is total to all his will though never so hard to flesh and blood For these cannot enter into the Kingdom and if it be in God and for God why then not one as well as another for all are a like in him that is wholly given to God by Faith in him So Abraham went three dayes journey And yet saw nothing that Satan might all this while tempt and trye him and yet God still preserves him This is Gods dealing to believing man So that God usually tryes his to the bottom that they may be saved in the Faith and shew forth his power of truth and promise to all Thus Job and David Psal 77. Thus Paul Christ his Martyrers thus was Satan let loose upon Abraham 1. For while man is but crost a little he runs to other fleshly help from one shift to another as here Abraham might Reason though I be banished yet I have the Promise and though it be long deferred yet Isaac is now born but here God strikes down all these proppes at once 2. God doth thus worke good out of evil to man he lets Satan loose to beat and canvisse man in the flesh and drive him out for he is the God of the World and must rule there that he may drive man home to God but if man will make a Covenant with him and stay there he will be his Lord and reward him 3. Man wil catch hold of any thing before he be well drowned even a Leaf or Reed but God plungeth him into the deep then he calleth from thence 1. We have not yet resisted unto blood no temptation hath taken us but such as man can remove with the World or Reason fixed on the Truth revealed or qualities and so we get sin a hiding place in the flesh 2. Believers need yet a great deal of purging through affliction for still we retain something because of which we hope and believe but this is not plain dealing with God nor pure believing 3. But know that day will come when God will trye us to the bottom and leave neither Father nor Mother Wit nor Wisdom we shal be put past all our shifts in the flesh So that 4. We see what a doe God hath to bring man low enough hence it is that we are not enlivened enriched and made free in God because we are not poor weak and blind in the flesh but find ease there and rest 5. Thus God secretlie upholdeth his Children in affliction though themselves see not how they are preserved he still sends Life in Death who know not how they are raised Stay here and I and the Lad All left him and he left these behind So that If man go to ascend to God and meet him comfortablie in any strait no coming with Flesh and blood but leave these and fix on him in naked belief So David with Goliah so Christ was left alone none to assist 1. For flesh and blood cannot enter into the Kingdom of God and His wayes cannot be comprehended 2. Fleshly affection draw men to their own ends but Faith only layes hold on Christ these harden the heart give a hope without Faith which God wil not accept 3. These destroy Faith for the Soul cannot live on both thus would worldly men fain take the World to Heaven with them yea all are lothe to leave all behind but would have something to bear them companie what ever makes for hurting of mans flesh is mans death let Flesh know nothing nor rule nothing Then the Angel said Stay thy hand Here Abraham is brought to the pits brink and sees no deliverance but only is preserved by Faith they saw nothing but death before them Isaac willing and Abraham readie and content both preserved by Faith and subjected So that It is impossible for man to meet death willingly or think thereof but only when lively power of Faith upholds and hath killed and crucified the Flesh and will thereof by the sufferings of Christ This made Paul willing to leave this tabernacle David to commend his spirit into the hands of God and Christ his life to the father and Martyrs to the fire 1. For Flesh fears destruction of it self and if it be not overcom'd and preserv'd by another power it dyes before the time death makes on end of all and leaves nothing neither father nor friends land nor riches but destroyes all for as here Isaac is gone all Abraham children at once the means of promise and also if that his life had been herein he had utterly failed 2. This is the great lust and enemie to be destroyed for skin for skin and all that a man hath will be give for his life and yet to this we must all passe it makes death so fearful to worldly hearts it leavs nothing to hold by other losses leave some hope of recoverie but this without Redemption and yet this will come we see it before our eyes even death coming when thou must part with thy dearest husband loving wife â—eâ—der children and kind brother friends lands world and all and see thy self gasping upon thy death-bed here see Isaac on the Alâ—ar and see how thou wilt hear it 3. Yea this makes death fearful to believers because the Flesh is not mortified but lives in them desires to live and because they live not in God would yet live in the world All put this day afaâ— off one is yet lusty and strong or is yet weak hopes to recover and yet never willing to commune with death because we live not in and by the death of the World another is old yet thinks he may yet laste many years So that Only the believing man in whom life is already overcome shal die chearfully as Paul who said I can die at Jerusalem He sees that death shall free him from the world the Flesh lust and all Stay thine hand Now God comes with help at a pinch when it is not expected if Abraham had a deâ—iring expectation of due deliverance this way God would yet have tryed him further but seeing past help and yet believing he comes So that God comes to help his people in the fittest time when man in reason sees no help in the world or in himself then is God ready at hand As at the Red sea so to Elisha when the King of Assiria had besieged him in Dothan there were mountains full of Chariots of fire So to David against Goliah Psal 107. Hungry and thirsty then they cried unto the Lord The Publicans cried Lord be merciful to me c 1. For at first God made all things out of nothing and so brings light out of darknesse and the poor to confound the rich 2. When the heart hath passed all fleshly power then he rests in faith for he hath nothing to trust to c. 3. Thereby are the sufferings of Christ accomplished in the Saints in earth as with the Martyrs when friends mourned strangers bewailed acquaintance
that wears out all the flesh also Woe to them that have none other stay how will they do when their Shepherd shall be smitten like an Orphant when the Father is dead See the vanitie of man that would still have some hold in the flesh But herein doth God blesse his people when by clearnesse of his truth he destroyes all imaginations by the crosse destroyes all lust and leaves man nothing but God and his Truth 4. The freedom and happiness of man in knowing savouring nothing after the flesh Rom. 8. This is not to walk after the flesh but after the spirit For that which man thus knows he knows not and that which he loves not thus he lusts after for thus to know God or to love him is not to know him but to know will and love all things in God is to know him indeed for that man which knows in the flesh it is not of God but his own imaginations And there will come a scattering day to all fleshlie imaginations as to Jerusalem and Davids high mountain when knowledge shall vanish and mans fleshly hopes shall be destroyed Where then will man appear Thy Husband thy Child thy Idol thy Portion thy Idea thy Shapes of Fancy all shall vanish yea thy shepherd too and nothing left but God and his Truth Where then will thy fleshly heart rest So that To believe and trust when all is scattered is to believe simply For to believe when all is joy and peace is rather to believe after the flesh and because of them which is a turning from God to his gifts and then we losse them but to believe when we are killed as Job and the Martyrs this is to believe God in and from God and to love in and from him When Peter said Though all forsake thee c. Here is Piters blind confidence wherein note this comparison of his though others shall yet not he So that Pride of heart advancing it self above others out of a self conceit of some singular gift or power is the ready way to a fearfull fall below all As Proverbs Pride goeth before destruction Luk 18. The Pharisees So Israel So Pharaoh The Jews Nebuchadnezzar and Lucifer For this is a turning away from God becoming a God to himself These conceits arise from the devil and sets God at nought destroyes Faith and sets up mans fleshly conceits like a Queen These have been the ground of all factions in the Church God will leave this man free to himself and others that dote upon him Thus we see that man is a proud creature he gets nothing but he is lifted up by it nay most labour for abundance not for necessitie so much as they may excel This conceit sticks fast in all arising from blindnesse in regard of our fulnesse for thou mayst see the iniquitie of all men in thy self But faithful men fear and distrust â—hemselves above all relying on God I will not leave thee nor forsake thee Peter had a blind confidence not knowing the weaknesse of man So that Man that is presumptuous and bold through fleshly confidence and his self-power shall never stand nor prosper There this is David Psal 30. and Israel against the Philistines but Davids boasting else-where was in God only through God we shall do great things For mans standing preservation is not of himself This is a sandy foundation for as it was but flesh so it boasted So when the foundation was removed the