that God bringeth out of his work lyeth under ground Dispensation is as a woman travelling in birth and crying out for pain but she shall be delivered of two men Children Mercy to the people of God Justice to Babylon wait on while the woman bring forth though you see not the Children 2. We trust possession in our part more then Law and the fidelity of the promise on Gods part feeling is of more credit to us then Faith sense is surer to us then the word of Faith many weak ones beleeve not life Eternall because they feel it not Heaven is a thing unseen and they finde no Consolation and Comfort and so are disquieted If we knew that beleeving is a bargaining and a buying we should see the weaknesse of many should any buy a field of Land refuse to tell down the money except the party should lay all the Ridges Acres Medows and Mountains on the buyers shoulders that he might carry them home to his house he should be incredulously unjust If any should buy a Ship and think it no bargain at all except he might carry away the Ship on his back should not this make him a ridiculous Merchant Gods Law of Faith Christs concluded atonement is better and surer then your feeling all that sense and comfort saith is not Canonick Scripture it is Adultery to seek a signe because we cannot rest on our Husbands word SERMON III. Quest. BVt cannot Christ be hid Ans. Not of himself It s hard to hide a great fire or to cast a covering upon sweet odours that they smell not Christs Name is as a sweet oyntment powred out he is a Mountain of spices and hee 's a strong savour of Heaven and of the higher Paradice You may hide the man that he shal not see the Sun but you cannot cast a garment over the body of the Sun and hide day-light From which it appeareth that Christ cannot be hid 1. In his Cause and Truth the Gospell is scourged and imprisoned when the Apostles are so served yet it cometh to light and filleth Jerusalem and filleth all the world What was done to hide Christ when he and his Gospel is buryed under a great stone yet his fame goeth abroad Death is no covering to Christ Papists burn all the Books of Protestants they kill and slay the Witnesses Antiochus and the persecuting Emperours throw all the Bibles in the fire but this Truth cannot be hid it Triumpheth As soon pull down Jesus from his Royall seat at the right hand of God as Babylon Prelats Papists Malignants in these three Kingdoms can extinguish the People and Truth of Christ. 2. Beleevers cannot hide and dissemble a good or an ill condition in the soul The welbeloved is away and the Churches bed cannot keep her All the Watchmen all the streets all the Daughters of Jerusalem yea Heaven and Christ must hear of it Cant. 3.1 2 3. Cant. 5.6 7 8. Mary Magdalens bed and a mornings sleep and the Company of Angels and Apostles cannot dry her cheeks Woman what ayles thee saith the Angel O she weepeth O what ayleth me They have taken away my Lord and I know not where they have laid him O Apostles Where is he O Sir Angell tell me if you saw him O Grave O Death Shew me is my Lord with you The Love of Christ is no Hypocrite I grant some can for a time put a fair face on it when Christ is absent but most of the Saints look as a Bird fallen from the Raven as a Lamb fallen out of the Lions mouth as one too soon out of bed in the morning O sick of Love O shew him I charge you tell him Watchmen Daughters of Jerusalem that I am sick of Love Love is a paining feavorous tormenting sicknesse Grace cannot put on a laughing mask when sweet Jesus is hidden Love hath no art to conceal sorrow the countenance of David Psal. 42.5 is sick There 's death in his face when God is not the light of his countenance 3. The joy of his presence cannot be hid she cannot but tell and cry out O Fair O White Day He is come again Cant. 3.4 It was but a little that I passed from him but I found him whom my soul loved She numbred all the miles she Travelled while her Lord was absent Joy will speak it s not dumb Cant. 7.9 The roofe of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Mat. 9.15 Can the Children of the Bedchamber mourne as long as the Bridegroom is with them i. e. they cannot choose but rejoyce 4. Grace in a sincere Professor and CHRIST cannot be hid there came a good fair breath with a blast of a sweet west-wind of Heaven on Joseph of Arimathea the time was ill Christ was dead and he can dissemble no longer Mar. 15.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much daring and boldnesse he went into Pilat with a Petition I beseech you my Lord Governour let me but have this Jesus his dead body There was some fire of Heaven in this bold profession What would this be thought of to see a Noble and Honourable Lord-Judge with a dead and Crucified mans Body in his armes But Faith knoweth no blushing Grace cannot be ashamed there was a straight charge laid on the Apostles Preach no more in the name of Jesus Act. 4.13 Peter and John with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldly say vers 20. We cannot but speak the things wee have heard and seen Lay as heavy weights as death burning quick sawing asunder on the sincerity of Faith in the Martyrs it must up the Mountain Davids Grace Psal. 39.1 was kept in as with a Mussell put upon the mouths of Beasts it was as coals of fire in his heart and he behoved to speak even before the wicked I beleeved therefore I spake Psal. 116.10 5. When Ieremiah layeth unlawfull bands on himself To speak no more in the Name of the Lord there is a spirit of Prophesie lying on him he is not Lord of his own choice Ier. 20.9 But his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay There 's a Majesty of Grace on the Conscience of the Child of God that must break out in holy duties though temptation should hide Christ in his Grace tempted Ioseph is over-awed with this Gen. 39.9 How can I then do this great wickednesse and sin against God This awsome Majesty of the Grace of Gods fear causeth Ioseph see nothing in Harlotry but pure unmixed guiltinesse against God there 's an over mastering apprehension of Christs love 2 Cor. 5.14 that constraineth Paul to out the Love of Christ in dedicating himself to the service of the Gospell Though Paul would not have preached yet he had a sum to pay Rom. 1.14 I am
Damme it s like a Chariot though it have four wheels yet it moveth only as drawen by the strength of Horses without it it s a Plough of timber only that without Iron and Steel breaketh up no earth The new Seed of God acteth as acted by God hence repenting Ephraim Ier. 31.18 Turn thou me and I shall be turned renewed David is often at this Quicken me quicken me the swooning Church Cant. 2. Stay me with flagons and comfort me with apples 3. Sheep are docile creatures Iohn 10.27 My sheep hear my voice I know them and they follow me There is a Controversie with Papists how we know Scripture to be the Word of God there is two things here considerable one within and another without How knoweth the Lamb its mother amongst a thousand of the Flock Naturall instinct teacheth it From what Teacher or Art is it that the Swallow buildeth its clay House and Nest and every Bee knoweth its own cell and waxen House so the instinct of Grace knoweth the voice of the Beloved amongst many voices Cant. 2.8 and this discerning power is in the Subject There is another power in the Object of many thousand Millions of men since the Creation not one in figure and shape is altogether like another some visible difference there iâ— amongst many voices no voice like mans tongue amongst Millions of diverse Tongues of men every voice hath an audable difference printed on it by which it s discerned from all other To the new Creature there is in Christs Word some character some found of Heaven that is in no voice in the world but in his only in Christ represented to a beleevers eye of Faith there is a shape and a stampe of Divine Majesty no man knoweth it but the beleever and in Heaven and Earth Christ hath not a Marrow like himself Suppose there were an hundred counterfeit Moons or fancied Suns in the Heaven a naturall eye can discern the true Moon and the naturall Sun from them all the eye knoweth white not to be blacke nor green Christ offered to the eye of faith stampeth on faiths eye speces little Images of Christ that the soul dare go to Death and to Hell with it this this only was Christ and none other but he only 4. Sheep are simple fancy leadeth them much therefore they are straying creatures Isa. 53.6 Psal. 119. vers 176. 1 Pet. 2.25 there is nothing of the notion of death or of another life in the fancy of Sheep a mouth-full of green Grasse carrieth the sheep on upon a Pit and the mouth and teeth of Lions and Wolves Fancy is often the guide of weak Beleevers rather then Faith little care we by nature what we shall be in the mixt Generation Fancy and Nature cannot out-see time nor see over or beyond death fair green-like hopes of gaine are to us hopes of reall good we think we see two Moons in one heaven there is a way good-seeming that deceiveth us but black death is the night lodging of it Alas we are journying and know not our night Innes and where we shall lodge when the Sun is going downe poor soul where shall you be all night 1. If Beleevers be such dependent creatures what do Libertines and Antinomians teach us That the soul need not go out to Christ for fresh supply but it is acted by the Spirit inhabiting and dwelling in us also that it is the way of the Law not of the Gospel that we act in the strength of Christ both these are against the Gospel 1. We are commanded to pray even the sons who in faith calleth God Our Father which is in Heaven lead us not into temptation which God doth no other way then by giving us new supply of Grace to actuall resistance and Christ wil have us to pray Lord increase our faith the virgins in love with Christ pray Draw us Paul prayeth that the God of peace would sanctifie the Thessalonians wholly 1 The. 5.23 for this he boweth his knee that the believing Ephesians may be strengthned according to the riches of his glory with might by his Spirit in the inner man that Christ may dwell in their hearts by faith and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ Eph. 3.15 16 17 18 19. and that Author Heb. 13.20 21. That the God of peace may make the Saints perfect in every good work to do his will working in them that which is well pleasing in his sight 2. It s against Christs intercession whose it is to keep the faith of the Saints from failing Luk. 22.32 and who finisheth our faith Heb. 12.2 confirmeth us to the end 1 Cor. 1.8 advocateth for new grace 1 Joh. 2.1 2. appeareth in the presence of God for us Heb. 9.24 3. This cannot stand with the promise of perseverance made in the Covenant of Grace Ier. 32.40 41. Es. 59.21.24 Ezech. 36.27 Ioh. 6.39 40. Ioh. 4.13 14. Nor 4. with the faith of perswasion of perseverance Rom. 8.38 39. Jude v. 24.25 Psal. 6. 2 Tim. 4.18 and 5. This must infer either that the regenerate doe not and cannot sin by not believing and persevering in faith and perfecting holinesse in the fear of God which is blasphemy or that the Saints may finally fall from Grace or that the use of grace and willing and doing in the Saints is not of or from confirming and assisting grace 6. This putteth our stock of Grace in our own hand as if Christ did literally only reveale to us the way to Heaven and leave it to our own free will to guide well or ill And so we are to thank Christ for beginning in the spirit and to thank our selves that we go on and grow in grace or end not in the flesh Nay but Christs dispensation in whose grace we are strong Eph. 6.10 can do all things Phil. 4.13 is nothing but one continuate act of Free grace or a long cord or chain of dependency on Christ yea Grace is glory on the wheels Its glory like wheat in the blade in the way in the flâ—x and tendency to the ear and Harvest depending on the continued aspect of the Summer Sun of Righteousnesse the new creature is the iron in the fire heaven in the moulding and framing and under the hammer and tooles of Christ and a Rose in the opening before it cast out its leaves and in this we are to have these considerations 1. Faith is leasurely to look to Christ in bringing his work out of the mould and taking the new ship off the stocks as a perfected vessell We conceive erroneously that Faith only eyeth Christ as pardoning and that it hath no eye no activity and influence on our owne gracious acts wrought in us by Christ but Faith is an agent as it is a patient and joyneth with Christ and with Free-will to an active purifying of the heart
with persecution When the sun riseth anone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.21 He is offended and withereth quickly some spirit of soft clay for a scrat with a Pin on his credit casteth away all his confidence dispaireth and hangeth himself as Achitophel such a Temptation would not once draw blood of a strong believer Strawes Feathers and Flax do quickly take fire and are made ashes in a moment but not so gold there 's bones and mettall in strong Faith so the Martyrs Faith that could not be broken with torments is proved to be a great Faith Heb. 11.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their bodies were racked out as a drum and beaten to death after racking and they would not accept a deliverance Why Faith looked to a better resurrection He who sweateth panteth up the brow of the mount after Christ and carrieth death on his back must have this strong faith that Christ is worthy of tortures a strong faith can bear Hell on its shoulders the Grave and the sorrows of death and not crack nor be broken Psal. 18.4 5 6. Psal. 116.3 4. 