are established and made He is the Light Life of Man So that When the ministry of the Word is formed to the Image of Christ and that Word lives in man then enjoyes he all that good and freedom promised in that Word For look what Christ was and did actually and bodily in the World that he is and dâ—th spiritually in the heart of man He came by the will and promise of the Father he was born not of the will of the flesh He wrought miracles to the believing man so in us gives sight to the blind He taught and made known the Will Love and Purpose of the Father to the World So in us He was subject to live in love so in us â—he suffered freely so us he enables makes conquerors So it is plain that the birth of Christ is the beginning and Fountain of mans happinesse and freedâ—m the Life of Christ with the Father the life of happinesse and the Death of Christ the accomplishment of mans blessednesse and victorie See then how all the whole truth of God begins ends in one That which was promised to Adam and Abraham is Prophesied of Here is born in time and sent to everie believer thereâ—ore all our running about conceits buildings and thoughts and imaginaâ—ions and inventions are but vain blasts for here is all â—hat is substantial But who hath believed our report may Christ say for First We hear of Christ born baptized persecuted and â—rucified c. But not to us ray we know this Christ after the â—â—esh we think well of him and love the thoughts of â—im but not born to us Nay we frame a Christ and seem to worship him but not given to us nay we have a conceit that he hath done all for us but not born in us we defend him and plead for him we dispute of him we talk of him we read of him but not born to us This teacheth that Christ was promised of God and sent in fulnesse of time and then his spirit sent into the hearts of men So there is a waiting for the promise under the Law but in the fulnesse of time he shal be born and given For he came when man was out of hope for there was nothing but vexation under the Maccabees and the Romans and then came a deliverer and so to all men When Sarah was past age and without hope then Isaac is born So when thou art past hope and sees no Reasâ—n then shall Christ be born to thee for that is the fulnesse of time and till then the fulnesse of time is not come And we see that Christ is nothing to man till he be born in man that the living Word of the Father live rule in him beyond all Reason and Imagination of Flesh For no Reason can be given of Christ to be born of a Virgin nor that man should believe life in death or a guilty man to be delivered A Son is born Here is the promise of a Messiah this already accomplished both visibly to the World and spiritually to believers So that No power of the adversary or Flesh is able to makâ— void the Word of Truth and Promise nor shake thâ— heart of man stayed thereon by Faith As Abraham believed the Word against plain reasâ— So the Promise of Caanan Pharaoh on the one side and enemies in the way and fourtie Kings in Canaaâ— resisted yet thither they must Heaven and Earth muâ—â— passe away but not that Word of Truth 1. For this puritie of Faith under the Crosse whâ—â— all sights against it yet it stands 2. By this God is magnified and man hath assuranâ—â— of rest therein as when man believes Gods trutâ— though never so unlike God preserves that man For can any man stay a showre of Rain take heed of fighting against God 3 Be subject and stay here though thou see no likely-hood not striving what thou would have but waiting what and when God will do his Will 4. Here is the stay of believers though they see no rest yet they wait on God and know that in fulnesse of time the Child shall be born 5. But though we have a sure word we are lothe to stay the fulnesse of time but now man would be comforted and then eased but thou must be more weak thy Wisdom and Righteousnesse must be troden down that nothing but God and his Truth may live in thee A Son born Some will have this meant of Hezekiah or Isaiah but it agrees not with the Text but only of Christ the Word of the Father which took our nature that he might redeem us and let us see the subjection and losse of all to way of freedom These two natures joyned in Christ by an Hypostatical Union made a perfect Christ as flesh and spirit makes in Moria a Christian these not by confounding their natures but by right ordering of both yet remain distinct the power of the God-head shining through the Manhood Ordering and Ruling and Guiding in subjection to the Fathers Will So in us Religion or Christ born in man is not the confounding of nature in man as with most beginning in the Spirit but ending in the Flesh as First In our glorious notions not rising from Christ stirring up our present passions onlie flesh Mans freedom is not helped by Flesh at all but subjection onlie Manie Sons born to man but Ishmaels or Esaus few have Christ formed or born in them The government is upon his shoulders That is the whole Rule whereby his Kingdom is ordered is in him onlie Jâ—h 5. The Father hath given all government to the Son So that The whole power of governing and guiding man â—ests in Jesus Christ and is enjoyed by Faith in him All power is given to me both in Heaven and Earthâ— to him belongs dominion power and glorie 1. For why he is King and Head of the Church 2. By him only the power of Satan is subdued 3. He is the corner-stone of all buildings Now his power is not of the Flesh for that was kept weak in him and at last so dyeth in us His Kingdom is not of this World but Righteousnesse Peace Joy in the Holy Ghost Rom. 14. By righteousnesse of Faith and righteousnesse of Love as peace in the heart with subjection under the Crosse joy in assurance of the love and joy in tribulation But most are not governed by Christ but by their own Witt Will World and Flesh. Where then is the power of man whereby he thinks to obtain Life It remains in Christ onlie enjoyed by Faith from day to day else how doth Christ rule But most will have the government upon their own shoulders He rules all by the Word of Truth Psal 45. His Scepter is a right Scepter his Word returns not in vain he bears up all by his mighty Word He shall be called wonderful Here is his title and of admiration and to be referred to all his Wonders in his
nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
themselves and kept all Truth off In the end he leaves them with a sharp nip But wisdom is justified of her Children viz. the Children of the Truth will justifie the Truth though against themselves and though all the world besides should reject it so that The Children of the Truth do in their hearts justifie and bear witnesse and clear the Word of Truth though it be to the condemning of themselves 1. Cor. 14. They fall down and say of a truth Christ is in this man so though the Law Rom. 7. condemned and killed Paul yet he justified it to be good holy just and spiritual but I am carnal So David Psal 51. That thou mayest be justified and clear c. So Abraham justified the promise which prevailed in him more than all reason to the contrary 1. For it leaves that impression in the heart which all the lyes and shapes of Satan cannot wipe out though they may cover and hide Yet this is more powerful in him than all 2. For this discovers the Intents of the heart and strikes the heart down whatever upheld it against which man is not able to stand but as the guilty fellon justifies the sentence of the Judge so he justifies the righteous sentence of the Truth 1. But we see that thousands which professe Christ yet justifieth not his Word Nay we judge the Word and are not judged by it We rule and comprehend the Word and are not comprehended and ruled by it We mince the Law and limite the promise and all to save our own skins because we would not be condemned by the Word 2. Yea such is this wise generation wherein we live that a man will now judge and limit God himself setting a Law to his Decree but he is justified to everie believing heart though reason not able to comprehend it Nay everie man labour to justifie himself rather than God and his Truth and everie thing on which man dependeth as 1. The worldling labours to justifie the world and the wayes thereof in his thoughts 2. Another justifies his own qualities of holinesse and righteousnesse 3. Another his knowledge and fleshly notions for they are the Children of these 4. Another labours to justifie the Truth by Arguments of Reason against others but not by faith against himself as a Malefactor justifieth the Law from his own guilt and not because he comprehendeth it 3. No surer sign of a true man than to justifie the truth for he sets to his seal That GOD is true when man even swears in his own heart to the truth of all the Word as that the Law is just he is guilty the promise is free for he is a sinner when the heart lyes bleeding under the power of the Word though he feel nothing but death in himself 4. But we see how we even deny the Word we professe we confesse that God will have mercy and preserve us and yet flie to the World and something else and that repentance and denying of our selves is the way to Heaven yet hope for it repent not at all The Pharisee desired him to eat with him He ever was to spy some advantage for further justifying of himself so that That under the profession of Love and Religion there lurks in most men base and filthy ends respects whereat they specially aim which poysons all proves their Love and Religion meerly nothing All the Pharisees guilty of this as Saul and Simon Mag us c. 1. For this is to frame Religion to serve our selves and not to serve God 2. This argues an unpurged heart which turns all meat to ill humours 3. Thus Religion is made a way to cover but not to crucifie the World and our fleshly Lusts Self-will 1. And this is plain in experience What is it that man doth in Religion but some base end is more powerful in him to produce it than the simple power of Christs love in him We run after the example of others for credit and approbation rather than out of simple love for our lost minds Others talk of Religion so must we that we may be known Others shew love so must we that we may be approved and nothing is said or done whereat we have not an end of our own We judge the Pharisees and justifie our selves and yet do the same thing 2. Hence we see what a vain and vile thing mans heart is that he meddles with nothing but he marâ—s it that though the thing be good and the word good yet in us it is ill 3 No simple and hearty Religion indeed but when man dwells in the simplicity of his own heart in the simple truth else like a huckster he makes Religion but as a Trade to gain by either from God or man Behold a woman which was a sinner both in the eye of the World and in her sell judged by both and condemned in her self So that None flies to Christ in deed and truth nor finds mercy with him but he that knows and feels himself dayly to be a sinner and through sin is a lost helplesse creature So the Prodigal and Publicane and Paul Rom. 7. O wretched man that I am c. and David Psal 51. 1. Joh. 1 If we say that we have no sin we deceive our selves 1. For then death and weaknesse wrath judgement lives in man presseth him down and forceth him to cry and to pray 2. For else man lyes covered from himself under some figleafe and so flies the judgement that he may preserve his fleshly life alive c. 3. This preserves humility and keeps down pride and prepares for mercy for to these only doth the Kingdom of God come Now this is not a seeing of this that action amiss but that he see and feel the Original fountain and guilt That though all actions were restrained yet he feels the Power and Inclination and sway of his mind against Gâ—d his Truth that though he be prevented by Gods Power and shall not taste of Judgement through grace yet he sees in himself such a power of corruption misguided passions that he cryes out for mercy daily so is faith daily preserved 1. But all men strive to appear both before God and themselves to be rich none would be found sinners Therefore when we have missed it in one action we mend it in the next that we may appear to be righteous As 1. The pure moral honesty among men though they have no great matters of Religion to boast of yet even that they offer to God as a Sacrifice for their sin 2. But the more devote men they think they have a heart full of good qualities and dispositions and so cloath themselves therewith for their repentance humility faith and love c. They look at as good qualities to cover sin withall but the only quality that Christ loves is when man comes a sinner to him 3. May others indeed have seen themselves
his Word 2. For to others whose present ease and rest it crosseth it is un-wellcome 3. For none believes it but them others know it and talk of it but the poor and lowly minde only believe it 1. We may then cry with the Prophet Isa 55. Who hath believed our report for every heart is filled and fatted and born up with something none lyes under his own burden in the Dust but one hath the World and lives by it another a witty and strong opinion of Faith and Christ and Christ and his Word not regarded Do we not delight in any History and witty discourse rather than this do we not believe cleave to any lie of Satan though directly opposite for if he say we shall die We say no none will bâ—lieve death but he that seeks it And hence we see what makes all unprofitable unto man viz. Hardnesse of heart and presumption when man can passe over Hell and Death so lightly as not belonging to him and so Christ and his Word are a far off kind of thing to him He can have it or want it he had rather want it than a little portion of Wealth can live merrily in the fullnesse of the World without the Word than to want it though he had Christ himself daily to Preach 3. Well worth tender and troubled hearts who like the distressed Orphant seeks for the Father knows his own weaknesse cryes out VVho shall deliver me waiting daily at the posts of his doors and sit at Christs feet daily Christ hath sent out a word into the VVorld that shall seek peace O! how joyfull to them that hear of mercy pardon when they thought there was no pardon and to be guided to the Father This is deareâ— than thousands of VVordly fulnesse 4. This we know in experience when the minds of men are plunged into reall misery when there was lesse knowledge but more simplicity then the Gospeâ— sufferd violence But now that knowledge hath covered us we hid our selves under the shadow of our own inventions none regards the VVord of Christ Ezek. 7.19 Matth. 18.23 She Weept and stood behind him So that Till Sin and Death become mans daily burden grace and mercy are never precious As the Prodigal till then he cast off the Father Psal 5. Till death entred â—he weeps not Till the Law came Paul is alive but then he cryes O wretched man that I am and mine iniquities are a sore burden Matth. 11.18 Come unto me that are wearie and heavy laden c. 1. For man by wit and diligence is able to help any wound or heal any miserie but this but the biting of the Serpent none can cure but the brasen Serpent 1. For hereby Prayer Faith and Humility is preserved in man hereby still seeing that his life and safety stands in another 2. But these dayes are past and burden is removed only by a blind foreknowing of the Gospel For when a man is declared to be miserable still he hath a voice saying Thou shalt not die and nothing is made known but he hath a foreknowing of all Yea to the imagined comprehending of God himself and this hardens more than all else How comes sin weaknesse to be lesse burdensome than before Is man better in qualitie then before or lesse sinfull no man is the same in the Flesh and if prevented it is by Grace and Power of Christ which might a make man more sensibly vile And yet it is the conceit of all We think our selves better wiser and holier than before when indeed wâ—â—re worse only God is better than before to us Yea and because of some qualities he thinks his sins are not so grievous as others and because of these he conceivâ—s hope but in this woman all wrought her woe no hope in herself but in another Where then is the power and free-will of man Mans power is weaknesse when I am weak am I strong In that She stood behind him and washed and kissed his feet Note the base account she had of herself as unworthy to come before him So that A repenting heart of man truely knowing himself ever hath a base account of himself what ever God is to him Psal 8. What is man c. In me dwells no good thing and yet in Christ he enjoyed much good Psal 16. All my righteousnesse is nothing by the grace of God I am that I am The Prodigal I am unworthy to be called Thy Son make me as one of thy hired Servants For there is nothing in man but weaknesse baseness though in the World among men he be wise upright all high thoughts arise out of ignorance and Satans shews 1. Whence then are those high thoughts justifying our selves condemning censuring one another whence is this seeking honour one of anothe And when the Pharisee that bade him saw it Leave we the poor woman weeping washing kissing and anointing and see what that holy man judged thereof he shewed before a great love to Christ in his entertainment but see what luâ—ks in his heart a secret justifying of himself through pride and condemning noâ— only the Woman but of Christ himself Wherein notâ— the pride and deceit of mans heart So that That in the heart of all men a fountain of pride and Fleshly deceit lyes lurking under the cover of Religion whereby man becomes well conceited of himself wheâ— there no cause at all This was the sin of the Angels doting on their owâ— excellency and of Adam that would be some body Yea Saul would needs justifie himself before Samuel And the Pharisees wholly carried away with this and the Libertains 2 Pet. 2. Spake swelling words of vanity yet under pretence of long prayers spoiled widows houses 1. For man is unwilling to bear his own shame and hence he gloseth and covers and shifts as he grow cunning in Religion to hide himself from the Word oâ— God he goes for currant when within there is nothing but rottennesse For this grows up with goodnesse it self as Tares with White For when God bestows any notable blessing or qualitie on man Satan turns mans eyes to look at it as an act or qualitie in man not as a gift of God keept in Christ and thereby he covers himself in that silthinâ—sse within and thinks himself some body 1. Hence ariseth all this covering and cloaking and seeking of approbation that we may be seen of men for look what a man thinks and how he judgeth of himself he would have all men to judge and think the same And this sticks fast in all we judge our selves better then many others when we in so judging are worst of all and yet God and thou knows whether all thy care and labour in Religion be not as well to gain respect as out of the trouble of thine own vilenesse and weaknesse 2. Nay is there any thing that thou enjoyes or doth but there ariseth a conceit with it of a
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
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.