flesh feared Thus man walks presumptuously in all things thinking I will do this or that when often he is prevented and yet will not see it But that man walks safely that walks in fear for he trusts none but God and as he fears so he believes Faith in God makes man humble in himself No surer sign of a fall in believers than when they begin to boast nay this man denied above all So that How far a man is lifted up in any thing so far he must fall SERMON XXVI Mark 13.35.36 Watch ye therefore for ye know not when the Master of the house come whether at Even or at Midnight or at the Cock-crowing or in the morning lest he coming suddenly finde you sleeping VVE see it verified in this our Brother which we heard the last day viz. That there is no confidence to be put in man Neither for his wit power wealth or continuance For we see it daily to be true That his breath goeth forth and he returns to his earth c. Which is here apparent before us For was not he with us at our last Brothers burial and behold we are now come to accomplish his It 's not long but even one day since that he was in life and liking as you are he sit as you sit in place credit of the World as you are he heard where you â—ow hear he prayed where you now pray he walked strong lusty upon this earth which must now devour and shut her mouth upon him and yet could neither the Riches of this World nor the cryes of his Children nor favour of Friends beg him of Death or keep him from the grave but down he must to accomplish the Will of and Purpose of his Maker And thus we see what a day yea what a night may â—ring forth to make the House desâ—late the Children Fatherlesse to separate the Brother and Sister never to â—ee each other any more in the flesh And thus we see the Lord comes daily amongst us â—hough we think our selves secure because as yet we â—ave escaped that common judgement so frequent in â—ur neighbour towns yet God lets us see that he hath â—oe destroying Angels than one which are kept in the â—cret of his Counsel and stricks according to his purâ—ose and will sometimes by a long easie strâ—â—k â—metimes by a sharp and shorter blow sometimes 〈◊〉 a sudden stab of his providence that cannot be reâ—ted yet not sudden in respect of God with whom 〈◊〉 things are determined but in regard of our securiâ— For as one saith Non subito minantur qui semper â—tant se esse morituros Nothing sudden but what is 〈◊〉 expected Only this learn by Gods dealing with â—n That we have no surer time of life then he had And that it is neither wit nor wealth strength nor health that can prolong thy dayes or put off death or secure thee one hour Therefore learn by him to watch till our master come which is the lesson Christ would teach his Disciples in these Words and in this whole Chapter which is a Prophesie and fortelling of the destruction of Jerusalem and of the coming of Christ the one a figure of the other From verse 24. He shews the sâ—gn of the end of the World and thereby stirs up all to wait because of the uncertainty not known to the Son oâ— Man which verse 34. He amplifies or illustrats by 〈◊〉 parable of a man going into a far Countrey leaves his house and
Spirit of our mind renews Which to Samaria was so joyful newes New wine first Love the Christians sweet beginnings Fine gold rich pearls the godly Merchant winnings Christs yoke made easie by the spirits oyls The Joy of Harvest or dividing spoils Not that I then did or do look to find Some strange Religion of another kind Then that wherein I ever have been trained Since first I from my mothers breast was wayned For so to do as I consider well Were tâ— make sure work soon to get to Hell But even the same say I that hath been taught Since God his Gospel into England brought Gods very Truth which that it doth not fit All ears and seasons man is faulty yet But to be short then was the time alass I can but only say That then it was I was I say more sensible of sin And of the danger it had brought me in But shall I now begin God's love to storie To me his wretch and is it for his glorie Especially If I shall there withall Shew how his favours on a dung-hill fall For though Sun-beams do draw from flowrie brinks Sweet smell yet carrion send forth filthy stinks Lord I confesse much sowen small increase found Of fruitful crop within my barren ground O let my soul ne're draw this curse upon her Thou can'st not bless her but with taint of honor 'T is only thou wâ—o can'st an answer yield Whether I Dung-hill be or fruitful field But if at all thou ought in me hast sowen Bring to perfection that which is thine own And leave me not as sin gives cause to doubt Among these Virgins who shall stand without Nor what I have from me in Judgement take But me a harvest for thy mercies sake I will say on then what my Conscience tells me And clear the truth since thus the case compels me The Good I did I say seem'd then more slender The ill more vile my Conscience much more tender Then now it is as having felt the smart Of God's great judgements with a troubled heart Gods Sp'rit what say I who now scarcely know If e're I â—elt it truely yea or no God's Sp'rit I say for so as then I thought Had to my Soul such happy tydings brought Of Gods great mercy in delivering me Who had so long try'd the forbidden Tree And thereby plundge me in such deadly danger As to Gods Cov'nant almost made me stranger That then me thought I felt his love more free Then I before could it conceive to be His love more free I say my self more vile Then er'e before unless I me beguile Then say I what Not liberty to sin Because of freedom God hath set us in So that one may whoredom and these commit And not withstanding not offend in it Nor that the Spirit so renewes the will As quite excludes all motions unto ill O Blasphemie dute any brag of ground Wherein there may such cark oâ— grace be found Nor of Gods presence knew I ere such sense As drives from his all sin and doubting thence So that one would not thereof be beriven No not to change it for the joyes of Heaven Nor that the Spirit doth without the Word Unto our Souls sufficient light afford Nor that one may adventure on a sin Because God will be glorified therein But this I saw that there 's a rest of faith Which sets Believers free from hell and death That out of us our health and life is wrought That out of us the same is to be sought That Gods elect even from their second birth Unto their death are strangers on the earth That precious liberty they thereby win How sweet a thing it is to master sin How this new Law doth set Believers free How Christ his yoke is perfect libertie How this can be that men can part from ill When dangerlesse they may do what they will That God sometimes his presence so reveals That for the time both sin and sorrow vails How such shall think that while be 't short or long They nev'r shall move their hiâ—l is made so strong That more one doth from this degeneraâ—e The more he falls to pride or worse estate How God doth draw by his sweet cords of love Souls here below to live with him above Who whilâ—s they see Gods will is so o strange Their present bless for greater would not change Not but that they full freedom would require But thus to Gods will linkt is their desire Whaâ— power with God this law of love doth give How in his Members Christ is said to live How grace doth with a Metamorphose strange Deep threatnings into exhortations change That th' World Flesh Sin yea Satan and the rest Are for Gods Children sorc't to worke the best So God for his good out of ill doth draw What 's life to God what 's death unto the Law How first the Law doth Man in bondage bring How Christ his death hath tane away the sting But now of late as I must needs confesse To Gods great glory and my shame no lesse I have been through the Tempters subtiltie Tost with temptations of inconstancie Not in respect of our Religions ground I ever doubted to be safe and sound But in regard of some particulars About the which have been so many jars As whether there be any living wight Who like to Gideon walking in his might Doth sin down right like Midian's host destroy Whose heart God fills with such continual joy In his great love such strength against their sin That faith in them hath long unshaken been In which his love their souls are so set free As they therein can walk at liberty Such as that sin can neither break their peace Nor upright walking confidence increase This hight of Grace do so exceed my skill I needs must say that title it who will For mine own part I utterly disclaim it I mean the having not the will to gain it No not the will to gain it so I say Wherein I trust I go not far astray For sure I am if faith were firâ—ly â—here It Lyon like the liâ—bs of sin would â—ear More faith more love the surer is the knot Yea such a one as sin dissolveth not But rather shrinks to nearly to apâ—roach The Mint of faith its copper c yn to broach Or if it do it s but as though a rush Gainst shining shields his pricks should proudly push But wo is me how should I frame my tongue That some men here should not conceive me wrong I do not I broach newes of such a state Where blocks of sin ly not in graces gate But that his heart 's more safe that 's better guarded That fortress surer which is strongly warded Faith is a fortress Love lyes strong within To keep the hold lest Foes should enter in When Gods bright cloud his Temple doth fulfil Lesse room I trow remains therein for ill The Bridegrooms presence whiles the same doth last Workes joy and chear
