of natural wit to know the good will pleasure of God or the Mistery of Christ so as man shall find life theteby or certainty therein but as the Father makes himself known in Christ by his Word power of his Spirit unto the faith of man believing his truth 1. Cor. 2. The natural man understandeth not the things of God Christ saith I am the light that enlightens all that comes after me Joh. 1 He is the light of the world Joh. 1.4 There is anoynting that teacheth all things 1. Joh. 5. None can say that Jesus is the Christ but by the Holy Ghost Though we think that That Jesus we read of was the Christ and Saviour yet the flesh thinks but of him after the flesh but his mightie Power his wonderful Truth unspeakable Love to Man the bitternesse of his Sufferings the Joy in the Fathers will the Victory over Hell and Death the joy at the Fathers right hand none knowes it but he that believes it out of blinnnesse and misery 1. For the Father hath hid the treasures of wisdom in him hidden them from the world found not by curious searching but by humble crying believing found not in man but in Christ there to be enjoyed for he is made our Wisdom Righteousnesse Sanctification and Redemption 2. Adam had thought to have known God in the Creatures and himself and the evil also without God but knew no good till God revealed Christ in the promise So until we be brought by the truth of Christ to know no good in any thing but in God nor no evil in any thing but in our selves we know nothing at all but we seek to see a good in every thing and in our selves especially and would see no evil and so are lifted up and know nothing as we ought 3. And this Christ prayes that his Elect may know that thou art in me and I in thee and that thou hast sent me And I speak not of any self but they are the words of my Father that sent me for of my self I can do nothing 4. And note that this great Mystery was revealed after Christs death for then he sent the Comforter to lead into all truth and not till then Before this the Disciples had a thousand imaginations of Christ but now they knew that he was the Son of the Father Head of the Church So we have a world of fancies toâ—câ—ing God and Christ but never know him until the Crosse reveal him for till then we only tâ—ink him to be such and such and another thought crosseth that But this makes the weaknesse and vanity to appear his power preserves for every mans work shall be revealed by Fire How wonderful are the blind conceits that man hath of God and Christ as 1. When we will needs comprehend God vvithout Christ in his Essence Properties Attributes Eternity Omnipotencie c. What a foolishnesse is this to think to compasse in our thoughts Omnipotence c. 2. Others that frame a knowledge of Christ in comprehending the Story of his Life and Death Works c Thus vve know him by Relation as we do other Countries where we never were but never vvalk on foot with him in his death and miserie None knowes him whose miserable heart is not delivered from Death by him who believes his truth above all then this truth makes him free 3. We see then that all Knowledge comes by Faitht as suppose a man a Stranger promise to ransome me a captive I believe he will but I know not that he will but only vvait in faith nor hovv he vvil do it nor vvhy he vvill but when he makes good his word then I know his love vvhich he revealed to me and I not able to conceive in my self So with Christ he promiseth that he vvill redeem me but I know not that he vvill onlie I believe and wait in miserie yet by that Faith I am preserved through the Word though I feel nothing but death and bâ—ndage Wouldst thou know the Love of God that passeth Knovvledge vvait on Christ by Faith believing his Word and he will reveal the Love of the Father For though vve know not the mind of Gâ—d yet vve have the mind of Christ So that thou must knovv nothing but in him abide in him â—nd his Word abide in thee and he will reveal all things unto thee So that our curious and busie Wit so hun ing to knovv and straining out the Wit to understand leads to many fancies But knovv that his wayes are insearchable but vvait and attend and he vvill reveal Christ and the Father if thâ—u fit under the burden of thine ovvn ignorance and content for the time to knovv nothing but thy ovvn vilenesse Here we see that Christ is both God and Man A Mâ—n in vvhom the fulnesse of the God head dvvells to vvhom all is given that knovvs the mind of the Father and reveals iâ— to us This is the only God on Earth that mans mind maâ— be fixed here not gade abroad neither ascend into Heaven nor descend down into Hell c. Where then is the free vvill and power of Man vvithout Christ living in him and leading into all Truth dravving the vvill of Man to vvait on God in subjection All else is but trusting to the Wit of Nature vvhich is alvvayes blind It follovveth in the 28. verse SERMON III. Matth 11.28 Come unto me all that are weary and heavy laden and I will ease you Take my yoke upon you learn of me for I am meek lowly in heart HEre is his Invitation upon the former relation of his fulnesse viz. You see where all help is 〈◊〉 then you want help in any strait that lyes on you as a burden Come to me viz. to my Word Promise for there he dwells I will ease you So that There is no certain way or means to a burdened heart to free his guilt ease his burden or rid in him ouâ— of the Snare of Satan but the simple fleeing of the mind from all to Christ in his Word of Truth and there to stick and abide in life and death He was of old ordained to break the Serpents head and prophesied of to bind up the broken hearted He was the refuge of Job in all his afflictions I know that my Redeemer liveth He was sealed and appointed thereto by the purpose of the Father This himself witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live By works How many poor lame blind did he help which he was after to do spiritually to heal the blind c. The afflicted he comforted as the Publicane Mary c. And this Paul found in himself and taught unto others That there is none other Name under Heaven c. 1. For nothing can free the spirit of man but he
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
promises in him are Yea and Amen They all run upon him in Christ through Christ by Christ And this was the Word of the Father VVho was in the bosome of the Father The Light and Life of men He took flesh and dwelt among us and God hath laid help on one that was mighty and as many as believe this Word shall not perish but have life 1. For such is the distrustful and unbelieving heart of man that he hath given all things to draw him to believe His Son in the flesh and fleshlie Sacrifices and signes that man may see the accomplishment of the Word before his face 2. For the whole Word of God is nothing else but a declaration of Gods purpose touching his pleasure towards man and that Salvation which he determined in Christ only declared to man that he may believe And therefore hath given him the Word Christ Sacrifices and manie wonderful miracles and great works on Pharaoh and all enemies that they may wait on that Word and stick thereto 3. And thus Christ himself dealt with his Disciples saying You are all sory to hear that I must leave you And believe not that I shall rise from the dead your heartâ— will be shaken this night but I shall die and rise again and that I will be present with you by the Holy Ghost whom I will send and abide with you Take and eat this in rememberance of me that so you may not flie to any other help nor be discouraged with any temptation in the VVorld For I will be with you and not forsake you Therefore when ye meet together eat this Passeover and feast and make merrie in me For though I will judge the VVorld by my VVord yet I will passeover you that believe my word and in my Name 1. But woe to the World because of unbelief God hath promised and that Word shall be performed in Christ to all believers This he hath Sealed by manie signs and yet we believe any thing rather The VVorld promiseth and sheweth lying signes and we believe Satan promiseth and sheweth lying wonders and we believe But God hath given his Son and we believe not This is the condemnation that light is come into the VVorld c. He hath given signes and yet we believe not he hath passed over others and saved us from great dangers and still we believe any thing before him 2. Yea and of all things men are least led hither any thing but Christ VVe get knowledge by the VVord and depend thereon and proud thereof it lifts us up but brings us not down to seek hither Nay by this word we will needs comprehend God and his Power without Christ when all power was given to him Yea of all other the Righteous Religious man could not abide him nor walk in his ways as Scribes Pharisees So we become righteous and will live thereby VVe run into a thousand opinions and devices and inventions but Christ despised of all VVe provide Lambs and feed on them but not on Christ And yet we see Gods way was alwayes a low way He a silly Lamb and now ordinarie food of Bread VVine that hereby he might reveal the great Mystery They are poor and common that he may crosse Mans curious devices and that the flesh may see no beauty in them but in him onlie 1. There is outward Elements set before the common senses of man 2. The Word to inform the understanding 3. And Christ and his Spirit to feed the heart and spirit of man that he may believe 4. So that all the Word and Sacrifices are nothing without Faith as in Heb. 4. This leads past all figures Yea when nothing appears but Death this finds Life This gives a place in the heart of man for eating of the Lamb Bread and Wine a silly thing where the heart is not led further It is not knowing talking or doing the thing but believing that Word and resting thereon Now the use and manner of the Sacrifice lets us see the life thereof the sprinkling of tâ—e blood the death of Christ that iâ— his death is accomplished our Redemption The Lamb without spot him who was innocent doing good loving all hurting to none in whom dwelt all righteousnesse and yet he must dye that we may live In this death is the assurance that by suffering comâ—â— life when this Blood is sprinkled on the heart of Man that the eyes of man be still here in all wants straits to wait in Faith here to receive life As also by death and suffering the losse of all things in patience we arâ— through faith made Victors over all The sprinkling oâ— the Blood was a sign to Israel of safetie and of theiâ— deliverance to come So to us This Sacrifice is given to draw our eyes from all other things to Christ only SERMON X. Isa 28.14.15 c. Hear the Word of the Lord ye scornfâ—â— men that rule my people which are in Jerusalem because ye have said We have made a Covenant witâ— Death c. IN this Chapter is laid down the woes denounceâ— against Israel for their hardned securitie and contempt of the Promise of God in the Messiah where unto through fulnesse they were fallen For fulnesâ— begot Pride and that made them even drunk as with wine and so carelesse and secure 1. He pronounceth the woe and then shews their present estate 1. Under pretence of their priviledges they were lifted up in Pride 2. Besotted with VVorld and sensual pleasures as men drunk with wine and hardned in all Two things made them proud 1. Their priviledges of being Gods people 2. The fulnesse of the VVorld and long peace this defection was grown general 1. The People they were lifted up with a singular conceit 2. The Priests and Prophets were grown drunk and bâ—sotted 3. Their Princes were high minded and scorners And so at last in these VVords he proceeds to judgement against Israel shewing what shall befall them â—nd so Prophesies of the Captivity following In which â—e declares formally as in all Courts of justice for the defence of the King his Crown and Dignity For â—herein the cryme being notorious in the Countrey â—nd appearing so before the inferiour Officer they are â—eferred to the judge specially sent by the King before whom they are to receive their final tryal and judgement according to desert VVhere 1. They are called â—o the Bar then the Judgement preferred and sound witnesses produced so judgement and execution So â—oth God here He calls them to the Bar by their names scornful men that rule Israel He prefixes the â—nditement against them because they had cast off the VVord of the Lord by carnal confidence and securitie â—nd so were hardened against God VVhich confidence â—ppeared in three particulars wherein they promise saâ—ety though God had threatned the contrary 1. From Death 2. From guilt and Hell 3 From the Crosse toâ—ether with the ground thereof vanity and falshood