4. That Faith is argued to be strong that hath no light of comfort but walketh in darkness upon the Margin borders of a hundred deaths and yet stayes upon the Lord Isa. 50.11 So this woman had no comfort nor ground of sense of comfort from Christ except rough answers and reproaches yet she believeth and so must be strong in the Faith Psal. 3.6 Davids Faith standeth straight without a crooke when ten thousand deaths are round about him and Psa. 23.4 He feareth no ill when he walks in the cold and dark valley of the shadow of black death Heman Psal. 88.7 Thy wrath lieth hard on me thou hast afflicted me with all thy waves Then in his sense God could do no more to drown him not waves but all waves all Gods waves was on him and above him yet ver 9. Lord I have called daily upon thee then he believed daily Hezekiahs comforts are at a hard pinch Isa. 39.14 Mine eyes fail with looking upward O Lord I am opressed yet praying argueth beleeving Lord undertake for me We must think Christs sense of comforts was ebbe and low when he wept cried Heb. 5.7 and was forsaken of God yet then his faith is doubled as the Cable of an Anchor is doubled when the storme is more then ordinary My God my God David chideth his cast down soul when there 's no glimpse of comfort with strong Faith Psal. 42.11 Hope thou in God for I shall yet praise him In swimming well the less naturall helps to hold up the chin and head the greater wave if the swimmer be carried strongly thorow as it were in despight of the streame there 's the more art Art may counter-value strength and sometime wisedom is better then strength The lesse comfort if yet you believe at midnight when the spirit is overwhelmed the more is the art of believing when an inward principle is weak we help it with externalls That the child must be alured with rewards as with Apples a Penny or the like it is because his sight and desire of the beauty and excellency of learning and Arts is but weak or nothing at all sense and comforts are external Subsidies and helps to Faith and these that cannot believe but upon feelings and sense of the sweetness of comforts are hence argued to have weak and broken inclinations and principles of Faith the more freenesse and ingenuity of spirit that is in believing the more strength of faith for that is most connaturall that hath least need of hire you need not give hire reward or buds to the Mothers affection to work upon her and cause her to love her Childe love can hardly be hired nature is stronger then rewards or any externals Comforts are but the hire of serving of God and the results of beleeving in a sad condition There be some cautions here that are considerable 1. God leadeth some strong ones to heaven whose affections are soft as Davids were Ps. 35.13 and 119.25.28.136.53 Ps. 6.6 And yet Faith is strong Ps. 22.1 God possibly immediatly working upon the assenting or believing faculty leaving the affections to their own native disposition 2. God useth some priviledged dispensations so as a strong Believer shal doubt upon no good ground Ps. 116.11 God so disposing that grace may appear to be grace and the man but flesh 3. Softnesse of affection and light of comfort may by accident concur with strong acts of beleeving for with these in many there is little light much Faith and they should without these apples given to children strongly beleeve and God to confirm his own of meer indulgence sweetneth affections But if God give comforts ordinarily its a sort of indulgence of grace or the grace of grace It s true rejoicing falleth under a Gospel-commandement Phil. 4.4 yet so as God hath not tied the sweet of the comfort of believing to believing that you may know its strength of Faith that is the principle of strong Faith as intense and strong habits maketh strong acts God keepeth some in a sad condition all their life who are experienced believers and they never feel the comfort of faith while the splendor of glory glance on their eyes as one experienced believer kept under sadnesse and fear for eighteen years at length came to this I enjoy and rejoice with joy unspeakable and glorious But he lived not long after Another living in sadnesse all his life died with comforts admirable And 3. let this be put as a case of Conscience why diverse believing and joying much in Gods Salvation all their life yet die in great conflicts and to beholders with little expression of comfort and feeling As divers of the Saints die Certainly God 1. Walketh in liberty here 2. He would not have us to limit the breathings of the Holy Ghost to jump with our hour of dying 3. We may make an Idoll of a begun heaven as if it were more excellent then Christ To conclude little evidence much adherence speaketh a strong Faith SERMON XXIII THe Woman had no aparent evidences of believing yet did she hang by one single thred of the word of the mercies of the Son of David Antonaclasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more that the word of promise hath influence in beleeving and the lesse of convincing reason and appearances the greater Faith Rom. 4. Abraham had a promise of a Son in whom the Nations of the world should be blessed But 1. there was no appearance of this in nature Abraham and Sarah at this time were between them two hundred years old lacking one and so no naturall hope of a childe 2. He had but one promise for his Faith we have twenty an hundred yet Rom. 4.18 He against hope believed in hope It s an elegant figure having a form of a contradiction there was no hope yet he had hope 2. ver 19. Not
God Obj. 2. Denne pag. 36. Obj. 3. Pag. 37. Denne Serm. Grace mercy peace Pag 38 Pag. 38 39. What it is to be under the Law Pag. 44. Pap. 45 46. Pag. 54. Pro. 4. How God loveth us before time how he now loveth us in time By faith and conversion to God our state is truely before God changed To be justified by faith is not barely to come to the knowledg that wee are justified before we believe or from eternity Serm. of grace mercy peace pa. 33 34. Iustification not eternall Faith is not onely given for our joy and consolation also for our justification but in our own soul and before God 6. Pro. There 's no ground for two reconciliations in Scripture one of mans reconciliation to God another of Gods reconciliation to man Christs merites no cause but an effect of Gods eternall love of Election What reconciliation is properly Pro. 7. Ser. 2. Recon of man to God pa. 16. Ioy of the holy Ghost without all sorrow is no fruit of the Kingdome of God Serm. 1. Reconcil pag. 85 86 87. The seeing of GOD Heb. 12.14 and the Kingdome of GOD 1 Cor. 6. and Joh. 3.3 not meant of the kingdome of Grace Pro. 8. How all acts of blood rough dealing in Christ toward his people become mercy tender compassion Omnipotencie hath influence 1. On Satan 2 On diseases 3. Stark Death 4. On life it self 5. On Mother-nothing 6. On all creatures c. Obedientiall power in the creature what it is 1. Use. Omnipotency is as it were a servant to Faith 2. Use. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Use. We worship a Dependent God 4. Use. We have need of of the devil and other temptations for our humiliation Isai. 57.19 Immediate mercies the sweetest mercies The Lords action on us in glory immediate Immediate comforts in a sad condition sweetest Immediate mercies partake of immediate sweetnes from Christ the fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God immediate in his most glorious works and must be so in this great work now on the wheels in these 3 Kingdoms The deceitfulnesse of our confidence when God and the creature are joined in one work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Monta. Quâ—a in medicis Christs power over Devils Christ in four relations dominion over devils Satan goeth no where without a Passe We often sign Satans conditionall passe A renued will is a renewed man A civile wil is not a sanctified will The yielding of the soul to God and to his light a speciall note of a renewed will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affections sanctified especially desires The lesse mixture in the affections the stronger are their operations Mind affections doe mutually and reciprocally vitiate one another Desires spiritual seek naturall things spiritually desires carnall seek spirituall things naturally God submitteth in a maner his liberality of Grace to the measure of a sanctified will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our affections in their acts and comprehension are far below spirituall objects Christ heaven c. about which they act More in Christ and heaven then our faith in this life can reach 1. Sathan not cast out of a Land or person but by violence both to Satan the party 2. 1. False peace known A roaring and a raging Devil is better then a calm and sleeping Devil 2. Luke 4.13 3. 4. Gods way of hardning blinding as its mystrious so its silent and invisible
But is considered as a disease troubling his childe which in love and in pity he seeketh to make riddance of in manner aforesaid and not in anger and displeasure It s true Papists hold that when God forgiveth sin in David he forgiveth not the punishment for David is punished with the sword on his house for that same sin but it is known that this doctrine is a too-fal and Pillar to underprop the Chamber in Hell which they call Purgatory and that their meaning is that punishment inflicted on a justified person is a punishment satisfactory to the justice of God that so they may make the merits of the Saints suffering to ride up as a collateral sharer with the high noble blood of the killed Lamb of God who onely satisfactorily taketh away the sins of the world This we disclaim But on the other hand we hold that there is another justice in God then that legall and sin-revenging justice which Christs sufferings hath expiated and fully satisfied both in regard of Gods acceptation and of the intrinsecall worth of the death of him who was God the Prince of life And this other justice is also the justice of an offended Father correcting though in mercy and so it is a mixt justice the sins of the Saints as sins 1. Because the sins of the Saints are not only the offending of divine revenging justice but also a wrong done against this mixt justice and against the mercy and kindnesse of God 2 Sam. 12.7 8 9. Exod. 20.1 2. Psal. 81.6 7 10 11 Psal. 78 11 12 13 42 53 54 55 56. Deut. 32.11 12 13 14 15 16 17 18. Amos. 3.2 And therefore God doth punish in his own sins as sins 2. 1 Cor. 11. Those who are not to perish with the world are for this cause because they eat and drink unworthily sick and punished with death v. 30 32 33. It is clear against the Text that Mr. Towne saith That a justified person having the least measure of Faith cannot eat drink unworthily the smallest Faith maketh them worthy and so those who in that Text did eat unworthily did but dally with the Gospel and never actually put on Christ. But Faith doth no more hinder a justified person to receive the Lords Supper unworthily then it doth hinder him to commit adultery or incest or to kill and whosoever should come to the Lords Table under these sins without repenting should Eat and Drink unworthily and such a sin may a believer according to Gods heart as David was commit and there is great oddes between being unworthy and eating unworthily all believers of themselves are unworthy of Christ and Salvation but being in Christ by Faith they are counted worthy and yet they may Eat and Drink unworthily but Mr. Townes sense seemeth to carry That a justified person cannot sin nor Eat and Drink unworthily because Faith maketh him worthy and if so the way of Grace is a wanton merry way the justified are freed from the Law and from any danger of sinning 3. Nothing more evident then that David was punished according to the rule of that mixed and fatherly justice which keeps a due proportion between the sin and the punishment his sin was to cut off Vriahs house out of Israel God sendeth the sword against his house all his dayes he took another mans wife secretly and did commit filthinesse with her the Lord took his wives before the Sun and gave them to Absolon who defiled his bed Here 's justice though I grant mixed with mercy sword for sword bed for bed 2 Sam. 12. Eli honoured his sons more then God suffered them to profane Priesthood and Sacrifices justice rooted out his sons from Priesthood and Sacrifices Hezekiah out of his pride shewed all his Treasures and all that was in his house to the King of Babylons Messengers and justice measured out the like to him all that was in his house and all his treasures were carried away as a spoile to Babylon 4. Ezek. 9.6 Slay old and young begin at my sanctuary Luk. 1.20 And behold thou shalt be dumb because thou believest not my word The Church of God In terminis saith so much Lamen 1.18 The Lord is righteous for I have rebelled against his Commandment 14. The yoke of my transgression is bound by his hand they are wreathed and come up upon my neck ch 3.39 Wherefore doth a living man complain a man for the punishment of his sin 40. Let us search and try our wayes and turn again to the Lord Isa. 42.24 Who gave Jacob for a spoil Israel to the Robbers did not the Lord against whom we have sinned Mica 7.9 I will bear the indignation of the Lord because I have sinned 2 Kin. 24.20 For through the anger of the Lord it came to passe in Ierusalem and Iudah untill he had cast them out from his presence that Zedekiah rebelled against the King of Babylon It s not of weight that is brought to take off the force of these pregnant Scriptures The Church consisting of mixed persons good and bad elect and reprobate say they is according to the wicked party punished in justice but not the believing party But I answer all Iudah good and and ill Ieremiah Daniel and all the holy seed were involved with the perverse and obstinate Idolaters in the same common calamity of a sad captivity and it was not the ill figs and stiffe-necked Idolaters that did confesse the Lords Righteousnes and their own Rebellion against the Lord nor did the wicked party enter in a Triall of their wayes and acknowledge that the unregenerate man only suffereth for his sins nor did any of that side with patience hope and silence bear the indignation of the Lord it was the true Church Gods Iacob the meek of the earth that did thus stoop to Gods correction and yet these same were punished for their sins as they acknowledge Lam. 1.18 Mic. 7.9 5. This is also against the Covenant and threatnings thereof Lev. 26.21 And if ye walk contrary to me and will not hearken to me I will bring seven times more plagues on you to vers 41. If then in their heavy afflictions their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity 42. Then will I remember my Covenant with Jacob Psal. 89.30 If his children forsake my Law and walk not in my judgements c. 32. Then will I visit their transgressions with the rod their iniquitie with stripes 33. Neverthelesse my loving kindnesse will I not utterly take from him c. Nothing more evident then that these that are in the Covenant of Grace from whom God cannot remove the sure mercies of David are visited for their iniquities with temporall Rods. 6. It is against Gods anger and displeasure at the sins of his own children for God is really angry at his own childrens sins and why then doth he not punish them for their sins Exod. 4.14 The anger
moveth God to give Christ is enough to move him to give all other things with Christ as by what right even the right of a Son a Father giveth the Inheritance to his Son by that same he giveth him food rayment protection physick there be not two Parents here but by one and the same covenant Ezech. 36.25 26. The Lord giveth to his people remission of sins and v. 30. He multiplieth the fruit of the Trees and removeth Famine In the same spirituall capacity of sons we pray that Our father would forgive us our sins and give us our daily bread Get Christ first the great ship and then all other things the cock-boat saileth after him with the same motion and wind they be not two tides and two winds that carry on the Ship and the Boat Christ injoyed by Faith traileth after him death life the world things present and things to come if God give you Christ in the same Charter all things are yours because yee are Christs and Christ Gods 1 Corinth 3.21 Christ watereth with his blessing all things if all that a Saint hath be blessed and every thing to speak so mercied and christianed even his basket his dough Deut. 28.5 His inheritance must be blessed much more all Christs inheritance must be blessed because he is the seed the Spring abstract of blessings Now Christ Heb. 1.2 is appointed the heir of all things then he is the heir of a draught of water of brown bread of a straw-bed on the earth and hard stones to be the pillow to the Saints to the children of God hell to speak so is heaven'd sorrow joyed poverty riched death inlivened dust and the grave animated and quickned with life and resurrection God save me from a draught of water without Christ peace and deliverance from the sword without Christ and the Gospel are linked and chained to the curse of God alas if men have the single creature they make no account how other things go Give us Peace upon any terms say they you may have the earth peace and the creature and the Devil to salt them to you with the curse of God Judas had the bag at his girdle but withall the Devil in his heart the creature wanteth life and blood without Christ. 2. All mercy that is graced mercy is to be sought in Iesus Christ every mercy is mercy because it s in Christ every stream is water because it s of the element of water every thing in its own element and nature is most copious water is no where so abundant as in the sea so in Christ the great treasure of heaven there is fulnesse Ioh. 1.16 but Col. 1.18 There 's a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulnesse in Christ but 2. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse that fulnesse that all fulnes And 3. that all fulnesse is not in Christ as a stranger in an Inne coming in and going out but it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should dwell and remain in him The grace and mercy that is in Christ must be sought and no other upon these grounds 1. It s a speciall choice mercy that is in Christ For 1. No person could serve Gods ends in such a way as Christ did being so compleat as he is ◠God out of the deep of his wisdom found out such a Mediator and so graced Isaac should have been undutifull if he had refused a wife of his fathers choosing for both out of love and much wisdom he choosed her now when God out of infinite love and deep wisdom hath chosen to us an husband an head such a head such a Captaine and Leader in whom there is such fulnesse shall we refuse him and shall we not seek the best things in him Now Christ is a husband of Gods choosing Isa. 42.1 Behold my chosen one in whom my soul delighteth 2. It s not from God that we now receive mercy immediately but from Christ God in the Mediator though Grace and Mercy be every way free yet now mercy is a flower that groweth in our land in him who is our blood-friend so now we have mercy by nature as well as by good will we must have it by an act of the man Christs will and when our Writs are waxen old why seek we not that which God hath laid by for us Grace is more connaturall to us now in that it is in the bosome of our brother and ours by derivation 3. There 's a difference between mercy and purchased mercy it s payed for mercy that we receive and so more excellent then Angel mercy As some waters that run through mettals hath a more excellent vertue then those that spring from pure earth mercy is so much the more desirable that its a River issuing through that more then golden and precious Redeemer and so to us it s twice mercy to the Angels it s but once mercy Even as the Bee gathers sweetnesse out of various and diverse flowers yet it s so composed that the liquor resulting out of them all hath not any particular taste from the sundry flowers the Violet the Pink the Rose the Woodbine the Claver but it tastes of hony only so we all have meeting in Christ Wife Children Houses Lands honour to the Saints have not their own naturall taste but out of all there 's in them a spirituall resultance of some heavenly composure of Christs sweetnesse and are so sprinkled and dipt in Grace and Mercy that as fresh Rivers do borrow a new taste from the Sea when they flow in to its bosome so all earthly favours borrow a new smell and relish from the fountain Christ What doe they say then that teach that a man may have all Graces yea and poverty of spirit and yet want Christ As if these could be separated he that believeth hath the son Grace and Christ cannot be separated Ephesians 1.2 Galatians 1.3 Iohn 1.11 These by-ways sunder souls and the foundation Christ. SERMON X. MY daughter is grievously vexed with a Devill Children especially to mothers whose affections are more weak and soft are taking lovers especially being parts and substantiall shadows of our self yet four things are considerable in us to them 1. So to hold as we are willingly to let go love them as creatures only often the childe is the mothers daughter and the mothers God 2. We are to strive to have them freed from under the power of the Devill as this woman doth for they come into the world fuell for Hell Parents make more accompt all their life to make gold rather then grace their childrens Patrimony and Legacy 3. Look at them as May-flowres as born to come and appear for a space in the element of death so they sport laugh run eat drink and glister like Comets in the Air or flying Meteors in the Spheare of the Clouds and often go down to the grave before their Parents 4. Beware of selfinesse for
they are unrenewed are strangers to inward conflicts of souls praying and not answered of God the fainting and swooning Church Cant. 5.6 7. is pained O dear watch men saw you my Husband Heavy was her spirit but what then v. 7. The watch-men that went about the City found me they smote me they wounded me the keepers of the walls took away my vail from me in stead of binding up her wounds they returned her buffets and pulled her hair down about her ears And the daughters of Ierusalem say to the sick sighing Church pained for the want of her Lord v. 9. What is thy beloved more then another beloved c. Whereof is thy Christ made of Gold or is thy beloved more precious then all beloveds in the world Troubled Hannah grieved in spirit to Eli is a drunken woman The Angels finde Mary Magdalen weeping they leave her weeping they give her a doctrinall comfort Woman why weepest thou he is not here he is risen again 1. If a string in the conscience be broken the Apostles that were with Magdalen cannot tye a knot on it again If there be a rent in the heart so as the two sides of the soul of the woman rent asunder she poor woman still weepeth O why speake you O Angels to comfort me they have taken away my Lord. Angels what are you to me And indeed they cannot sew up the womans rented heart This is the Lords Prerogative Esa. 57.19 I create the fruit of the lips peace I know no Creator but one and I knowÌ„ no Peace-Creator but one Peace of conscience is Grace Grace is made of pure nothing and not made of nature Pastors may speak of peace but God speaketh peace to his people Ps. 85.8 2. There be some acts of nature in which men have no hand to bring Bread out of the earth and Vines men have a hand but in raising Winds in giving Rain neither Kings Armies of men nor acts of Parliament have any influence The tempering of the wheeles and motions of a distempered conscience is so high and supernaturall a work that Christ behoved to have the Spirit of the Lord on him above his fellowes and must be sent with a special Commission to apply the sweet hands the soft mercifull fingers of the Mediator with the art of Heaven Esa. 61.1 That I saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should as a Chyrurgian bind up with splints and bands the broken in heart and comfort the mourners in Sion There must 3. be some immediate action of Omnipotency especially when he sets a Hoast of terrors in battle array against the soul as is evident in Saul in Iob c. 16.13 His Archers compasse me round about that is no lesse then the soul is like a man beset by enemies round about so as there is no help in the creature but he must die in the midst of them Job 6.4 The terrors of God do set themselves in array against me only the Lord of Hoasts by an immediate action raiseth these souldiers the terrors of God he only can calme them What wonder then that Ministers the Word Comforts Promises Angels Prophets Apostles cannot bind up a broken heart friends cannot while a good word come from God It s easie for us on the shore to cry to those tossed in the sea between death and life Saile thus and thus it s nothing to speak good words to the sick yet Angels have not skill of experience in this the afflicted in minde are like infants that cannot tell their disease they apprehend Hell and its real hel to them Many Ministers are but Horse physitians in this disease wine and musick are vain remedies there is need of a Creator of peace she is frantick say they and it s but a fit of a naturall melancholy and distraction The Disciples are Physitians of no value to a soul crying and not heard of Christ. Oh Moses is a meek man David a sweet singer Job and his experience profitable the Apostles Gods Instruments the Virgin Mary is full of grace the glorified desire the Church to be delivered but they are all nothing to Jesus Christ there is more in a piece of a corner of Christs heart to speak so then in Millions of worlds of Angels and created comforts when the conscience hath gotten a back-throw with the hand of the Almighty 24. But he answered and said I am not sent but for the lost sheep of the house of Israel In this answer two things are to be observed 1. The temptation coming from Christ denying he had any thing to do with this woman I am not sent for her 2. The matter of the temptation containing Christs 1. sending 2. to whom To the house of Israel 3. Under what notion The sheep of the house of Israel 4. what sort of sheep The lost sheep In the temptation consider 1. who tempteth 2. the nature of the temptation for the former It s Christ who tempteth Hence these Positions 1. Pos. God tempeth no man to sin Jam. 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted neither tempteth he any 14. But every man is tempted when he is drawn away of his own lust God doth try rather then tempt 1. God cannot command sin 2. He cannot actuate the crooked faculties to sin as he that spurreth a Horse putteth the horse to actuall motion But the dislocated legge of the horse putteth in act the halting power of the horse 3. He cannot infuse sinfull habits which are as weights of Iron and Lead to incline the soul to sin 4. He cannot approve sin Satan never tempteth but upon practicall knowledge either that the wheels may run down the mount as he tempted Eve and upon that false perswasion tempted Christ to sin or then he knoweth sin hath oyled the wheels and inclinations and so casteth in Fire-brands knowing that there 's powder and fire-wood within us in our concupisence he should not offer to be a Father to the brood of Hell if he knew not that a seed and mother were within us except Christ by grace cast water on our lâ—sts and coole the furnace wee conceive flames easily 2. Pos. Neither Devils nor men nor our heart may without sin tempt or try the creature by putting it to do that which may prove sin upon any intention to try whether that creature shall obey God or not Had Abraham cooÌ„manded Isaac to kil Iacob his son to try whither Isaac loved God or no it had been a sinful tempting of him A creature cannot put his fellow-creatur upon the margin border of death such as all sin is to try if the creature hath a good head that cannot be giddy God may try duties by events He is the Potter we the Clay but clay is limited to try events upon clay by duties only and not by events duties 3. Pos. Wanton and vain reason would say Why did the
was in the Father and so though there was no unfitnesse in either to be our King Priest and Prophet yet the love grace mercy righteousnesse of God and his infinite wisdom dwelleth in the Son O what a bargain of love that to borrow the word the lot of matchlesse love and free grace fell upon the Son Son my onely begotten Son thou must go down empty thy self and leave heaven and go and bring up the fallen sons out of Hell Mankinde like a precious Ring of Glory fell off the Finger of God being his Image and was broken the Son must stoop down though it pain his back to lift up the broken Iewell and mend and restore it again and set it as a seal on the heart of God This was the rise of the Covenant from Eternity that Christ gave his word as the prime Son that all the derived sons should put their hands and hearts to the Pen and signe and subscribe the Covenant of Grace the Writs Evidences and Charters of our salvation were concluded and passed the sign and seal of the Blessed Trinity in Heaven from Eternity The Gospell is not a yesterdayes fable it s an old counsell of infinite wisdome 2. The Son was qualified 1. With a Passive aptitude to speak so to be a man that hee might suffer 2. He was graced with all active indowments to be a Mediator The ground-work of all was the grace of Union the God-head dwelling bodily in him 2. The sea of infused graces above all his fellows to say nothing of what he learned by experience being a Son put to School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he learned his lesson of obedience with many stripes though an innocent childe Heb. 7. v. 8. Hence he came loaded with Grace and blessings for all the cursed sons 3. All was nothing except this Ambassador of Heaven had also had a Commission for us but he brought two Writs two Books from Heaven 1. He came as a flying Angel with the everlasting Gospel to preach to the Nations 2. The book of life also in the former were three acts of Law So Christ is our Saviour both by nature and by a Positive Law Christ and Grace is Law 1. Because of his place and birth being our goel and neerâ—st kins man he was more kind then any other here to redeem the sold inheritance CHRISTS nature in the womb was grace it s nothing but nature and that bad enough for us to be born Christs mothers wombe was Grace It was grace that the Son should be conceived and born and by this he had law to us 2. Christs act of dying was a speciall Law Ioh. 10.18 This commandement received I of my Father that I should lay down my life 3. By his death and Resurrection he is made a Prince by Law and hath Law and authority to forgive sins Acts 5.31 Mat. 9.6 And power to give life eternall Ioh. 17.2 And rule all by a new Law in his new Kingdom Mat. 28.8 Our heaven now is by Law and a speciall Commission But the Gospel is a Generall he brought all Gods secrets from Heaven and in his speciall Commission Christ hath as it were private Instructions Save such and such persons not any other not all Israel but the lost sheep Not the Goats thers's a great mystery how there be no double dealing in the Gospel and two contrary wills in GOD. 1. He offereth in the Gospel life to all so they believe and God mindeth to work Faith and intendeth to bestow life on a few only like a Kings Son coming to a Prison of condemned men with offered Pardons to all upon condition they accept of them but yet he singleth out some perswadeth them to lay hold on the Fathers Grace and by the head taketh them out leaveth all the rest to justice Yet is this no greater mystery then this Many are called but few are chosen so Christs sending with his Commission cometh under a twofold notion one is in the intention of the Euangel the other is in the intention of him who proposeth the Evangel to men I mean Gods intention to give Faith and effectuall Grace The former is nothing but Gods morall complacency of Grace revealing an obligation that all are to believe if they would be saved and upon their own perill be it if they refuse Christ. This is the heart and minde of Christ to persons revealing two 1. Mens dutie 2. Gods Grace to give life Eternall to believers but the latter is not a morall will in God only but a reall physicall will to speak so according to the which Christ effectually strongly layeth bands of love cords of sweet inforcing Grace to perswade the Soul to take Jesus Christ. Christ cometh to the minde under a higher apprehension with his rainy and wet hair knocking and againe knocking to shew his face in such soul redeeming beauty and excellency as the soul must be taken Captive subdued and overcome with the love of Christ as the Spouse is so wrought on with the Beauty Grace Riches Indowments of excellency words of love of such an husband that she is forc'd to say I have no power neither heart nor hand to refuse you Now the former notion of the Gospel is enough to lay on the obligation of beleeving on all so as though the Gospel reveal not Gods purpose of Election that is only and formally revealed in and by Gods efficacious working of Faith called the inward calling yet it saith this to all You are all to beleeve no lesse then if there were not any Reprobated persons amongst you If therefore any dispairing ones as Cain yea and many weak ones refuse to beleeve on this ground Why shoald I beleeve the Gospel hath excepted me it belongeth not to me I am a Reprobate they are deluded for the Gospel formally revealeth neither the Lords decree of Election nor Reprobation the embracing of the Gospel and the finall rejection thereof can speak to both these but that is neither the Gospell voice nor the Gospel spirit that revealeth any such bad tidings Its true Satan may speak so but Christ cometh once with good tidings to all Elect and Reprobate men do hereby buy a Plea against Christ and force a quarrell upon him the beleever breaketh first with Christ before ever Christ breaketh with him bad tidings are too soon true I doubt if Reprobation be so far forth revealed to any even to those that sin against the Holy Ghost as they are to beleeve their owne impossibility to be saved For though a man knew himself to be over score and past all remedy he is obliged to beleeve the power of infinite mercy to save him and to hang by that threed in humility and adherence to Christ. 2. If Christ be sent for lost Israel and say in the Gospel Who will go with me And say to thee My Father the King sent me his own son to bring thee up