some of his Sermons came to my view Wherein Christian Reader if thou minde well as thou reads thou may taste the fundamental grounds of Truth and also perceive the various deceits of thy deceitful heart and Satans deep temptations unvailed and discovered to thine and his shame which thou mayest read as followeth J. C. Here followeth a Catalogue of the Texts of Scripture that these lines treats of SERMON I. PHilip 3.19 18. Brethren be ye followers of me and walk so as you have me for an example for many c. Page 1. SERMON II. Matth. 11.25 26. I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and c. p. 12. SERMON III. Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will ease you Take my yoke upon you c. p. 22. SERMON IV. Luk. 2.8 9 10. And there were in the same countrey Shepherds abiding in the field watching their flocks c. p. 30. SERMON V. Luk. 7.36 37 38. And one of the Pharisees desired that he would eat with him and Jesus went into the Pharisâ—es house c. p. 43. SERMON VI. Luk. 8.4 And when much people were gathered together and were come out of every City p. 67. SERMON VII Isa 57.10 Thou hast wearied thy self in the greatness of thy way yet saidest not There is no hope p. 74. SERMON VIII Psal 81.10 11. I am the Lord thy God which brought thee out of the Land of Egypt Open thy mouth wide and I will p. 79. SERMON IX Exod. 12.21 22. Then Moses called all the Elders of Israel and said Choose you out and take for every house a lamb p. 90. SERMON X. Isa 28.14 15. Hear ye the word of the Lord ye scornful men that rule my people which are in Jerusalem c p. 96. SERMON XI Isai 39 5. Then said Isaiah to Hezekiah Hear the Word of the Lord Behold the day come that all that is in thy house c. p. 106. SERMON XII Mat. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac c. p. 112. SERMON XIII Heb. 2.24 Forasmuch as the Children were partakers of flesh and blood he also took part with them that he might through death c. p. 121. SERMON XIV Luk. 22.31 32. And he said unto Simon Simon Satan hath desired to winnow you as wheat but he hath prayed that thy faith fail not c. p. 131. SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednego answered said to the King Nebuchadnezzar we are not careful to answer c. p. 140. SERMON â—VI Jeremiah 48.34.56 Thus saith the Lord God of Israel to thee O Baruch thou didest say Wo is me now for the Lord hath added grief to my sorrow c. p. 151. SERMON â—VII Isa 64.6.7 But we are all as an unclean thing all our righteousnesse is as filthy rags and we all do fade as chasse or a leaf and our iniquiâ—ieâ— like the wind hath taken us away p. 159. SERMON XVIII Isa 65.2 3 4. I was sought of them that asked not after me I was found of them that sought me not and I said Behold me to a nation that called not c. p. 169. SERMON XIX Isa 63.1 Who is this that cometh from Edom with dyed garments from Bozra this that is glorious in his apparel travelling in the greatnesse c. p. 181. SERMON XX. Gen. 22.14 15. After these things God tempted Abraham and said Abraham Abraham and he said I am here c. p. 199. SERMON XXI Esa 9.6 7 8. For unto us a Childi born and unto us a Son is given and the government shall be upon his shoulders c p. 213. SERMON XXII Matthew Chapter 5. An exposition of some verses of the fifth Chapter of Matthew Blessed are the poor in Spirit shewing the condition of those that are blessed p. 231. SERMON XXIII Sam. 15.13 Declaring the double dealing of Saul in the matter of Amalek And Saul said to Samuel c. p. 247. SERMON XXIV 1. Sam. 1.3 4 5. So when the people were come into the Camp the Elders of Israel said Wherefore hath the Lord smitten us c. p. 254. SERMON XXV 1 Samuel 5.1 2 3 4. Then the Philistines took the Ark of God and carried it from Eben-ezer c. p. 261. SERMON XXVI Math. 14.27 I will smite the Shepherd and the sheep shall be scattered p. 26â— SERMON XXVII Mark 13.35 Watch ye for ye know not when the master of the house will come whether at even or at midnight or c. p. 250. SERMON I. Philip 3.17 18. Brethren Be you followers of me and walk so as you have us for an example for many walk of whom I have told you often and now tell you weeping that thâ—y are Enemies to the Crosse of Christ c. THree sorts of People troubled the Church 1. Dogs which with open mouth fought against Christ 2. Evil workers who professed Christ and yet walked inordinately 3 The Circumcision that cut themselves off from Christ and the Church by their singular Opinions and fell into Sects and would needs joyn Circumcision and fleshly Righteousnesse with Christ and so become confident in the flesh Against which the Apostle opposeth his own example who had more to boast of than they and yet it was nothing to him in comparison of Christ So he perswades the Church to hold on forward in the Faith to the crucifying and laying down of all things till they come to the Resurrection of the Dead and in all this Contention to walk in love that if some did not understand the truth of the Mystery of Christ nor yet were brought thereto yet to proceed on in love by the same Rule that God in time would reveal it Here again he propounds his own and the Faithful for an Example that they would walk in that way of Faith toward Christ and Love amongst themselves and then he gives them warning of the former viz. Some in the Church that were Enemies to Christs Crosse and so describes their course and end 1. He propounds himself as a Pattern 2. He warnes them of false Teachers or Brethren In whom consider 1. His affection Of whom I have told you often and now tell you weeping 2. Their curse in these particulars 1. They are Enemies to Christ 2. Their God is their belly 3. Their Glory is their shame 4. They mind earthly things 5. Their End is Damnation This was no vain boasting for elsewhere be acknowledgeth himself the least of all Saints but only opposeth himself and the faithful against false Brethren who only for Glory lived in Envy sought earthly gain by the Gospel lived inordinately and lest that weaklings by them should be drawn to fleshly liberty But look on them which walk after our example for we have no confidence in the flesh We count not our selves perfect we seek not glory
cover 1. Either Beastly or Epicurian securitie Or 2. A Pharisaical pride either man is drowned in the World or Prided in conceits and hardened in both 2. But know God will bring to light every secret thing though we put off and care not to meddle with him though we flatter think to please him though we be righteous and think to stand before him yet he hath somewhat to say A certain man had two debtors Here under a Parable he shews tâ—e state of all men in Adam and in Ch ist The first in the two debtors that are not able to pay and so bound over to death and bondage The second in free grace forgiving both with the effect of love thereupon Two debtors the one owing five hundred pence the other fifty This difference he speaks according to Simons judgement for he justified himself before her as much as five hundred differs from fifty though in respect of God and Original guilt all are alike Yet in the eye of the World and by multiplying actual transgression increased the guilt bondage and so did differ but both debtors as all men are So that All men yea every Son of Adam through Original sin guilt of everie heart are debtors to God and bound over to death and destruction which we must pay and suffer unlesse Gods mercy and free grace in Christ do free us Rom. 3. We have all sinned and are equally deprived of the glory of God Eph. 2. We are all by nature the children of Wrath. Rom. 13.2 There is a law of Sin and Death from which we are fred only by the Law of the Spirit in Christ Jesus Gal. 3. Cursed is every one that continueth not in all things c. And to Adam In the day that thou eats thereof thou shalt die Rom. 14.1 The wages of sin is death And see it in the Prodigal 1. The Law of righteousnesse which God cannot forsake requires it that he that will not live in God shall have no life as to Adam Much more he that would in his heart pull God out of his Throne and sit there himself as Absolom 2. All men in Adam are so estranged from God in the ground of their hearts that they are direct fighters against God in all things for when we should trust love fear obey him mans heart forsakes him and runs to every thing rather 3. For if there were not a debt and poverty to be suffered there needed no forgivenesse But we pray daily forgive us our debts O Lord. 4. Nay all men know this and therefore flie from God and his judgement as the debtor from his creditor who though for the present he is quiet and hath enough yet debt and fear lyes on him for future times because he knows a reckoning day will come so we Yea the very Heathen fear this that believe the mortalitie of the Soul and labour by moral righteousnesse to pay the debt but all in vain 1. And know that this debt and death his not this or that misguided action but the very original springing fountain of rebellion guilt in the heart whence spring all these little streams from that great and filthy Fountain For all actual sins are properly against men which may be discharged As if I wrong any man I may restore and make a mends c. But by this a mans heart fights against God daily as when he saith he is just powerful fears not but thinks to shift it that he is merciful we need it not but shall live in freedom and will mend the matter and pay him his own But the believing heart that knows himself is still a debtor because that he feels that although he guide well be prevented