for he dwels there all things else only ease the flesh 2. All other things prosper according to his presence and not according to the power of the Creature 3. All other things are but miserable comforters but only a putting off for a time and forgetting it but it comes again with more violence like a sore ill healed 1. And yet how do we in any strait run to any thing rather than this For first The World saith Come to me and I will relieve thy want Be diligent apply thy mind to me seek and get me by violence or any way and I will ease thee and we run to it with love and confidence and yet never a whit eased or satisfied 2. The Flesh saith Come to me I will rejoyce thee and ligâ—ten thy heart and put away all thy sorrow I season all sadnesse with mirth and delight we follow 〈◊〉 and yet in the midst thereof the heart is sorrowful 3. Reason saith Come to me and I will guide thee â—nd let thee see Comfort Look at thy righteousnesse â—olinesse thy diligence and knowledge of the Word â—hou art so good and so good above others thou hast â—o reason to be heavy and yet man is never the better These are all the Promises of the god of this World 4. Nay saith Christ But turn thine eyes from them all come to me believe and wait and I will refresh thy heart pardon thy sin preserve thee in trouble and keep â—hee in death and this never deceives 2. And the reason why we come not after so many â—alls is because we are not weary or think to find ease else-where and so long we never come viz. till the Word have revealed such a misery to man of which he is now sensible that all things cannot remove For while man 's fleshlie hope remains he doth not respect Christ Christ hath nothing to do with any but sinful miserable man Therefore we come not because we are not burdened or but so as we think either the World shall help us or we shall be able to help our selves Mans burden may be reduced to four Heads 1. Temptations of Satan 2. Guilt of our own Hearts and Want of the Fathers Love 3. Rebellion of the Flesh Corruption of Nature 4. Want and Miserie and Affliction in the World Minde and we shall see that one of these is alwayes the burden under which we groan The three first properlie to Believers either entring the door of Faith or straying from the Faith received 1. Satans Temptations are a grievous burden and snare when he crosseth by Reason the Truth of God for so he possessed many in Christs time and now prevails with many also Sometimes with strong black Arguments vexing with fear doubting and distraction calling the Truth a lye 2. Guiltinesse of Sin by the Law lyes heavy urged also by Satan filling the Heart with fear and disruâ—â— the conscience unquiet and the heart not estabilished in Faith but still hath an eye to his own unrighteousness and thinks if he were more holy and righteous all should be well But the remedy is to accuse thy self still confesse the Lavv meet the curse and bear Indignation yet turniâ—g from these Arguments of Reason Tell the Devil thou never sinned against him but obeyed him but against Christ and that he hath taken to himself that all thy sins are now his and his righteousnesse thine Then begins a spark oâ— Faith to arise saying O that I could b lieve these groans are helped by the Spirit and then comes the feeling of joy and gladnesse 3. Rebellion of the flesh is a burden to Believers when he would do good Evil is present drawing unawares to vile courses still pricking him forvvard to tickling Lusts dravving still to look to the world and so darkning the light of Christ in him But see that it be a burden and whether it be not the strength of thy fleshly wiâ—l not yet subdued that it is a burden rather because thou canst not have thy own will than becâ—use thou canst not have thy will subdued Like a frovvard vvife vvhich saith She will be content and let her husband do what he vvill but withall frets and repines because the husband will not yield vvhich he must do or else she vvill never be quiet Here not the frowardnesse but the crossiâ—g of her vvill is her burden She is not a burden to her self but her husbands vvill is a burden to her and she unto him so with God But if it be a burden indeed no remedie but Christ Thâ—t thou let him see and knovv that it is thy greatest burdens and not trusting thy care diligence or watching nor fighting with fleshly vveapons but lay down all and wait on him vvho hath power and by vvhom only sin and lust is crucified 4. Want trouble and misery in the World lyes heavy on all For flesh vvould live in fulnesse and see somewhat a fore-hand and it may be thou art in want and persecution even for Christ no remedie but Christ and â—â—e Word of Truth For here thou seest the promise to any burden whatsoever Therefore doth sin in thy â—â—lf or want of comfort doth outward Crosses as a worldly husband froward wife bitter enemies sickâ—esse and provertie oppresse thee Sit still and say with â—onfidence and bind Christ to his Word Thou said â—ord thou vvould take away sin crucifie the flesh â—ind Satan bear all my weakness stand by and be acâ—used for me before Counsels Here I am thou knowest â—â—y burden that these ly heavie on me I am vveary â—o bear them I believe thy Word and vvait for thy â—elp 3. So that it is not because we are troubled thereâ—ore to think that he vvill ease us but by trouble being â—riven to him with cryes and faith for the trulie burâ—ened heart is a praying and believing Heart and so a â—ender and broken Heart that all the World cannot â—ure But these are hard But vve are at ease in Sion not â—roubled not weary and therefore have so little fellowship with Christ because we have so much fellowâ—hip with the flesh Take my yoke upon you To live with Christ then it â—s not to believe and live in pleasure case and wantonâ—esse of the Flesh but to bear his burden and yoke heaâ—ier than that of Rehoboams whose little finger was heaâ—ier than his Fathers hand For this is affliction of Spiâ—it killing of the Flesh losing of the World Life and â—ll and yet the believing heart stayed on God in hope â—nd Faith in his promise patiently suffering his will â—hall find rest therein to his Soul though he be pinched â—nd killed in the Flesh. So that Simple believing in Christ and vvalking vvith him â—n the patient willing bearing of his cross and quiet â—ubjection to his will in love is the only way of peace â—nd rest to mans restless heart Jer. 1. This is my burden â—nd I will bear it Lam. 3. It 's
his Word 2. For to others whose present ease and rest it crosseth it is un-wellcome 3. For none believes it but them others know it and talk of it but the poor and lowly minde only believe it 1. We may then cry with the Prophet Isa 55. Who hath believed our report for every heart is filled and fatted and born up with something none lyes under his own burden in the Dust but one hath the World and lives by it another a witty and strong opinion of Faith and Christ and Christ and his Word not regarded Do we not delight in any History and witty discourse rather than this do we not believe cleave to any lie of Satan though directly opposite for if he say we shall die We say no none will bâ—lieve death but he that seeks it And hence we see what makes all unprofitable unto man viz. Hardnesse of heart and presumption when man can passe over Hell and Death so lightly as not belonging to him and so Christ and his Word are a far off kind of thing to him He can have it or want it he had rather want it than a little portion of Wealth can live merrily in the fullnesse of the World without the Word than to want it though he had Christ himself daily to Preach 3. Well worth tender and troubled hearts who like the distressed Orphant seeks for the Father knows his own weaknesse cryes out VVho shall deliver me waiting daily at the posts of his doors and sit at Christs feet daily Christ hath sent out a word into the VVorld that shall seek peace O! how joyfull to them that hear of mercy pardon when they thought there was no pardon and to be guided to the Father This is deareâ— than thousands of VVordly fulnesse 4. This we know in experience when the minds of men are plunged into reall misery when there was lesse knowledge but more simplicity then the Gospeâ— sufferd violence But now that knowledge hath covered us we hid our selves under the shadow of our own inventions none regards the VVord of Christ Ezek. 7.19 Matth. 18.23 She Weept and stood behind him So that Till Sin and Death become mans daily burden grace and mercy are never precious As the Prodigal till then he cast off the Father Psal 5. Till death entred â—he weeps not Till the Law came Paul is alive but then he cryes O wretched man that I am and mine iniquities are a sore burden Matth. 11.18 Come unto me that are wearie and heavy laden c. 1. For man by wit and diligence is able to help any wound or heal any miserie but this but the biting of the Serpent none can cure but the brasen Serpent 1. For hereby Prayer Faith and Humility is preserved in man hereby still seeing that his life and safety stands in another 2. But these dayes are past and burden is removed only by a blind foreknowing of the Gospel For when a man is declared to be miserable still he hath a voice saying Thou shalt not die and nothing is made known but he hath a foreknowing of all Yea to the imagined comprehending of God himself and this hardens more than all else How comes sin weaknesse to be lesse burdensome than before Is man better in qualitie then before or lesse sinfull no man is the same in the Flesh and if prevented it is by Grace and Power of Christ which might a make man more sensibly vile And yet it is the conceit of all We think our selves better wiser and holier than before when indeed wâ—â—re worse only God is better than before to us Yea and because of some qualities he thinks his sins are not so grievous as others and because of these he conceivâ—s hope but in this woman all wrought her woe no hope in herself but in another Where then is the power and free-will of man Mans power is weaknesse when I am weak am I strong In that She stood behind him and washed and kissed his feet Note the base account she had of herself as unworthy to come before him So that A repenting heart of man truely knowing himself ever hath a base account of himself what ever God is to him Psal 8. What is man c. In me dwells no good thing and yet in Christ he enjoyed much good Psal 16. All my righteousnesse is nothing by the grace of God I am that I am The Prodigal I am unworthy to be called Thy Son make me as one of thy hired Servants For there is nothing in man but weaknesse baseness though in the World among men he be wise upright all high thoughts arise out of ignorance and Satans shews 1. Whence then are those high thoughts justifying our selves condemning censuring one another whence is this seeking honour one of anothe And when the Pharisee that bade him saw it Leave we the poor woman weeping washing kissing and anointing and see what that holy man judged thereof he shewed before a great love to Christ in his entertainment but see what luâ—ks in his heart a secret justifying of himself through pride and condemning noâ— only the Woman but of Christ himself Wherein notâ— the pride and deceit of mans heart So that That in the heart of all men a fountain of pride and Fleshly deceit lyes lurking under the cover of Religion whereby man becomes well conceited of himself wheâ— there no cause at all This was the sin of the Angels doting on their owâ— excellency and of Adam that would be some body Yea Saul would needs justifie himself before Samuel And the Pharisees wholly carried away with this and the Libertains 2 Pet. 2. Spake swelling words of vanity yet under pretence of long prayers spoiled widows houses 1. For man is unwilling to bear his own shame and hence he gloseth and covers and shifts as he grow cunning in Religion to hide himself from the Word oâ— God he goes for currant when within there is nothing but rottennesse For this grows up with goodnesse it self as Tares with White For when God bestows any notable blessing or qualitie on man Satan turns mans eyes to look at it as an act or qualitie in man not as a gift of God keept in Christ and thereby he covers himself in that silthinâ—sse within and thinks himself some body 1. Hence ariseth all this covering and cloaking and seeking of approbation that we may be seen of men for look what a man thinks and how he judgeth of himself he would have all men to judge and think the same And this sticks fast in all we judge our selves better then many others when we in so judging are worst of all and yet God and thou knows whether all thy care and labour in Religion be not as well to gain respect as out of the trouble of thine own vilenesse and weaknesse 2. Nay is there any thing that thou enjoyes or doth but there ariseth a conceit with it of a
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