other temptation 3. Hence the conscience is timerous and traverseth its wayes under the Triall when a night Traveller dare not trust the ground he walketh on he is in a sad condition he is under two evils and hath neither comfort nor confidence Isa. 50. He that walketh in darknesse and hath no light but some glimmering of star light or half moon under the earth and knoweth not the ground he walketh in Let him trust in the name of the Lord. 8. She runneth not away from Christ under desertion But 1. She cometh to him it s a question what deserted souls shall do in that case See 2. that you run not from Christ it was a desertion that Saul was under and a sad one we read of but he maketh â—â—â—fession of his condition to the Devil a sad word 1 Sam. 28.15 I am sore distressed thereâ—s a heavy and lamentable reason given why the Philistines make War against me Why That is not much they make War alwayes against the people of God Nay but here is the marrow and the soul of all vengeance God is departed from me Why Foolish man What availeth it thee to tell the Devil God is departed from thee Judas was under a totall desertion he went not to Christ but to the murtherers of Christ to open his wound I have sinned Fool say that to the Saviour of sinners the Church deserted Cant. 1. 5. betaketh her self to Christ and searcheth him out Saw ye him whom my soul loveth It s a bad token when men conceiving themselves to be in calamity maketh lies amd policy their refuge Obj. But it is a greater sin to go to Christ being in a state of sin What have I to do to go to him whom I have offended so highly Ans. To run from Christ under desertion is two deaths 1. Desertion is one and if reall the saddest hell out of hell 2. To flee from Christ and life is another death now to come to him though he should kill thee for thy presumption is but one death and a little one in comparison of the other and one little death is rather to be chosen then two great deaths 2. Consider how living a death it is to be killed doing a duty and aiming to flee in to Christ better die by Christs own hand if so it must be as by another and better be buried and lie dead at his feet as to run away from him in a heavy desertion if the believer must die its better his grave to be made under the Throne and under the feet of Jesus Christ as to die in a state of strangenesse and alienation from Christ not daring to come nigh him all the deserted ones that we read of did flee in to himself Psal. 34. Psal. 88. Psal. 39. Job 13.15 Isa. 38. 2. It s good to claime him as thy God though he should deny thee and creep into him though he should throw thee out of his sight Better kisse the sword that killeth thee and be slaine with his own hand as cast away thy confidence 25. But she came and worshipped An heavier temptation cannot befall a soul tender of Christs love then to cry to God and not be answered and to cry and receive a flat and downright renouncing of the poor supplicant yet this doth not thrust her from a duty she commeth and worshippeth and prayeth It s a blessed mark when a temptation thrusteth not off a soul from a duty and 1. when the danger and sad triall is seen its good to go on Christ knew before he should suffer and when they would apprehend him yet he went to the garden to spend a piece of the night in prayer It was told Paul by Agabus if he went to Ierusalem the Jews should binde him and deliver him to the Gentiles it was his duty to go thither he professeth he will go Act. 21.13 What mean ye to weep and break my heart I am ready not onely to be bound but to die for the name of Iesus dying could not thrust him from a duty Esther ran the hazard of death to go in to the King yet conscience of a duty calling she goeth on in faith If I perish I perish 2. In the act of suffering Christ on the Crosse prayeth and converteth the Thief Paul with an iron chain upon his body preacheth Christ before Agrippa and his enemies and preaching Christ was the crime Paul and Silas with bloudy souldiers must sing Psalms in the stocks 3. Indefinitely after the triall and when the temptation is on yet the Saints go on Psal. 44 17. All this is come on us there is the temptation the duty Yet we have not forgotten thee neither dealt falsely in thy Covenant Ps. 119.23 Princes did speak against me there is a temptation yet here is a duty But thy servant did meditate on thy Statutes vers 81. My soul fainteth for thy salvation but I hope in thy Word vers 110. The wicked have laid a snare for me yet I erred not from thy Precepts ver 157. Many are my persecuters and mine enemies yet do I not decline from thy Testimonies Psal. 109.3 They fought against me without cause vers 4. For my love they were my adversaries but I gave my self to prayer 1. It s a sign of a sweet humbled servant who can take a buffet and yet go about his Masters service and when a soul can passe thorow fire and water to be at a duty for then the conscience of the dutie hath more prevailing power to act obedience then the salt and bitternesse of the temptation hath force to subdue and vanquish the Spirit its like Grace hath the day and better of Corruption 2. It argueth a soul well watched and kept from the incursion of a house sin and a home-bred corruption for the temptation setteth on the nearest corruption as fire kindleth the nearest powder and dry timber and so goeth along Ps. 18.18 They prevented me in the day of my calamity vers 23. I was upright before him and I kept my self from mine iniquity The Devill hath a friend within us now there be degrees of friends some nearer of blood then other some the mans own predominant is the dearer friend to Satan then any other sin if pride be the predominant it s so Satan his first-born he agents his businesse by pride 3. So it may argue that the soul steeled and fortified with grace taketh occasion from the sinfulnesse of the temptation and the edge of it to be more zealous and active in duties David scoffed at by Michol said I le be more vile yet so Psal. 22.7 All that see me laugh me to scorn they shoot out the lip they shake the head 8. He trusted in the Lord c. See here a heavy temptation but his faith diggeth deeper to the first experience of Gods goodnesse vers 9. But thou art he that took me out of the womb c. As the Church mocked with this
That temptations are measured by grans and scruples to the Saints there 's a seed of comfort and hope in Christs glowning and frownings he would say when the children are filled with bread first then you that are dogs shall also have your portion of the childrens bread there is a kisse and bowels of compassion under the lap of that covering and cloak of wrath with which he is covered for in wrath he remembers mercy and moderateth anger Fury is not in me Is. 27.4 2. Gospel trials and temptations are for a mercifull end that Paul may not be puffed up or as he saith 2 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I should be like a Meteor lifted up in the air above measure 2 Corinth 1.9 But wee had the sentence of death in our selves as condemned malefactors that we should not trust in our selves 3. God will not have them above our strength but the burden and the back are proportioned 1 Cor. 10 13. It s good that we know Christ breweth or mixeth our cup he can Sugar the salt and bitter wine with mercy there is no desertion of the Saints that we read of but there 's as much of Christ in it as giveth it some taste and smell of heaven Heaven is stamped upon the hell of the Saints life is written on their death their grave and dead corps are hot and doth breath out life and glory their ashes and dust smell of immortality and resurrection to life Even when Christ is gone from the Church he leaveth a pawn or a pledge behinde him as love-sicknesse for the want of him Cant. 3. and 5. When Christ is nothing but an empty grave and he himself is away yet weeping for the want of him without care of Angels or Apostles when the beloved himself is gone is somewhat of Christ yea he sendeth before a Messenger to tell that the King himself is comming as in a great summer drouth little drops goeth before the great shower to make good report that the earth shall be refreshed 1. longings for him 2. waiting after him 3. Christ in you seeking after Christ are Messengers of heaven sent before to dresse and adorne the lodging for the Prince who is on his journey comming to thee SERMON XVII 27. And she saith truth Lord yet the whelps eat of the crums that fall from the Masters table OBserve 1. The womans witty answer by retortion in great quickness by concession of the conclusion and granting she was a Dog she borroweth the Argument taketh it from Christs mouth to prove her question She Argueth from the temptation Let me be a Dog so I be a Dog under Christs feet at his Table Wisedoms Schollers are not fools Grace is a witty and understanding Spirit ripe and sharp so it s said of Christ Isa. 11.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatablus Odorari facit illum Forerius respirare ejus erit in timore Domini Grace has a sagacity to smell things excellently so Prov. 1.4 The wisdom of God in the Proverbs giveth subtilty to the simple Vatablus ductilibus calliditatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petaim à Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as may easily be milked and flattered and perswaded in young ones reason sleepeth affection ruleth all and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnarma the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicknesse in all things and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered Discretion its Thoughtfulnesse grace furnisheth the soul with quick sharp deep thoughts to know a Divel an Angel Heaven hell and that stollen waters are not sweet Heb. 5.14 They have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their spirituall senses are as wrestlers experienced or as learned Scholers in Universities acquainted with the knowledge of good and ill 2. Faith is thus pregnant as to draw saving conclusions from hard principles and to exstract the spirit of the promises Christ came to save sinners then saith Paul to save me for 1 Tim. 1.15 I am the chief of these sinners and though a temptations language be the language of hell and unbelief as thus Thou art a sinner a lost and a condemned one and therefore hast nothing to do with Christ Faith argueth the language of Heaven and the Gospell from this I am a sinner and a lost one but one of Christs sinners and one of Christs lost ones and for that same very cause I belong to Christ. 3. Faith doth here contradict the temptation and modestly refute Christ if Christ say Thou art a transgressor from the womb Ans. I confesse Lord But Christ died for transgressors 2. If he say Thou art under a curse Ans. With a distinction It s too true Lord So I am by nature But Christ was made a curse for me 3. If he say Thou hast holden me at the door I confesse Lord it is so But if Christ say I came not for thee thou art a Dog to such belongeth not Christ the bread of children you may then Answer O Lord with all reverence to thy holy Majesty It s not so I am thine thou didst come for me the bread belongeth to me When a sinner dare not dispute his actions with Christ yet he may dispute his estate The state of Son-ship is not sin and therefore we must adhere to this as Christ did when he was tempted If thou be the Son of God c. He refused to yeeld that if then Christ himself should say Thou art a Reprobate expound it as a temptation far more if Satan if conscience if the world say it you are not to acknowledge these to be Heralds sent to proclaime Gods secrets Job would not believe his friends in this Then to be tempted to deny your son-ship and claim in Christ may be your temptation not your sin injections of coals to try may come immediately from God as well as from Satan 2. It is good say Antinomians To lay the Saints under a Covenant of works because it doth this good to make us make sure our evidences that Christ is ours yea some desire a wakened conscience that the terrors of God may chase them to Christ But 1. that is a murmuring at Gods dispensation Let Christ tutour me as he thinketh good he hath seven eyes I have but one and that too dimme 2. We are not to make sad whom God hath not made sad Eze. 13.22 Nor to make a lie of Grace Nor 3. To usurpe the Devils office to accuse a brother far lesse your self Truth Lord the Dogs Behold where humility sitteth 1. Christ cannot put humility lower it sitteth in the dust Luk. 15.19 I am not worthy to be called thy son O great Paul What is lesse then nothing and lesse then the least of all Eph. 3.8 Vnto me who am lesse then the least of all Saints is this grace given 1 Tim. 1.13 I was a persecuter a blasphemer 1 Cor. 15.9 I am the least of the Apostles