from many actual Rebellions and be partaker of Gods grace that he shall not taste of judgement yet he feels such a spring of Rebellions mis guided passions that he is still a debtor and daily cryâ—s for mercie and so Repentance and Faith are preserved O! What a vile and miserable thing is man and yet dreams of no such thing Other creatures owe debt to man and daily live in service and subjection and pay it and when they die all is discharged But man lives in joy freedom when he dies all is to pay and he cast into utter darknesse to pay the uttermost farthing 2. Whence then is all this pride and vain boasting whence is all this Sleepinesse Security and Peace in the World whence is this judging and censuring of others whence is this boasting and high thoughts of our gifts and abilities Is not bondage our daily burden and death and misery the portion that we look for fear Did not Paul cry out for deliverance from the body of this death and yet we live in life and seeks no deliverance Was not he a dead man in himself and Christ lived in him and yet we alive to our selves and Christ dead to us Therefore till man believe and know this not by discourse but believing the word of Truth and finding it in himself he believes nothing at all if man believe this it would lay him as the dust in himself and dash all toyes and joyes in the World make him pitiful to others 3. But alace man turns all believing into Fleshly knowing thereby keeps off his own misery like a drunken man that besots himself that he may ease himself a while of the fear of that debt he cannot pay For this fore-knowing of man prevents believing and ever lifts up man never pulls him down makes him righteous in himself not a sinner hardens the heart but never humbles it 4. But know that man must know feel this one day when it will be too late when he shall know nothing but misery like a debtor in the Guoile who runs his mis-pent time must not see his friends nor walk abroad but pine to death sorrow so with us at death And when they had nothing to pay Here comes greater misery viz. That there is left to no man power to free himself So that No power nor possibility in man by any witty invention high speculation or highest holinesse to free his mind of guilt to ease his bondage to flie misery o escape death but in the sense of all weaknesse miserie to cry daily for mercy and wait for deliverance in another We are redeemed not with corruptible things c. So the Prodigal And because there was no power in man he laid help on one that was mighty among the People wherefore else came Christ into the World but because there was none else able to tread the Wine presse of his wrath 1. For the wisdom of man is foolishnesse his strength weaknesse his righteousnesse as a filthy rag His sacrifice abominable Israel was not able to help themselves at the Read-Sea 2. Nay the promise runs upon such as have no money or heavy laden blind and poor in
promise be revealed in Christ yet to our unbelieving hearts little hope of deliverance But still in bondage under Sin and Guilt the World 3. When they were past hope after four hundred years bondage God sent Moses to deliver them by an unlikely way even nothing but the Word of God So when we see least likely-hood in the flesh God sends a mighty VVord to destroy sin and to restore us to freedom 4. After he had laid manie judgements upon Pharaoh still lesse hope for Israel because he hardened grew more raging So with us after the Word hath discovered man to himself he sees no hope but burden bondage doubled 5. Yet after they were brought out of Egypt yet far from the Land of rest because they walked not in the life of the Covenant but after their own lusts So we have much to be suffered and our Will and the World to be crucified But when he intended to bring Israel indeed out of Egypt then he destroyed the first-born even the strenght of Egypt in whom their name and power was to be continued and so he dealeth with us viz. When he intends to deliver the captive Soul of man out of the hand of Satan he destroyes the first-born viz. Our infidelitie and all that power strength which Satan reared up in man and so brings Pharaoh low So that God never delivers his people and brings them into rest and libertie till he hath first made them weak and brought down their strength and laid them low in lamentation and woe Psal 107.12 He brought down their hearts with heavinesse So with the Prodigal and with Paul He struck him blind to the earth and took from him all his Pharisaical strength as Phil. 3. Yea Davids high mountain must be taken away that he may seek to God and be delivered 1. For all that which is born of the flesh is flesh must be destroyed else how can the Spirit live and be free all that strength we have whether of confidence assurance joy c. arising from Riches Wisdom Power and other gifts and qualitâ—s of nature are but power whereby Satan rules in man Pharaoh was Gods creature but perverted against God and thought to keep Israel by strong hand So all the riches wisdom c. are his gifts but perverted when we think to live and stand by them Therefore must down 2. Yea Pharaoh and his hoste must be drowned in the Sea even in that hearty sorrow deep humilitie that will drown all Pride and self-righteousnesse or what ever else lifts up man 3. Thus doth God bring man to trust him by making void all other strength to trust to 4. For all divinity power and strength is affirmative or positive in Christ only negative in us In denying in forsaking in crucifying c. So that Christ may live â—â—sitivelie in us which cannot be till the chief of all our strength be subdued 1. But do we not with Pharaoh still harden our hearts and will not yeeld though God send Famine yet we recover and harden thereupon Though Plague we escape live we depend thereon We see and taste sore plagues but the World or something creeps in and shuts us up in bondage and darknesse Nay though we feel smart and want Yet we Pharaoh Satan Mammon lives in us and we cleave thereto for Pharaohs hardnesse is in us all in the Root 2. Well were we if our First-born even all our fleshlie power and conceit thereof were slain and that we were brought low enough in the flesh that Israel the elect soul of man might passe on towards rest according to the promise 3. But the worst of all is we feel no bondage nay we fear our first-born should die The World is no burden but a pleasure Sin no sorrow but delight We like so well in Egypt that we dream not off nor despare not a departure 4. But if God mean us good he will kill the first-born of Pharaoh in us and that by his only Woâ—d and Messenger Moses asilly man and yet God performed everie Word that he spake so we fight against the power of darknesse in youâ— else were it more pleasure to us to tell you of Life and Freedom But it is not our message We must first destroy Pharaoh then Israel the poor bond Spirit of man shall flie and be saved 5. There will come a destroying night to all men Then Moses called the Elders of Israel Now before Israel was to depart He ordains the Passeover that seing there should be such a destruction lest Israel should therefore doubt of the promise he gives them a sign or token of safetie As Christ did When the Shepherd should be smitten and desolation sâ—en in the Earth and that Christ was to leave them then he gave them the Sacrifice of his death to assure them though he should die and they suffer afterwards yet this should be a sign and seal of their deliverance from death and hell Therefore he 1. gives a command to keep the Passeover ver 21. 2. He prescribes the manner Take the blood c. 3. He adds the promise For when I see the Blood I will passeover 4. The stablishing of this as a perpetual ordinance to Israel In the first he layes down the matter of the Sacrifice the latter how to be celebrated This ordinance was called the Passeover of the Lamb the other was called the feast of the Passeover This was to be eaten in their private houses the fourteenth day of the first moneth Nisan the other was to be kept seven days and was called the feast of the Passeover or unleavened bread So that this is properly the Passeover the other the Feast This is the sacrifice of their deliverance that night the other a Feast of rejoycing for that deliverance Wherein their was a holy convocation the first and last day viz. A rememberance of the Lords mercie to them and a teaching it to their Children 1. The matter of the Sacrifice was a Lamb of the first year figuring Christ a Lamb without spot 2. The taking of the Blood and sprinkling it was a figure of his Death So that all this was but to lead Israel to Christ and to wait on the Promise made to Abraham That though they should hear a cry throughout all Egypt for the death that was among them Yet that they should stick to that Word behold this sign that they shâ—uld be preserved So that The whole Word of God and all the Sacrifices given to the Church are given to lead man from all things to Christ and the stedfast sticking to his Word and Promise whereby they shall be preserved in all extremities Isa 55. Behold I have given him for a ensign or witnesse to the people 1. Cor. He is our wisdom Righteousnesse c. Joh. 14. I am the way the truth and the life My servant whom I have chosen My beloved in him whom my Soul delighteth All the
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