be representative as Bellarmine Herson c. 3. But the Jesuits of late fearing this would prejudice the Popes Supremacy too much concludes it is the Church Vertual the Pope only or alone And so while they boast of the Church their Mother they mean nothing else but the Pope their Father What foundation can there be here for man to rest on But we have a sure word of the Prophets and a sure foundation Jesus Christ than which none other caâ— be laid 1. The ground then of all uncertainty in all thingâ— is because we build without this foundation One man layes a foundation in the World another in Wisdom another in righteousnesse and uncertain in all 2. Take heed of stumbling at this stone 1. Either at his sufferings as Peter the Disciples at his death 2. Or at his poverty and low estate as the Wordling Matthew 19. and 21. 3. Or at his mercy and love as the Pharisees that judged him 4. Or at his Holiness crossing our lusts 3. See the certainty of believers 1. They have a sure foundation a tryed stone that abides the storm a precious stone full of treasure a corner-stone that joyns altogether in love He that believes makes not haste or shal not be confounded For he seeks no vain shifts but sits in death darknesse by faith waiting and sticking to this foundation till the light shine out of darknesse So that The only rest to man in all straits is the sticking to Christ by faith and waiting on the promise which shall be fulfilled in time Abraham waited four hundred and thirty years Israel seventy in Babylon Isa 30. Your strength is to sit still 1. For God hath set a time appointed for every work like a nurse which hides her self from the child till it thinks it hath lost her yet still hears its cryes and comes in time 2. God knowes it is best for a man to keep him under as yet till his will be subued and lust abated 1. But the blind World will needs run before their guide and will now have it and so forsake God and his Promise 2. Weaklings who would have rest assoon as they feel any disquietnesse 3. Others that will see things before they fall and stumble for the present 4. Wait thou weary heart make no haste Fly not off to any other shifts nor fix on none other foundation This will be able to keep thee from drowning he that hath kept thee hitherto is able to keep thee still and he that cometh will come and will not tarry SERMON XI Isai 39.5 Then said Isaiah to Hezekiah Hear the Word of the Lord of Hosts Behold the dayes come that all that is in thine house and all that thy Fathers have laid up in store until this day shall be carried into Babylon c. VVHen Hezekiah had overcome the great Hoste of the King of Assyria he fell sick received a message from the Lord that he must die Whereupon he fell into great heavinesse and prayed unto the Lord and wept sore So that The sentence of Death is fearful unto man if the great and mighty hand of the love of God do not mightily uphold him so to Christ 1. For this is the last enemy to be destroyed this takes away all staâ—s helps in the flesh at once We all play with it as with a dead snake and make a covenant therewith but when it comes on us with open mouth it shakes the heart of the best if God do not mightily preserve him 2. But if the wrath of God the guiltinesse of our hearts the end of our dayes come all at once O whither then shall man flee O that man but saw and believed his own mortality How would it pull down the pride of man and make the World little in his eyes and that man would but see himself on his Death-bed How fearful is that destroying Angel and Messenger of Death or the Plague when it comes to any place to them that are round about it After this the Lord hard his cry and saw his tears and gave him assurance of his life for fifteen years with a sign of the Suns standing still for more assurance which goodnesse of God he acknowledgeth in his Writing from chapter 38. 9 to the end Wherein he shews both the misery he was in Gods deliverance as ver 15. c. What shall I say he hath spoken unto me himself hath done it I shall walk humbly in sense of my own weaknesse as knowing my life is in his hand Then he acknowledgeth Gods truth and Power O Lord by these viz. thy Word and Power men live my spirit hath life in these and that all this was of meer mercy for in peace I had great heavinesse but in love to my soul thou hast delivered me from the pit cast all my sins behind thy back Yet after all these experiences his recovery see how he falls to the World to be lifted up in his fleshly portion in shewing all his store to the servants of the King of Babylon such a vile creature is man So that That after so many experiences of his love power wrath yet by a little ease and peace in the flesh shakes hands again with the World and becomes lifted up thereby to the forgetting of his God So with Israel evermore when they had ease So with David in the matter of Uriah 1. For the world blinds the eyes of man hides the glory of the Gospel by the glory of the world that he is lifted up feels nothing of mercy power in another 1. We see this in experience How soon doth man forget his misery and bitternesse of his soul the goodnesse â—nd power of God the weaknesse of himself dotteth in a fools Paradise yea and quite runs away from that Word he once believed and sound life in fixeth upon that store he hath gotten when as alace all his store yea and life too was in the hand of God even newly delivered How soon is that faithful confidence forgotten those Purposes resolutions of miserable men quite at an end We cryed O that God would deâ—iver us and he sâ—ould be our God for ever and preâ—ently we chuse another 1. So that no keeping of Faith Comfort in God but â—y preserving of humility sense of death in our selâ—es for as we die to the World so we live to God but if â—e live to the World we die to God 3. See the danger of prosperity viz. of raising up of a mans heart without God in carnal confidence and turning the heart from God to his great gifts This World eats the Word out of Mans heart that now he lives as though there were no God and his Word a matter of no moment And now he comes with another message from the Lord to the King that because he had rejoyced in his store God would take it away and his children
fail 3. For hereby is made known the Love of the Father which whâ—le the Child hath he fears nothing 4. Herein iâ— more certainty than if ten thousands had sworn it 5. And our Subjection is our present denying our selves and partaking with Christ in his Death 1. This carries the heart above all that he sees or feels though he see nothing but death as here yet hereby he knows that he shal be relieved as a man having committed murther prays for pardon at the Kings hand which being granted how good is that word of the King to him 2. And yet we see the carnal heart of Man sees no good in this delights in any frivolous story more than this believes any word rather than this yet what footing hath mans heart in any thing but this By this we shal be judged and by this we shal be freed 3. And yet we are all found fighters against this as in Christs time the whole world opposed him so when God by His Word that the Worldings and Hypocrites shall not find rest they tush at it and will Evah think they shal have merry dayes when he saith All thy high looks must down and thy great portion must be lost nay saith man But I will make them sure and so he trusts every thought of his heart rather than his word 4. But know the day will come when this will be more worth than all and happy he that so esteems it now And for our subjection every man hath a will and way of his own which he labours to uphold and rather desires that his Word rather than his own will might be altered Yet God saith We must forsake Father and Mother and all But man saith no. God saith Be content with thy portion man covets more So that None loves the Word or Gods will but he that is prepared to bear the Crosse that man seeing his own guilt and weaknesse may submit in humility and look for mercy then shall Peace be established in his heart though war and trouble without And truth shall preserve his soul when all the World seems a lye to him yea though God seems his enemy yet this truth becomes a friend SERMON XII Matth. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac and Isaac begat Jacob c. THis Chapter and these Words contain the beginning of the Gospel the very sum thereof When Adam had miserably fallen through rebellion and become guilty of death it was promised though obscurely that a man should rise of the seed of the Woman whom Satan had deceived that should overthrow his Kingdom and deliver man out of his hands whereby Adam and the faithful was upheld until Noahs time then the promise was renewed and the Rain-bow given to testifie that still God would be good to man till Abrahams time Then did God more clearly renew the same promise In thy seed shall all Nations of the Earth be blessed From that time the Prophets prophesied most clearly of this Saviour and with strong prayers and desires longed after this Christ and so from Abraham till David it was more manifest both in the promise to him Thou shalt sleep with thy Fathers but I will set up thy seed after thee and stablish his Kingdom and I will be his Father and he shall be my Son Psal 132. God hath made a faithful oath to David of the fruit of thy body shall I set upon thy seat Psal 45. Thy throne O God endureth for ever the scepter of thy Kingdom is a scepter of righteousnesse Whereby he sheweth that a King shall arise out of the root of Jesse and the Government shall be upon his Shoulder Now here is the Book of the Generation of this King and Christ so long foretold off which shewes the wonderful consent of the Scripture So that The whole Word of God declares nothing else but the fall and daily falling death and condemnation by Adam and restoring by Christ both which being believed become effectual to mans good and happinesse This Paul Rom. 6. Gal. 1. The first is renewed again in the Law and shewed in all the rebellions and wanderings of men that so man may see himself and be ashamed and the other a wonderful and incredible thing that man curst and condemned should be restored by the birth of one man Here needs faith as much as to believe that the Word was made of nothing 1. These are the two Principles of all Religion that man see his dailie falling in Adam and daily rebellion against God and his Word daylie forsaking God and setting up something besides Christ which unlesse it be seen and believed and felt no Saviour to man For Christ was promised to fallen man 2. This workes death in the heart and in this death and dayly falling is man directed to the Book of the Generation of Jesus Christ No believing of this wonder but in death that mans meer want and misery force him to believe this Saviour For no reason can perswade a dead and cursed man but the mighty word of God which man may not argue how like or unlike it is but that is the Truth of God for ever But these are two Principles that are least minded or believed We frame a Religion of high thoughts and make a trade of many devices so that the simplicity of the Truth is hid by the witt and device of man And herein we trade for our praise and gain But to believe the Book of the Generation of Jesus Christ this too law for their deep judgements No they have learned this long since they have seen their misery but they are healed they were wounded by the Word but they have cured and covered it So that now the Word cannot fasten on them They are wise and foreknow all things and so able to awarde the blow And for this book of the Generation of Jesus Christ they know it and can comprehend it and dispute and prate of it and have mangled and cut added and diminished but live not by it and so full of opinion and windie conceits of all Truth but believe it not that this Christ is the Redemption of man only and now joyn other books to this We dare not rest on this without something else to under-prope Hence came in Circumcision Mans Righteousnesse and Riches of the World through Reason but to believe this Book as to commit soul and life and all to this promise even when sin and death bites is the great power of God to believe Christ to be the Saviour of the World So that the whole Summe of Religion is truly to know what man is and what Christ is truely to know sin and righteousnesse the one read in the Book of our own hearts we need go no further the other read in the Generation of Jesus Christ When man utters forth but the frothe of his own roâ—ving mind and thoughts the
fleshly mind is tickled but no certainty but the book of Jesus Christ is the Word of Truth and assurance forever O that we had hearts prepared to embrace this mystery Here is the Fountain of Life Here is the Book of the Generation of Jesus Christ before prophesied now accomplished Here note the Truth and Certainty of Gods Promise So that No certainty to mans heart in any thing but in the living word of God and the truth of the promise believed this abides all things else will fail Psal 26. Thy mercy reacheth to the Heavens and thy truth into the clouds Abraham had no hold left but this and David no comfort in affliction but this Word that sustained him We have a sure word of the Prophets which though the Fathers in reason might deny because they saw nothing of Christs coming yet they were to attend till the day dawn and then the Book of the Generation of Christ shall come and his star shall appear in the East So though man feel not the comfort of this Christ yet attending in that death on the sure Word of Prophesie the day star shall arise in his heart But man would feel and believe nothing and so casts off the Word and flies to many inventions 1. For all things have their turns and changes according to their uncertain natures and disposition and alter with fulness and emptiness with want riches according to the Worlds uncertainty but nothing can change or disannul the promise not the power of Pharaoh nor the malice of the Jewes nor the treason of Judas nor length of time or alteration of Kingdoms but at the fulnesse of time Christ must be born suffer and die c. So in man 2. This gives certainty of the Fathers Will Love to wretched man and he being stayed by this endures the time of Tutors and Governours of banishment persecution yea of torment and wrath within tyranny of Satan yet waits in patience the revelation of the Gospel How powerful is the word of a King that even by his word wrath hath stricken a man dead 1. How vain theÌ„ is the heart of man that seeks certainty in every thing but this Hath not Satan promised joy peace and loe at death all is gone and man helplesse Doth not the World promise certainty in its full portion and sure possession to thee and thine And yet thou seest or still fearest a decay in all Doth not the Law promise life and peace and yet when thou hast done thy utmost thou art still guilty Yea doth not God make void the counsel