed and as when we do now believe and repent For if we were to have a will averse to the acting of sin before it be committed it must be upon this ground that it is sin before God and not taken away by Christs death else we should not abstain from it as sin but this is a false ground to Antinomians and inconsistent with the object of faith which is to beleeve this truth that all sins past present and to come are equally removed pardoned yea and in Christ taken away as if they never had been and so sorrow for sin committed being an act of the sanctified will displeased with sin if it be unlawfull the will of the justified person is not to be displeased with it ere it be committed but by the contrary if he is not to be displeased with sin commited but rather to will its commission not to sorrow for it because he beleeveth its pardoned and in Gods Court it s no sin to him being in Christ by the same ground ere it be committed in Gods Court it s no sin and so neither can he be displeased with it ere it be committed but may also will it and beleeve it s pardoned and he ought to have no act of remorse nor reluctance of conscience which is Gods Solicitour before the committing of it For how is it not equally an act of the flesh and unbeleef to fear sin to be committed as not pardoned in Christ as to fear sin already committed as not pardoned 2. If it be a lie and an act of unbeleef for any justified person to say Lord I have sinned O God thou knowest my foolishnesse and my sins are not hid from thee as justified David saith Psal. 69.5 in regard all his sins are pardoned and the man in faith contrary to the sense of his weak flesh is to beleeve that they are all taken away Upon the same pretended ground of faith he is to say Lord I shall never sin though I am to commit adultery and to murther innocent Uriah to morrow yet thou O God neither to morrow nor at any time dost see my foolishnesse and sins because the sins to come are equally removed and taken away in the free justification of grace as the sins already past Master Eaton saith To hold that when GOD hath justified both us and our works God yet seeth us in the imperfection of our sanctification is another evident mark of an hypocrite that was never yet truly humbled for the imperfection of his sanctification But these imperfections of our sanctification are left in us to our sense and feeling that they may be healed in our justification And hee bringeth pag. 375. diverse Reasons to prove That we are not both righteous in the sight of God and yet sinners in our selves Let me answer That Antinomians in this joyn hands with the Councell of Trent who curse us Protestants because we say The guilt of originall sin is taken away in Baptisme but that sin
with persecution When the sun riseth anone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.21 He is offended and withereth quickly some spirit of soft clay for a scrat with a Pin on his credit casteth away all his confidence dispaireth and hangeth himself as Achitophel such a Temptation would not once draw blood of a strong believer Strawes Feathers and Flax do quickly take fire and are made ashes in a moment but not so gold there 's bones and mettall in strong Faith so the Martyrs Faith that could not be broken with torments is proved to be a great Faith Heb. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their bodies were racked out as a drum and beaten to death after racking and they would not accept a deliverance Why Faith looked to a better resurrection He who sweateth panteth up the brow of the mount after Christ and carrieth death on his back must have this strong faith that Christ is worthy of tortures a strong faith can bear Hell on its shoulders the Grave and the sorrows of death and not crack nor be broken Psal. 18.4 5 6. Psal. 116.3 4. 4. That Faith is argued to be strong that hath no light of comfort but walketh in darkness upon the Margin borders of a hundred deaths and yet stayes upon the Lord Isa. 50.11 So this woman had no comfort nor ground of sense of comfort from Christ except rough answers and reproaches yet she believeth and so must be strong in the Faith Psal. 3.6 Davids Faith standeth straight without a crooke when ten thousand deaths are round about him and Psa. 23.4 He feareth no ill when he walks in the cold and dark valley of the shadow of black death Heman Psal. 88.7 Thy wrath lieth hard on me thou hast afflicted me with all thy waves Then in his sense God could do no more to drown him not waves but all waves all Gods waves was on him and above him yet ver 9. Lord I have called daily upon thee then he believed daily Hezekiahs comforts are at a hard pinch Isa. 39.14 Mine eyes fail with looking upward O Lord I am opressed yet praying argueth beleeving Lord undertake for me We must think Christs sense of comforts was ebbe and low when he wept cried Heb. 5.7 and was forsaken of God yet then his faith is doubled as the Cable of an Anchor is doubled when the storme is more then ordinary My God my God David chideth his cast down soul when there 's no glimpse of comfort with strong Faith Psal. 42.11 Hope thou in God for I shall yet praise him In swimming well the less naturall helps to hold up the chin and head the greater wave if the swimmer be carried strongly thorow as it were in despight of the streame there 's the more art Art may counter-value strength and sometime wisedom is better then strength The lesse comfort if yet you believe at midnight when the spirit is overwhelmed the more is the art of believing when an inward principle is weak we help it with externalls That the child must be alured with rewards as with Apples a Penny or the like it is because his sight and desire of the beauty and excellency of learning and Arts is but weak or nothing at all sense and comforts are external Subsidies and helps to Faith and these that cannot believe but upon feelings and sense of the sweetness of comforts are hence argued to have weak and broken inclinations and principles of Faith the more freenesse and ingenuity of spirit that is in believing the more strength of faith for that is most connaturall that hath least need of hire you need not give hire reward or buds to the Mothers affection to work upon her and cause her to love her Childe love can hardly be hired nature is stronger then rewards or any externals Comforts are but the hire of serving of God and the results of beleeving in a sad condition There be some cautions here that are considerable 1. God leadeth some strong ones to heaven whose affections are soft as Davids were Ps. 35.13 and 119.25.28.136.53 Ps. 6.6 And yet Faith is strong Ps. 22.1 God possibly immediatly working upon the assenting or believing faculty leaving the affections to their own native disposition 2. God useth some priviledged dispensations so as a strong Believer shal doubt upon no good ground Ps. 116.11 God so disposing that grace may appear to be grace and the man but flesh 3. Softnesse of affection and light of comfort may by accident concur with strong acts of beleeving for with these in many there is little light much Faith and they should without these apples given to children strongly beleeve and God to confirm his own of meer indulgence sweetneth affections But if God give comforts ordinarily its a sort of indulgence of grace or the grace of grace It s true rejoicing falleth under a Gospel-commandement Phil. 4.4 yet so as God hath not tied the sweet of the comfort of believing to believing that you may know its strength of Faith that is the principle of strong Faith as intense and strong habits maketh strong acts God keepeth some in a sad condition all their life who are experienced believers and they never feel the comfort of faith while the splendor of glory glance on their eyes as one experienced believer kept under sadnesse and fear for eighteen years at length came to this I enjoy and rejoice with joy unspeakable and glorious But he lived not long after Another living in sadnesse all his life died with comforts admirable And 3. let this be put as a case of Conscience why diverse believing and joying much in Gods Salvation all their life yet die in great conflicts and to beholders with little expression of comfort and feeling As divers of the Saints die Certainly God 1. Walketh in liberty here 2. He would not have us to limit the breathings of the Holy Ghost to jump with our hour of dying 3. We may make an Idoll of a begun heaven as if it were more excellent then Christ To conclude little evidence much adherence speaketh a strong Faith SERMON XXIII THe Woman had no aparent evidences of believing yet did she hang by one single thred of the word of the mercies of the Son of David Antonaclasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more that the word of promise hath influence in beleeving and the lesse of convincing reason and appearances the greater Faith Rom. 4. Abraham had a promise of a Son in whom the Nations of the world should be blessed But 1. there was no appearance of this in nature Abraham and Sarah at this time were between them two hundred years old lacking one and so no naturall hope of a childe 2. He had but one promise for his Faith we have twenty an hundred yet Rom. 4.18 He against hope believed in hope It s an elegant figure having a form of a contradiction there was no hope yet he had hope 2. ver 19. Not
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it