also and carry them to Babylon to be a prey and servants unto them In the Words note two things 1. His heavy message to Hezekiah 2. Hezekiahs free subjection to the will of God and justifying his Word First He shewes that all the riches and store wherein he glories shall be taken from him yea and his posterity for whom he had gathered them shold be carried Captives and nothing left that he might return to his God As if he shâ—uld say Thâ—u hast shewed all thy store to the King of Babylon and sent the newes of all thy wealth thither Even all this shall be carried away to Babylon and thy children also Thus doth God to destroy the hope of man So that There is a day coming to man that will turn all his riches and glory and pleasures wherein he trusteth and rejoyceth into want sorrow and misery and death doom will sooner or latter lay all in the dust Where is now the glory and pleasure of the Old World or the Power of Pharaoh the Wealâ—h of Job or the Pleasure of Dives the riches of the rich fool or righteousnesse of Paul all laid in the dust For woe to them that now laugh c. 1. For there is a way that seems good to man but the issues thereof are the issues of death 2. For God will take away from man all stayes in the flesh that he may see and know that there is no rest but in him for the life of the first Adam must be lost that we may live by the second 3. Thus God makes way for the manifestation of his mercy and the delivering of Man out of Satans snare 1 Woe to the deceived and bewitched heart of Man whom Satan hath beguiled with the Lustre of the world and drawn from his God who blesseth himself in his present portion and pleasure and thinks he shall see no evil but enjoy many a merry day but sees not the black day when all shall be taken away Nay man thinks to joyn a perpetuity here by joyning house to house and laying a foundation in the earth and then he saith Is not this great Babel that I have built And so shews his Wealth to the world or at least feeds on it himself saith Is not this a goodly portion a loving wife obedient and fine children a good stock and portion a certain estate and never a fâ—iling way of increase what hurt can come to me Even like the thief who blesseth himself in his stolen riches and never thinks of his hanging-day But know though we may put off the evil day a while and first either bury it in forgetfulnesse or drink down fear like beasts or cover it with the righteousnesse of the Law Yet God will either sooner or later strip up our hearts and either first 1. By the Word discover that misery that all our fulnesse cannot remove as before to Hezekiah that with Job we shal curse the day of our birth and with we had never been born 2. Or if he suffer us to run out the course of our vanities with the Prodigal yet there will come a day that will lay all in the dust and darknesse when we shal be cast into the pit and death comes and will not be resisted and then nothing but wailing and gnashing of teeth Wailing for the Time of vanity mispent for Guilt of heart not to be eased for darling with the World that was so esteemed and our friends so dear to part with Then shal we see that Wife and Children Gold and Silver that we see doted on are but Drosse When the Babylonians have ransaked our treasure as now to the Germans and life taken away not to be restored 1. Are not the fair and admired beauties now defaced with rottennesse and consumed with worms that were as smooth ruddy neat and trim as thou art 2 Are not the rich worldlings laid low in a poor sheet and turned to dust 3. Is not the wise-man dead as the fool and all the counsels of his heart perished 4. Are not drunkards and wicked destroyed and their name and posterity forgotten and rotten upon earth 2. Hence we see then whatever man establisheth in his heart and fixeth his mind on but Christ must down and nothing must be left We all desire to learn something and to have something to look at we will trust God but we will have something else to look at some sign and token thus man is lothe to part with all but still he reservs some portion some hope some good quality some righteousnesse to look at no there must be nothing left but the Brazen Serpent Nothing but Christ to look at for all else must to Babylon 3. Nay we see how he takes away all excuses we think to establish our posterity and gather for our children that each may have so much though we fear not our own portion but even these shal be servants we feed them with a coal stollen from the Altar we leave them the fruits of our covetous hearts and so brings them into the snare for an hours pleasure they also must into the land of darknesse commit them to God with any portion for if they may enjoy any small pittance it is enough for thou shalt not know whether they shall come to honour or low degree Let all look for this in the day of fulnesse look for want misery for it will come see thy self taking leave with all thy Friends and Riches for Pompey Alexander are now conquered that conquered all the World Yea the best must taste of this for Christs last day was his heavie day when Wrath Death lay upon Him So that there is a more heavie day to be endured only mans rest in this day is with Hezekiah to cleave to the Word of the Lord in subjection When the Prophet had delivered his message we see how Hezekiah takes it First He acknowledgeth the Power and Goodnesse of the Word of God 2. He submits himself thereto in confidence and assurance that according to the Word Truth and Peace should be in his dayes So that The Word of the Lord is ever good to man and his only treasure on earth and mans subjection thereto his only freedom and rest Isa How sweet upon the mountains are the feet of him that bringeth glad tydings of Peace It is the joyful tydings of Salvation the Word of Life and the Message of the Kingdom and that wherein David found more joy than in all riches or great spoils The Law is spiritual and good the Gospel is the message of Mercy and Life Wisdom is justified of her Children And Eli's subjection to the word of Samuel was his only hearts ease 1. For though it fight against the World and Lust of mans heart yet it is for the freeing of Man from them 2. For this Word must stand though it sight against Man and mans subjection must be his Rest For the Word cannot be changed nor
fail 3. For hereby is made known the Love of the Father which whâ—le the Child hath he fears nothing 4. Herein iâ— more certainty than if ten thousands had sworn it 5. And our Subjection is our present denying our selves and partaking with Christ in his Death 1. This carries the heart above all that he sees or feels though he see nothing but death as here yet hereby he knows that he shal be relieved as a man having committed murther prays for pardon at the Kings hand which being granted how good is that word of the King to him 2. And yet we see the carnal heart of Man sees no good in this delights in any frivolous story more than this believes any word rather than this yet what footing hath mans heart in any thing but this By this we shal be judged and by this we shal be freed 3. And yet we are all found fighters against this as in Christs time the whole world opposed him so when God by His Word that the Worldings and Hypocrites shall not find rest they tush at it and will Evah think they shal have merry dayes when he saith All thy high looks must down and thy great portion must be lost nay saith man But I will make them sure and so he trusts every thought of his heart rather than his word 4. But know the day will come when this will be more worth than all and happy he that so esteems it now And for our subjection every man hath a will and way of his own which he labours to uphold and rather desires that his Word rather than his own will might be altered Yet God saith We must forsake Father and Mother and all But man saith no. God saith Be content with thy portion man covets more So that None loves the Word or Gods will but he that is prepared to bear the Crosse that man seeing his own guilt and weaknesse may submit in humility and look for mercy then shall Peace be established in his heart though war and trouble without And truth shall preserve his soul when all the World seems a lye to him yea though God seems his enemy yet this truth becomes a friend SERMON XII Matth. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac and Isaac begat Jacob c. THis Chapter and these Words contain the beginning of the Gospel the very sum thereof When Adam had miserably fallen through rebellion and become guilty of death it was promised though obscurely that a man should rise of the seed of the Woman whom Satan had deceived that should overthrow his Kingdom and deliver man out of his hands whereby Adam and the faithful was upheld until Noahs time then the promise was renewed and the Rain-bow given to testifie that still God would be good to man till Abrahams time Then did God more clearly renew the same promise In thy seed shall all Nations of the Earth be blessed From that time the Prophets prophesied most clearly of this Saviour and with strong prayers and desires longed after this Christ and so from Abraham till David it was more manifest both in the promise to him Thou shalt sleep with thy Fathers but I will set up thy seed after thee and stablish his Kingdom and I will be his Father and he shall be my Son Psal 132. God hath made a faithful oath to David of the fruit of thy body shall I set upon thy seat Psal 45. Thy throne O God endureth for ever the scepter of thy Kingdom is a scepter of righteousnesse Whereby he sheweth that a King shall arise out of the root of Jesse and the Government shall be upon his Shoulder Now here is the Book of the Generation of this King and Christ so long foretold off which shewes the wonderful consent of the Scripture So that The whole Word of God declares nothing else but the fall and daily falling death and condemnation by Adam and restoring by Christ both which being believed become effectual to mans good and happinesse This Paul Rom. 6. Gal. 1. The first is renewed again in the Law and shewed in all the rebellions and wanderings of men that so man may see himself and be ashamed and the other a wonderful and incredible thing that man curst and condemned should be restored by the birth of one man Here needs faith as much as to believe that the Word was made of nothing 1. These are the two Principles of all Religion that man see his dailie falling in Adam and daily rebellion against God and his Word daylie forsaking God and setting up something besides Christ which unlesse it be seen and believed and felt no Saviour to man For Christ was promised to fallen man 2. This workes death in the heart and in this death and dayly falling is man directed to the Book of the Generation of Jesus Christ No believing of this wonder but in death that mans meer want and misery force him to believe this Saviour For no reason can perswade a dead and cursed man but the mighty word of God which man may not argue how like or unlike it is but that is the Truth of God for ever But these are two Principles that are least minded or believed We frame a Religion of high thoughts and make a trade of many devices so that the simplicity of the Truth is hid by the witt and device of man And herein we trade for our praise and gain But to believe the Book of the Generation of Jesus Christ this too law for their deep judgements No they have learned this long since they have seen their misery but they are healed they were wounded by the Word but they have cured and covered it So that now the Word cannot fasten on them They are wise and foreknow all things and so able to awarde the blow And for this book of the Generation of Jesus Christ they know it and can comprehend it and dispute and prate of it and have mangled and cut added and diminished but live not by it and so full of opinion and windie conceits of all Truth but believe it not that this Christ is the Redemption of man only and now joyn other books to this We dare not rest on this without something else to under-prope Hence came in Circumcision Mans Righteousnesse and Riches of the World through Reason but to believe this Book as to commit soul and life and all to this promise even when sin and death bites is the great power of God to believe Christ to be the Saviour of the World So that the whole Summe of Religion is truly to know what man is and what Christ is truely to know sin and righteousnesse the one read in the Book of our own hearts we need go no further the other read in the Generation of Jesus Christ When man utters forth but the frothe of his own roâ—ving mind and thoughts the
the power of darknesse and death and subdue thine enemies under thy feet and then shall death the last enemie be destroyed that God may be all in all 4. Only in this time take heed of hardning in securitie â—nd blind presumption SERMON XIII Heb. 2 24. Forasmuch as the Children were partakers of Flesh and Blood he also took part with them that he might through death destroy him that had the power of death that is the devil IN the former Chapter he had declared the great and divine power of Christ who was far above all Angels and Power In this he shews that now Christ â—â—eing made the Prophet and High Priest of mans Salvation it became him to be a man like us both to teach and suffer for us which he proves by divers testimonies of the Prophets as I will declare thy name unto my Brethren and Isa 8.18 Behold I and the Children which God hath given me So that he was made even ouâ— brother In these verses he concludes and explaitâ— what he hath said before as if he should say Forasmuch as those Children which thou hast given me were but Fleâ—â— and Blood and not able to free themselves but through the same Flesh and Blood were under the Power of thâ— Devil and by him kept in bondage under the feard death He took flesh and blood on him also becamâ— a weak man that thus he might by death free his Children from that bondage these words declare two thing 1. What man is in himself viz. Weak under the poweâ— of the devil thereby kept in bondage fear of deatâ— 2. What Christ hath done for weak man viz. Takâ— part with us by his death destroyed Satan freed 〈◊〉 Forasmuch as the Children viz. of Adam or rather oâ— the Elect Were partakers of flesh and blood Weaknesse want miserie and death for through the flesh we aâ— subject to all those so that this is our portion the lâ—â— of Spirit is gone our Spirit dead foâ— want of thâ— life of God so also for life and salvation able to do nothing but depend on another So that All men even the Elect of God and faithful have nothing properly their own but flesh and blood viz Weaknesse Want and Miserie till they are supplied bâ— Christ and his fulnesse Gen. 6. His thoughts and imagâ—nations are evil Psal 8. What is man He is a thing 〈◊〉 nought lesse than nothing and lighter than vanitie lowâ— than the Angels and yet he found no stedfasteneâ—â— in them Paul though full of the gifts of God 〈◊〉 the least of all Saints in me dwells no good thing not abâ— to think one good thought Do our holy high thoughteâ— men judge so of themselves Egypt but a Reed anâ— the strength of Pharaoh but a broken staffe and what 〈◊〉 our Riches but as grasse our Wisdom foolishnesse 〈◊〉 Powers not able to make white or black our Righteousnâ— as a filthy Rag our Sacrifice as the cutting off a Dogâ— neck nay all but grasse and as the flower of the field 1. This is plain in experience Doth not the weak heart of man flie any whither for succour though it finds none bowes to the World creaves help of the arm of flesh flie any whither for to hide himself would do any thing for to free himself from the fear of his own heart danted with everie noise dead with any losse can do no good not suffer any evil and yet this silly creature sits in his own conceit as a God a Lucifer Queen that shall see no evil 2. Whence then are all those high thoughts of judging others and justifying our selves seeking honour each of other but because we see not our own weaknesse and bondage Nay if our eye were returned inward we should have no boasting if we saw but the spring of Lust and Pride and how unable we are to resist the least temptation or stand in the least affliction how good soever God be to us yet in our selves but flesh and blood his gifts shews his goodnesse and they are in him not in man enjoyed from him not from our own fountain All high thoughts then are from the devil for all is but flesh and blood Thy high Turrets and great Babels and fair inheritance must come to nought when thy Soul shall be taken and it may be thou shalt see it This great portion gathered and daily increased wherein thou boastest thy self must all be scattered and â—hou not know what shall become of it thy deep wisdom shall fail thee it is but fleshly not able to see into the way of life to prevent or deliver thee from death Thy counsels must perish thy righteousnesse is but a â—ag shall vanish nothing continue Nay what ever thou doest thou mars it if Christ be not there If thou pray or â—alk all is nothing but fleshly only to stablish a fleshly kingdom peace to thy self Nay bring out thy best qualitie it is but fleshly such as the Heathens have as well as thou if Christ be not there else we needed no Christ but our Spirits being lost he came to breath a new life therein to by his power Object But God giveth gifts to men Answ True but if he be not with those gifts man marrs them Where then is the power of good motions or free-will c. To know believe love repent c. Not in us but in Christ And yet this makes not man secure Doth the beggers poverty make him cease begging or the lame man to lye still and not cry for help Nay the feeling of this keeps repentance and prayer a foot in the Church and so had we need of mercie everie day and to pray night and day That when this grasse withers c. Yet that the Word of God may abide in our hearts for ever Magnifie Gods mercie that unto us so poor and weak that can do nothing vouchsafes his help and grace 3. So that all Religion is not any thing we can do to God we are not fitted no What can we add to him but to receive still from him both Faith and Righteousnesse and all for having none he is made all these to us that so we may daily cry Lord increase our Faith help our unbelief 4. But Religion never throve since flesh and blood even mans fleshly wisdom and conceited power and righteousnesse of man got pearckt up in Christs room in the heart of man nor will it thrive in any till this be laid in the dust again and that we begin at the verie earth to abhore our selves in dust and ashes He took part with them That is was made man partaker of all wants and infirmities of man and yeâ— himself conquered being tempted and helps all that are tempted So that Jesus Christ that living Saviour of man is partaker and fellow-seeler of all mans weaknesse infirmities that he suffers and lovingly helps and frees man where all help fails Isa 50.11 Isa 63. In all