of the flesh and when man dies all perish and yet man will not learn nor read in this book which is life Now the word is certain in it self and so to man when the truth thereof is believed and written in his heart deeper than all reason or fleshly speculations 2. And as this book is the book of a Saviour to believers so of death to unbelievers that have cast off this and followed vain inventions For both Moses in whom they trust shall judge them and Christ in whom they trusted not shall condemn them for God shall judge all by his Gospel Then shall God say I promised to Adam Abraham and David c. and they found life therein I fore told by my Prophets And in fulnesse of time I sent my Son declared in the Book of this generations But him ye believed not counted him a deceiver I would have performed all to the full he saved all that came to me him by but you were rich wise in the World and trusted that you were rich and devote in your conceit and despised him Therefore out of your own hearts I judge you Nay without this there is such a certainty of death and curse that nothing in wealth or witt no qualities or righteousnesse can wipe out but it sticks fast in the bottom till the Book of the Generation of Christ give certainty of Redemption by him Happy he who sticks to this foundation that is neither lifted up by high wisdom nor drawn down by base lusts that judgeth not but is judged by the Word of Christ We read this story O That we had hearts to read and delight in this Book or Word of Truth We professe this Christ and we celebrate this Feast in rememberance thereof But anone every man runs to his vanity soon weary of this as though he either stood no need of this Book or had it wrote in our hearts We rejoyce and play but it is not in this nay how little is this Book looked on or minded or read in our houses or embraced in our hearts When that beastly drinking liker liker Swine than Men that unmanly custome of Cards sitter for Childrens Bables than to be the exercise of Wise and Reasonable men which the good Moral Heathens could not suffer their Schollers or Children for making them too effeminate in their minds and yet we foolishly make them our meat and drink and let Christ stand behind the door Well this Book of the Generation of Christ will stand by man to his joy when those shall be all witnesses of vanity lusts of our hearts against us The Son of David Now he comes to his Generation David is here first mentioned before Abraham because the promise was most in him and Christ most usually promised by the Name of the seed of David And so he goes on from Abraham to Christ In which Genealogy note That most of the Men and Kings that are reckoned and of whom Christ came were wicked men and Idolaters as appears in the Book of the Kings Yet Christ was born of them and the women mentioned all wicked and sinners save Ruth who was a Gentile and hated as a Dog of the Jewes But Thamar Rhab Bathseba all Adulterers So that The promise is made and so effectual Christ born and sent by the Wisdom and Will of the Father only to and for sinful lost wretched and condemned men and none else I came not to call the righteous but sinners to repentance â—â—e leaves the ninety and nine and seeks the sheep that is â—st When Adam was lost then Christ was promised Moses was sent to deliver afflicted Israel and Joshua 〈◊〉 bring the wanderers to rest So Christ was sent to the â—ost sheep of the house of Israel And this he verified in his â—ourse Publicans and Sinners were objects of his mercie the Poor Weak Halt Lame and Blind he was still among And the Rich he sent empty away and the righteous Pharisees he regarded not 1. For if Sin should hinder the coming of Christ he had never been born if Sin should hinder the comfort of Christ from man no Flesh should be saved 2 Nay Therefore came Christ to take away sin which by no other means could be overcome 3. Hereby is the love and grace of God magnified That he came to save Sinners When for a righteous man scarce
evil away 2. Another by the first Covenant and stablishing a righteousnesse of his own but that hath nothing but death in it 3. All hiding and covering and increasing what they have and tinkling their old rotten hearts not by forsaking all and Repentance 2. But we see the way of Life and Freedom is by death 1. By believing the great power of Christ whereby he overcame death 2. By patient submitting to the will of God no way to overcome but by suffering 3 So that all this strong hearted Religion and high flown thoughts bear out all danger through hardened presumption and a stiff conceited Righteousnesse or high and loftie knowledge like those Isaiah 28. that put the evil day far off and hide themselves under vanitie and falshood is not the way of Christ no His way is a low and dying way They reproached Him and He bare it they banisht Him and He had not whereon to lay His head and He cared not They apprehended Him and He lift not up a sword against them they accused Him falshly and He said nothing they crucified Him and He prayed for them and wheâ— they laid Him in the grave in darknesse and that the power of Satan could do no more He rose revived and shut the mouth of hell death and the grave thâ—â— they should never hurt any of His But by death he overcame death and brought Life and Immortalitie to light by the Gospel 4. And this shews the miserable captivitie of Sin anâ— vilenesse thereof that nothing can loose but Death 〈◊〉 the Wife or Brother that hath committed such an offence that nothing but the death of the Husband or Brother can save her life how may this break the heart with sorrow we pity Christ that so innocent a man should suffer death so unworthily but see Christs answer to the women that wept for His death Weep not for me but weep for your selves He needs not thy pity but weep for the death and desolation that thou thy children must suffer Him that had the power of Death For this was left to Satan he had power to tempt man in the heel and losse of all things even of life and was the executioner according to the sentence of the judge but not beyond his commission So that Satan hath a large power and dominion over man to tempt and vex man with all calamities and losse of the dearest object yet cannot make void the Redemption of man to his destruction Thus with Job in all things but his life and yet by Faith and Patience he got the Victorie when once he laid his hand on his mouth and repented in dust and ashes Thus he reigned in malice against the Martyrs even unto death but their Kingdom Peace he could not take away from them Thus against Christ And he is called the old Serpent and Satans the accuser of the brethren Thus Satan brings Death in all things where the heart is not freed by Christ All unbelievers are taken captive to do his will as 1 To the worldly heart he â—ffers the Kingdom of the world and life by them but death lurks under 2. To the lusting heart by satisfying that but shame and guilt follows 3. The hypocrite by high thoughts and self-righteousnesse poysoning his Religion with a false opinion like an angel of light that he may cast off Christ Others he follows with troubles to drive them to seek help in his Kingdom Nay when he offers life ease in any thing he thereby intends death and brings it in the end and when he threatens death it is to seek life in him So no way to overcome but by taking away that life of his by death and to overcome this death by suffering and by the life of Faith through Patience 2. The greatest snare of the devil is in all thriving wayes for he is farely covered with pretence of good peace and fulnesse c. But beware for death is in the port if he cannot draw Christ to doubt and deny God then he grants as much as Christ saith True thou art the Son of God and he will keep thee still thou art now on the Temple the hight of Holinesse cast thy self down on this if that prevaile not Then he comes with all the world in his hand confessing still all that Christ urged No I see thou wilt not tempt God therefore use thou the means to live and bow thy heart to the world that thou mayest live well and do good So trying alwayes to worke death to the mind of Christ when this would not prevail then he sets all the world in malice against him 3. No way then but living by the Word nothing else he can deal with everie thing but Gods Word unlesse he can steal this out of the heart he can thrust nought else in This keeps out of all things else but Christ but if we begin to hearken a commune with flesh and blood and believe his promises he will promise life in things when death is sure to be in the end Which for fear of Death were all their life-time through sin and guilt So that The fear of death and destruction is the fruit of Sin and Guilt which keeps all the hearts of the sons of men in bondage until they be freed and delivered by Christ When the Law came to Paul death came Deaâ—h went over all because all had sinned And how do these in the Revelation cry for mountains to cover them these in Isaiah 28 were glad to make a covenant with death and Adam made aprons of sigleaves to cover his shame Nay this is that which all labour to prevent and flee as hell 1. For man is guiltie before God though by sore-knowing of a remedie he thinks to â—over it as oft as this guilt is naked and bare fear possesseth the soul 2. For death leaves no Hope dasheth all at once so that if the worlding could escape this he were a jollie man 1. Thus we see what an uncertain ease man is in that fears death everie hour especiallie if man were made sensible of his condition but this Satan hath covered for a while and saith Thou shalt not die And so we sit quiet and fear no evil but how fearful is the plague or sword where it lights 2. Nay but what a tosling of heart there is in a dying man betwixt fear and hope which is worse than his pains now he hopes then the disease pincheth him and he fears again then hath rest hopes again But note That this remains all our life long even still in the heart of man O! that it were in us all it would waken security and set the heart a seeking praying but we live as though no danger were towards us but the time will come when we shall call for the mountains to cover us and not find ease SERMON XIV Luke 22.31 32. And the Lord said to Simon Simon Satan hath desired to
winnow you as wheat but I have prayed that thy faith fail not when thou art converted c. VVHen Christ had now finished his course was now readie to suffer that fearful bitter hour he foretells the disciples what to look for and will befal them viz. He will strike the Shepherd and what then will become of the Sheep they had lived with Him in peace or at least such a trouble as was easie to bear but now must all be shaken and so sore-warns them of the Crosse that they must suffer he sorewarns them of the Crosse and miseries to come and that by the Instrument of Satan amplified by a Metaphor he assures him of help and that by faith he shall be preserved and that he hearten his brethren After Peters brag and Christs answer First He shews how Satan as an enemie stands waiting and seeking to overthrow Christ his Kingdom by which he might shake the saith of all his followers for if he had overthrown Him then Faith and all had been dasht So that Satans main drift to worke mans eternal destruction is to overthrow Christ and his Kingdom and to drive man from Câ—rist and to seek help elsewhere Thus with Job thus with Annanias and thus with Christ in his temptations still granting what Christ alleadged and still labouring again to trap him in that for still he traps man in that wherein he stands as the worlding he fills them with fear and pleaseth his lust and the weak to worke it out and he laid load upon Paul fightings without and terrors wiâ—hin And thus he layes reproaches upon the Truth and blazeth the failings of the Faithful to slander the Truth for he is the accuser of the Brethâ—en 1. And herein stands the salvation of man that he can deal with any thing but Christ the wisest or holiest he can catch and keep him in his snaâ—e and fill them with fear or hope that he sifts them keeps them in his bâ—g 2. For he hath power over man to tempt man in the heel and to sift man and leave him nothing but brane For when he hath ground man to powder he sets his servant the flesh to sift him and he reasons and looks from what he feels and sues no help left but all is gone but Christ through patience overcoming him Thus he Winnowed the Martyrs and left nothing in the flesh to uphold them and thus he workes their good against his will to purge man of the flesh and to drive him to Christ 3. The whole truth is revealed by Fire First Thus he drives all another way and he cares not what way he goes so he looks not this way 1. The Worlding he keeps in fear of want or failing or decrease or uncertainty and so keeps him closse like Israel in Egypt 2. Others that look after Christ yet keeps the World alive in the heart through Lust and that all is theirs they having right must provide for honest things as that all is theirs c. and so he makes Fig-leafe-coverings but the heart Rotten 3. Others he lifts up above the simplicitie of Christ and their own minds by great and high speculations to falsifie the Truth by false Doctrine and all this to hide Repentance from mans heart that so the Kingdom of Christ may not come 4. Others by joyning something as Circumcision with Christ and the Gospel is perfected by the Law and not the Law fulfilled by the Gospel 5. Others he pursues with calamitie