and that which is essentially sin dwelleth in us while we are here as the sad complaints of justified Saints do testifie as Chemnitius observeth yea Andradius saith as Antinomians do that we put blasphemy upon Christ his merits and grace as if he could not in a moment wash us perfectly from all sin And what Arguments Papists in this Point use the same doth Eaton and Antinomians use also yea but justified Job saith cap. 9.30 If I wash my self with snow-water and make my hands never so clean 31. Yet shalt thou plunge me in the ditch and mine own cloaths shall abhorrâ— me Job 40.4 Behold I am vile what shall I answer thee This Job after he was by Gods pen declared an upright man saith of his own wayes in his sufferings And David a justified man faith Psal. 143.2 Enter not in judgement with thy servant for in thy sight shall no flesh be justified yet Job and David were no hypocrites SERMON XVIII NAy give me leave to say that Antinomians make justification and free grace their Common-place of Divinity as if they only had seen the visions of the Almighty and no other but they are utterly ignorant thereof for they confound and mix what the Word distinguisheth because justification is onely a removall of sin by a Law way so that in Law it cannot actually condemn Rom. 8.1 There is no condemnation to them that are in Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing that deserveth condemnation Nihil condemnabile So that in Law all obligation to externall punishment called Reatus personae the guiltinesse of the sinner is removed and he shall never be condemned for sin because Christ did bear that guilt for him hence we say in this regard its blasphemy to say that tears of sinners do wash away sin that sorrow for sin and fasting pacifieth or removeth Gods wrath for my part I never used such Popish and unsavory speeches Papists do and we must distinguish between the lax Rhetorick and the strict Divinity of fathers But 2. Justification is not an abolition of sin in its reall essence Physicall indwelling Justified Paul sigheth and cryeth Rom. 7.14 I am carnall sold under sin 18. I know that in me that is in my flesh dwelleth no good 24. O wretched man that I am who shall deliver me from the body of this death Now if the sense of the corrupt flesh make these complaints in Job David Paul and if sinfull flesh opposite to faith apprehending the just contrary in Christ who justifieth the sinner dwell not in us Then 1. David Job Paul did lie in these confessions for to speak contrary to the language of justifying faith must be a lie 2. They were not really carnall and sold under sin but onely according to the sinfull doubting and apprehension of the flesh Pauls crying out of the body of sin was an irrationall fleshly and hypocriticall complaint 3. We are not to grow in the grace of sanctification and abstinence from yeelding to the motions of the flesh because if there be no sinfull imperfections in our sanctification we are not to grow in grace really but only in the false and hypocriticall apprehension of the flesh 4. If God see nothing of sin in the saints after their justification then there can be no sin in them after justification and so the justified cannot sin except they may sin and yet God cannot see them sin contrary to Ps. 69.5 Ps. 139.1 2 3. Yet Iohn saith even of himself and of those who have an Advocate in heaven 1 Ioh. 2.1 That if we say we have no sin we deceive our selves and the truth is not in us 1 Joh. 1.8 Now he cannot speak of men as considered in the state of nature and unjustified because to answer a doubt of weak consciences who said oh if we have sin then are we eternally lost and condemned he answereth 1. the justified are to confesse v. 9. and God is faithfull to forgive 2. He answereth 1 Iohn 2.1 If we sin we have an advocate with the Father 5. It must inevitably follow that Christ commanding these who have a Father in heaven to pray forgive us our sins commandeth them daily to pray out of a fleshly doubting not from the Spirit of Faith I had rather say with Scripture that all the justified Saints must take down their Top-Sail and go to heaven halting and that they carry their bolts and fetters of indwelling 〈◊〉 through the field of Free-Grace even to the gates of glory Christ daily washing and renewing Pardons and we daily defiling to the end that grace may be grace 6. Yea the Scripture is most clear that the fairest face that is now shining in glory was once even in the Kingdom of Grace and in the state of justification blacked with sin and sin-burnt by reason of sin dwelling in them 1 Kin. 8.46 For there is no man that sinneth not This is a black put on the faces of all men dwelling on the earth amongst which you must reckon justified and pardoned souls Eccles. 7. v. 20. For there is not a just man upon earth thrâ— doth good and sinneth not Then there 's a Thorne in our fairest Rose Davids Sun shines not so bright but there 's a cloud going over it in every justified mans good he doth in every sacrifice he offereth there 's some dung The sun hath looked on him Augustine had the same controversie but on another ground with Julian who also of old conceited that justified souls were free of inherent sin as Libertins now teach but Augustine saith alway That sinne dwelleth in the regenerate but it is not imputed and concupiscence after Baptism is removed Non ut non sit sed ut non imputetur Not that it is not but that in the Court of justice it is not reckoned on our score by which it is more then evident that justification is not such an abolition of sin in its roâ—â— and essence as shall be in the state of glory â—hen root and branch shall be abolished and not only shall justification free us as it doth in this life from all Law-guilt and obligation to wrath which is but Actus Secundus the second Act of sin the effect not the essence of sin but also sanctification being perfected all indwelling of sin shall be removed sin in the justified hath but house-room and stayeth within the walls as a Captive an Underling a servant it hath not the keyes of the house to command all nor the Scepter to rule All the keys are upon Christs shoulder far lesse hath it a Law-power to condemne therefore saith Augustine â—xcellently Cont. Iulian lib. 6. c. 5. Sanat vitâ—atum à reatu statim ab infirmitate paulatim God healeth the sinner from his guiltinesse its a Law word and a Law cure presently but from his infirmity by degrees by little and little and Gregory Moral lib. 29. c.
2. Quid in hac vita omnes qui veritatem sequimur nisi aurora sumus aurora enim noctem praeteriisse nunciat nec tamen diei claritatem illa satis ostendit sed dum illam pellit hanc suscipit lucem tenebris per mixtam tenet sic nos quedam jam quae lucis sunt agimus tamen in quibusdam adhuc tenebrarum reliquiis non caremus The holiest in this life is but the dawning of the morning we are half night half day Prov. 20. v. 19. Who can say I have made my heart pure I am clean from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who can say I have a clean heart and not lie Libertines can say it in a higher manner then Papists who acknowledge that venialls little sins motes are in us always in this life but it may be this is the Old Testament-Spirit that speaketh as they say but the Apostle Rom. 3. applyeth the Psalm 14. that stoppeth all mouths of the world as so many guilty malefactors at the high bar of heaven and he proveth that no flesh not David nor the holiest on earth can be justified by works either done by the strength of nature or by the help of grace now if there be no indwelling sin in the justified person we answer not Papists and Pelagians who say That we are justified by works done by the help and aid of Grace after regeneration but not by the works that we perform by the strength of nature for if there be no indwelling sin in the regenerated all their good works must be perfect and sinlesse and can draw no contagion from an impure heart because if there be no indwelling sin and no imperfect sanctification in us as Master Eaton saith its hypocrisie so to think or say how can an impure heart defile these works that are done by the aid of Grace for that which is not hath no operations at all if there be no contagious fountain and no indwelling sin but root and branch be removed in justification then such a fountain cannot defile the actions Jam. 3.2 In many things we offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from travellers walking on stony or slippery ground Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death If this was but the flesh and unbelief that made this complaint then the combat between the flesh and the Spirit shall come from the flesh now the conflict of two contraries such as are the flesh and the Spirit is not from the one more then the other but equally from both the conflict between fire and water is neither from the fire only nor from the water only but from both yoking together yea certain it is that the flesh cannot and doth not complain of its own motions against the spirit sin cannot complain of sin it s the renewed part that complaineth of the stirrings and motions of the unrenewed part Satan is not divided against Satan nor sin against sin It s true the sins of the Justified are said to be sought and not found Jer. 50.20 And our transgressions are said to be blotted out and blotted out as a thick cloud and to be remembred no more Isa. 43.25 Is. 44.22 Psal. 51.1 And to be subdued and cast in the depths of the Sea Mic. 7.19 and we washed Rev. 1.5 Psa. 51.2 And made whiter then the snow 7. And Christs Church is so undefiled so fair as the Moon clear as the Sun Cant. 5.2 c. 6.10 That Christ himself giveth a testimony of her Cant. 4.7 Thou art all fair my love there is no spot in thee all which are true in a Law-sense and in Legall and Morall Freedom from sin in regard the sins of the justified and washed in Christs blood shall no more be charged upon them to their condemnation then if they had never committed any sins at all and as if their sins were no sins to witnesse against them in judgement they being cloathed with Christs white and spotlesse righteousnesse for they are in their actuall guilt as touching the Law-sting and power as no sins no debts but oblitrated in the Book of Gods accompt and as a blotted out cloud which is no cloud in which regard they must be white fair whom Christ washeth I professe it is sweet to be dipped in the new fountain opened to the house of David and the inhabitants of Ierusalem for sin and for uncleannesse and under the sweet and fair hand of the Mediator that he might wash us I know he should not be ashamed of his labour but should make fair and white work But in regard of the inherent root essence and formall being of sin the saints are not freed and delivered from sin but these same sins though broken in their dominion to command as Tyrants and removed and taken away Quod actualem reatum eternae mortis in their Law demerite and guilt yet do remain and dwell in the Saints while they are here in this life and these two removals of sin differ much the former is a Law-removall of sin not the removall of the essence and being of sin the other removall is a Physicall removall in root and branch and therefore done by degrees according to the measure of begun sanctification and shall never be perfect in this life while that habit of sanctification which is contrary to sin Physically considered shall be introduced and the person perfected in glory whereas the former removall is so perfect as the person is made spot-lesse and whiter then snow which two removals of sin may be thus illustrated there is a man defiled with leprosie in his bodie this is a Physicall contagion the same man is condemned to die for a high point of treason against the State Prince this is a Law-contagion The Physitian cureth him of his Leprosie by a Physicall expulsion of the disease but by degrees by little and little and maketh at length his skin as the skin of a young childe The Prince and State sendeth to him a free pardon of his Treason and he is at once perfectly acquitted from his guilt but the Princes Pardon doth not Physically and really expell out of his person the shame the inherent blot and infamy of his foul and treacherous disloyalty that he committed against Prince and State so as this pardon should transubstantiate and change him by a Physicall transmutation in a person as innocent and blamelesse as any the most loyall subject of the Kingdom the pardon putteth only upon him a Law-change and a Morall immunity and freedom from a shamefull death and Christs pardon in like manner doth remove a Law-obligation to eternal death so as there 's no condemnation to the man but it removeth not the inherent and Physicall blot nor the reall obliquity between his foul sin and the spirituall Law of God nor doth it make him perfectly sinlesse and holy as if he had never sinned as Antinomians
as he is to mourn for this very thing that Christ was pierced and crucified to remove the guilt and the obligation to satisfactory punishment Zac. 12.10 And they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely son Yea it s so the believers sin even when he believeth that his originall corruption is pardoned yet it dwelleth in him having the compleat essence and being of sin so as if he should say he had no sin and nothing in him contrary to the holy Law of God he should deceive himself and the truth should not be in him 1 Joh. 1.8 Yea let him be a Paul Not under the Law but being dead to the Law Rom. 7.6 as touching all actuall obligation to eternall death yet in regard of the reall essence of sin and proper contrariety that sin hath to Gods righteous Law he cryeth out ver 14. For we know that the Law is spirituall but I am carnall and sold under sin 17. Now it is no more I sanctified and pardoned I who am in Christ Rom. 8.1 dead to the Law Rom. 7.6 freed from condemnation that do sinne but sin that dwelleth in me If there were no sinfull I to speak so and no corrupt self in Paul which breaketh out into sin and this indwelling sin were as really in its essence and its being removed and taken close out of Paul as money taken really out of a place is no more left in that place then if it had never been there surely then justified Saints were as clean as these who are up before the Throne clothed in white and when Paul saith It is no more I that do sin but sin that dwelleth in me he should speak contradictions and say It is no more I that do sin but it is I that do sin there should be in justified Paul No Law in his members warring against the Law of his minde as he saith Rom. 7.23 No body of death leading him captive to the Law of sin vers 2â— and making him wretched vers 24. No flesh lusting against the spirit hindering the regenerated to do the good that they would as Paul speaketh Gal. 5.17 There should be no members on earth to be crucified as it is Col. 3.5 No old man to be put off no corruption no deceitfull lusts in us to bee abated as we are charged Eph. 4.22 23. No fleshly lusts in us which warreth against the soul as 1 Pet. 2.11 No weight no sin that doth so easily beset us to be laid aside by the regenerated and justified who are to run their race with patience contrary to the Spirit of God speaking the contrary Heb. 12.1 2. Yea there shall be no originall sin remaining in the justified person which can be named sin nothing in them lusting against the spirit nothing to be mortified crucified resisted nothing to â—e work for the grace of God nothing to be a field and plat of ground to be laboured on by the spirit by faith nothing to be the seed and rise of humiliation the sinner may go to heaven and be nothing in Christs debt to help him against indwelling sin for that ghuest is so taken away as money that was in a place and is every penny really removed to another place yea it s a flat contradiction say Antinomians to be a pardoned soul and yet to have sin dwelling in the soul. Positi 2. The guilt of sin and sin it self are not one and the same thing but far different things that I may prove the point let the tearms be considered There be two things in sin very considerable 1. Macula the blot defilement and blacknesse of sin which I conceive is nothing but the absence and privation of that moralâ— rectitude the want of that whitenesse innocencie and righteousnesse which the holy and clean Law of the Lord requireth to be in the actions inclinations powers of the soul of a reasonable creature 2. There is the guilt of sin that is somewhat which issueth from this blot and blacknesse of sin according to which the person is liable and obnoxious to eternall punishment this is the debt of sin the Law-obligation to satisfaction passive for sin just as there be two things in debt so these two are in sin for when a man borroweth money and profusely and lavishly spendeth it this is unjustice against his brother in matter of his goods and a breach of the eighth Commandment Again this breach in relation to policie to the Magistrate and the Law of the land putteth this broken man under another relation that he is formally a debter and so it is just that he either pay the money or suffer for this act of unjustice and satisfie the Law of the fifth Commandment which is that he satisfie the Law and the Magistrate the publike Father tutor of a wronged and oppressed brother Now here be two things in debt 1. An unjust thing a hurting of our brother in his goods this is a blot and a thing privatively contrary to justice 2. A just thing a guilt a just debt according to which it is most just that the broken man either pay or suffer Now these two as all contraries do Faciunt numerum they make a number as just and unjust must be two things and two contrary things I know there be cavils and subtilties of School-men touching the blot or Macula peccati and Reatus the guilt of sin but this is the naked truth which I have declared Some say the blot of sin is that uncleannesse of sin which is washed away by the blood of the Lord Jesus and this is nothing but the very guilt of sin which is wholly removed in Justification But I easily answer The blot of sin hath divers relations and these contrary one to another As 1. There is the blot of sin in relation to the holy Law as it is a privation of the rectitude and holinesse that the spirituall Law requireth and it is formally sin and not the guilt of sin in which consideration as nothing removeth blindnesse but seeing eyes or deafnesâ—e but hearing ears so nothing formally removeth sin but only the perfect habit of accomplished sanctification and so the blot of sin Macula is not that which is formally removed in justification but only in perfected sanctification 2. The blot of sin in relation to God as offended and injured putteth on the habit of guilt and so it is washed away in the Fountain opened to the house of David and formally removed in justification but now it is not formally considered as sin but according to that which is accidentall in sin to wit obligation to punishment which may be and is removed from sin the true essence and nature of sin being saved whole and intire Hence sin hath divers considerations 1. As sin is contrary to the righteousnesse and holinesse of the Law it is formally sin and this essentiall form and life