evil away 2. Another by the first Covenant and stablishing a righteousnesse of his own but that hath nothing but death in it 3. All hiding and covering and increasing what they have and tinkling their old rotten hearts not by forsaking all and Repentance 2. But we see the way of Life and Freedom is by death 1. By believing the great power of Christ whereby he overcame death 2. By patient submitting to the will of God no way to overcome but by suffering 3 So that all this strong hearted Religion and high flown thoughts bear out all danger through hardened presumption and a stiff conceited Righteousnesse or high and loftie knowledge like those Isaiah 28. that put the evil day far off and hide themselves under vanitie and falshood is not the way of Christ no His way is a low and dying way They reproached Him and He bare it they banisht Him and He had not whereon to lay His head and He cared not They apprehended Him and He lift not up a sword against them they accused Him falshly and He said nothing they crucified Him and He prayed for them and wheâ— they laid Him in the grave in darknesse and that the power of Satan could do no more He rose revived and shut the mouth of hell death and the grave thâ—â— they should never hurt any of His But by death he overcame death and brought Life and Immortalitie to light by the Gospel 4. And this shews the miserable captivitie of Sin anâ— vilenesse thereof that nothing can loose but Death 〈◊〉 the Wife or Brother that hath committed such an offence that nothing but the death of the Husband or Brother can save her life how may this break the heart with sorrow we pity Christ that so innocent a man should suffer death so unworthily but see Christs answer to the women that wept for His death Weep not for me but weep for your selves He needs not thy pity but weep for the death and desolation that thou thy children must suffer Him that had the power of Death For this was left to Satan he had power to tempt man in the heel and losse of all things even of life and was the executioner according to the sentence of the judge but not beyond his commission So that Satan hath a large power and dominion over man to tempt and vex man with all calamities and losse of the dearest object yet cannot make void the Redemption of man to his destruction Thus with Job in all things but his life and yet by Faith and Patience he got the Victorie when once he laid his hand on his mouth and repented in dust and ashes Thus he reigned in malice against the Martyrs even unto death but their Kingdom Peace he could not take away from them Thus against Christ And he is called the old Serpent and Satans the accuser of the brethren Thus Satan brings Death in all things where the heart is not freed by Christ All unbelievers are taken captive to do his will as 1 To the worldly heart he â—ffers the Kingdom of the world and life by them but death lurks under 2. To the lusting heart by satisfying that but shame and guilt follows 3. The hypocrite by high thoughts and self-righteousnesse poysoning his Religion with a false opinion like an angel of light that he may cast off Christ Others he follows with troubles to drive them to seek help in his Kingdom Nay when he offers life ease in any thing he thereby intends death and brings it in the end and when he threatens death it is to seek life in him So no way to overcome but by taking away that life of his by death and to overcome this death by suffering and by the life of Faith through Patience 2. The greatest snare of the devil is in all thriving wayes for he is farely covered with pretence of good peace and fulnesse c. But beware for death is in the port if he cannot draw Christ to doubt and deny God then he grants as much as Christ saith True thou art the Son of God and he will keep thee still thou art now on the Temple the hight of Holinesse cast thy self down on this if that prevaile not Then he comes with all the world in his hand confessing still all that Christ urged No I see thou wilt not tempt God therefore use thou the means to live and bow thy heart to the world that thou mayest live well and do good So trying alwayes to worke death to the mind of Christ when this would not prevail then he sets all the world in malice against him 3. No way then but living by the Word nothing else he can deal with everie thing but Gods Word unlesse he can steal this out of the heart he can thrust nought else in This keeps out of all things else but Christ but if we begin to hearken a commune with flesh and blood and believe his promises he will promise life in things when death is sure to be in the end Which for fear of Death were all their life-time through sin and guilt So that The fear of death and destruction is the fruit of Sin and Guilt which keeps all the hearts of the sons of men in bondage until they be freed and delivered by Christ When the Law came to Paul death came Deaâ—h went over all because all had sinned And how do these in the Revelation cry for mountains to cover them these in Isaiah 28 were glad to make a covenant with death and Adam made aprons of sigleaves to cover his shame Nay this is that which all labour to prevent and flee as hell 1. For man is guiltie before God though by sore-knowing of a remedie he thinks to â—over it as oft as this guilt is naked and bare fear possesseth the soul 2. For death leaves no Hope dasheth all at once so that if the worlding could escape this he were a jollie man 1. Thus we see what an uncertain ease man is in that fears death everie hour especiallie if man were made sensible of his condition but this Satan hath covered for a while and saith Thou shalt not die And so we sit quiet and fear no evil but how fearful is the plague or sword where it lights 2. Nay but what a tosling of heart there is in a dying man betwixt fear and hope which is worse than his pains now he hopes then the disease pincheth him and he fears again then hath rest hopes again But note That this remains all our life long even still in the heart of man O! that it were in us all it would waken security and set the heart a seeking praying but we live as though no danger were towards us but the time will come when we shall call for the mountains to cover us and not find ease SERMON XIV Luke 22.31 32. And the Lord said to Simon Simon Satan hath desired to
promises in him are Yea and Amen They all run upon him in Christ through Christ by Christ And this was the Word of the Father VVho was in the bosome of the Father The Light and Life of men He took flesh and dwelt among us and God hath laid help on one that was mighty and as many as believe this Word shall not perish but have life 1. For such is the distrustful and unbelieving heart of man that he hath given all things to draw him to believe His Son in the flesh and fleshlie Sacrifices and signes that man may see the accomplishment of the Word before his face 2. For the whole Word of God is nothing else but a declaration of Gods purpose touching his pleasure towards man and that Salvation which he determined in Christ only declared to man that he may believe And therefore hath given him the Word Christ Sacrifices and manie wonderful miracles and great works on Pharaoh and all enemies that they may wait on that Word and stick thereto 3. And thus Christ himself dealt with his Disciples saying You are all sory to hear that I must leave you And believe not that I shall rise from the dead your heartâ— will be shaken this night but I shall die and rise again and that I will be present with you by the Holy Ghost whom I will send and abide with you Take and eat this in rememberance of me that so you may not flie to any other help nor be discouraged with any temptation in the VVorld For I will be with you and not forsake you Therefore when ye meet together eat this Passeover and feast and make merrie in me For though I will judge the VVorld by my VVord yet I will passeover you that believe my word and in my Name 1. But woe to the World because of unbelief God hath promised and that Word shall be performed in Christ to all believers This he hath Sealed by manie signs and yet we believe any thing rather The VVorld promiseth and sheweth lying signes and we believe Satan promiseth and sheweth lying wonders and we believe But God hath given his Son and we believe not This is the condemnation that light is come into the VVorld c. He hath given signes and yet we believe not he hath passed over others and saved us from great dangers and still we believe any thing before him 2. Yea and of all things men are least led hither any thing but Christ VVe get knowledge by the VVord and depend thereon and proud thereof it lifts us up but brings us not down to seek hither Nay by this word we will needs comprehend God and his Power without Christ when all power was given to him Yea of all other the Righteous Religious man could not abide him nor walk in his ways as Scribes Pharisees So we become righteous and will live thereby VVe run into a thousand opinions and devices and inventions but Christ despised of all VVe provide Lambs and feed on them but not on Christ And yet we see Gods way was alwayes a low way He a silly Lamb and now ordinarie food of Bread VVine that hereby he might reveal the great Mystery They are poor and common that he may crosse Mans curious devices and that the flesh may see no beauty in them but in him onlie 1. There is outward Elements set before the common senses of man 2. The Word to inform the understanding 3. And Christ and his Spirit to feed the heart and spirit of man that he may believe 4. So that all the Word and Sacrifices are nothing without Faith as in Heb. 4. This leads past all figures Yea when nothing appears but Death this finds Life This gives a place in