and miserie as in ward Lust and Rebellion frowardnesse of their own will and indisposition to any good that so man might get ease thereby 6 Others by losses crosses wants and troubles that he may distrust God and cleave to the arm of flesh and so consent to Rabâ—â—ekeys Letter saying Thou trustest and believest in Christ he will deceive thee thou art forlorn and forsaken it were best to look after other helps a little and then trust God so that whither he offer Life or threaten Death he intends Death forsaken of Christ for Paul he knows Christ he knows 2. He never prevails so much as in a thriving way whereby the heart becomes lifted up he never overcomes to much by misery let him fain as much as he will all this is but to weaken the flesh and to bring down high Mountains and bring Job to lay his hand on his mouth and repent in dust and ashes So that nothing preserves man but a simple repenting heart Sensible of weaknesse in the midst of greatest gifts 1. The simplicitie of the Gospel written in mans heart 2. Simple believing and patience to suffer and overcome so with Christ He was the Wisdom of the Father he patiently bare the Wrath of the Father for man To winnow you like Wheat This was a coming when the Shepherd was smitten all friends forsook him the Earth shook Darknesse was over all Peter accused the rest fled Christ crucified like unto a murtherer laid in the grave all gone so that nothing was left but the Wisdom that Christ had given them and Faith in that Promise to believe that he would come again So that Ranson saw little to trust to So that There will come a Winnowing day upon all Flesh good and bad to destroy and take from men all confidence in the Flesh in which the Faithfull shall be preserved by Faith and Repentance and Patience The Lord will in righteous judgement winnow the wicked and Satan that falsifier Where is Pharaohs Power and Pompejy and Dives and Wealth of the Worldlings and righteousnesse of Paul Is it not all found too light God hath had his Fan in his hand no unrighteousnesse shall stand before him For they are like those chaffe before the Wind Woe to them that laugh for their covenant of Death shall be disannulled or broken 1. For God maks way hereby for his mercie and purifieth faith and drived man to himself though grievous yet wholesome 2. All joy and life of Adam must be taken away nothing doth that but Christ 3. Then though Satan now insult and triumph like a King yet he must be cast into the bottomlesse Pit all that obey him 4. There is away that seems good buâ— it must be tryed and proves death as that of Peter to Christ save thy self but this is not good 1. Know then that this day will come We laugh Feast and Drink as though it would last alwayes but know as to a Schollar or idle Servant that when he hath sported all these dayes there will come a black-Munday and hard Work So that though we sport our selves in quiet cover our own guilt delude sorrow and drive it from our hearts put off the evil day play the Wanton with our knowledge and Feast a while with Christ dainties as he dealt with the Disciples who brought them on by immediate power and love but in the end he must be taken away So know that these will fail and nothing
anon strucken dead Children cries wives lament husbands slain none left to comfort them but cruel enemies to make an end of them which shewes the cursed strength of flesh never well but under the rod. This made some â—un into Monasteries We are not careful That is we seek no shifts but trust â—n our own God and fear not the fire nor afraid but God will deliver us So that Faith only staying the heart only Christ makes man â—old again from death and miserie and purgeth the heart from fear This was promised by Christ Be not afraid so the Midewives of Egypt feared not the King seeing him â—hat is Invisible Thus the Martyrs not afraid to answer â—heir Adversaries 1 For it overcomes the World gives joy in tribulaâ—ion after patience experience Isa 58. A Smith lifâ—â—â—ot up a hammer but by me 2. Man fears only so far as he trusts himself or the â—reature 3. Faith keeps the heart safe whatever becomes of â—e flesh 1. Now there is a fear natural from Constitution 2. A fear wordly because we trust and love it 3. A fear spiritual either of wrath or judgement or â—f fear in regard of himself and his own weaknesse and â—bellionâ— but fear makes man-believe 1. Why doth man fear but because he believes not â—ence our shrinking hearts that when trouble approacheth he deviseth and invents how to answer escape and recover For affliction indeed shakes all frothy faith but purifieth the rest as gold 2. But woe to the hardened hearts that fear nothing because the World is strong in our hearts but like blind byard run into a pit 3. See the safetie of believers who have a friend at back that when flesh pleads with Saul to David thou art not able and Jonathans man they are manie judgeth nor after outward appearance but believes and waits for deliverance Be not afraid only believe 4. And this is the Fountain of all the careful life of an unbelieving man alwayes caring to encrease theirs to be delivered because they trust not in him that 's able Our God is able here opposeth their God to the cumber wrath of the King we seek not thy favour nor life nor ease but our God whom we serve is our only â—tay So that The believing heart so fâ—r as he believes in Christ and Christ in him in all extremities cries from a believing mind None but Christ Thus Solomon when he had tried all vanities Psal 73. I have none in heaven save only thee Eliah against Baal The Lord he is God And the Prodigal Father I have sinned against thee therefore I am no more worthy to be called thy Son Phil. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh 1. For there is he that giveth life in death 2. They are one by faith as the husband the wife 3. This is the Law accomplished by the Gospel against the world who worship one God and trust in another nay all have any but thee Faith is a simple thing separate from all Christ only lives in mâ—n and answers Satan with this Our God is able to deliver us If he see it best He can to which will we are subject and believe his power yet if he see it not good we believe his power He is able to uphold us in suffering we are pleased with his will whatsoever So that So that simple believing of Gods power free subjection to his will in all things is the only stay hearts â—ase of man in trouble and misery As in Abraham he believed that he was able to raise him up from the death though he know not that he would in that he submitted to his will Rom. 11. Concerning Israel God is able to graft them in again David When he was driven by Absolom God can bring me again to the Citie and Tabernacle if not here I am let him do what seemeth him good So saith the Leper If thou wilt thou canst make me clean and God can save by few as by many For he that comes to God must first believe that God is that is to say there is Power and Truth Wisdom in him who by his Power commands the Heavens and they were made who causeth light to shine in darknesse Thus he argues in Isaiah and Jeremiah It s I that measure the Sea in my hand He that made the Heavens and the Earth that doth lead through the Fire and Water and brings down to Hell and Death And this he hath promised that he will not leave man in distresse but all shall turn to good So that to denie all creatures and strength of man believe his power to denie our selves and be subject to his will is our only ease For Christ so knew his Father was able to save him from that hour yet was subject to his will not my will but thâ—ne be done But Man hath a Will of his own which God doth not alwayes answer according to his fleshly appearance which man seeks to accomplish by his own or because man sees not allwayes a sign or way of deliverance in himself he fears and thinks all is lost when God in Wisdom hides all from him and takes away all stayes in the flesh that he may despaire in himself and trust in another and denie his will that he may be made subject Thus we all denie the Power of God think there can be no comfortable living in the World without fulnesse of the World nor that Wife and Children cannot live when we are gone unlesse we leave them full portions but who fed Elias and the Widdow of Sarepta who fed the Ravens and clothed the Lillies Nay we do not see that all the care and power of man cannot make him prosper when Gods hand is against him and do we not see how many he raiseth out of the dust and setteth them with Princes and yet this we trust more than him If we have friends and riches we believe if not we fear as though his power was limited to this 1. Nay thus in the way of Religion we denie his power and will needs help God as that he cannot save us without our help Works Wisdom Rigteousnesse and these must be set up to look at and we behold Christ through these and Circumcision so we stand not as Beggers to receive of his fulnesse but as Traders in Religion to bring something unto him as a thousand Rams 2. But what safety to the Citie if God watch not or what ease by rising earlie if God blesse not so that none believes the power of God but he that knows his own weaknesse and of all creatures For still God manifests his Power Wisdom and Mercie in the Weaknesse Foolishnesse and Unworthinesse of Man and this believing Gods Power never more seen than in trouble For while we are full we believe because of our fulnesse but when all fails
hearts even drovvned in pride of our ovvn hearts have a conceit of salvation in our selves Is sin lesse sinful than it was Stand vve not as much need of salvation as before nay our hearts are not prepared for mercie but claime it as a due and therefore is salvation far from us But know that before salvation or freedom come from Christ to our hearts these high looks must down we carried into Babylon God never casts his mercy upon hardened hearts but the poor mourners shall be comforted So that faith holinesse is daily preserved by repentance deep humility vvhen God opens the high vvay of our hearts he gathers out the stones all his mercies though they bring comfort yet still more humblenesse that he should daily be so good we so vile rebellious still so is mercie salvation contained Who is this that cometh from Edom. That is from the land of captivitie from Bozra the chief Citie of the Edomites representing the great povver of Satan Flesh and the World wherein man is bound novv comes the Prince and Captain of our Salvation out of our captivity and death and is consecrated through suffering even in death overcoming all things his garments red with the blood of the Sacrifice Laying it down by way of admiration in the question answer containing wondering and Christs ansvver For the vvhole Chapter is a Prophetical Declaration of Redemption by Christ and the state of man to be redeemed as 1. The Person or Redeemer even Christ discovered by his povver and strength travelling in the greatnesse of his strength and the rest c. 2. By his truth and righteousnesse I that speak in righteousnesse 3. The way means how he hath done it viz. First By death under a Metophor of Trading the Wine-presse 4. What he hath done viz. Troden them in his Wrath. Who is this that cometh This shews the expectation of the captive Church waiting for a deliverer according to the promise after seventy weeks so man after his long bondage under hell and Flesh and seeing Christ a weak poor man and that all in blood crucified dead and buried seems an unlikely man to reason but in his answer he puts away all doubts that he is the only man and Redeemer So that The weary waiting and forlorn heart of man though he see little possibility to obtain life by Christ in sense reason but many more likely devices ye shall never find freedom but only in him For he was ordained of old to break the Serpents head and prophesied to bind up the broken hearted Yet what a doe had he with his Disciples for to perswade them that He was He but still they cried Is not this Josephs Son is this likely to be He He only was Jobs refuge in all his afflictions when he saw nothing but death yet his Redeemer liveth This he witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life By works How many poor lame and blind did He help which He was after to do spiritually the afflicted he comforted as Mary and the Prodigal The Pharisees cryed out Who is this that forgiveth sins that destroyes the Law Nay others said Except ye be circumcised Christ cannot profit 1. For he came to destroy the flesh and redeem the spirit therefore was he weak in the flesh strong in spirit that he might cross the curious witt and pride of man who looked for great things 2. All things prosper according to his presence with man and not he according to the power of the creature all other things are but miserable comforters only puts off for a time but it comes again with all violence like a sore that is ill healed Yet who hath believed this report Nay in any straits we look for other helps The World saith Come see what riches and certaintie I will relieve thy wants be diligent ply thy mind to me and I will ease thee and saith Man This is that comes with full hand and good gain This is like to preserve so much Inheritance so much coming in and is yet never a whit eased but a slave still The flesh saith Come to me I come not in sadnesse and sorrow but in mirth and pastime and pleasure I will put away sorrow from thy heart and season all sadnesse with mirth and yet for all this in the