debt and punishment of sin So Exod. 28.38 A Mitre shall be on Aarons forehead that Aaron may bear the iniquity of the holy things Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venasa signifieth to carry or as the 70. turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron shall take away or bear the punishment of the violation of the holy things Moses saith to Aarons sons Lev. 10.17 God hath given you the sin offering to bear the iniquity of the congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aaron and his sonnes did bear the sins of the people as types of Christ not by an intrinsecall guilt put on them but by meer imputation Lev. 16.22 And the Goat shal bear upon him all the iniquities of the children of Israel unto a Land not inhabited The Priest prayed that the sins that is the punishment of the sins of the people might be laid on the Goat Numb 18.1 Aaron and his sons are to bear the iniquity of the Sanctuary that is the punishment of their iniquity in that they were punished if any of the Sanctuary polluted the holy things of God Lev. 5.1 The witness who seeth and heareth a swearing and doth not utter it he shall bear his iniquity that is saith Vatablus and all the interpreters The punishment of his iniquity Ezech. 18.19 Yet say ye Why doth not the Son bear the iniquity of the Father ver 20. The soul that sinneth shall die the son shall not bear the iniquity of the father Ezech. 23.35 Because thou hast forgotten me bear thou also thy lewdnesse and thy whoredome In the same very sense Christ Heb. 9.28 was once offered to bear the sins of many 1 Pet. 2.24 He did bear our sins on his body on the Tree Isa. 53.12 He did bear the sins of many he did bear heavy punishment death and the wrath of God for the sins of many the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabal is to bear a burden as a Porter v. 6. The Lord laid the iniquity of us all on him Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hifgang The word signifieth to fall on any with violence and to kill him as Gideon fell on the Princes of Midian and ver 7. He was oppressed he was afflicted yet opened he not his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggas it s not in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggash per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adductus oblatus Arias Mont. readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niggas with the point on the left side of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Cyrillus and it is he was exacted or payment of violence sought of him Pagnan multatus Christ was put to a fine condemned to pay an amercement or forfeit or Christ was pursued as pay-master and surety for us The Father pursued Christs band that he should now at the appointed day tell down the sum the great ransom-money of his life for sinners who were broken men Justice gave in a broad and large claim against Jesus Christ in which were written all the sins of the elect And Christ opened not his mouth but was dumb as a Lamb led to the shambles and his silence was as much as Lord I grant I yeeld to all the accounts in this sad claim you will not confesse your guiltinesse O sinners in Christ Nor take with riots murthers oaths and all your sins But the surety Christ was craved and all your accompts demanded of him and he confessed debt and granted all v. 12. He was numbred So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minna he was reputed and written up in the compt amongst theeves this was meer imputation he was not a wicked man indeed And consider how v. 3. He is called despised and rejected of men Christ in himself and intrinsecally was the glory the flower the Prince of men even at his lowest he must then be abased below all men in regard of imputation and that penall degrading of Christ so as it is said of him he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chadal ishim which is as Vatablus expoundeth it so contemptible a man that men would not admit him in company of men Aria Mont. desiit viris others expound it Cessatio virorum Jerome novissimus virorum Sanctius saith he was not numbred amongst men he was so despised that he was the lowest among the lowest of men or the minimum quod sic of men as it is Ps. 22.6 A worm no man no body not in the classe or rank of men He was in himself the mighty God the Prince of peace more then above men and Angels the chief of the kindred of men the fairest among the sons of men even at his lowest but in regard of his low condition he was made the off-scouring or the drosse or refuse of all men as if not a Christianed creature When our Divines say Christ took our place we have his condition Christ was made us and made the sinner It is true only in a legall sense as we say the advocate is the client or the guilty man Because the advocate beareth his name and person and what the accused man could in Law say before the Judge in his own defence that the advocate saith for him the advocate saith I cannot in Law die for this crime for such Reasons So the surety in Law or in a legall substitution is the broken man the surety saith The debt is mine all the wants all the poverty all the debts and burdens of my broken friend be on me and the rich surety having paid all can say I have paid all I am in Law free my friend and surety hath done all and paid all for me and that is as good in foro in the Court of justice as if I had paid in my own person all for the truth is there be not two debts and two bonds and two sums nor two debtors the broken man and the Surety are in Law but one person one party adebted which of them pay it is all one to Law and justice it is all one sum they owe The Beleever in Christ is put in Christs Law-place and Christ by Law is put in his place Christ made Surety saith I am the sinner O justice all my broken friends wants all their debts be upon me my life for their life my soul for my brethrens souls my glory my heaven for my kinsmens glory and heaven The Lawes bloody Band was the curse of God upon the sinner upon the debtor Christ changed bands and obligations with us and putteth out our name and putteth in his own name in the bloody Band and where the Law readeth the curse of God upon the debtor Christ is Assigned to this Band and the Gospel readeth it the curse of God upon the rich Surety Gal. 3.13 Hear then the boldnesse of Faith Now then there 's no condemnation to those that are in Jesus Christ What challenges Satan or conscience can make against the Believer for justice being put to silence by Christ maketh none
defile his precious sinlesse Royall and Princely blood by dipping in such a loathsome foul and deformed creature as a sinner is Rev. 1.5 Dogs eat the crums Here be degrees of persons and things in our Fathers house Children and dogs yet dogs which the Lord of the house owneth here is a high table and bread and a by-board or an after-table and crums for dogs here be persons of honour Kings sons cloathed in Scarlet and sitting with the King at dinner when his Spikenard sendeth forth a smell and here be some under the table at the feet of Christ waiting to receive the little drops of the great honey-comb of rich grace that falleth from him Follow Christ and grace shall fall from him his steps drop fatnesse especially in his Palace 1 Joh. 2.12.13.14 There be in our Lords house little children babes there be in it also experienced ancient Fathers for Grace hath gray haires for wisedom not for weaknesse there be strong men also Christ was once a little stone but he grew a great mountain that filled the whole earth yea and the heaven too Christ is a growing childe In Christs lower firmament there be stars of the first and second magnitude and in his house vessels of great and of small quantity cups and flagons Isa. 22.24 yet all are fastened upon the Golden-nail Jesus Christ. 2. All are in the way the plants all growing but one is a grain of mustard seed and a rose not broken out to the flower and another is a great tree its morning and but the glimmering of the rayes of the day-star in one and its high Sun perfect day near the noon-day with another Strong father Abraham mighty in believing was once a babe on the breasts that could neither creep nor stand nor walk The love of Christ in its first rise is a drop of dew that came out of the womb of the morning the mother in one night brought forth an hoste an innumerable millions of such babes and covered the face of the earth with them But this drop of dew groweth to a Sea that swelleth up above hell and the grave Cant. 8.6 7. It is more then all the floods and seas of the earth and floateth up to the Heaven of Heavens and up and in it must be upon Christ 1 Pet. 1.8 Ye see not Christ yet ye love him It overfloweth Christ and taketh him and ravisheth his heart It is a strong chain that bindeth Christ when the grave sin death devils could not bind him Can. 4.9 Act. 2.24 3. Christs way of administration is a growing way his Kingdom is not a standing nor a sitting nor a sleeping Kingdome But its walking and posting Thy Kingdome come An increasing Kingdom a growing peace Isa. 9.7 Of the increase of his Government and peace there shall be no end In regard of duration even in heaven there shall be a growing of his Kingdom There 's not yesterday and to morrow and the next year in heaven yet there 's a negative increase glory and peace shal ascend in continuance and never come to an height the Sun never decline the long day of Christs glory and peace shall never end Christ is saying even now Father I must have all my children up with me that where I am there they may be also And therefore the head draws up to him now a finger then a toe now an arm then a leg he hath been these sixteen hundred years since his Ascension drawing up by death whole Churches the Saints at Corinth at Româ— at Philippi The seven Candlesticks and the seven Stars of Asia are long ago up above Orion and the seven Stars and are now shining up before the Throne This consecrated Captain of our Salvation will not sleep till his Fathers house be filled till all the numerous ofspring and the Generations of the first born be up under on roof with their Father Heaven is a growing Family the Lord of the house hath been gathering his flocks into the fair fields of the Land of Praises ever since the first Abel died and all down along the believers were gathered to their Fathers 1. Vse is that we despise not the day of smal things Gods beginning of great works is smal What could be said of a poor womans throwing of a stool at the man who did first read the new Service Book in Edenburgh It was not looked at as any eminent passage of Divine Providence yet it grew till it came up to Armies of men the shaking of three Kingdomes the sound of the Trumpet the voice of the Alarm the lifting up of the Lords Standart destruction upon destruction garments rowled in blood and goeth on in strength that the vengeance of the Lord and the vengeance of his Temple may pursue the Land of Graven Images and awake the Kings of the Earth to rise in Battle against the great Whore Babylon that the Jews may return to their Messiah and Israel and Judah ask the way to Zioâ— with their faces thitherward weeping as they go that the Forces of the Gentiles and the Kingdoms of the world may become the Kingdoms of God and of his Son Jesus Christ. And this act of a despised woman was one of the first steps of Omnipotencie God then began to open the mouth of the Viall of his wrath to let out a little drop of vengeance upon the seat of the Beast and ever since the right arme of the Lord awaking hath been in action and in a growing Battle against all that Worshipped the Beast and received his mark on their right hand and their forehead and who knoweth but Christ is in an act of conquering to create a new thing on the earth and subdue the people to himself Omnipotencie can derive a Sea a world of noble and glorious works from as smal a Fountain as a straw a ram-horn yea Jaw-bone of a dead Asse God can put forth omnipotencie in all its flowers and golden branches of over-powering and incomparable excellencies upon meer Nothing the winde is an empty unsolid thing the Sea a fluid and soft and ebbing creature yet the wind is Gods chariot he rideth on it and the Sea his walk his paths are in the great waters 2. Vse A crum that falleth from Christs Table hath in it the nature of bread some weak ones complain O I have not the heart of God like David nor the strong faith of Abraham to offer my son to death for Christ nor the burning fire of the zeal of Moses to wish my name may be razed out of the Book of life that the Lord may be glorified nor the high esteem of Christ to judge all but losse dung for Jesus Christ as Paul did But what if Christ set the whole loafe before the children is it not well If thou lie but under Christs feet to have the crums of mercy that slippeth through the fingers of Christ The lowest room in heaven even behinde the door is heaven 1. There 's a