the heart of man for eating of the Lamb Bread and Wine a silly thing where the heart is not led further It is not knowing talking or doing the thing but believing that Word and resting thereon Now the use and manner of the Sacrifice lets us see the life thereof the sprinkling of tâ—e blood the death of Christ that iâ— his death is accomplished our Redemption The Lamb without spot him who was innocent doing good loving all hurting to none in whom dwelt all righteousnesse and yet he must dye that we may live In this death is the assurance that by suffering comâ—â— life when this Blood is sprinkled on the heart of Man that the eyes of man be still here in all wants straits to wait in Faith here to receive life As also by death and suffering the losse of all things in patience we arâ— through faith made Victors over all The sprinkling oâ— the Blood was a sign to Israel of safetie and of theiâ— deliverance to come So to us This Sacrifice is given to draw our eyes from all other things to Christ only SERMON X. Isa 28.14.15 c. Hear the Word of the Lord ye scornfâ—â— men that rule my people which are in Jerusalem because ye have said We have made a Covenant witâ— Death c. IN this Chapter is laid down the woes denounceâ— against Israel for their hardned securitie and contempt of the Promise of God in the Messiah where unto through fulnesse they were fallen For fulnesâ— begot Pride and that made them even drunk as with wine and so carelesse and secure 1. He pronounceth the woe and then shews their present estate 1. Under pretence of their priviledges they were lifted up in Pride 2. Besotted with VVorld and sensual pleasures as men drunk with wine and hardned in all Two things made them proud 1. Their priviledges of being Gods people 2. The fulnesse of the VVorld and long peace this defection was grown general 1. The People they were lifted up with a singular conceit 2. The Priests and Prophets were grown drunk and bâ—sotted 3. Their Princes were high minded and scorners And so at last in these VVords he proceeds to judgement against Israel shewing what shall befall them â—nd so Prophesies of the Captivity following In which â—e declares formally as in all Courts of justice for the defence of the King his Crown and Dignity For â—herein the cryme being notorious in the Countrey â—nd appearing so before the inferiour Officer they are â—eferred to the judge specially sent by the King before whom they are to receive their final tryal and judgement according to desert VVhere 1. They are called â—o the Bar then the Judgement preferred and sound witnesses produced so judgement and execution So â—oth God here He calls them to the Bar by their names scornful men that rule Israel He prefixes the â—nditement against them because they had cast off the VVord of the Lord by carnal confidence and securitie â—nd so were hardened against God VVhich confidence â—ppeared in three particulars wherein they promise saâ—ety though God had threatned the contrary 1. From Death 2. From guilt and Hell 3 From the Crosse toâ—ether with the ground thereof vanity and falshood
Three VVitnesses he needed not for they out of their hardnesse confesse He proceeds to judgement wherein he 1. He layes down the safe estate of Sion the Church in that he hath there laid the Foundation and Corner-stone Jesus Christ and the safety of all that build thereon He that believes c. 2. And then the judgement of the enemies as 1 That they shall have right judgement by him 2. That he will disannul all their hopes of safetie c. 1. Note their present condition and what had brought them to it viz. Their fulnesse and peace and conceit of their priviledges above others So that had made them now scorners of Christ his Word by the Prophets So that Long peace and plentie ease fulnesse in the World covered with a conceit of Redemption by Christ doth usually harden man against God and cover man from himself that Christ and his promise his wayes and Religion are despised and little set by Which for the most part brings a heavy day in the end Thus the old World mocked at Noah and Psal theâ— 10. Tush there is no knowledge in the most high let him do his Word that we may see it Thus the Phariseâ— being full despised the righteousnesse of God madâ— a mock of Christ See what end it brings Prov. 1. Because they despised my counsels c. Therefore shall thâ— eate the fruit of their own wayes As in Constantine time when the Church enjoyed rest from their enemies and that they had peace through the Christiaâ— World Men became wanton in knowledge and feâ— from the truth of Christ into foul errors to the veâ—â— denying of Christs Godhead and the Holy Ghost Sâ— in times of peace and fulnesse Religion is made but matter of discourse not of practise 1. For two things make all things esteemed Necessity Delight But when the heart is fatted up with thâ— World he feels no want of Christ And for delight hâ— hath none for he never felt the sweetnesse of his Lorâ— and Reconciliation 2. For the fulnesse of the World embraced eats oâ—â— the life of Religion As the thorny ground choked thâ— seed Davids high Mountain And Christ saith How hardly doth these enter into Heaven So that though the World laugh and seems pleasant for the present yet in the end it is a miserable comforter For though Israel was now full and despised the honny Comb of Christs death yet afterwards were carried captive they were forced to sit by the waters of Babel weeping and drink their own tears as those Psal 37. Who had what they desired yet were they set in slippery places and suddenly went down to hell 1. This is too plain in experience peace and plenty have been our portion many a day We feed of the fattest baist our selves before the fire we feel no smart as do others nor are we pinched with famine nor hear we the fearful noise of the drum nor are we affrighted with the terrors of an army We dwell safe under our Vines and are not driven from our habitation as other our neighbours who are glad to forsake house and harbour lands and riches to save their own lives We play with our Wives and Children and sport our selves with them for company when others hearts are broken with cries and lamentation of Wife and Infants and knowes not how to save them from that approaching destruction that is coming And yet what effect hath this wrought even like those in Zephaniah 1.12 which say Tush God will neither do good nor evil and tush we shal feel no evil 2. But look for it for where this goes before the other will follow after If Sodom mock at Lot through fulnesse of bread yet God will meet with them And if the Pharisees stumble at this stone and will not have this man to reign over them yet the falling on them shall crush them to pieces and destroy those his enemies But Israel would never believe warning till it fell upon them 3. To be crossed then in the World to suffer want reproach persecution is a safer way than prosperity For by the one man is driven to Gâ—d for want drove the Prodigal to his Father and hereby the flesh is weakned and crucified but by fulâ—esse made strong and no Judgement nor bondage so great as this Security Hardnesse and Slavery to our own Passions But woe and alace to the poor World who have not the World and yet despise Christ most of any For they are left to their own dissolute Wills and Lusts and want education in Gods Fear as much as meat And therefore it were to be wished that the course begun might be continued 4. But it is a fearful thing to make a mock of Christ and set lightly by his Word and to be so far in love with the World that we esteem not his Word it argues we find little good therein and little comfort by the Promise For what we find any good in we highly esteem of and what would pull us from our pleasant pleasures we cannot endure Therefore was the word of the Prophets so unwelcome to Israel so to us For first 1. The doctrine of Faith we count foolishness and uncertain 2. The doctrine of the Cross impossible 3. The doctrine of Obedience bondage needlesse 4. The doctrine of Death most unwelcome Yea what account do we make of the World what care contending about it and yet how lightly we passe over Christ and his Word But take heed for this grows from setting light to scorning and then to persecuting of it 5. Pray we then with David that we fall not into presumptuous sin For this is that Word that must save thee and that Christ that must redeem thee and thaâ— Promise that must comfort thee And thou little knows what thou scornes even that which at Death must be thy best friend but how caâ— we look for him to be a friend at Death whom we have despised and scorned all our life Because ye have said Here was their carnal confidence Presumption and Fools-Paradise wherein they blessed themselves under the shelter of Vanity aâ—â— Falshood they would not hear of Sin Guilt Death and the Cross but thought they had a device in wit the world to put off all these So that All men naturally labor by all wit and inventions to put off the evil day far from them and security and presumption to give rest to their restlesse hearts rather than to feel the evil in themselves that they may find rest through mercy in another Sâ— the rich fool much goods for many dayes so David blessed himself in his high mountain and Israel by the Ark. Thus the Pharisees covered all under pretence of Holinesse but all in vain Nay all cry Peace peace 1. For man is lothe to see any evil approaching to himself 2. And mans mind must have something to bear it up if not Christ he runns to vain shifts 3.