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
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
hearts even drovvned in pride of our ovvn hearts have a conceit of salvation in our selves Is sin lesse sinful than it was Stand vve not as much need of salvation as before nay our hearts are not prepared for mercie but claime it as a due and therefore is salvation far from us But know that before salvation or freedom come from Christ to our hearts these high looks must down we carried into Babylon God never casts his mercy upon hardened hearts but the poor mourners shall be comforted So that faith holinesse is daily preserved by repentance deep humility vvhen God opens the high vvay of our hearts he gathers out the stones all his mercies though they bring comfort yet still more humblenesse that he should daily be so good we so vile rebellious still so is mercie salvation contained Who is this that cometh from Edom. That is from the land of captivitie from Bozra the chief Citie of the Edomites representing the great povver of Satan Flesh and the World wherein man is bound novv comes the Prince and Captain of our Salvation out of our captivity and death and is consecrated through suffering even in death overcoming all things his garments red with the blood of the Sacrifice Laying it down by way of admiration in the question answer containing wondering and Christs ansvver For the vvhole Chapter is a Prophetical Declaration of Redemption by Christ and the state of man to be redeemed as 1. The Person or Redeemer even Christ discovered by his povver and strength travelling in the greatnesse of his strength and the rest c. 2. By his truth and righteousnesse I that speak in righteousnesse 3. The way means how he hath done it viz. First By death under a Metophor of Trading the Wine-presse 4. What he hath done viz. Troden them in his Wrath. Who is this that cometh This shews the expectation of the captive Church waiting for a deliverer according to the promise after seventy weeks so man after his long bondage under hell and Flesh and seeing Christ a weak poor man and that all in blood crucified dead and buried seems an unlikely man to reason but in his answer he puts away all doubts that he is the only man and Redeemer So that The weary waiting and forlorn heart of man though he see little possibility to obtain life by Christ in sense reason but many more likely devices ye shall never find freedom but only in him For he was ordained of old to break the Serpents head and prophesied to bind up the broken hearted Yet what a doe had he with his Disciples for to perswade them that He was He but still they cried Is not this Josephs Son is this likely to be He He only was Jobs refuge in all his afflictions when he saw nothing but death yet his Redeemer liveth This he witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life By works How many poor lame and blind did He help which He was after to do spiritually the afflicted he comforted as Mary and the Prodigal The Pharisees cryed out Who is this that forgiveth sins that destroyes the Law Nay others said Except ye be circumcised Christ cannot profit 1. For he came to destroy the flesh and redeem the spirit therefore was he weak in the flesh strong in spirit that he might cross the curious witt and pride of man who looked for great things 2. All things prosper according to his presence with man and not he according to the power of the creature all other things are but miserable comforters only puts off for a time but it comes again with all violence like a sore that is ill healed Yet who hath believed this report Nay in any straits we look for other helps The World saith Come see what riches and certaintie I will relieve thy wants be diligent ply thy mind to me and I will ease thee and saith Man This is that comes with full hand and good gain This is like to preserve so much Inheritance so much coming in and is yet never a whit eased but a slave still The flesh saith Come to me I come not in sadnesse and sorrow but in mirth and pastime and pleasure I will put away sorrow from thy heart and season all sadnesse with mirth and yet for all this in the midst thereof the heart is sorrowfull Reason saith Come to me I will shew thee a likelie way do good worke righteousnesse see thy great knowledge and good qualities then believe that Christ may profit but simple believing stands not in this but in another thing and when thou feels nothing in thy self Reason would judge this but a blind way Nay saith Christ But come hither look on me believe my Word I am poor and needie in flesh and so must thou be I will deliever thy Spirit and free thy mind these deceive thee but I speak in righteousnesse though I seem base yet all power is given to me and I am mighty to save So that he that looks for salvation by Christ had need of Faith more than Witt When the poor captive Soul sees nothing but death and bondage no power to free himself and sees nothing but poor Christ all wallowing in blood shut up in the grave sits mourning at the Sepulchre and yet look for salvation in him had need to pray daily Lord increase our Faith and help our unbelief And to this end would Christ confirm his Disciples in expectation of the Promise and Life by his Death and to wait for the Holy Ghost by the Sacraments and pledges of his love and truth which he left them saying I know ye doubt and fear and hereafter ye shal see me forsaken judged and crucified and buried and then will your hearts tremble but that I have spoken in Righteousnesse take this as a pledge of my love and truth when ye come together eat and drink this believe my Promise rejoyce in me in my death for though I must trade the Wine presse alone yet I will trade it in my Furie I that speak in righteousnesse The word of Christ is the word of righteousness to believing hearts and shall be assuredlie fulfilled to troubled Spirits Mighty to save So that All power of saving man is in Christ no power in man to procure or pâ—eserve his own safetie I have troden the Wine-presse So that Jesus Christ hath under-gone the wrath of the Father for man that he might redeem man from wrath and by his suffering hath wrought Redemption for man I have troden the Wine-presse alone So that None partakes with Christ in the work of mans redemption but he is the beginner finisher of mans happinesse Mine own arm brought salvation So that When all povver in man fails miserie strikes then is the power of Gods spirit still at hand I will trade
Wisdom and Counsel in his Power Love Peace So that So the way of Christ in bringing man back from death to life is a wonderful way unknown to the World and Flesh only known by Christ in the Word of Truth Isa 55. 1. My wayes are not your wayes but look how far it is a wonderful way that he prescribes in Matth. 16. To denie our selves to take up his crosse lose our life It is called the mystery of the Kingdom for Genesis 3. He ordained that man should never by that way of the flesh enter into life but by another way that kills the flesh 2. The way of Christ is opposite to the way of the World that his glorie may appear For Israel by want of Faith stood in fear of the Armie of the Philistins but Jonathan and his Armour-bearer only discomfited by Faith a wonderful power of God 3. Thus God makes himself known in the earth by his great wonderful works now Christs way is wonderful not only in his birth in earth without a Father in Heaven without a Mother but also in his miracles which were great As in disputing at twelve years old and fasting fourtie dayes but also in his ministry that a silly man opposing the whole Hirarchie of the Pharisees and Jews yet spake with authority to the subduing of all so in his Apostles for the wonderful evidence of the Truth doth for the present dash all contrary power though afterward it rise again He is also wonderful in the administration of his Kingdom as he came to give us light that sat in darknesse and obscuritie 1. To give Life and yet he dyed himself and in Reason was overcome in death but that Faith believed the Resurrection 2. To make us Rich and yet he himself Poor 3. To make us free and himself bound 4. To comfort us and yet he himself cryed out for comfort My God my God why hast thou forsaken me It must needs be some wonderful way that Christ hath to worke a Redemption for me and this by an unspeakable power and love which is seen in all mans straits as in prayer and affliction temptation and death as 1. Man cryes and prayes to be eased like Paul for a prick in the flesh God hears by a secret power and grace and saith in Paul 2. In affliction he layes Load and yet preserves by feeling the Fathers love 3. In temptations justifies and yet we feel no killing of the flesh 4. Death comes and yet we live in him 1. Away then with that reasonable Religion Christs way is above that man hath a readie way of Religion to do well and know much and so hath an opinion in Flesh but not a stay to the Soul also a reason of love as his neighbour and friends but no reason to love Enemies It must be a wonderful power of Christ that must separate man from himself in reason it were likest that man should speed best that comes righteous to him but not so he that comes a sinner 2. We see then the necessitie of Faith and the nature of it that it is not a reasonable perswasion but a powerful cleaving to Christ no dealing with God but by Faith for Reason can make nothing of the wayes of Christ 3. Mâ—rvel then not though the World cannot away with it the Wisdom of the World counts it foolishnesse but Faith knows that Reason is a foolish counseller this is another title and propertie or declaration of the Wisdom of the Father that was with him he is the Counseller the Prophet of the Church to teach it Wisdom and guide it in the way of peace So that the Fountain of all wisdom and counsel is in Gâ—d and none wise in matter of Religion God but they that are wise in and truly know Christ In him are hid all the treasures of wisdom and knowledge which are conveyed unto man as he believes waits for he is made of God to us wisdom and righteousnesse c. If any obey my will he shall know whether this Doctrine be of God 1. For he was in the bosom of the Father and sent out to counsel and advise deceived men to turn to God again 2. Man is blind even the wisest of the World the crosse of Christ is their greatest misery for it is foolishnesse to them and they cannot approve it but the World thinks not so for who are counted so wise as the children of this World who fight against God 1. So God hath shewed the way to prosper that is to believe trust and obey but the wicked say not buâ— cark care and oppresse but the way of life is a denial and losse of life and will But they say Save life and will for man will either find a way of his own oâ— help God in his way 2. Some are wise above the Gospel and Christ and will needs see into Gods Secrets with their fleshlie eyes as Arminius who will needs set rules and laws to God which neither Arminian or witty man can do it is the very quintessâ—nce of witt that under-propps man this more crosseth faith than anything the greatest Contemplatives the greatest Idolaters saith Luther 2. How lothe is man to be a fool but he would appear to be somewhat how he strains his Wit vents his conceits that he may appear to know Such a one knows more from curious searching and batâ—ing his brains than from Christ in the heart There is two Counsellers to man 1. Satan adviseth the Worldings to care deceive the Wanton to follow his pleasure the Drunkard his pots the Hypocâ—ite his righteousnesse yea as an Angel of light be shines as a false light to puff up himself 2. But Christ counselleth otherwise 1. To forsake the World and all 2. To believe in him alone 3. To love him 4. To love one another Wisdom without Christ can do nothing but fill the heads and that with conceits opinions but he is wise that is counselled by Christ yet attending on him in that blindnesse of his Soul by faith he shal be enlightned and know the will and secrets of the Lord but man will needs know these before the time An Exposition of some Verses of the fifth Chapter of Matthew the Quality Disposition of these that are Blessed BLessed are the pure in Spirit consisting in what state 1. The qualitie is pure in Spirit that is whose Spirits have nothing to rest on not comfort in it but worn out of all hope and stay in the Flesh is destitute of all help but waits onlie on relief on God So that He only whose heart is purged by the Word from all stayes and hopes in the Flesh is truly a Subject of mercy and shall be enriched and the only Guest at his Supper So the Prodigal we see the poor receives the Gospel the full stomack lotheth the honney-comb Isa 66. To him will I look that is of a contrite heart and humble