Psal. 146.3 4. For that horse shall faint and fall to clay God alloweth Scotland to help England but will not have the souls of his children in England to ride upon an Army of another Nation and to trust in them for salvation To make fire is not so proper to fire To give light not so kindly to the Sun as salvation is Gods only due and therefore let England in this walk on foot and trust in the Lord. 5. The fifth ingredient also in Faith is that it s bottomed upon the sense and pain of a lost condition Poverty is the nearest capacity of believing This is Faiths method Be condemned and be saved Be hanged and be pardoned Be sick and be healed Mat. 9.13 Jam. 4.7 8. Mat. 11.28 Luke 19.10 Faith is a floor of Christs only planting yet it groweth out of no soil but out of the margin and bank of the lake of fire and brimstone in regard there be none so fit for Christ and Heaven as those who are self-sick and self-condemned to Hell This is a foundation to Christ that because the man is broken and has not bread therefore he must be sold and Christ must buy him and take him home to his fireside and clothe him and feed him The chased man pursued upon death and life who hath not a way for life but one nick of a rock if he misse that he is a dead man had he a hundred lives So is the believer pursued for blood there is but one City of refuge in Heaven or out of Heaven this is only only Jesus Christ the great rock And it is true it s in a manner forced Faith and forced love cast upon Christ upon a great venture yet we may make necessity here the greatest vertue or the highest grace and that is to come to Christ. Satan doth but ride upon the weaknesse of many proving that they are not worthy of Christ which is the way of a Sophist to prove an evident truth that cannot be denied But there 's no greater vantage can be had against Sin and Satan then this because I am unworthy of Christ and out of measure sinfull and I finde it is so Satan and conscience teaching me that truth to bring me on a false conclusion therefore ought I therefore must I come to Christ unworthy as I am For free-grace is moved from within it self from Gods good will only without any motion or action from sin to put it self forth upon the sinner to the end that sin being exceeding sinfull Grace may be abundantly Grace and no thanks to Satan for suggesting a true principle Thou art unworthy of Christ to promove a false conclusion Therefore thou art not to come to Christ for the contrary arguing is Gospel-logick Satans reasoning should be good if there were no way but the law to give life But because there is a Saviour a Gospel and a new and living way to Heaven The contrary arguing is the sinners life and happinesse 6. The sixt Ingredient in Faith is that the sinner can lay hold on the Promise 1. Not simply but with relation to the precept for presumptuous souls plunge in their foul souls in fair and precious promises and this is the Faith of Antinomians for the promise is not holden forth to sinners as sinners but as to such sinners for we make Faith to be an act of a sinner humbled wearied laden poor self-condemned now these be not all sinners but only some kinde of sinners Antinomians make faith an act of a lofty Pharisee of one vilde person applying with an immediate touch immediato contactu his hot boiling smoking lusts to Christs wounds blood merits without any conscience of a precedent Commandement that the person thus beleeving should be humbled wearied loaden grieved for sin I confess this is hasty hot work and maketh Faith a stride or one single step but it s a wanton fleshly and a presumptuous immediate work to lay hold on the promises of mercy and be saved This is the absolute and loose Faith that Papists and Arminians slandereth our Doctrine withall because we reject all foregoing merits good works congruous dispositions preparations moving God to convert this man because he hath such preparations and to reject and to leave another man to his own hardnesse of heart because he hath no such payment in hand by which he may redeem and buy conversion and the grace of Effectuall calling especially they building all upon a Babel of their own brick and clay that free-will in all acts of obedience before or after conversion is absolutely indifferent to do or not do to obey or not obey to choose Heaven and life hell or death as it pleaseth as being free and loosed from all Praedetermination and fore-going motion acting or bowing of the will comming either from Gods naturall or his efficacious or supernaturall Providence And so the Papist and Arminian on the one extremity inthroneth nature and extolleth proud merit and abaseth Christ and Free-grace The Familist Libertine and Antinomian on a contrary extremity and opposition turn man into a block and make him a meer patient in the way to Heaven and under pretence of exalting Christ and Free-grace set up the flesh liberty licence loosenesse on the throne and make the way to heaven on the other extremity as broad as to comply with all presumptuous proud fleshly men walking after their lusts and yet as they dream believing in Christ. 2. The soul seeth Christ in all his beauty excellency treasures of Free-grace lapped up with the curtain of many precious promises now the naturall man knowing the literall meaning and sense of the promises seeth in them but words of gold and things a far off and in truth taketh heaven to be a beautifull and golden phancy and the Gospel-promises a shower of pretious Rubies Saphirs Diamonds fallen out of the clouds only in a night dream and therefore jeers and scoffs at the day of judgment and at heaven and hell 2 Pet. 3.1 2 3. For can every capacity smell and taste the unsearchable riches of Christ the fulnesse of God in the womb of the promises by meditating on them and sending them in their sweetnesse and heavenly excellency down to the affections to embrace them No it cannot be that words and sounds and syllables can so work upon a natural spirit If you show not to a buyer pretious and rare commodities and bring them not before the sun he shall never be taken so with things hidden in your coffers as to be in love with them and to sell all he hath and buy them Preachers cannot nay it s not in their power to make the natural spirit see the beauty of Christ Paul Preacheth it but the Gospel is hidden from the blinded man 2 Cor. 4.3 If I cannot Communicate light far lesse can I infuse love in the soul of a lost man 3. Literall knowledge of Christ is not in the power of naturall men but laying down
a resurrection as the seed and hope of harvest is in rotting and dying grains of Wheat sown in the cold earth as is cleer Psal. 16.9 1 Cor. 15.42 43 44. Much more the relation of mercy remaineth in Christ toward the wrestling deserted and self dead believer Now this smallest measure of Faith may consist 1. With much ignorance of God as it was with the believing Disciples who continued with Christ in his temptations confessed him believed and adhered to him when many went back and departed from him Luk. 22.28 29. Mat. 16.16 17. Joh. 6.66 67 68 69. And yet were ignorant of great points of Faith as of his death Mat. 16.21.22 Of his resurrection Joh. 20.9 2. So there be great faintings and doubtings when a storm ariseth and the soul is a sinking Mat. 8. v. 25 26 27. Mat. 14.3 Yet a little Faith is Faith As touching a fainting Faith it s not alwayes a weak Faith that fainteth strong and healthy bodies may have fevers and deliquies For the causes of fainting are 1. The want of the influence of mercy and of stirring or exciting Grace causeth fainting 2 Cor. 4.1 As we are mercied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we faint not we degenerate not It is in the bosome of Christ and lieth about the bowels of our mercifull high Priest that keepeth from fainting If our Intercessor pray not we faint Luke 22.32 I have prayed that thy Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be ecclipsed The moon is in a certain death and soon in an ecclipse So is Faith under fainting 2. Fear of wrath may cause distraction and hanging of minde and uncertainty where there is strong Faith Ps. 88.14.15 Compared with v. 8 9. As apprehensions report of God so are we affected in believing Yet may it be collected from Mat. 10.19 In that hour it shall be given you that Christ holdeth the head of a fainting believer 3. The dependence of Faith will faint when Christ withdraweth love though he inflict no anger The ingenuity of Grace gathereth fear from a cloud though there be no storm 3. A soul dead in himself and that cannot put out Faith in acts for want of light and comfort is a weak Faith A tree in winter is a living tree There may be life where there 's little stirring or motion 4. That Faith that seemed smallest to the man himself is sometime in it self greatest 1. In sad desertions there 's most of Faith and least of sense of Faith Psal. 22.1 2. A suffering Faith may be small to the sufferer Many of the Martyrs in their own sense were in a dead and unbelieving condition Yet Christ is more commended for a suffering-faith then any Heb. 12.1 2 3. In that he did run indure the crosse for the glory that was before him He saw heaven And his Faith went through Hell to be at Heaven There is a high commendation put on the suffering Faith of these who were tryed with hands imprisonment sawn asunder mocked slain with the sword Heb. 11.37 38. Of whom the world was not worthy This is not put upon the active and doing Faith which is put upon the passive Faith nor is so much said of these who by Faith pulled down the walls of Jericho of Gideon Baruch Sampson and such as by Faith subdued Kingdoms The reason is suffering is a losse of being and welbeing These who by doing give away their evil being for Christ and crucifie their lusts for him are dear to him but such as die for Christ they give away both being and welbeing Moses Paul who in a manner were content to go to hel with believing that Gods glory in saving the people of God was to be prefered to their eternal being and well-being behoved to have great Faith 3. The Faith that is weak in regard of intension of degrees may be a great faith in regard of extension the Children of God whose life is the walk of Faith 2 Cor. 5.7 May have but a small measure of Faith Yet it s a constant and well breathed Faith good at the long race that carrieth a soul through In 1. His naturall capacity to believe God will feed him And 2. In his civill relations as a father son servant magistrate 3. In his spirituall condition in the duties of the first table in all which capacities we are to walk by Faith Yea to eat drink sleep to laugh to weep as concerning the ordering of all these Heaven-ward by Faith All the Saints that go to Heaven believing and ordering all these conditions by Faith have not alwayes a Faith as great as Abraham as Moses Weak leggs carry some through the earth many thousand miles A sorry and small vessell in comparison of others may sail about the Globe of the whole earth The wings of a Sparrow or a Dove can carry these little birds through as much Sea and Land as the wings of an Eagle doth carry the Eagle But ere I go from this point I crave leave to adde somewhat of the least and smallest measure of Faith 2. Of the condition of the childe of God under it Touching the former I onely say There is a degree of fire and a coal so small that lesse cannot be the thing remaining Fire having the nature essence and properties of fire And when any is in a deliquium or swoun the man hath life but it is kept in narrow bounds there is breathing onely 2. Some vitall heat 3. Some internall motion in the heart and vitall and animall spirits but no more to prove life almost then the man is a dead corps yet somewhat there is to difference him from dead clay For friends will not bury a sounding man willingly and knowingly So at the lowest condition of the weakest Faith that the believer is in some fire and coal of love and Faith there is and some smoaking though little fire and possibly we cannot give it a name Yet if the just live by Faith there must be some measure of Faith 2. Some smoaking of love to Christ. 3. Some discerning of an ill condition No man on earth in a sleep hath a reflect act to know that he sleepeth no dead corps knoweth it self to be dead Never sleeping man could say nay not Adam in his first sleep when God formed the woman out of a rib of his side Now I am sleeping No man naturally dead can say Now am I dead and I lie amongst the worms and corruption Death maketh no report of death but the believer can say at his lowest condition Cant. 5.1 I sleep but my heart waketh and he who saith Psal. 119. Lord quicken me must say Lord I am dead yet to say Lord quicken me and to feel and know deadnesse are acts of the life of Grace A Saint in this condition may love Christ through half a dream and half sleeping half waking retain honourable thoughts of Christ Job 13.15 Job 19.25 26 27. Some have said in hell they should
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it
body of Christ that ye should be married to another 5. For when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death 6. But now we are delivered from the Law that being dead wherein we were held we should serve in newnesse of spirit and not in the oldnesse of the Letter Hence it is clear that there was a time in which Paul and the Elect at Rome were servants of sin Rom. 6.20 21. Under the lusts and motions of sin which work in their Members to bring forth fruit that is sins to death eternall Ro. 7.5 Ergo They were then under the curse of the Law and so far from blessednesse and the servants of sin Rom. 6.20 and persons in the flesh But the case is changed they are now not the servants of sin but servants of righteousnesse Rom. 6.22 Married to a new husband Iesus Christ Rom. 7.4 Whence came this change of two contrary states yea and before God contrary for before God it cannot be one state to be servants of sin under the Law and servants of God and under Grace Certainly from Faith on our part or some other grace in us at least there must be something of grace by which the alteration from a cursed estate to a blessed estate is made then faith is not a naked manifestation of the blessednesse of justification to the which we was intitled before we believed for before we believed we was in a cursed estate This also may be added that if Faith be but a Declaration or manifestation that we are justified before we believe Paul had no reason to deny that we are justified that is that we know to our comfort by works of holinesse that we are justified for works of sanctification are evident witnesses that we are in Christ and are justified 2 Cor. 5.17 1 Joh. 3.14 1 Joh. 2.3 Jam. 2.24.25 2 Pet. 1.10 3. It layeth down this false ground that grace is nothing in us but a meer comfortable sense and apprehension of Free-love and Grace is conceived to be only and wholly in Christ so that there is no inherent grace in the Believer by which he is differenced from an unbeliever sanctification and duties flowing from the habit of grace are nothing but dreams of Legall men Christ justifying the sinner is all and some in the Elect strict and precise walking conduce nothing to salvation To think that it can do any thing in order to salvation is to worship saith Mr. Denne an angry deity 2. To satisfie justice with our works fasting tears duties Therefore our 6. Propos. Is that it is a vain distinction of Master Denne who would have a reconciliation of God to man and of man to God 1. Because we read that man is reconciled to God Rom. 5.10 2 Cor. 5.18 19 20. Col. 1.20 21. Eph. 2.16 Man is the enemy whereas in Adam he was a friend and in Christ the second Adam he is made a friend but that God is reconciled to man or changed toward his own Elect from an enemy and a God that hateth their persons into a friend and lover of them I never read if at any time God be said to be comforted toward his people or eased these are borrowed speeches 2. Love of Election yea the love that putteth God on work to Redeem Call Justifie Sanctifie the Elect is no love bought with hire yea the price of Redemption which Christ gave for sinners cannot buy eternall love blood and the blood of God shed cannot woodset ancient love all the sins of Devils of men cannot forfeit it make sins floods and seas and ten thousand worlds of rivers they cannot quench that eternall coal and flame in the brest of so free a Lover as God in a word the shed blood of Christ is an â—ffect not a cause of infinite love 3. What â—hen doth reconciliation place any new thing in God No Doth it turn him from an Hater to a Lover No Reconciliation active on the Lords â—art is a change of his outward dispensation not â—f his inward affections Fury is not in me he â—ith himself Isa. 27.4 He cannot wax hot and â—â—ry in the Acts of his spotlesse and holy will Reconciliation turneth not the heart but the hand of the Lord upon the little ones as he speaketh so that he cannot deal with or punish his elect as otherways he would do The Lords justice may be satisfied his love cannot be budded or hired and the effect of justice the inflicting of infinite wrath is diverted as a River that runneth East hath been made to run West and an issue of blood in one member of the body hath been diverted to run at another channell justice was to run through the Elect of God in the due legal punishing of the sinner which yet is extraneous to the just and eternall will of God but infinite wise mercy caused that River to run in another veine through the soul of Iesus Christ. 