midst thereof the heart is sorrowfull Reason saith Come to me I will shew thee a likelie way do good worke righteousnesse see thy great knowledge and good qualities then believe that Christ may profit but simple believing stands not in this but in another thing and when thou feels nothing in thy self Reason would judge this but a blind way Nay saith Christ But come hither look on me believe my Word I am poor and needie in flesh and so must thou be I will deliever thy Spirit and free thy mind these deceive thee but I speak in righteousnesse though I seem base yet all power is given to me and I am mighty to save So that he that looks for salvation by Christ had need of Faith more than Witt When the poor captive Soul sees nothing but death and bondage no power to free himself and sees nothing but poor Christ all wallowing in blood shut up in the grave sits mourning at the Sepulchre and yet look for salvation in him had need to pray daily Lord increase our Faith and help our unbelief And to this end would Christ confirm his Disciples in expectation of the Promise and Life by his Death and to wait for the Holy Ghost by the Sacraments and pledges of his love and truth which he left them saying I know ye doubt and fear and hereafter ye shal see me forsaken judged and crucified and buried and then will your hearts tremble but that I have spoken in Righteousnesse take this as a pledge of my love and truth when ye come together eat and drink this believe my Promise rejoyce in me in my death for though I must trade the Wine presse alone yet I will trade it in my Furie I that speak in righteousnesse The word of Christ is the word of righteousness to believing hearts and shall be assuredlie fulfilled to troubled Spirits Mighty to save So that All power of saving man is in Christ no power in man to procure or pâ—eserve his own safetie I have troden the Wine-presse So that Jesus Christ hath under-gone the wrath of the Father for man that he might redeem man from wrath and by his suffering hath wrought Redemption for man I have troden the Wine-presse alone So that None partakes with Christ in the work of mans redemption but he is the beginner finisher of mans happinesse Mine own arm brought salvation So that When all povver in man fails miserie strikes then is the power of Gods spirit still at hand I will trade
are established and made He is the Light Life of Man So that When the ministry of the Word is formed to the Image of Christ and that Word lives in man then enjoyes he all that good and freedom promised in that Word For look what Christ was and did actually and bodily in the World that he is and dâ—th spiritually in the heart of man He came by the will and promise of the Father he was born not of the will of the flesh He wrought miracles to the believing man so in us gives sight to the blind He taught and made known the Will Love and Purpose of the Father to the World So in us He was subject to live in love so in us â—he suffered freely so us he enables makes conquerors So it is plain that the birth of Christ is the beginning and Fountain of mans happinesse and freedâ—m the Life of Christ with the Father the life of happinesse and the Death of Christ the accomplishment of mans blessednesse and victorie See then how all the whole truth of God begins ends in one That which was promised to Adam and Abraham is Prophesied of Here is born in time and sent to everie believer thereâ—ore all our running about conceits buildings and thoughts and imaginaâ—ions and inventions are but vain blasts for here is all â—hat is substantial But who hath believed our report may Christ say for First We hear of Christ born baptized persecuted and â—rucified c. But not to us ray we know this Christ after the â—â—esh we think well of him and love the thoughts of â—im but not born to us Nay we frame a Christ and seem to worship him but not given to us nay we have a conceit that he hath done all for us but not born in us we defend him and plead for him we dispute of him we talk of him we read of him but not born to us This teacheth that Christ was promised of God and sent in fulnesse of time and then his spirit sent into the hearts of men So there is a waiting for the promise under the Law but in the fulnesse of time he shal be born and given For he came when man was out of hope for there was nothing but vexation under the Maccabees and the Romans and then came a deliverer and so to all men When Sarah was past age and without hope then Isaac is born So when thou art past hope and sees no Reasâ—n then shall Christ be born to thee for that is the fulnesse of time and till then the fulnesse of time is not come And we see that Christ is nothing to man till he be born in man that the living Word of the Father live rule in him beyond all Reason and Imagination of Flesh For no Reason can be given of Christ to be born of a Virgin nor that man should believe life in death or a guilty man to be delivered A Son is born Here is the promise of a Messiah this already accomplished both visibly to the World and spiritually to believers So that No power of the adversary or Flesh is able to makâ— void the Word of Truth and Promise nor shake thâ— heart of man stayed thereon by Faith As Abraham believed the Word against plain reasâ— So the Promise of Caanan Pharaoh on the one side and enemies in the way and fourtie Kings in Canaaâ— resisted yet thither they must Heaven and Earth muâ—â— passe away but not that Word of Truth 1. For this puritie of Faith under the Crosse whâ—â— all sights against it yet it stands 2. By this God is magnified and man hath assuranâ—â— of rest therein as when man believes Gods trutâ— though never so unlike God preserves that man For can any man stay a showre of Rain take heed of fighting against God 3 Be subject and stay here though thou see no likely-hood not striving what thou would have but waiting what and when God will do his Will 4. Here is the stay of believers though they see no rest yet they wait on God and know that in fulnesse of time the Child shall be born 5. But though we have a sure word we are lothe to stay the fulnesse of time but now man would be comforted and then eased but thou must be more weak thy Wisdom and Righteousnesse must be troden down that nothing but God and his Truth may live in thee A Son born Some will have this meant of Hezekiah or Isaiah but it agrees not with the Text but only of Christ the Word of the Father which took our nature that he might redeem us and let us see the subjection and losse of all to way of freedom These two natures joyned in Christ by an Hypostatical Union made a perfect Christ as flesh and spirit makes in Moria a Christian these not by confounding their natures but by right ordering of both yet remain distinct the power of the God-head shining through the Manhood Ordering and Ruling and Guiding in subjection to the Fathers Will So in us Religion or Christ born in man is not the confounding of nature in man as with most beginning in the Spirit but ending in the Flesh as First In our glorious notions not rising from Christ stirring up our present passions onlie flesh Mans freedom is not helped by Flesh at all but subjection onlie Manie Sons born to man but Ishmaels or Esaus few have Christ formed or born in them The government is upon his shoulders That is the whole Rule whereby his Kingdom is ordered is in him onlie Jâ—h 5. The Father hath given all government to the Son So that The whole power of governing and guiding man â—ests in Jesus Christ and is enjoyed by Faith in him All power is given to me both in Heaven and Earthâ— to him belongs dominion power and glorie 1. For why he is King and Head of the Church 2. By him only the power of Satan is subdued 3. He is the corner-stone of all buildings Now his power is not of the Flesh for that was kept weak in him and at last so dyeth in us His Kingdom is not of this World but Righteousnesse Peace Joy in the Holy Ghost Rom. 14. By righteousnesse of Faith and righteousnesse of Love as peace in the heart with subjection under the Crosse joy in assurance of the love and joy in tribulation But most are not governed by Christ but by their own Witt Will World and Flesh. Where then is the power of man whereby he thinks to obtain Life It remains in Christ onlie enjoyed by Faith from day to day else how doth Christ rule But most will have the government upon their own shoulders He rules all by the Word of Truth Psal 45. His Scepter is a right Scepter his Word returns not in vain he bears up all by his mighty Word He shall be called wonderful Here is his title and of admiration and to be referred to all his Wonders in his
appoints work to his Servants and command the Porter to watch and thereupon applyes the parable and renews the caveat in these words wherein 1. A caveat for all to watch wait for death dooâ— 2. His reason from the uncertainty of the time thereoâ— 3. The danger of being taken unprepared lest he sin us sleepping 1. The master of the house viz Christ is gone into a fâ— Country viz. Far from the knowledge of all humaâ— fleshly wisdom and given authoritie to his Servants viz. to his Ministers to guide and govern his Churâ— and Houshold by his Word and Discipline to eveâ— man his work viz. His Word to husband and to waâ— in love and do good to all to further his glorie kinâ—dom as he gave the Vineyard to husbandmen viz. Hâ— Gospel and commanded the Porter to Watch viz. 〈◊〉 Ministers to watch â—ver the flock Therefore he bâ— both Ministers and people watch attend his comiâ— in faithfulness that so they waiting in Faith may â—ceive mercie So that The work of a believing heart and faithful servaâ— here is nothing else but a daily waiting of the will 〈◊〉 pleasure of the Lord by Faith and patience in love attending his coming by death and doom This Christ often gives in charge as Luk. 1.21 Mâ— 24. Luk. 12. And this Job practised 14.14 This Pâ— saw and waited for 1. Tim. 4. I am now ready tâ— offered and 2. Cor. 5. We sigh and groan desiring to go hence and he with the Lord and the Martyrs 1. For here we have no habitation but like Pilgrims in tents 2. For God hath sent us hither a while to accomplish his Will according to his Word but our abiding hereafter is eternal not to build a rest here or think our houses shall continue but to wait on his coming when we shall have the reward and doom that lasteth for ever We see it in all faithful Servants how careful they are to have all in a readinesse when the Master comes home and the Maid how doth she sweep and wash and scoure that her Mastres may find all right but the carelesse they sport and ravel and spend and waste on their Lusts and when they have done lye down and sleep and say Nay the Master will be long before he come 1. And thus it fareth with the secure World we watch all opportunities but this When a man hath a great businesse to do O! how he museth and thinketh and studieth night and day be it suâ—e in Law or an other project or danger upon the event whereof depends his making or undoing how doth hâ— neglect no inferiour businesse He runs and rides bâ— spares no pains against that day that he may be pr vided for good issue And have we any greater busi esse than this yea when he hath a sum of monie to pay how he cares casts about And is not here a great account to make nay how do we watch for a fair day in harvest and ply our time and yet this great businesse we heed not 2. Nay nothing ill make us wait on God but the Crosse as to the Disciples Do we watch to get out of the World or rather to run farther into it As it was in the dayes of Noah so now nay worse For now the World is drowned in carelesness witness our excessive drinkings and endlesse drunkennesse our too common trade of userie and oppression our neglect of the Word and Sacraments that we watch nothing but our lusts and pleasures Mammon and our own Wills and like these waste our Masters goods and strike our Fellow-servants and withold a portion from the poor Will not the Lord of the Church call for a reckoning for these and if we be taken in these woe unto us We know what is the hire of such faithless Servants We watch the plague to prevent death but we wait not on God to meet death we watch the enemies of our Land that we be not surprized but we have an enemie within that will overthrow us We provide against famine and yet our selves pine Now this watching is not any power in man to preserve himself but sensible of his own weaknesse to preserve himself and longing to be with Christ 1. That we wait in Faith upon the Word of Christ believing the promise though we see nothing but miserie and death yet expecting life and freedom according to that Word 2. That we be working in love and obedient to his Will not seeking or serving our own Lusts even so as we would have Christ to finde us when he comes 3. Truely knowing our own danger the strength of the Devil and the World over us daily drawing us to forget this day That which Christ said come is or should be the care of all our Watch. 1. If our love were to Christ would we not wait for him as the Wife for her Husband and the Child for the Father 2 If we knew our danger we would not sleep and suffer our House to be broken up 3. If we bâ—â—leve the nearnesse or uncertainty of his coming We would watch better For we know not when our Master will come So thâ— in this we see the reason viz. The uncertainty of thâ— tâ—me of his coming 1. The certainty of his coming that the Master will return Death and Doom shall light upon all 2. That he will come at an unset time when the World is secure 3. That none shall escape it 4. That everie one shall be accountant No escaping of this day for as the balliff it pursues man though he flee as a Traitor and having arrested him Phisicians nor friends cannot bail him but he must dye When the Scripture speaks of this day it seems to hasten it aâ— though it were at hand even on our necks as Dan. 7.9 10. And Paul upon whom the ends of the World are come And Peter The end of all things are at hand but of that day knows no man The Father hath put them in his own power So that The dayes of man are only numbred of God and the hour of death unknown to man but he will come when he thinks least thereof When they cry Peace peace c. And yet it cannot belong to any and for the general day all the Prophesies of Christ are near fulfilled as the spreading of Error and Heresies Wars Plagues and Prodigies are now abroad Faith scarcely found trade of iniquitie in growth Love extinct And if the Gospel be preached through the World it may be before we parte this place 1. How fond are they then that will calculate this day as the Heathen of old by their Chimick year and golden number fifteen thousand years as also the Chiâ—eans in Austins time Who said It should be four hundred years after the Ascension and Papists by the â—oming of Anti-Christ who was to be of the Tribe of Dan and reign three years and a half in Jerusalem and subdue all the World