man in pride and presumption and makes him secure in a few faint endeavours of his own 3. But the only bed of rest in all things is this as Chemnitius saith That against this s andal of refusing Gospel we lift up our thoughts to the good pleasure of God and there rest in subjection so in all things as First Wants thâ—u Comfort and Peace of Conscience doth God wiâ—hhold the fâ—eling of his Love from thee Thou wonders what is the cause nay say Even so O Father because it is thy good pleasure to bring me down 2. Art thou troubled with a worldly husband a frowaâ—d wife untâ— ward Children say Even so O Father It is thy goâ—d pleasure 3. Art thou weak and sickly say It is even so thy pleasure to keep under my Lost and Pride and Wordly affections 4 Seest thou Iniquitie to abound and Gospel despised say so Father it s thy pleasure 5. Art thou Persecuted and the Enemie prevails over thee say Father it s thy pleasure This is the continuall exercise under the Crosse in patience not to fret and lust and strive seing the will of the Father orders all things we would still have our own pleasure done and strive for our own wills but this is our woe Nay and herein is our happinesse that it is his good will toward all little ones that are subject as Children his Will and Rod shall rule and crush the stoutest even Pharaoh himself but the meek and lowely shal find his good will towards them that he will turn their enemies to be their friends c. This good will of God is not to be comprehended by man for it rests in the Word of God there to be made known in time and only to be believed For all the works of God are never known till they be wrought only to be believed before For to Reason manie times God seems to be a severe Tyrant nay his Word a Fable which speaks of great priviledges and they seem in their own sense to be forsaken in affliction but God gives them a Word that will stand his good will shal be revealed in time in the mean time sit still All things are given to me of my Father Here he sheweth how this good pleasure is câ—nveyed to man viz in Christ for he hath given all things to him So that lest you little ones should be disheartned know that I have all in my power by a free gift and come to me and I will ease you So that God the Father hath given and stored up in Jesus Christ a treasure of all wisdom goodnesse c. And whatsoever appertains unto the perfecting of his Kingdom that in himself the Father may be glorified and man made happie So by promise he gave him strength to crush the Serpents Head and to Abraham that in him all people should be blessed Isa He laid help on him that was mighty in his birth he was to be called Wonderful Counseller c. And a light to the Gentiles and the glory of Israel the deliverer of his people out of prison to give light to the blind He was the Vine that had the sap in him yea the treasure of wisdom Yea the fulnesse of the God-head Yea all Judgment was committed unto him Yea in conclusion all power in Heaven and Earth and victory over Hell and all Enemies This was manifested in his Word that was with authoritieâ— and never man spake like him even to the World in general And in his Miracles hath it been seen that any man opened the eyes of the blind and raised the dead This the Father did by an eternal purpose for his glory and this hath been done for the good and salvation of man that man that was not capable by his fleshly wisdom of Gods wayes yet should have one in the flesh like himself in whom by whom he would convey all things that 's good to man because we cannot ascend to Heaven therefore we might have a God on Earth 1. Where then is that power and ability in man oâ— in any other Creature for guiding or preserving himself which the wit and pride of Man so boasteth off Hath not the sparrow power to fall without his providence Then what power in Man towards this great vvork Nay as there is no power in the Common-wealth neither for preserving right nor keeping under of vvrong but in the King therefore the verie pettâ—â— Constable or any Officer he commands in the Kings Name and Rules by the power of the King nor no Will but the Will of the King So in this Kingdom of Christ no power but in the King for subduing of rebellious men in the Church by his Word or Rebellious lusts in the heart of man but the power of this Kingdom Therefore the Apostles commanded the evil Spirit by the Name of Jesus of Nazareth And as he that rules in his own Name is a Traitor and doth no good So he that thinks to live and rule by his own power shal not prevail This conceit only ariseth out of blind pride that when God hath shown his power in him he takes it to himself and stores it up in conceit and this out of the strength of Lust that will needs have another thing than he gives or out of a proud opinion that he would believe another truth than his So that lust and opinion are the two great enemies of Faith But if thou haste some abilities out of Christ in thy self What 1. needs thou Faith to believe in him or to pray him 2. Why dost thou not conquer thy Lusts and free thy self as thou seemes to desire 2. Whatever then man desires here he must have it for it is not else whereto be had whether Peace Forgivenesse Assurance Comfort Rest Here it is laid up given to the needy he hath alwayes to deal with such none else 3. Happy then he that lives by saith in him whose eyes are still towards him that waits at his Posts and listens to his Word let all things else passe work Righteousness live holily but look for life in none but him And yet how loath is man to attend here but he would have all in his own keeping because he would not depend on him and yet were we then most miserable if our life depended on our ovvn care and keeping For No man knoweth the Son but the Father Here is his limitation viz. That none by the wit of man is able to know Me Power Wisdom Mercy Truth and Way of Happinesse that 's hid in me but whom the Father doth teach uphold by his power but I that know it in him truly those to whom I reveal it by my word and spirit through the crosse way of death For it is an unknown way to the world that by Death should come life and by sorrow and sufferings joy and freedom so that No power or possibility in man by the strength
of natural wit to know the good will pleasure of God or the Mistery of Christ so as man shall find life theteby or certainty therein but as the Father makes himself known in Christ by his Word power of his Spirit unto the faith of man believing his truth 1. Cor. 2. The natural man understandeth not the things of God Christ saith I am the light that enlightens all that comes after me Joh. 1 He is the light of the world Joh. 1.4 There is anoynting that teacheth all things 1. Joh. 5. None can say that Jesus is the Christ but by the Holy Ghost Though we think that That Jesus we read of was the Christ and Saviour yet the flesh thinks but of him after the flesh but his mightie Power his wonderful Truth unspeakable Love to Man the bitternesse of his Sufferings the Joy in the Fathers will the Victory over Hell and Death the joy at the Fathers right hand none knowes it but he that believes it out of blinnnesse and misery 1. For the Father hath hid the treasures of wisdom in him hidden them from the world found not by curious searching but by humble crying believing found not in man but in Christ there to be enjoyed for he is made our Wisdom Righteousnesse Sanctification and Redemption 2. Adam had thought to have known God in the Creatures and himself and the evil also without God but knew no good till God revealed Christ in the promise So until we be brought by the truth of Christ to know no good in any thing but in God nor no evil in any thing but in our selves we know nothing at all but we seek to see a good in every thing and in our selves especially and would see no evil and so are lifted up and know nothing as we ought 3. And this Christ prayes that his Elect may know that thou art in me and I in thee and that thou hast sent me And I speak not of any self but they are the words of my Father that sent me for of my self I can do nothing 4. And note that this great Mystery was revealed after Christs death for then he sent the Comforter to lead into all truth and not till then Before this the Disciples had a thousand imaginations of Christ but now they knew that he was the Son of the Father Head of the Church So we have a world of fancies toâ—câ—ing God and Christ but never know him until the Crosse reveal him for till then we only tâ—ink him to be such and such and another thought crosseth that But this makes the weaknesse and vanity to appear his power preserves for every mans work shall be revealed by Fire How wonderful are the blind conceits that man hath of God and Christ as 1. When we will needs comprehend God vvithout Christ in his Essence Properties Attributes Eternity Omnipotencie c. What a foolishnesse is this to think to compasse in our thoughts Omnipotence c. 2. Others that frame a knowledge of Christ in comprehending the Story of his Life and Death Works c Thus vve know him by Relation as we do other Countries where we never were but never vvalk on foot with him in his death and miserie None knowes him whose miserable heart is not delivered from Death by him who believes his truth above all then this truth makes him free 3. We see then that all Knowledge comes by Faitht as suppose a man a Stranger promise to ransome me a captive I believe he will but I know not that he will but only vvait in faith nor hovv he vvil do it nor vvhy he vvill but when he makes good his word then I know his love vvhich he revealed to me and I not able to conceive in my self So with Christ he promiseth that he vvill redeem me but I know not that he vvill onlie I believe and wait in miserie yet by that Faith I am preserved through the Word though I feel nothing but death and bâ—ndage Wouldst thou know the Love of God that passeth Knovvledge vvait on Christ by Faith believing his Word and he will reveal the Love of the Father For though vve know not the mind of Gâ—d yet vve have the mind of Christ So that thou must knovv nothing but in him abide in him â—nd his Word abide in thee and he will reveal all things unto thee So that our curious and busie Wit so hun ing to knovv and straining out the Wit to understand leads to many fancies But knovv that his wayes are insearchable but vvait and attend and he vvill reveal Christ and the Father if thâ—u fit under the burden of thine ovvn ignorance and content for the time to knovv nothing but thy ovvn vilenesse Here we see that Christ is both God and Man A Mâ—n in vvhom the fulnesse of the God head dvvells to vvhom all is given that knovvs the mind of the Father and reveals iâ— to us This is the only God on Earth that mans mind maâ— be fixed here not gade abroad neither ascend into Heaven nor descend down into Hell c. Where then is the free vvill and power of Man vvithout Christ living in him and leading into all Truth dravving the vvill of Man to vvait on God in subjection All else is but trusting to the Wit of Nature vvhich is alvvayes blind It follovveth in the 28. verse SERMON III. Matth 11.28 Come unto me all that are weary and heavy laden and I will ease you Take my yoke upon you learn of me for I am meek lowly in heart HEre is his Invitation upon the former relation of his fulnesse viz. You see where all help is 〈◊〉 then you want help in any strait that lyes on you as a burden Come to me viz. to my Word Promise for there he dwells I will ease you So that There is no certain way or means to a burdened heart to free his guilt ease his burden or rid in him ouâ— of the Snare of Satan but the simple fleeing of the mind from all to Christ in his Word of Truth and there to stick and abide in life and death He was of old ordained to break the Serpents head and prophesied of to bind up the broken hearted He was the refuge of Job in all his afflictions I know that my Redeemer liveth He was sealed and appointed thereto by the purpose of the Father This himself witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live By works How many poor lame blind did he help which he was after to do spiritually to heal the blind c. The afflicted he comforted as the Publicane Mary c. And this Paul found in himself and taught unto others That there is none other Name under Heaven c. 1. For nothing can free the spirit of man but he
They rejoyced as men in harvest and that divides the spoil and they that sow in tears shall reap in joy 1. For all joy but this is nothing but mistakings like a man that laughs in Sleep for want of understanding in himself and feeding himself with shadows and tidings that Satan brings to him 2. All oâ— eâ—joy is but rejoicing in the Flesh. He only comforts the Spirit when Flesh mourns 3. All other joyes ends in sorrow but this sorrow in joy What is all the joy the World can give to man even as the cracking of Thorns under a pot Thou art rich and full of wealth yet a carefull heart in the midst thereof Thou joyes to day and mourns to morrow So the vvanton vvhat cause of joy while his Soul is more fettered and guilt increased Joy passeth guilt remaineth and yet none so merrie Thus Satan hath messengers to rejoice man being sad 1. The World brings tidings or wealth and honour c. 2. The Flesh of pleasure joy and freedom c. 3 Reason from self-righteousnesse and wisdom c. But Christ from the love of the Father that is worth all Now this never springs but from mourning in our selves like that of Paul at his conversion to Christ So then the difference of these are 1. First One rejoyceth to gain the World another to be freed from it 2. One to have his ovvn will and another to lose iâ— 3. One to have all things and suffer nothing another to suffer all things and to have nothing but Christ 2. We see that all joy that we conceive that ariseth out of Religion and not hence is but a fondation layed in man which will die with him But as the Child is merry in his Fathers love though he knovv nothing vvhat shall be done to it and not because he is heir and must be advanced to a great portion so it is vvith us not from any quality in our selves but in another For unto you is born So that Christ truely born unto man is the only fountain of Life unto man in all distresses In the Citie of David Mic. 4. So that nothing shall disannul the truth of the Word of God nor shake the heart that is stayed thereon A Savior You and the World seemes to be lost condemned but behold here is a Saviour at hand even a Saviour sent to you So that The only stay and rest unto the restlesse heart of man is assurance of a Saviour confidence of heart in him As Simeon Mine eyes have seen thy salvation Zach. That we being delivered out of the hand of our enemies c. And hast raised up for us a mighty Salvation And he shall save the people from their sins Such a Saviour was figured in Moses and Joshua And thus prophesied by the Angel Thou shalt call his name Jesus for he shall save my people 1. For man is a lost and condemned creature the word of truth hath judged him his own heart hath given sentence against him For this hath the Spirit of man sought since Adams fall some in the World some in themselves but never found but by Christ The very Heathens sought it and we make many Saviours but all faile save this It is not with us as it was with the Disciples we have found the Lord Christ We go a seeking and enquiring but we have not found the Lord. He saves us out of the hand of our enemies viz. 1. From the guilt of our Souls and temptation of Satan 2. From the corruption of our Nature and bondage of corruption 3. From affliction and sorrow and crosses and want 4. From death and hell and judgement at the last 1. See those miserable Saviours that we frame as the world or wisdom or self-righteousnesse these vve get but yet we are in the hand of our enemies our heart 's full of fear and death 's a terror to us 2. This Saviour is born and given to none but condemned men like a murtherer that can find no way to escape goes to the King and confesseth and cryes for mercie the King pardons for his own glory c. 3. But know that our Salvation stands in another not in our selves though we store our selves