7. Propos. Joy of the holy Ghost is a fruit of the Kingdom of Grace Rom. 14.17 But not that joy spoken of Rev. 21.4 and Is. 35.10 Which excludeth all tears death sorrow crying all sighing as Mr. Denne dreameth so as joy can no more be separated from the Subjects of that kingdom then light from the Sun heat from the fire or ebbing and flowing can be stopped in waters as he saith far lesse is it true that actuall love and obedience doth inseparably follow this condition except we were made Angels when we are once justified nor is the Kingdom of God spoken of 1 Cor. 6.9 10. And the seeing of God Heb. 12.14 The Kingdom or state of Grace or the seeing of God in a vision of Faith here in this life but of the Kingdom of glory and of the vision of God in the other life as M. Denne expoundeth it that he may elude all necessity of holinesse but that which floweth from no obligation of any Law or Commandement of God But which is in our power of love to perform or not perform if we perform it not it s no transgression of any Law of God 1. M. Denne himself granteth pag. 84. God is not like some nigardly man who will not bid us welcome to his house unlesse we bring our cost with us Nor is holinesse required of us without Faith and before we believe and enter Citizens of the kingdom of Grace Nay by this interpretation 1 Cor. 6. We must be Justified and washed before we can inherit this Kingdom v. 9 10.11 But we are not to be washed and justified before we inherit the Kingdom of Grace and before we believe for so we should be justified and washed before we be justified and washed and the like I say of the Kingdom of God John 3.3 For it should follow that a man must be born again ere he be born again if he must be born again ere
he enter a subject of the Kingdom of Grace Nay not any such condition can go before mans reconciliation to God Propos. 8. Christ can love dearly and tempt â—oughly both at once 1. His love consisteth â—ot in a taking his Church into his bosome and 〈◊〉 continuall and never interrupted laying of her â—etween his breasts yea tempting floweth from the love of God nor is it any act of Justice yea to take vengeance on the inventions of his people satisfying Justice he cannot exerce toward his Elect yet a punishing and correcting Justice he may and doth put forth on them but it hath its rise from love all the wheels of Gods dispensation sweet or sower are rowled upon this Axle ttee of Free-love the bowels of Christ act move and breath all dispensations to the Saints through no other Pipe and Channel but free and tender compassion so as mercy is an immediate Actor when the Lord is wasting his Church with bloody wars And which is wonderful mercy is Christs armour-bearer Mercy immediatly killeth even when death climbeth in at the windows and enters into the house of the believer either in a pestilence known to come from no creature or second cause or in the raging sword when the carcasses of men fal as dung in the open field as the handful after the harvest men and there be none to bury them Jer. 9.21 22. 2. Tempting mercy is wise mercy it were not atempting mercy if we saw all the secrets of love the reasons why the Lord buildeth Zion with blood even the Elect and beloved of God though they be in Christs court they are not always upon his counsel Joh. 13.7 Many are within the walls of the Palace that are not in the Kings Parlour and taken into his house of wine The love of Christ hath its own mysteries and unknown secrets as why one Saint is led to heaven and to mens eye The Candlestick of the Almighty shineth on his Tabernacle and he washeth his steps in oyl he is rich holy prosperous and another no lesse dear to Christ never laugheth while he be within the gates of heaven but eateth the bread of sorrow all his dayes his face never dryeth while he be in glory is a secret of heaven The love of Christ is often vailed and covered and we know not what he meaneth but he hasteth to shew mercy Vse This should make us very charitable of Christ when he frowneth and covereth himself with a cloud and very inclinable to pardon if I may so speak rough and bloody dispensations in Christ He loveth and he bloodeth scourgeth and giveth his own child a cup of gall and wormwood Could we in silence believe its Christ with two garments on him at once Christ clothed with love wrapped in the unseen mystery of tendernes of compassion and yet his upper garment is vengeance and rowled in blood we should kisse the edge of Christs bloody sword so we are to believe for Isa. 63.1 Christ at one time travelleth in the greatnesse of his strength and speaketh in rigteousnesse and is mighty to save and at the same time his upper garment is blood It is true it is the blood of his enemies but it is often the blood of the children of his own house and Sanctuary Ezek. 9.6 1 Pet. 4.17 And what more concerneth us then to keep our first love to Christ When he multiplieth our widows in the three Kingdoms as the sand of the sea and bringeth against the mother of the young men a spoiler at noon-day Jer. 15.8 This woman stayed on her watch-tower and now the vision speaketh mercy to her Say they were injuries that Christ inflicteth which is a blasphemous impossibility yet it is Christ it is the Lord let him doe what seemeth good to you The absolute liberty of the Potter closeth the mouth of the clay-vessell if it could speak Rom. 9. That unbelief hath no reason to stomack and dispute against hells fire coming from him who hath absolute dominion over us As Devils and wicked men burn in hell with eternall fretting against God for their pain so if it were possible that the Elect and Regenerate were thrown into hell they are to have eternall charity and love to the holy and just Lord and to beleeve his eternall love SERMON XXV BE it unto thee as thou wilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itâ— a word of Omnipotency to create Being it s spoken of Satan and to Satan Mark 9 25. Luk. 4.35 2. None can speak to Leprosie buâ— Christ Mat. 8.3 Luk. 4.39 Be thou clean 3â— Christ can speak to stark death Joh. 11.43 anâ— Joh. 5.28 Jesus cryed with a loud voice Lazaâ—rus come forth 4. He can speak to life In abâ—stracto Ezek. 37.9 Come from the four Winds 〈◊〉 breath and breathe upon these slain that they may live 5. God can speak to Mother-nothing as if Nothing had ears and reason could hear Rom. 4.17 He calleth things that are not as though they were He did but nod upon Nothing and out of Nothing there compeared before him The great Hoste of heaven and earth and all things in them Psa. 33.9 6. There is a Language of Providence by which every Being as Being hath a power-obedientiall to hear what God saith and do it Ion. 2.10 The Lord spake to the Fish and it vomited out Ionah on the dry land Mar. 4.39 And he arose and rebuked the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said unto the sea Peace be still and the wind ceased and there was a great calm What wise man can boast the Sea What ears hath the sensless and â—ifelesse waters Yet they hear Christs language they speak Yonder standeth our Creator boaâ—ting us and therefore we will obey Isa. 50.2 Hear himself speak Behold at my rebuke I dry up the Sea Psa. 114. There is a question put upon the creatures that they can well answer ver 5. What aileth thee O thou Sea that thou fleddest Thou Iordan that thou wast driven backward vers 6. What ailed you ye mountains that ye skipâ—ed like Rams and ye little hills like Lambs Good reason saith the Spirit vers 7. Tremble thou â—arth at the presence of the Lord at the presence of the God of Iacob This obedientiall power is not any quality created in the creature different from their being for God may use any creature to infinite effects of omnipotency and so there should be infinite created qualities in every finite creature 2. This obedientiall power was in that Mother-nothing out of which God by an omnipotent act of creation extracted all the hosts of creatures that now are and it s in that other Mother-nothing yet objected to omnipotency according to which God may create infinite moe worlds then now are so it please him it s then nothing but a non-repugnancy to hear and obey God in these particulars As 1. Omnipotency of strong grace can speak to sin which none can do but God Ezek.
swooning and death Gracious love produceth love sicknesse Cant. 2.5 Swooning Cant. 5.6 the Martyrs have died to injoy him and refused to accept of life because of the love of a Union with him Heb. 11.37 How many deserted souls come to this I die if I injoy not Christ. Posit 7. It s good that the affections be ballanced and loaden with Heavenly and spirituall lights Lower vaults and under houses send up smoak to the fair pictures that are in the higher houses lusts dominion over light maketh a misty and unbelieving mind so when the light is carnall and nothing but worldly policy it s like the highest house which if ruinous and rainy sendeth down rain and continuall droppings on the lower house Minde and affections vitiate and corrupt one another Grace in either contributes much to the spirituality of the actions one of another so the mockers of eternity and judgment are ignorant because they will be ignorant 2 Pet. 3.5 And Elies sons will be abhominably lustfull in their affections because they know not the Lord and are ignorant of God 1 Sam. 2.12 Mathew heareth and seeth Jesus and he followeth him Matth. 9.9 The more that Mary Magdalen followeth and loveth the more she knoweth and seeth the excellency of Christ Joh. 20. ver 1.11.12.13.14 compared with ver 17 18. Posit 8. When the desires are naturall then Heavenly objects are desired and sorrowed for in a naturall way Balaam desires to die the death of the righteous but Esau weepeth for the blessing in a carnall way when the desires are spirituall earthly objects are desired in a spirituall way Even bread as it savoureth of Christ Math. 6.9 compared with ver 11.12 And so the woman seeketh deliverance to her Daughter spiritually and with a great Faith Posit 9. The believer saith if the creature will go along with me to my Fathers house welcome if not What then There I must lodge though Gold refuse to go with me See how God in a manner resigneth his own freedom in giving and transferreth this honour on the womans desire God keeps pace with a sanctified will in satisfying when the will keeps pace with God in acting longing and desiring 1. He putteth Heaven upon the choice of a sanctified heart Deu. 30.19 Choose life that both thou and thy seed may live Rev. 22.17 Whosoever will let him take of the waters of life freely Isa. 55.1 Ho every one that thirsteth come ye to the waters 2. Heaven is put upon the quality of the wil and what it desires Joh. 4.10 If thou knewst that gift of God and who it is that sayes to thee give me drink thou wouldst have asked of him and he should have given thee water of Life Rev. 21.6 I will give unto him that thirsteth of the Fountain of the water of life freely There 's an edge upon the word Fountain for the Fountain and first spring of the water of life is above the streams this is promised to him that hath a heavenly and spirituall thirst for Christ. 3. God putteth himself and the measure or compasse of heaven upon the measure and compass of the bensil and pitch of heavenly desires Pro. 2.3 If thou cryest after knowledge liftest up thy voice for understanding 4. If thou seekest her as silver and searchest for her as for hid treasures 5. Then shalt thou understand the fear of the Lord find the knowledge of God There be four words here to expresse the bensill of the will and desire we are to cry for wisdome the Chalde reads the other part of the ver if thou call understanding thy mother that the cry spoken in the former part may be such a high cry as children use when they weep cry after their Mother The other word is To give the voice to wisdom The other two words do note sweating digging in the bowels of the earth casting up much earth to find a treasure of silver or gold Ps. 81.10 Open thy mouth wide and I will fil it Vatablus Seek what thou wilt and I wil grant it It s a doubt if any man by inlarged desires can put Gods giving goodnes to the utmost extent 4. God maketh his fulnesse in giving far beyond our narrownesse in seeking Eph. 3.20 He is able to do this is as much as he is willing to do Rom. 11.23 Jud. v. 24. exceeding abundantly above all that we ask or think according to the power that worketh in us This is considerable that when Christ shall put the Crown of incomparable glory on the head of the glorified soul there shall be thousand millions of moe Diamonds Rubies and Jewels of glory on that Diadem then ever your thoughts or imaginations could reach and more weight of sweetness delight joy and glory in a sight of God then the seeing eye the hearing ear yea the vast understanding and heart which can multiply and adde to former thoughts can be able to fathom 1 Cor. 2.9 When ye seek and ask Christ from the Father you know not his weight and worth when you shal injoy Christ immediately up at the wel head this shal much fill the soul with admiration I believed to see much in Christ having some twilight afternoon or Moonlight glances of him down in the earth But O blind I narrow I could never have Faith opinion thought or imagination to fathom the thousand thousand part of the worth and incomparable excellencie I now see in him You may over-think and over-praise Paradice Rome Naples the Isles where there be two Summers in one year but you cannot over-think or in your thoughts reach Christ and the invisible things of God only glorified thoughts not thoughts graced only are comprehensive in any due measure of God of heaven The glorified soul shal be a far wider more capacious circle the Diameter of it in length many thousand cubits larger in mind thoughts glorified reason will heart desires love joy reverence c then it is now We would in seeking asking praying in adoring God in Christ inlarge our own desires heart will and affections broad and deep that we may take in more of Christ broad prayers flow from broad desires narrow prayers from niggard and narrow hearts we may collect the bignesse of a ship from the proportion and quantity of its bottom in its new framing If the bottom draw but to the proportion of a small vessell which can indure no more but a pair of oares the vessel cannot be five hundred Tun or be able to bear 60. peeces of Ordnance Prayer bottomed on deep and broad hunger and extreame pain of love-sicknesse for Christ and great pinching poverty of spirit must be in proportion wide and deep O but our vessels are narrow our affections ebbe and low the ballance that weigheth Christ weak it is as if we should labour to cast three or four great Mountains in a scale of a Merchants ordinary ballance we are proportioned in our