else the outward action little gains Which blessing yet I cannot look to finde Unless my self closs to the means I binde Yea when I feel my heart most backward bent Then most of all it needeth sore constraint As 〈◊〉 hardened 〈◊〉 and much unfittnesse In stocking duties bear me woeful witnesse Fâ—r things in me are not yet brought about That th'inner man can bear the other out But still need unto all good means to presse As freely to Gods glorie I confesse But if that any as it may be some Conceives he is to such perfection come As that his life a holy Sabbath is Though he task work and time set dutie miss Yet mid'st of all his worldly vocation His heart is up in pray'r and meditation And that good thoughts in ordinary greet him Upon occassions still as any meet him So that his actions yea his thoughts and words Glory to God and good to men affords As in some measure novices in grace On others God may banquet for a space I say in measure for I do not hold Perfection here as I before have told I envy not his case happie man he Let him rejoyce in God and pittie me And were it not that men are bound to fear And reverence to Gods ordinance bear And might a Christian dangerlesse dispence With other Christians welfare or offence For ought I see I should go nere it I To think himself he might so edifie And with set times and duties to be bold And by his inward strength firm footing hold But seeing as aforesaid flesh is frail And cannot look at Heaven but through a vail Gods brightnesse being clearer than the light Which seen in strength would quite put out the sight That Rudiments much like our bonnets brim Will help our eye-sight though themselves be dim I dare not for a world of gold advise Men to forbear the least least exercise That any help or furtherance may afford To God-word and hath warrand from his Word No though they lived in the clearest light That ever yet enjoyed earthlie wight For were there no cause else Gods ordinance tho Neglect thereof no man could answer to The simplenesse whereof none may despise Since by those foolish things God daunts the wise There may be in Gods child I grant sometimes As in the top-branch of his first love-primes Feeling himself deep in Gods graces dyed His Soul in Gods pure streams well satisfied Through much conversing in that spiritual businesse In Bodyly lesse care and more remissness I call this Bodily the Churches order In things that Christian libertie afford her Set forms of duties yea the outward Letter Time person place all Rudiments the better There 's difference twixt bare actions as to live Or well or ill which form to actions give I only mean herein I do professe That very form which men call outwardnesse An accident which to the Subject clings And not the solid substance of the things Nor outwardness as 't is Hypocrisie For so it is an evil qualitie And everie act so qualified is sin Which I would no man should be fostered in But I mean that for which in every nature Its Subject doth receive its form and feature Which is the baser portion of the two That in Gods service here on earth we do Herein if any misse themselves shall finde it When deadnesse after shall give breath to mind it Which here I 'le not condemn nor commend it Let them who stir the controversie end it Only I say as I have said before Were we spiritual wholly then no more But instantlie these Rudiments withal Would of themselves even by their nature fall The Soul then from these outward things be freer Whereby it might enjoy its God th'nigher For to the Soul things earthly are a let Made Rudiments to serve our weaknesse yet This may be cause why in our spiritual home Our bodies too shall spiritual ones become Now of Gods presence what 's obtain'd below I take not on me to expresse it no. And whether or how far one may remit Or what in each degree is meet and fit Yet this I say if I in some man see Shew of more grace then e're was yet in me Whose life and carriage I cannot detect The same apparently to contradict For I 'le not plead for all who do professe By goodly words their own much holiness So be 't he climb no more but what the Word Saith God to his both may and do afford Do others as they please I dar not I That this their shew may be in truth deny For though Hypocrisie oft spins a threed Good corn can hardly be descern'd from weed Yet mark what way a man his cariage bends 'T will give good light whether his journey tends Captains love Camps Schollers attend the Schools Husbands the ground babâ—es please babes fools This world was but King Alexanders walk Kingdoms and Crowns the subject of his talk Niggards do love to talk of niggardize And liberal men of liberal things devise Weak archers shoot but at a litle length For as the man's so likewise is his strength God hath his Davids from whose breast there springs Thoughts of great hearts like the sons of kings Of whom let this a special token be That their own worths they least of all do see I undertake not here to know or name Particular examples of the same Though whiles I see my self quite overrun VVith sundrie novices but new begun And thinks by them what more 't is like there be VVell grounded ones and of antiquity VVhereof some samples not to me unknown Have been who now do reap what they have sown VVhose testimony I dare well believe VVhich by occasion I have heard them give That they some late years of their hâ—râ— abode Sweet comfort joy and fellowship with God Did constantly or for the most part keep Wherewith I doubt not but they fell asleep Of whose both life and death to testifie Let all who knew them speak as well as I. I say whiles that some such as these I knew I finde good cause to hope there are â—nâ—â—gh But who of this thing would yet further know Gen. 5.22 Luke 4.6 Let him to Gods word and experience goe More yet I say who makes the King a feast And seeds him with the dish he loveth best Though in the mean time somewhat serviceable Be through that care neglected in the stable It shall not be so blam'd if blam'd at all As if it toucht the presence or the hall And Ordinances so in themselves accord That each to others time and turn afford Now 't may well be the spiritual mouth doth rest From chewing whilest the stomack doth digest Nature in man corrupt and finite too Cannot with all things have at once to do As for example hear and read and pray One me suffice to bear the mind away Since there is still as saith the wisest King A seasonable time for every thing The use whereof
of the Father 3. So that all Knowledge all Passions with a hard heart are nothing and nothing more hardens than that 4. And all things prosper according to the disposition of the Heart learning c. are the works of man but saith and a broken heart the gift of God only This Word may and doth worke many Passions a light belief in many and yet never partaker of Christ therein as Ezek. 33. They heard and shewed love And Herod did many things for the Knowledge thereof is glorious and the evidence of the Truth convinceth man to make him inexcusable But these are but First Stirring of natural passions Second Or informing Reason more clearly Many such Passions we see stirr'd up and all nothing So that fits passions lights and easements come and go but misery in man and mercy in God remains ever And the life of faith is not any strength or quality in man but a tender heart open ear to hear believe Gods Word live thereby SERMON VII Isai 57.10 Thou hast wearied thy self in the greatnesse of thy way Yet saidest not There is no hope Thou hast found the life of thy hand therefore thou was not grieved IN this Chapter the Prophet first bewails the losse of the Righteous of Israel which was not laid to heart but they presumed still of their own strength without God Then he calls the Rebellious to a reckoning to convince them of their Idolatry and carnal confidence and to see the vanity of their way and their misery and captivity ensuing And all by a Metaphor of Adulterers that have forsaken their Husbands that would have been a safeguard unto them and joyning themselves unto others which would be their downfal As first that they had joyned themselves to another than to him and had made a covenant with them and sed themselves with beastly pleasures in satisfying of their Lusts sometimes covertly behind the door Sometimes lifted up in their conceits as upon a high Mountain Then their carnal confidence in the arm of flesh in going to the King of Assyria and then when he failed to the King of Babylon and so concludes they have sought all wayes of wearinesse and yet returned not to God Wherein he shewes 1. The frowardnesse of Mans Heart and his many devices to nourish his fleshly hope and put evil from his thoughts 2. The ground of all tâ—is vain confidence is because he find the life of his hands for the present therefore not grieved Thou hast wearied or toiled thy self viz. Sought out all devices and wayes to nourish hope even unto wearinesse and yet saw not thy miserie So that All mans toil in the Flesh wherein he wearies himself is only to feed his hope of safetie without God to keep evil from his heart and eyes yet all in vain for evil shall over take him in the end Yea though man daily see the wearinesse and vanitie of his own wayes that they prevaile not to the satisfying of his own lust desire yet he still seeds his hope thinks he shall put the evil from his heart As Israel though they saw they prospered not in their designs by their fleshlie power yet still sought to the arm of Flesh trusted it Pharaoh though God wearied him with his judgements yet he was still hardened against him The Pharisees though they saw they prevailed not against Christ yet ceased not to fight against his Kingdâ—m The Wordling though he toile in wearinesse yet still at a want yet he cannot cast off care but hopes to gain satisfaction And Balack Balaam Isâ— 62. They will nâ—t sâ—t but they shall see For man hath mâ—re confideâ—ce in the World in the Flesh than in God more ground and reason to believe it than God For thought the World have sailed him a thousand times yet still he believes it will help him But if God seem to defer his help a while he runs to his old friend Mammon again as Israel did to Egypt against Aissria contra For man is loath to see any evil towards himself or the down-fall of his Fleshlie Kingdom though it doth fail in his sense and feeling yet he holds it up in his conceits and hopes And so would still have somewhat to look at that he might believe For nothing can destroy the hope of man but God by the power of his Truth and sensible Wrath in mans heart man can shufle and shift off any thing else 1. For if guilt be revealed yet there is hope For he will mend his course falter Moses and so hope for mercie 2. If affliction and crosse come yet he will be more warry and diligent and so prevent or recover it 3. If Death come yet he puts it off as long as he can and saith While there is yet Life there is hope of mends 4. For there is such a sure covenant betwixt the World and mans Fleshlie Heart that if one faill he runs to another and if one conceit hold not he gets another 1. Hic labor hoc opus Thus doth the Wordlie heart of man wear out his dayes in wearinesse and still feeds his vain hopes How hath the youthful mind wearied himself in one vanitie after another that now they are wearinesse to him and if the old man were kept to those youthfull dallyance it would be a burden And yet though there was hope in riches and how hath the rich Worldling fed his hopes with pulling down and building and yet he is too short Nay there is nothing but is wearinesse in all our wayes and yet we follow them as though in the end whe should gain rest So lothe is man to leave the pursuit of his fleshlie hopes so little heart to bear the want thereof That he will trye the utmost of his strength before he yeeld 2. Nay See the wearie passages man hath in Religion and yet will not denie himself he hath gained knowledge wrought righteousnesse changed his course and all to beget a Faith and yet his heart is fearful and distrustful and thinks by a new device or degree to gain it Nay how often hath God confounded thy self-opinions and conceits that thou saw it would not serve the turn and yet hast set a fresh upon a new one 3. Nay how often hath God frustrate the fleshlie conceits of believers and yet they have not learned to trust him 4. Thus the Flesh still deceives for the witt of man shews him many great wayes of thriving all proves wearie great wayes of believing and yet proves vain opinion Man will have hold of something that his hope may be preserved Thus is he still bewitched will not understand the fear of the Lord. 5. But know when thou hast wearied thy self and worn out thy dayes all thy hopes shall die with theâ— and thou shalt see the Truth of that thou wilt not now believe 1. When the World shall passe away from thee or thou from