and provide great and strong arguments against that day yet all will fail and only bearing indignation of the Lord committing to free mercy must be our salvation 1. Pardoning of Sin 2. In preserving the heart in Faith by the Word to live and dye with Christ and go through all in Patience not as most who think themselves the likeliest to procure a Saviour is to come with their own righteousness and holiness c. But that we come sinners and condemned not bringing righteousnesse but to obtain righteousnesse not to offer sacrifice but to obtain a sacrifice even Jesus Christ Christ the Lord viz The anointed Lord who was figured in that of the Israelites who had the holie Oyle reserved in the Temple sanctified by Moses wherewith their Kings and Priests were anointed Now the Rabbins say that this Oyle ceased in the second Temple till Christ came who was to be anointed with the holie Ghost So that God the Father according to his eternal purpose hath anointed Christ to be Lord and King of his Church to rule in the heart of man that God and his power may he magnified and man made happie in him He hath given all judgement to the Son All power is given to me in Heaven and Earth all things are given in me to my Father he hath hid all treasures in him and hath laid help on one that 's mighty as Psal 4.8 This is manifested in his Word never man spake like this man and his miracles hath it been said that a man opened the eyes of one that was born blind This the Father did by an eternal purpose for the salvation of man that seing man could not comprehend Gods purpose he sent one in our room to whom he hath given power because that we could not ascend to Heaven we might have a God on Earth His Kingdom is righteousnesse joy in the Holy Ghost 1. But we have other Lords the World rules as Lord and we obey it the Flesh commands and we are subject to it 2. Where is that power of man whereof he boasts We would all be Lords and rule according to our own will SERMON V. Luk. 7.36 37 38. c. And one of the Pharisees desired that he would eat with him And Jesus went into the Pharisees house and sat down to meat and behold a woman in the City which was a sinner c. AFter that Christ had preached to the People concerning John Baptist and that many of the People and Publicanes believed and were baptized He upbraids the hardnesse of the Pharisees which neither believed John nor him but rejected the Truth and neither believed John to see their misery and repent nor him that they might receive mercy but trusted in
of the Father 3. So that all Knowledge all Passions with a hard heart are nothing and nothing more hardens than that 4. And all things prosper according to the disposition of the Heart learning c. are the works of man but saith and a broken heart the gift of God only This Word may and doth worke many Passions a light belief in many and yet never partaker of Christ therein as Ezek. 33. They heard and shewed love And Herod did many things for the Knowledge thereof is glorious and the evidence of the Truth convinceth man to make him inexcusable But these are but First Stirring of natural passions Second Or informing Reason more clearly Many such Passions we see stirr'd up and all nothing So that fits passions lights and easements come and go but misery in man and mercy in God remains ever And the life of faith is not any strength or quality in man but a tender heart open ear to hear believe Gods Word live thereby SERMON VII Isai 57.10 Thou hast wearied thy self in the greatnesse of thy way Yet saidest not There is no hope Thou hast found the life of thy hand therefore thou was not grieved IN this Chapter the Prophet first bewails the losse of the Righteous of Israel which was not laid to heart but they presumed still of their own strength without God Then he calls the Rebellious to a reckoning to convince them of their Idolatry and carnal confidence and to see the vanity of their way and their misery and captivity ensuing And all by a Metaphor of Adulterers that have forsaken their Husbands that would have been a safeguard unto them and joyning themselves unto others which would be their downfal As first that they had joyned themselves to another than to him and had made a covenant with them and sed themselves with beastly pleasures in satisfying of their Lusts sometimes covertly behind the door Sometimes lifted up in their conceits as upon a high Mountain Then their carnal confidence in the arm of flesh in going to the King of Assyria and then when he failed to the King of Babylon and so concludes they have sought all wayes of wearinesse and yet returned not to God Wherein he shewes 1. The frowardnesse of Mans Heart and his many devices to nourish his fleshly hope and put evil from his thoughts 2. The ground of all tâ—is vain confidence is because he find the life of his hands for the present therefore not grieved Thou hast wearied or toiled thy self viz. Sought out all devices and wayes to nourish hope even unto wearinesse and yet saw not thy miserie So that All mans toil in the Flesh wherein he wearies himself is only to feed his hope of safetie without God to keep evil from his heart and eyes yet all in vain for evil shall over take him in the end Yea though man daily see the wearinesse and vanitie of his own wayes that they prevaile not to the satisfying of his own lust desire yet he still seeds his hope thinks he shall put the evil from his heart As Israel though they saw they prospered not in their designs by their fleshlie power yet still sought to the arm of Flesh trusted it Pharaoh though God wearied him with his judgements yet he was still hardened against him The Pharisees though they saw they prevailed not against Christ yet ceased not to fight against his Kingdâ—m The Wordling though he toile in wearinesse yet still at a want yet he cannot cast off care but hopes to gain satisfaction And Balack Balaam Isâ— 62. They will nâ—t sâ—t but they shall see For man hath mâ—re confideâ—ce in the World in the Flesh than in God more ground and reason to believe it than God For thought the World have sailed him a thousand times yet still he believes it will help him But if God seem to defer his help a while he runs to his old friend Mammon again as Israel did to Egypt against Aissria contra For man is loath to see any evil towards himself or the down-fall of his Fleshlie Kingdom though it doth fail in his sense and feeling yet he holds it up in his conceits and hopes And so would still have somewhat to look at that he might believe For nothing can destroy the hope of man but God by the power of his Truth and sensible Wrath in mans heart man can shufle and shift off any thing else 1. For if guilt be revealed yet there is hope For he will mend his course falter Moses and so hope for mercie 2. If affliction and crosse come yet he will be more warry and diligent and so prevent or recover it 3. If Death come yet he puts it off as long as he can and saith While there is yet Life there is hope of mends 4. For there is such a sure covenant betwixt the World and mans Fleshlie Heart that if one faill he runs to another and if one conceit hold not he gets another 1. Hic labor hoc opus Thus doth the Wordlie heart of man wear out his dayes in wearinesse and still feeds his vain hopes How hath the youthful mind wearied himself in one vanitie after another that now they are wearinesse to him and if the old man were kept to those youthfull dallyance it would be a burden And yet though there was hope in riches and how hath the rich Worldling fed his hopes with pulling down and building and yet he is too short Nay there is nothing but is wearinesse in all our wayes and yet we follow them as though in the end whe should gain rest So lothe is man to leave the pursuit of his fleshlie hopes so little heart to bear the want thereof That he will trye the utmost of his strength before he yeeld 2. Nay See the wearie passages man hath in Religion and yet will not denie himself he hath gained knowledge wrought righteousnesse changed his course and all to beget a Faith and yet his heart is fearful and distrustful and thinks by a new device or degree to gain it Nay how often hath God confounded thy self-opinions and conceits that thou saw it would not serve the turn and yet hast set a fresh upon a new one 3. Nay how often hath God frustrate the fleshlie conceits of believers and yet they have not learned to trust him 4. Thus the Flesh still deceives for the witt of man shews him many great wayes of thriving all proves wearie great wayes of believing and yet proves vain opinion Man will have hold of something that his hope may be preserved Thus is he still bewitched will not understand the fear of the Lord. 5. But know when thou hast wearied thy self and worn out thy dayes all thy hopes shall die with theâ— and thou shalt see the Truth of that thou wilt not now believe 1. When the World shall passe away from thee or thou from
Man is faâ—len into an evil estate of heart which all creatures are not able to help and he put to his shifts to keep it off as long as he can For the fear of Hell and Death is a little bell These three evils pursue men fiâ—st 1. Guilt and Fear of Hell lâ—ke a worm gnaws daily and but for these man would live merrily in the world Thus he makes a covenant with either by forgetting or by flattering the Law and stablishing a Righteousnesse of his own or presuming of mercy a far off 2. The evil of Death presseth upon us and threatens to make an end of all Joy Pleasure Riches leaves no Hope to man thus we put off many dayes think we shal yet live long when men of our age are gone forgotten but it hasteth upon us daily 3. The evil of Adversity pincheth daily now this Crosse that Losse this Sicknesse that Want and Trouble this we hope to prevent and recover bow down in fear and basenesse and husband all so well hereafter that we shal enjoy better dayes when it is impossible to order all things according to mans mind So that all these are but vain shifts and falshood But the only way is with Christ to take the evil day â—nd crosse upon us 1. For guilt to see it and bear the indignation of the Lord and with the Prodigal cry out dayly We have sinned c. And wait on Him that hath overcome Hell and Darknesse and now saith O Death where is thy sting Hell where is thy victory 2. And for Death no Covenant to be made with it but seeing the vanity of the World to meet it joyfully and say Thou canst do me no hurt but take the World and the Life which I esteem not and open a door to that life which I shal enjoy 3. And for the Crosse no way to escape it But Patience and subjection to the Fathers will who knows what is best to tame our proud hearts and to crosse us in that wherein we dote And herein appears his love that he will suffer us to enjoy nothing that will hurt us but even this shall turn to our good Thus we all strive to put evil far off to shufle over the fearful dayes We now think lightly of them and play with wasters but when we come to graple with death we shal find it no play game Look for it for an evil day is coming and happy he that is prepared for that dâ—y Take heed lest at any time our hearts be oppressed with cares of this life or luke warmenesse Thus saith the Lord Behold I lay in Sion Here He first layes the fouâ—dation of rest in the Church that though it fare ill with his enemies yet is his Church built upon the foundation of free mercy in Christ and his truth revealed by him shall stand against all storms So that God hath laid in his Church conveyed to his People a foundation of rest in Jesus Christ which shall preserve them against all crosse of Death and Hell and nâ— storm shall be able to overthrow it Psal 125. They thâ— trust in the Lord shall be as Mount Sion Mat 7. They that build upon the Rock shall abide the Tempest David calls him a Rock of Stone and Peter the Corner-stone For this is prophesied of him Isa 9. His Name shall 〈◊〉 called Wonderful Counsellor The mighty God the Prinâ— of Peace c. Other Foundation can no man lay 1. Thence it is said Heb. 11. That faith is the grouâ— of things hoped for because Christ whom faith otâ—â—ests on is unchangeable to his 2. And the promise in him is Yea Amen Though in us oftentimes it is Nay 3. This is that whereby Adam was restored and first laid in him whereby Abraham was preserved and Paul delivered in greatest extremity This foundation is Jesus Christ the Son of God Lord of the Covenant the ingraved form of his Image given of the Father for the Restauration of man to whom he hath given all power in Heaven and in Earth and hath hid in him the treasures of Wisdom and Knowledge and the heart of man built on this foundation by saith thereon cannot fail But the Church of Rome hath translated this foundation from Christ to the Church from head to members from that Mat. 18. Super hanc Petram and so they have the determination of all truth it to be received and believed because of their testimony And so that Christ is to be believed because of the Church and not contra And thus they pervert one Article of the Creed to bring all mens heads under their girdle and that they may sit in the Consciences of men and do what they list without controle They say We are not only to believe the Church to be but to give credit to it To understand the difference note Austins distinction of Faith in regard of the object 1. Credere in aliquid to believe and put confidence in one 2. Credere alicui to believe or give credit to one 3. Credere aliquem to believe that one is or after this manner To believe in one hath reference to God only because the object thereof must be both verum bonum To believe or give credit to one hath relation to his object as to objectuÌ„ formale a principle for whose sake To believe one to be hath relation as ad objectum materiale The first we agree in And as for the second we say The testimony of to Church is of all humane the greatest and can never err in the whole nor fundamentally They say Crede Ecclesiae as to the formal cause for whose sake we are to believe all Truth and some of them that was inserted tanquam meum cum omnia alia credendi And so they make it a foundation of faith upon whose credit they wholly depend And this is the difference and this we deny 1. Because the Grammatical Constructions will not bear it Credere being taken to give credit is put with a Dative Case and an Accusative Case as in the Creed 2. Because there is no such certainty in their Church for man to depend on but that which must be the foundation of Faith must be a thing certainly known and determined what it is not the word but the thing For saith is not verbal but real But according to their own assertions the Church is a thing to them not certainly known or determined what it is Their Doctors divide the Church into the Church Essential The Convocation of all that believe in Christ Representative The Bi hops in a General Council Or Council of Cardinals Vertual the Pope only And of these we agree not which is the Church on which we must depend Some will have the Essential as Tride Catech Gloss upon Gratians Decrees which are Popes own law 2 Chap. 24 4.1 Some others seeing this could not be because it could not be known conclude it to
be representative as Bellarmine Herson c. 3. But the Jesuits of late fearing this would prejudice the Popes Supremacy too much concludes it is the Church Vertual the Pope only or alone And so while they boast of the Church their Mother they mean nothing else but the Pope their Father What foundation can there be here for man to rest on But we have a sure word of the Prophets and a sure foundation Jesus Christ than which none other caâ— be laid 1. The ground then of all uncertainty in all thingâ— is because we build without this foundation One man layes a foundation in the World another in Wisdom another in righteousnesse and uncertain in all 2. Take heed of stumbling at this stone 1. Either at his sufferings as Peter the Disciples at his death 2. Or at his poverty and low estate as the Wordling Matthew 19. and 21. 3. Or at his mercy and love as the Pharisees that judged him 4. Or at his Holiness crossing our lusts 3. See the certainty of believers 1. They have a sure foundation a tryed stone that abides the storm a precious stone full of treasure a corner-stone that joyns altogether in love He that believes makes not haste or shal not be confounded For he seeks no vain shifts but sits in death darknesse by faith waiting and sticking to this foundation till the light shine out of darknesse So that The only rest to man in all straits is the sticking to Christ by faith and waiting on the promise which shall be fulfilled in time Abraham waited four hundred and thirty years Israel seventy in Babylon Isa 30. Your strength is to sit still 1. For God hath set a time appointed for every work like a nurse which hides her self from the child till it thinks it hath lost her yet still hears its cryes and comes in time 2. God knowes it is best for a man to keep him under as yet till his will be subued and lust abated 1. But the blind World will needs run before their guide and will now have it and so forsake God and his Promise 2. Weaklings who would have rest assoon as they feel any disquietnesse 3. Others that will see things before they fall and stumble for the present 4. Wait thou weary heart make no haste Fly not off to any other shifts nor fix on none other foundation This will be able to keep thee from drowning he that hath kept thee hitherto is able to keep thee still and he that cometh will come and will not tarry SERMON XI Isai 39.5 Then said Isaiah to Hezekiah Hear the Word of the Lord of Hosts Behold the dayes come that all that is in thine house and all that thy Fathers have laid up in store until this day shall be carried into Babylon c. VVHen Hezekiah had overcome the great Hoste of the King of Assyria he fell sick received a message from the Lord that he must die Whereupon he fell into great heavinesse and prayed unto the Lord and wept sore So that The sentence of Death is fearful unto man if the great and mighty hand of the love of God do not mightily uphold him so to Christ 1. For this is the last enemy to be destroyed this takes away all staâ—s helps in the flesh at once We all play with it as with a dead snake and make a covenant therewith but when it comes on us with open mouth it shakes the heart of the best if God do not mightily preserve him 2. But if the wrath of God the guiltinesse of our hearts the end of our dayes come all at once O whither then shall man flee O that man but saw and believed his own mortality How would it pull down the pride of man and make the World little in his eyes and that man would but see himself on his Death-bed How fearful is that destroying Angel and Messenger of Death or the Plague when it comes to any place to them that are round about it After this the Lord hard his cry and saw his tears and gave him assurance of his life for fifteen years with a sign of the Suns standing still for more assurance which goodnesse of God he acknowledgeth in his Writing from chapter 38. 9 to the end Wherein he shews both the misery he was in Gods deliverance as ver 15. c. What shall I say he hath spoken unto me himself hath done it I shall walk humbly in sense of my own weaknesse as knowing my life is in his hand Then he acknowledgeth Gods truth and Power O Lord by these viz. thy Word and Power men live my spirit hath life in these and that all this was of meer mercy for in peace I had great heavinesse but in love to my soul thou hast delivered me from the pit cast all my sins behind thy back Yet after all these experiences his recovery see how he falls to the World to be lifted up in his fleshly portion in shewing all his store to the servants of the King of Babylon such a vile creature is man So that That after so many experiences of his love power wrath yet by a little ease and peace in the flesh shakes hands again with the World and becomes lifted up thereby to the forgetting of his God So with Israel evermore when they had ease So with David in the matter of Uriah 1. For the world blinds the eyes of man hides the glory of the Gospel by the glory of the world that he is lifted up feels nothing of mercy power in another 1. We see this in experience How soon doth man forget his misery and bitternesse of his soul the goodnesse â—nd power of God the weaknesse of himself dotteth in a fools Paradise yea and quite runs away from that Word he once believed and sound life in fixeth upon that store he hath gotten when as alace all his store yea and life too was in the hand of God even newly delivered How soon is that faithful confidence forgotten those Purposes resolutions of miserable men quite at an end We cryed O that God would deâ—iver us and he sâ—ould be our God for ever and preâ—ently we chuse another 1. So that no keeping of Faith Comfort in God but â—y preserving of humility sense of death in our selâ—es for as we die to the World so we live to God but if â—e live to the World we die to God 3. See the danger of prosperity viz. of raising up of a mans heart without God in carnal confidence and turning the heart from God to his great gifts This World eats the Word out of Mans heart that now he lives as though there were no God and his Word a matter of no moment And now he comes with another message from the Lord to the King that because he had rejoyced in his store God would take it away and his children
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
fleshly mind is tickled but no certainty but the book of Jesus Christ is the Word of Truth and assurance forever O that we had hearts prepared to embrace this mystery Here is the Fountain of Life Here is the Book of the Generation of Jesus Christ before prophesied now accomplished Here note the Truth and Certainty of Gods Promise So that No certainty to mans heart in any thing but in the living word of God and the truth of the promise believed this abides all things else will fail Psal 26. Thy mercy reacheth to the Heavens and thy truth into the clouds Abraham had no hold left but this and David no comfort in affliction but this Word that sustained him We have a sure word of the Prophets which though the Fathers in reason might deny because they saw nothing of Christs coming yet they were to attend till the day dawn and then the Book of the Generation of Christ shall come and his star shall appear in the East So though man feel not the comfort of this Christ yet attending in that death on the sure Word of Prophesie the day star shall arise in his heart But man would feel and believe nothing and so casts off the Word and flies to many inventions 1. For all things have their turns and changes according to their uncertain natures and disposition and alter with fulness and emptiness with want riches according to the Worlds uncertainty but nothing can change or disannul the promise not the power of Pharaoh nor the malice of the Jewes nor the treason of Judas nor length of time or alteration of Kingdoms but at the fulnesse of time Christ must be born suffer and die c. So in man 2. This gives certainty of the Fathers Will Love to wretched man and he being stayed by this endures the time of Tutors and Governours of banishment persecution yea of torment and wrath within tyranny of Satan yet waits in patience the revelation of the Gospel How powerful is the word of a King that even by his word wrath hath stricken a man dead 1. How vain theÌ„ is the heart of man that seeks certainty in every thing but this Hath not Satan promised joy peace and loe at death all is gone and man helplesse Doth not the World promise certainty in its full portion and sure possession to thee and thine And yet thou seest or still fearest a decay in all Doth not the Law promise life and peace and yet when thou hast done thy utmost thou art still guilty Yea doth not God make void the counsel of the flesh and when man dies all perish and yet man will not learn nor read in this book which is life Now the word is certain in it self and so to man when the truth thereof is believed and written in his heart deeper than all reason or fleshly speculations 2. And as this book is the book of a Saviour to believers so of death to unbelievers that have cast off this and followed vain inventions For both Moses in whom they trust shall judge them and Christ in whom they trusted not shall condemn them for God shall judge all by his Gospel Then shall God say I promised to Adam Abraham and David c. and they found life therein I fore told by my Prophets And in fulnesse of time I sent my Son declared in the Book of this generations But him ye believed not counted him a deceiver I would have performed all to the full he saved all that came to me him by but you were rich wise in the World and trusted that you were rich and devote in your conceit and despised him Therefore out of your own hearts I judge you Nay without this there is such a certainty of death and curse that nothing in wealth or witt no qualities or righteousnesse can wipe out but it sticks fast in the bottom till the Book of the Generation of Christ give certainty of Redemption by him Happy he who sticks to this foundation that is neither lifted up by high wisdom nor drawn down by base lusts that judgeth not but is judged by the Word of Christ We read this story O That we had hearts to read and delight in this Book or Word of Truth We professe this Christ and we celebrate this Feast in rememberance thereof But anone every man runs to his vanity soon weary of this as though he either stood no need of this Book or had it wrote in our hearts We rejoyce and play but it is not in this nay how little is this Book looked on or minded or read in our houses or embraced in our hearts When that beastly drinking liker liker Swine than Men that unmanly custome of Cards sitter for Childrens Bables than to be the exercise of Wise and Reasonable men which the good Moral Heathens could not suffer their Schollers or Children for making them too effeminate in their minds and yet we foolishly make them our meat and drink and let Christ stand behind the door Well this Book of the Generation of Christ will stand by man to his joy when those shall be all witnesses of vanity lusts of our hearts against us The Son of David Now he comes to his Generation David is here first mentioned before Abraham because the promise was most in him and Christ most usually promised by the Name of the seed of David And so he goes on from Abraham to Christ In which Genealogy note That most of the Men and Kings that are reckoned and of whom Christ came were wicked men and Idolaters as appears in the Book of the Kings Yet Christ was born of them and the women mentioned all wicked and sinners save Ruth who was a Gentile and hated as a Dog of the Jewes But Thamar Rhab Bathseba all Adulterers So that The promise is made and so effectual Christ born and sent by the Wisdom and Will of the Father only to and for sinful lost wretched and condemned men and none else I came not to call the righteous but sinners to repentance â—â—e leaves the ninety and nine and seeks the sheep that is â—st When Adam was lost then Christ was promised Moses was sent to deliver afflicted Israel and Joshua 〈◊〉 bring the wanderers to rest So Christ was sent to the â—ost sheep of the house of Israel And this he verified in his â—ourse Publicans and Sinners were objects of his mercie the Poor Weak Halt Lame and Blind he was still among And the Rich he sent empty away and the righteous Pharisees he regarded not 1. For if Sin should hinder the coming of Christ he had never been born if Sin should hinder the comfort of Christ from man no Flesh should be saved 2 Nay Therefore came Christ to take away sin which by no other means could be overcome 3. Hereby is the love and grace of God magnified That he came to save Sinners When for a righteous man scarce