it 2. Thy friends forsake thee or thou forsake them 3. Thy Knowledge vanish and thy conceits fail thee 4. Death arrost thee and lay all thy counsels in the dust and no hope of returning or staying any longer no hope to escape the punishment of thy guilty soul then there will be no hope indeed 5. This we see what the life of man is nothing but a wearying of himself and â—eeding his hopes which end in confusion and the greater the way is and more likelie the project the more deceived 1 The way of the Pharisâ—es is a great way of holinesse great conceits arise hence but all abominable 2. The way of fleshlie knowledge and high contemplation is a great and seeming way of happiness yet an enemie to the crosse of Christ 3. The way of self-holinesse and good qualities and joyful feelings feed hope that he hopes it will be something so is not brought down to say there is no hope 6. And here we see what an evil rests in the heart of man like a predominant disease overcomes all medicines There is nothing that God doth to him or that he enjoyes but this evil destroyes it both that evil disposition overcomes it and the evil of miserie falls upon him which all his witt and weary toiling cannot avoide 1. If he meddle with the Word there is an evil Infidelitie and Lust that eats it out and yet he saith There is no hope 2. If he pray there is an evil of selfnesse and pride that conceives hope from what he doth 3. If he seek to know and comprehend yet there is an evil stubbornnesse that he will not yield 4. If he get the World there is an evil of guilt and want that destroyes his hope and confidence Nay there is no evil befals man but there is a greater with man which he sees not but covers all he can untill God take him from himself and make him a new man in Christ And yet saidest thou not There is no hope Yet thou blessedst thy self in new aid and not brought to seek help at me So that Till all mans hope in the flesh be destroyed the help 〈◊〉 God in mercy never relieves him As with the Prodigal and those in the Ship Lord save us we perish The hope that David had in his high mountain turned away the face of God and in numbering the People 72. He was past hope in himself that he hoped to see the goodnesse of the Lord in the land of the Living The Pharisees was strong in this 1. For till then man never prayes nor seeks to God in earnest but to the World and to the Arm of Flesh. 2. For this sights against faith more than all and nothing so opposite 3. For this is the proper effect of the truth to destroy the fleshly hopes in mans heart and to root it out that he may seek to another 4. For till then man never denies himself till he be sensible of his real misery and sees and finds no help in the World or himself to avoide it 1. All the poor ease the World hath is to nourish his hope for all the good he hath is nothing but feeding him self with hopes of more good and so long as he can keep this conceit alive in his heart he will not trouble God 1. See the ground of his hopes First One hath the World or thinks to get it and therefore he hopes he shall not want But David hoped because God was his Shepherd 2. Another hath Religion and the World and therefore he hopes he shall do well 3. Another he hath much light and many feelings of joy and he thinks that all will be well but none hopes in God 2. See the endlesse goodnesse of God that in crossing blesseth them and in destroying hope stablisheth them in him self when the restlesse heart is past hope saying I have gotten the World and looked to my wayes but the Rebellion of my heart is that I have no hope Then saith God If thou hast no hope in the World nor in thy Self then hope in Me. SERMON VIII Psal 81.10 11. I am the Lord thy God which brought thee out of the Land of Egypt Open thy mouth wide and I will fill it But my people would not hearken to my voice and Israel would have none of me THis Psalm is a Psalm of Praise ordained to be sung in the Feast of Tabernacles when from the fifteenth day till the two and twenty they feasted in boothes as Levit. 23. To put them in mind how they dwelt as strangers in Egypt and were thence delivered and after forty years in the Wildernesse where they dwelt in Tents daily to be removed at Gods appointment and they to live by Faith in the Covenant Shewing the life of man that though he dwelt in Tents as Abraham and have no habitation nor succour nor power to defend him yet God helped them in all these straits wherein 1. He exhorts them to praise God with Psalms and Instruments 2. Reckons up the great benefits of God in their deliverance both in Egypt and the Wildernesse where he gave them a Law and everlasting Testament 3. Adding the promise that he will be their God still if they will trust and fear him of which 4. He shews a reason why they should have none other Gods viz. because he is their only God that brought them out of the Land of Egypt and confirms the promise that he will be the same still 5. Then he upbraids them and shewes how notwithstanding all these mercies and truth they forsake and would not hear him 6. And so the righteousnesse of his Judgement in forsaking them with an aggravation of his judgement by remembring what they had lost and might have found I am the Lord thy God Why shouldest thou have any other God I am only He all thy devices have failed but I was alwayes thy refuge none could help when I helped So that When man hath run through all Inventions Lusts yet none but God in Jesus Christ shall be his rest and stay and the heart simply believing acknowledging this is only happy How often doth he urge this in the Prophets I am God alone and beside me there is no other Who can measure the Heavens or gather the Earth into his fist who can tell things to come I only have laid the foundation of the Earth The Prodigal would needs have others yea be a God to himself but was fain to flie hither David Psal 73 confesseth I have none in heaven but thee Thus cryed the People when Elias offered Sacrifice The Lord he is God the Lord he is God Pauls righteousnesse was but drosse none but Christ and him crucified 1. All other things are but deceivable snares of Satan and all our toyl and hopes are but our own sorrows for to this we must and he must either be our best rest and friend or woe to us These may flatter a while but
Three VVitnesses he needed not for they out of their hardnesse confesse He proceeds to judgement wherein he 1. He layes down the safe estate of Sion the Church in that he hath there laid the Foundation and Corner-stone Jesus Christ and the safety of all that build thereon He that believes c. 2. And then the judgement of the enemies as 1 That they shall have right judgement by him 2. That he will disannul all their hopes of safetie c. 1. Note their present condition and what had brought them to it viz. Their fulnesse and peace and conceit of their priviledges above others So that had made them now scorners of Christ his Word by the Prophets So that Long peace and plentie ease fulnesse in the World covered with a conceit of Redemption by Christ doth usually harden man against God and cover man from himself that Christ and his promise his wayes and Religion are despised and little set by Which for the most part brings a heavy day in the end Thus the old World mocked at Noah and Psal theâ— 10. Tush there is no knowledge in the most high let him do his Word that we may see it Thus the Phariseâ— being full despised the righteousnesse of God madâ— a mock of Christ See what end it brings Prov. 1. Because they despised my counsels c. Therefore shall thâ— eate the fruit of their own wayes As in Constantine time when the Church enjoyed rest from their enemies and that they had peace through the Christiaâ— World Men became wanton in knowledge and feâ— from the truth of Christ into foul errors to the veâ—â— denying of Christs Godhead and the Holy Ghost Sâ— in times of peace and fulnesse Religion is made but matter of discourse not of practise 1. For two things make all things esteemed Necessity Delight But when the heart is fatted up with thâ— World he feels no want of Christ And for delight hâ— hath none for he never felt the sweetnesse of his Lorâ— and Reconciliation 2. For the fulnesse of the World embraced eats oâ—â— the life of Religion As the thorny ground choked thâ— seed Davids high Mountain And Christ saith How hardly doth these enter into Heaven So that though the World laugh and seems pleasant for the present yet in the end it is a miserable comforter For though Israel was now full and despised the honny Comb of Christs death yet afterwards were carried captive they were forced to sit by the waters of Babel weeping and drink their own tears as those Psal 37. Who had what they desired yet were they set in slippery places and suddenly went down to hell 1. This is too plain in experience peace and plenty have been our portion many a day We feed of the fattest baist our selves before the fire we feel no smart as do others nor are we pinched with famine nor hear we the fearful noise of the drum nor are we affrighted with the terrors of an army We dwell safe under our Vines and are not driven from our habitation as other our neighbours who are glad to forsake house and harbour lands and riches to save their own lives We play with our Wives and Children and sport our selves with them for company when others hearts are broken with cries and lamentation of Wife and Infants and knowes not how to save them from that approaching destruction that is coming And yet what effect hath this wrought even like those in Zephaniah 1.12 which say Tush God will neither do good nor evil and tush we shal feel no evil 2. But look for it for where this goes before the other will follow after If Sodom mock at Lot through fulnesse of bread yet God will meet with them And if the Pharisees stumble at this stone and will not have this man to reign over them yet the falling on them shall crush them to pieces and destroy those his enemies But Israel would never believe warning till it fell upon them 3. To be crossed then in the World to suffer want reproach persecution is a safer way than prosperity For by the one man is driven to Gâ—d for want drove the Prodigal to his Father and hereby the flesh is weakned and crucified but by fulâ—esse made strong and no Judgement nor bondage so great as this Security Hardnesse and Slavery to our own Passions But woe and alace to the poor World who have not the World and yet despise Christ most of any For they are left to their own dissolute Wills and Lusts and want education in Gods Fear as much as meat And therefore it were to be wished that the course begun might be continued 4. But it is a fearful thing to make a mock of Christ and set lightly by his Word and to be so far in love with the World that we esteem not his Word it argues we find little good therein and little comfort by the Promise For what we find any good in we highly esteem of and what would pull us from our pleasant pleasures we cannot endure Therefore was the word of the Prophets so unwelcome to Israel so to us For first 1. The doctrine of Faith we count foolishness and uncertain 2. The doctrine of the Cross impossible 3. The doctrine of Obedience bondage needlesse 4. The doctrine of Death most unwelcome Yea what account do we make of the World what care contending about it and yet how lightly we passe over Christ and his Word But take heed for this grows from setting light to scorning and then to persecuting of it 5. Pray we then with David that we fall not into presumptuous sin For this is that Word that must save thee and that Christ that must redeem thee and thaâ— Promise that must comfort thee And thou little knows what thou scornes even that which at Death must be thy best friend but how caâ— we look for him to be a friend at Death whom we have despised and scorned all our life Because ye have said Here was their carnal confidence Presumption and Fools-Paradise wherein they blessed themselves under the shelter of Vanity aâ—â— Falshood they would not hear of Sin Guilt Death and the Cross but thought they had a device in wit the world to put off all these So that All men naturally labor by all wit and inventions to put off the evil day far from them and security and presumption to give rest to their restlesse hearts rather than to feel the evil in themselves that they may find rest through mercy in another Sâ— the rich fool much goods for many dayes so David blessed himself in his high mountain and Israel by the Ark. Thus the Pharisees covered all under pretence of Holinesse but all in vain Nay all cry Peace peace 1. For man is lothe to see any evil approaching to himself 2. And mans mind must have something to bear it up if not Christ he runns to vain shifts 3.