their afflictions he was afflicted and the Angel of his presence comforted them Heb. We have an high Priest subject to like Infirmities that he might be able to comfâ—rt us he took upon him 〈◊〉 sins and bare our infirmities and he was counted the great sinner of the World Like a loving Elder Brother who seeing his younger brother overladen takes the burden sees him beaten weeps sees him want gives him half For though he was the Word of God and was God yet he took the form of a Servant and became flesh and dwelt among us that we might see him a man in the flesh like us and suffering more than we all and yet overcame Thus he was given as a witnesse to the People and the first begotten among many Brethren 1. What then are all those high Contemplations that soar above and seek Christ in Heaven and make him a high speculative Angel and rack their thoughts and beat their brains in comprehending When alace He is with us lâ—ke us suffering watching praying poor judged and reproached and dying as we are He cares not for thâ—se high religious ones but pure and contrite ones With these he hath fellowship they with him 2 What hearting is this to patience that he as a husband is ever with us in well and woe Thou thinks thy case singular thou art poor he poorer thou wants the Fathers Love so did he thou art afflicted so was he thou art sick he swate drops of water and blood for the sick Nay in all he was with thee But we have little fellowship with him we sport our selves and are full strong and wise and so strangers to him We are righteous without him so that he hath nothing to do but with poor beggers 3 And where Christ partakes with us there he makes us also to partake with others to mourn with them that mourn bear their Infirmities and covers sin helps the needy relieves the oppressed c. All high flying Religion then is not of Christ but of the Devil for Christ therefore brings down all high thoughts for they are against Christ Then Christ hath little working among us when every one is for himself when we judge and condemn instead of pardoning spread others infirmities instead of covering them laugh at others fall and not mourn for them robb and not relieve the poor nay with the unthankful servant take him by the throat 4. Believers have a friend at back He gives a mouth and wisdom the world may fail and friends and wit too short and riches perish and the life gone yet he fails not as to the Martyrs who had him in all troubles a Protector and Captain and in His power overcame all That he might through Death Here is the second thing that Christ hath done for us viz. Destroyed the power of Satan and delivered man and the way whereby through Death So that Christ Jesus the Son of the Virgin and Savior of the World hath vanquisht and doth daily overcome the Power and Tyranny of Satan which he hath exerciseth over the Church and Souls of the Faithful and by His Death hath freed and delivered and daily doth deliver man from that bondage So it was promised when Man had fallen from God to Satan and was now become a Sâ—hollâ—r in his shool viz by subtilty of Wit and strength of Lust to sight agâ—inst God and stablish his own peace in the Flesh God promised to raise up one of the seed of the Woman to crush this power by disannulling that Peace and bringing man to suffer the Death Losse of all things 1. John 3. Christ came to destroy the works of the Devil viz. To turn that peace into War to pull down his high Mountains to set mans crooked way straight to bring man to Repentance and so to bring him into his Kingdom He came to bind the red Dragon that made all drunk and to this end was the Gospel sent by Paul to the Gentiles To open their eyes and to turn them from darkness to light and from the power of Satan to God This was figured in the fall of Jericho the City of Gods enemies Idolaters the walls were high the inhabitants strong Israel few and weak the means weaker Blowing with rains horns Yet by the spirit of believing Joshua they fell So also man is weak the walls of Lust the World are strong mightie and wylie but by the foolish way of Preaching shout of the Gospel the Towers fall and Mountains fall at his presence and Christ enters Also figured in the Victorie of David over Goliath he weak means weaker but exposing himself to death and casting his life into the hands of God by Faith in the God of Israel he overcame and took the bondage and shame from Israel And figured also in the victorie of Hezekiah over Senacherib that great beast he cried and wept and spred the letter and prayed and Senacherib fell into his hands without lifting up a dart even one hundred fourtie and five thousand in one night So when Christ prayed in the garden in his agonie and embraced Death in subjection to the Fathers will He overcame hell death So stâ—ll it is when man is wearie of that bondage fells no power spreads his heart before the Lord even readie to meet death then is he freed by a great deliverance 1. For though Christ by his power might have delivered man and not died yet this was not profitable for man both that the power of God might appear that He might be a faithful and fit High Priest to sustain man in the power of Deaâ—h But this was an unlikely thing to reason That a man by dying should overcome He â—ather seemed to be vanquished yea so He did But therein he trâ—pt the devil For while Satan laid on stripes he gave his ckeeks to the nippers and let Satan strike his full shoot his last dart whereby he had thought to have driven Christ from the father or to have sought help of the world but he continued still patient and at last rose triumphed over hell and death Nay Balaam could not prevail against Israel by all his curses they still being stayed on God but by his wicked counsel perswading to draw them to sin he wrought their death As by his wylie drawing men to live by the world without God that way he prevails much now Christ delivers by his death 1. Having paid the debt answers the law became a curse for us Who hath any thing to lay to our charge 2 In sustaining man by his grace and upholding him in death for if we die with him we shall live with Him and if we suffer with Him we shall be glorified with Him 1. But we seek deliverance another way and think to escape death 1. One by his gaining the world not losing it by saving his life not by giving it up to that end is wise diligent careful to put the
mercie For if he be not before one of these two he is secure may this we see too common in all men 1. For though they must be brought at one time or other to be judged in themselves and confesse that it is â—he way of Faith Repentance and Love it is the way of Life yet how soon become hardned and cast it off cares not for it but gets a life else-where that they cannot say that their joy and pleasure and life is in Christ but in another in his knowledge and righteousnesse and none abides but with this Nebuchadnezzar falls off But know that this Word shall judge thee one day 2. Hence we see what a Fountain of Lust and Rebellion is in all men believers and others how often hath God expounded our Dreams restored our freedom given Life in Death and how soon are we returned either to the Worlds shifts in straits or forget the Lord that brought us out of Egypt and feed our selves with pleasure Nebuchadnezzar made an Image of Gold fifthy cubits high He had forgotten the God of Daniel soon and now makes an Idol for his own glorie preservation even thus doth all So that When mans heart turns away from God Christ that he is not known believed and loved every maâ— set up the idol of his own Imagination in his heart forsakes the God of Heaven that is to say a God a Christ and a Righteousnesse and Wisdom in Imâ—gination Thus every Nation had their Gods all reasons are 〈◊〉 God framed or comprehended in the witt of man 〈◊〉 Therefore God gave this great Law Thou shalt havâ— no other Gods but me 1. Thus Satan is called the God of this World whâ— sets up his Law in mans heart For there is in every man the sins of all men in the root so that as the Heathen that know not God indeed yet had many Imaginary Gods So all men that know not God or forsake Christ make many Christs though not all of oâ—â— fashion yet such as mans Imagination leads him to 2. For mans heart must have something to upholâ— it either real or conceited therefore in want of thâ— God of life he must have some God and somethiâ— to trust to or sometimes for which he must trust Gâ—â— the better in all which though it be nothing but the Idol of his Imagination yet Christ must bear the Name He confesseth the God of Daniel but hath an other Idol whom he worships For doubt not but all the Heathen had a general confused conceit of God unto whom they then framed God a kind of relation in their conceit For reason could tell them that a creature could not save them neither could Nebuchadnezzar believe that any creature could yet save or deliver him when he counted himself the most patient creature in the world but had a conceit of God unto whom he owed Worship Some acknowledge the true Christ but he is not the Saviour by whom they live but something else So that Thus the World and the Church is full of Idolatrie every man setting up the Idol of his own heart One sets up a Golden Image as the King did here and makes the World his great God This he serves and trusts worships yea in all his laws threats he fears the loss of his labour For if this God smile he laughs if he frown he grieves if he threaten he fears if he promise he believes and this is the greatest God most worshipped in the World The rich adores it the poor prayes unto it all bow unto it But the great Idol in the Church is mans knowledge and righteousnesse This is that the false Apostles set up This he decketh with Devotion Zeâ—l and Charitie but yet not much of that he worships God before this Idol he acknowledgeth Christ yet with circumcision joyned this we make only God we bow down as unto it Nay the Idols of mans imaginations are endlesse For the greatest contemplators saith Luther Are the greatest Idolaters for they make an Idol of their own imaginations or their speculations Christ and Paul was none of these they lay in misery they believed God they practised love and went about doing good 1. For by how much any goes about to comprehend Christ and his Word not believing in him from a broken and repenting heart but from strength of imagination he is the great Idolater but know these arâ— cursed and the makers of them they have mouths but speak not eyes but see not the way of life noses but savour not the things of God feet but walk not in the wayes and love of Christ and they shall not all help in time of need Thy Knowledge shall vanish thâ— Righteousnesse be judged faultie thy gold perish and thy pleasures be turned into sorrow and shall this God deliver thee And all these are framed by man that he may have ease and freedom elsewhere in the flesh and have something to see and feel that so he may live iâ— peace but the true God is found in trouble not at the sound of Musick but in woe and sighing then is God present with these men as Daniel Shedrach Mechacâ— and Abednego were accused by the Officers This added to their Captivity for that herein is doublâ— bondage though they were advanced as Rulers in Babylon yet brings them into bondage that they mighâ— not fit in Babylon but upon their God and his Word So that When God intends good unto man he keeps him under the Rod of miserie without and weaknessâ— within that Faith may be kept pure and the flesh aâ—â— man may have no stay but in him Thus with Job David Psal 107.39 He brings dowâ— their heart with sorrow thus with Christ 1. For till man be throughly whipt he flies to soâ—â— new shift and God in love chaseth him from all holdâ— that he may not setle in carnality 2. For Abraham had no Child then Isaac was boâ—â— and then hope of him seemed to be taken away Thiâ— was ever Gods dealing with his Church they had somâ— breathing time yet he renewes his rod when they greâ— wanton and turn from him Man would lay hold iâ— any thing rather than drown but thus God plungeâ— him into the deep and then he prayes 1. Thus we all seek rest in the flesh and find it arâ— say We shall not be moved the Pipe and the Tabrâ— is in our Feasts but sorrow and repentance is hid froâ— us But if God intend thee good he will keep thee from fleshly ease Thou thinks it an heavy bondage to lose wife husband world and all but when guilt shall appear within and God is departed and death at hand who shall comfort thee 2. But we are altogether for ease and peace Our Church is fleshly The Church in Canticles sought and enquired after him in the night but no such need with us we feel not the grief and captivity of others They are now full anon taken away Now in health
anon strucken dead Children cries wives lament husbands slain none left to comfort them but cruel enemies to make an end of them which shewes the cursed strength of flesh never well but under the rod. This made some â—un into Monasteries We are not careful That is we seek no shifts but trust â—n our own God and fear not the fire nor afraid but God will deliver us So that Faith only staying the heart only Christ makes man â—old again from death and miserie and purgeth the heart from fear This was promised by Christ Be not afraid so the Midewives of Egypt feared not the King seeing him â—hat is Invisible Thus the Martyrs not afraid to answer â—heir Adversaries 1 For it overcomes the World gives joy in tribulaâ—ion after patience experience Isa 58. A Smith lifâ—â—â—ot up a hammer but by me 2. Man fears only so far as he trusts himself or the â—reature 3. Faith keeps the heart safe whatever becomes of â—e flesh 1. Now there is a fear natural from Constitution 2. A fear wordly because we trust and love it 3. A fear spiritual either of wrath or judgement or â—f fear in regard of himself and his own weaknesse and â—bellionâ— but fear makes man-believe 1. Why doth man fear but because he believes not â—ence our shrinking hearts that when trouble approacheth he deviseth and invents how to answer escape and recover For affliction indeed shakes all frothy faith but purifieth the rest as gold 2. But woe to the hardened hearts that fear nothing because the World is strong in our hearts but like blind byard run into a pit 3. See the safetie of believers who have a friend at back that when flesh pleads with Saul to David thou art not able and Jonathans man they are manie judgeth nor after outward appearance but believes and waits for deliverance Be not afraid only believe 4. And this is the Fountain of all the careful life of an unbelieving man alwayes caring to encrease theirs to be delivered because they trust not in him that 's able Our God is able here opposeth their God to the cumber wrath of the King we seek not thy favour nor life nor ease but our God whom we serve is our only â—tay So that The believing heart so fâ—r as he believes in Christ and Christ in him in all extremities cries from a believing mind None but Christ Thus Solomon when he had tried all vanities Psal 73. I have none in heaven save only thee Eliah against Baal The Lord he is God And the Prodigal Father I have sinned against thee therefore I am no more worthy to be called thy Son Phil. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh 1. For there is he that giveth life in death 2. They are one by faith as the husband the wife 3. This is the Law accomplished by the Gospel against the world who worship one God and trust in another nay all have any but thee Faith is a simple thing separate from all Christ only lives in mâ—n and answers Satan with this Our God is able to deliver us If he see it best He can to which will we are subject and believe his power yet if he see it not good we believe his power He is able to uphold us in suffering we are pleased with his will whatsoever So that So that simple believing of Gods power free subjection to his will in all things is the only stay hearts â—ase of man in trouble and misery As in Abraham he believed that he was able to raise him up from the death though he know not that he would in that he submitted to his will Rom. 11. Concerning Israel God is able to graft them in again David When he was driven by Absolom God can bring me again to the Citie and Tabernacle if not here I am let him do what seemeth him good So saith the Leper If thou wilt thou canst make me clean and God can save by few as by many For he that comes to God must first believe that God is that is to say there is Power and Truth Wisdom in him who by his Power commands the Heavens and they were made who causeth light to shine in darknesse Thus he argues in Isaiah and Jeremiah It s I that measure the Sea in my hand He that made the Heavens and the Earth that doth lead through the Fire and Water and brings down to Hell and Death And this he hath promised that he will not leave man in distresse but all shall turn to good So that to denie all creatures and strength of man believe his power to denie our selves and be subject to his will is our only ease For Christ so knew his Father was able to save him from that hour yet was subject to his will not my will but thâ—ne be done But Man hath a Will of his own which God doth not alwayes answer according to his fleshly appearance which man seeks to accomplish by his own or because man sees not allwayes a sign or way of deliverance in himself he fears and thinks all is lost when God in Wisdom hides all from him and takes away all stayes in the flesh that he may despaire in himself and trust in another and denie his will that he may be made subject Thus we all denie the Power of God think there can be no comfortable living in the World without fulnesse of the World nor that Wife and Children cannot live when we are gone unlesse we leave them full portions but who fed Elias and the Widdow of Sarepta who fed the Ravens and clothed the Lillies Nay we do not see that all the care and power of man cannot make him prosper when Gods hand is against him and do we not see how many he raiseth out of the dust and setteth them with Princes and yet this we trust more than him If we have friends and riches we believe if not we fear as though his power was limited to this 1. Nay thus in the way of Religion we denie his power and will needs help God as that he cannot save us without our help Works Wisdom Rigteousnesse and these must be set up to look at and we behold Christ through these and Circumcision so we stand not as Beggers to receive of his fulnesse but as Traders in Religion to bring something unto him as a thousand Rams 2. But what safety to the Citie if God watch not or what ease by rising earlie if God blesse not so that none believes the power of God but he that knows his own weaknesse and of all creatures For still God manifests his Power Wisdom and Mercie in the Weaknesse Foolishnesse and Unworthinesse of Man and this believing Gods Power never more seen than in trouble For while we are full we believe because of our fulnesse but when all fails
in another viz. in Christ who is made our Righteousnesse through Grace For take Him away and there rests nothing but Death â—or the Law doth not make man righteous but sinners â—nd lost men Now Righteousnesse is two-fold Politia divina Morale divinum The first is that the Philosophers treat of which is a Righteousnesse of just and equal disposition of mind and carriage of our actions towards others doing right to all That is called in Scripture the Righteousnesse of the Law which is the righteous work of it in man but that is nothing before God for it is not wrought by God nor for him but man attributes it to himself and thinks God should be pleased therewith also Now this is good sweet amongst men but if man bring this before God it is abominable But the righteousnesse of Faith is another thing viz. the righteousnesse of Christ made ours standing in free remission of sins and the free grace of God Therefore it is that Christ is our Righteousnesse as a thing out of mans self in another 1. How far off from life are they then which well unrighteously in all things both towards God and man 2. Also those that hold the Truth in unrighteousnesse which acknowledge the Truth of the Gospel but submits not to the righteousnesse thereof but run out after their own unrighteousnesse and will never regard Goâ— nor his word of promise 3. And such as makes themselves righteous anâ— stablish a righteousnesse of their own and thence seek a ground of believing 4. Others fall off from the Faith with the Galatians and when God through His love hath made theâ— sometimes obedient in love 1. Fix their eyes upon that and imagine themselveâ— something that now they being made subject aâ— obedient do look for a blessing theâ—â—upon when alaâ—â— it is not one good thought of twenty 2. But know that all our Righteousnesse is in another that man see no good thing in himself but Sin 〈◊〉 Rebellion and Death c. but all good in Christ Whâ— is made our Righteousnesse For if man turn from Hiâ— he fails if he abide in Him he lives Therefore aâ— Paul saith I live not but Christ lives in me 3. But most lives by conceit of Christ not Christ living in them so that our power over sin death hell is not in our selves but in Christ who dayly crucifies the world not any qualitie or disposition that we are brought to but living in the sense of our own unrighteousnesse and flying from our selves and so becomes Righteous in Christ 4. Hence we see that Faith and all good is preserved to man in dayly and deep humilitie when he dayly lives in the life of Repentance and is weak and unrighteous and unthankful but daily waits for mercy But when man becomes righteous in his own eyes either because of that qualitie of Faith or of Love or Righteousnesse then he is lifted up and it becomes his own righteousnesse and therefore filthie nothing 5. Walk in Righteousnesse but take heed of looking at it let it extend to man that thou mayest justifie thy self before them else all the world shall condemn that and the Gospel be slandered but in respect of God who is of pure eyes bring nothing but Christ and his mercy and then shall we see the Righteousnesse of God upon us And we all do fade as a leaf All our Righteousnesse being but hypocritical and so we with it doth fall to nothing So that Where the Grace and Love of God by Faith is not continued to man there Faith and all Religion fades where Religion fades there all joy and peace and happinesse is lost and comes to nothing as Heb. 6 They tasted of the good Word of God but yet fell away in the end and Hymeneus Phletus and those in Jude Ephesus Laodicea Revel 2.3 1. For it is God only that both by his grace both guides preserves faith in man As the tree planted by the Rivers of water Psal 1. 2. When this fades man daparts from God as Israel in the Wildernesse and so never comes into the the land of rest 3. All things have a passage through man and he gets a taste of good in them but they fade in time only Gods love and mercy endures for ever 4. When man returns into himself or the World he soon grows weary as the leaf when the sap is descended into the root in the earth so we when the sap of God is descended 1. Hence it is that so much fair shining Religion comes to nought in the end being but the work of man it fades and dies in man but that of God abides for ever Thus have we seen much Religion dye What zeal and sorrow of heart What love affection to the truth it self and now all is drowned up with a fleshly speculation of these things but the life is gone 1. Love is forcible which if it rise but out of a strong stirring of natural affection it is soon lost but if from real miserie and distrust of himself it abides with God though clouded but the foundation abides in God 2. And even so will all our joy and peace freedom fade Where is that joy and sweet rest we have had that earnest hunger and desire after Christ Nay it is gone and we grown proud in knowledge and for the simplicity of believing turned it into an opinion of knowing edifying one enother in love into fleshlie honour seeking it one of another or censuring each other or love and liking of the Word of Truth into a judging and despising of the same our love to each other into self-love our love to Religion into the love of the World So that hence it is that our joy is departed from us because we are departed from Christ We joy in our fulnesse power or knowledge c. yet will all fade as a leafe and we also shall in the â—nd fade with it we see it Where is the glorie and pleasure fulnesse of our neighbours is it not faded away turned into want and sorrow and death it self the youth and suckling strong and aged mother and child are all fallen into the dust and it will be our portion if righteousnesse and religion lye in the streets despised as it is And our Iniquities like the wind hath taken us away When we thought under a colour of righteousnesse to go on in the wayes of vanitie and enjoy the World yet at last our Iniquities have prevailed and taken us away So that It is sin and rebellion against God which is the onlie way and cause of the destruction of man and nothing but sin undoes man Your Iniquities have separated betwixt God you Thus he complains against Israel in all the Prophets because they sinned against me and yet they sinned more and more they are a stiff necked generation for nothing makes God our enemie but our running from him 2. Losse and want
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to
After these things that is after the many tryals that Abraham had now comes the greatest of all for he had been sore tossed by nine trials as the Hebrews note and this is the tenth 1. Forsaking his Countrey and all 2. Fleeing into E yâ—e for Famine 3. Losse of his Wife and danger of his Life 4. War with four Kings for redeeming Lot 5. Desparing of Issue be married his maid 6. Is glad to put her away and Child too to please Sarah 7. Is circumcised being old 8. Looseth his Wife to Abimelech 9. Cast out Ishmael and his Mother Thus Abraham after he believed the promise and was assured of Gods protection was still exercised under the crosse that he might thereby have daily experience of Gods truth and love and that no fleshly reason might arise in him and now behold a greater than all these for these are but as the prick of a priâ— in regard of this but now Gâ—d comes even with a dart to strike him to the heart So that Abraham had now more need of Faith than ever yea After all these things So that After man be brought to Faith and believing the Promise yet such are the sufferings to be endured hereafter yet no constant safety and peace but by the daily exercise and life of Faith whereby he is to be preserved in all future dangers and temptations that in the flesh will light upon him The just shal live by Faith What wonderful assaults had David what fightings had Paul Satan seeks to devour who persist in Faith 1. For the rest of the sufferings of Christ are to be accomplished in the flesh 2. Manie are baptized into the truth that have not drunk of Christ Cup nor baptizâ—d into his death but slipping the hand of Faith lean to the flesh and overturned 3. For there is a fleshly heart to be purged and a World to be overcome whereunto the power of God and Faith of man are as requisite as all these Isaac must be slain And can the fleshly will of man overcome these 4. Thus God daily weakens the out-ward man and renews the inward that he may draw man to simplicitie of Faith Love and to have his abiding in God therefore will give him no rest else-where 1. Thus is man deceived when having had some light and love of God to shine in his dark Soul thinks all is done and Heaven obtained and so grows presumptuous instead of believing 2. Either proud because he imagines to have power over himself in all which is only in God or securely presumes on Gods power without either fear of Weaknesse or Life of Truth upholding him and so is dayly led into temptation 1. Thou shalt sometimes see the World smiling and offering a fair bait and portion and thy flesh gaping after it and thousands ensnared thereby 2. Sometimes good conceits and by thoughts from that thou knowest or from thy well qualified mind which thou thinks adds much to thy Faith but after these Isaac must die 3. Or sometimes want fear and trouble looks grim at thee and threatens the downfal of all and if Faith do not uphold thee how wilt thou stand nay thou shalt see secret lusts and desires and delights in thy heart ease and peace c. Which must all down so that if God keep not Faith alive in man wearie and uncertain is his way But let all lock for it after many temptations still greater behind one deep calls another for man by the abuse of the liberty of Faith grows secure and proud that must down by the crosse we think when it is fair it will never be soul and when we are rich we shall never be poor Nay but know that a quarter crosse must come to pull that down for that great enemy that is Death is not yet vanquished skin for skin and all for life so that the safe path of man is to settle in nothing but dwell with God for Abraham might think now all is safe seing Isaac is born and well grown but no safetie in that for after a calm comes a storm as we see it in the course of all things so in mans heart day and then night light and then darknesse God doth not take delight in afflicting his people but rather than they shall return to the world and delight and be deceived by the Flesh that his truth should seem a lie he will beat and strike the flesh to the death with one crosse after another till it be subdued 4. Thus we know God hath com'd near us with many afflictions and like Israel when it is past to fall to our courses again but he will come nearer at last till he bind us to himself that we dare not desire to start from him 5. And we see what brings temptations crosses that is to say when flesh makes use of Gods truth to its own advantage that man begins to think of ease and peace in the Flesh then must the crosse come or else thou wilt be lost 6. But where will be our refuge when Isaac must be slain for this will come we have now fulnesse health and peace and prosperity and mercies of God on every side but the day of temptation must come when we must part with our dearest sons and careful father thy kind mother and loving sister thy beloved world and life it self What then shall stay thee or whether wilt thou flee For be sure this day is coming on all Flesh O happy he that hath the Tâ—uth of God to sustain him and an obedient heart a subject will and a patient soul that day for to him only shall Isaac be raised from death and be life in death God did tempt and prove Abraham This a temptation of tryal for otherwise God tempts no man Jam. 1. Not that God was ignorant what was in him but that God might manifest to the world the power and simplicity of Abrahams Fai h and to shew what is the deliverance in all straits that all believers may be blessed with faithful Abel and Abraham So that God sent this temptation to the purifying of his faith and weakening of the Flesh that nothing might be left to Abraham but God and his power and Truth to rest on but God alone thus to Israel 1 Sam. 4. Deliver them into the hand of their enemies that their trust in the Ark might fail Thus to David when he had numbred the People and Psal 107. When his mountain was made strong For hereby he purifieth Faith like gold 1. Pet. 1. Peter must be winnowed as wheat for then all rejoicing is taken away in the flesh when World and all fails 1. For he seeth that man is apt to joyn with flesh against God therefore he keepeth this down by daylie suffering for man is lothe to lay hands on himself therefore doth he fight against it in man both by Word which if it prevaile not he adds blows to weaken the Flesh that so man may see
what a weak staff he hath trusted to and often he crosseth his children therein when they have forsaken God He takes away the World because thou hast run to and trusted it he suffers thee to fall because thou trusts to thy Righteousnesse He hides his face because the Flesh grows wanton by his comforts Thus God daylie crosseth us and we take no notice and lay the blame on this or that and flee to the World for help but then he will come and whipe thee yet more 2. If the crosse ly long on thee the cause is because there is yet some looking for help from Flesh or some lust that will not yield thy stubborn heart is yet hardened by fleshly hope For when God hath accomplisht his ends then shall freedom come 3. God seeth that if we should prosper still we should be undone for fulnesse of Flesh and simple believing seldom go together nay he will still keep to such a dyet as thou shalt still have So will he keep thee under some crosse or temptation that thou shalt still need his help and by this Faith see his power and truth 4. That is Faith then and Religion that holds out in tryal for afflictiâ—n detracts noâ—hing from a man but shews what a man is if thy heart be not upheld by Isaac that is to say the World but by His Truth what matters it though Isaac be slain therefore Watch and pray that ye enter not into temptation that when temptation comes ye may stand and watch that is wait in Faith pray and seek help in him that is mightie to save so shall we be preserved no hurt to man by the crosse but much good for 1. Thereby Faith is purified 2. The flesh weakened 3. And love increased for then is man pitiful to others 4. The word prospers but never thrives but when the crosse goes with it For full hearts are unfit to receive it and man at ease easily shuffles it Take thy son thy only son Isaac whom thou lovest This God saw in him and would bring it under to separe his heart from his dearest object to him only Isaac was the only son of nature and of promise So that So there is in man some only son by nature of some dear object which he loves and wherewith he is intangled which must be slain before man come to live in constant peace and fellowship with God David and Absalom had great possessions there it in the world a lust of the eye and flesh c. 1. For man fixeth on something in want of God 2. While this lives the soul lives in and by it 3. This must dy or man must perish 4. And so far as mans heart fixeth on this it separats from God 1. So that the promise of Faith and living thereby doth sepaâ—at man from the dearest object of nature makes man obedient to the will of God even to the lâ—sing of all as He that loveth father or mother more than me is not worthy of me He that will lose his life shal save it And Paul saith My life is not dear so that I may finish my course for Christ loved not his life unto death Paul could die at Jerusalem Acts 21. For there through the world is crucified and nature brought into subjection 2. For not to love Isaac is unatural and yet to dote on him or to be tyed to him or place felicitie in him is bondage and argues a self-will and love not mortified as in David to Absalom hereby 3. God doth wonderfully free his people when by faith He knits man to himself He layes nature under foot that man may so enjoy all things in God that his eyes may be still towards him that he useth and enjoyeth as not using 4. This is to enjoy all things as lawful that is a lawful use of all things and yet not to be brought under the power of any thing 1. Away then with all halt and heartlesse obedience when man out of fleshly knowledge seems to flatter God with a few sacrifices which are nothing but the overplus and superfluitie of thy peacefulnesse fleshly will but when he comes to be tryed to the bottâ—m starts back as that obstinate disâ—bedience in all when mans lust hath ceased on an object and will not part but is a law that therein he fights against God in the way of Faith and Love and man in the common way of Equitie that so have it he will though to his own and everie one a beloved Isaac that is the treasure of his heart which though he will communicat other things yet this he keeps in his closet Yea man hath not only a natural love to the creatures but further thinks while it is but so all is well as to love wife and children riches c. But know this when it exceeds reason the Philosophers call it Dotting affection it brings man into bondage but more when it separats from God For there is a love naturalâ— which is soon satisfied and there is a violent affection that ever breeds bondage which placeth a happiness in that thing loved 2. Thus we see everie man hath his Isaac that must be slain for as Isaac was the natural son yet must be sacrificed So man hath not only the fruit of his own natural wit but even the joyes peace freedom that comes by the promise that must be slain or at least be offered to God that man may not depend on these but on the promise that so he live not by high Revelations but by the grace of God which is sufficient as in Paul 3. All obedience that issues not out of the ashes of Faith or from the power of Gods love rested on by Faith is nothing for not to obtain or coyn a Faith thereby but as a true expression of a believing heart And this shews Gods goodness to man crossing him of his chiefest object that so he may not cleave to it but rest in God and his Truth alone And get thee into the land of Moriah and offer him there Here is the great tryal of Abraham that he must offer Isaac in whom the promise rested So that he takes away from his people all stayes in the Flesh yea not only his beloved Son in nature but also the Son of the Promise and everie part in whom the Promise should be accomplished So that now Abraham hath nothing left but bare promise and all those means whereby the promise should be accomplished taken away So that God will sooner or latter take away from his people all stayes in the flesh though never so likelie in Flesh or reason that the believing heart may be bared and weakned and rest purelie and simplie on God and his Truth Thus he took from his Disciples even Christ in the Flesh also from Gideon his great hoste from the Jews their Temple and Ark wherein they trust yea Jerusalem it self that Jerusalem might come from Heaven which is the Mother
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
appoints work to his Servants and command the Porter to watch and thereupon applyes the parable and renews the caveat in these words wherein 1. A caveat for all to watch wait for death dooâ— 2. His reason from the uncertainty of the time thereoâ— 3. The danger of being taken unprepared lest he sin us sleepping 1. The master of the house viz Christ is gone into a fâ— Country viz. Far from the knowledge of all humaâ— fleshly wisdom and given authoritie to his Servants viz. to his Ministers to guide and govern his Churâ— and Houshold by his Word and Discipline to eveâ— man his work viz. His Word to husband and to waâ— in love and do good to all to further his glorie kinâ—dom as he gave the Vineyard to husbandmen viz. Hâ— Gospel and commanded the Porter to Watch viz. 〈◊〉 Ministers to watch â—ver the flock Therefore he bâ— both Ministers and people watch attend his comiâ— in faithfulness that so they waiting in Faith may â—ceive mercie So that The work of a believing heart and faithful servaâ— here is nothing else but a daily waiting of the will 〈◊〉 pleasure of the Lord by Faith and patience in love attending his coming by death and doom This Christ often gives in charge as Luk. 1.21 Mâ— 24. Luk. 12. And this Job practised 14.14 This Pâ— saw and waited for 1. Tim. 4. I am now ready tâ— offered and 2. Cor. 5. We sigh and groan desiring to go hence and he with the Lord and the Martyrs 1. For here we have no habitation but like Pilgrims in tents 2. For God hath sent us hither a while to accomplish his Will according to his Word but our abiding hereafter is eternal not to build a rest here or think our houses shall continue but to wait on his coming when we shall have the reward and doom that lasteth for ever We see it in all faithful Servants how careful they are to have all in a readinesse when the Master comes home and the Maid how doth she sweep and wash and scoure that her Mastres may find all right but the carelesse they sport and ravel and spend and waste on their Lusts and when they have done lye down and sleep and say Nay the Master will be long before he come 1. And thus it fareth with the secure World we watch all opportunities but this When a man hath a great businesse to do O! how he museth and thinketh and studieth night and day be it suâ—e in Law or an other project or danger upon the event whereof depends his making or undoing how doth hâ— neglect no inferiour businesse He runs and rides bâ— spares no pains against that day that he may be pr vided for good issue And have we any greater busi esse than this yea when he hath a sum of monie to pay how he cares casts about And is not here a great account to make nay how do we watch for a fair day in harvest and ply our time and yet this great businesse we heed not 2. Nay nothing ill make us wait on God but the Crosse as to the Disciples Do we watch to get out of the World or rather to run farther into it As it was in the dayes of Noah so now nay worse For now the World is drowned in carelesness witness our excessive drinkings and endlesse drunkennesse our too common trade of userie and oppression our neglect of the Word and Sacraments that we watch nothing but our lusts and pleasures Mammon and our own Wills and like these waste our Masters goods and strike our Fellow-servants and withold a portion from the poor Will not the Lord of the Church call for a reckoning for these and if we be taken in these woe unto us We know what is the hire of such faithless Servants We watch the plague to prevent death but we wait not on God to meet death we watch the enemies of our Land that we be not surprized but we have an enemie within that will overthrow us We provide against famine and yet our selves pine Now this watching is not any power in man to preserve himself but sensible of his own weaknesse to preserve himself and longing to be with Christ 1. That we wait in Faith upon the Word of Christ believing the promise though we see nothing but miserie and death yet expecting life and freedom according to that Word 2. That we be working in love and obedient to his Will not seeking or serving our own Lusts even so as we would have Christ to finde us when he comes 3. Truely knowing our own danger the strength of the Devil and the World over us daily drawing us to forget this day That which Christ said come is or should be the care of all our Watch. 1. If our love were to Christ would we not wait for him as the Wife for her Husband and the Child for the Father 2 If we knew our danger we would not sleep and suffer our House to be broken up 3. If we bâ—â—leve the nearnesse or uncertainty of his coming We would watch better For we know not when our Master will come So thâ— in this we see the reason viz. The uncertainty of thâ— tâ—me of his coming 1. The certainty of his coming that the Master will return Death and Doom shall light upon all 2. That he will come at an unset time when the World is secure 3. That none shall escape it 4. That everie one shall be accountant No escaping of this day for as the balliff it pursues man though he flee as a Traitor and having arrested him Phisicians nor friends cannot bail him but he must dye When the Scripture speaks of this day it seems to hasten it aâ— though it were at hand even on our necks as Dan. 7.9 10. And Paul upon whom the ends of the World are come And Peter The end of all things are at hand but of that day knows no man The Father hath put them in his own power So that The dayes of man are only numbred of God and the hour of death unknown to man but he will come when he thinks least thereof When they cry Peace peace c. And yet it cannot belong to any and for the general day all the Prophesies of Christ are near fulfilled as the spreading of Error and Heresies Wars Plagues and Prodigies are now abroad Faith scarcely found trade of iniquitie in growth Love extinct And if the Gospel be preached through the World it may be before we parte this place 1. How fond are they then that will calculate this day as the Heathen of old by their Chimick year and golden number fifteen thousand years as also the Chiâ—eans in Austins time Who said It should be four hundred years after the Ascension and Papists by the â—oming of Anti-Christ who was to be of the Tribe of Dan and reign three years and a half in Jerusalem and subdue all the World
and then shall the end come But let God be wise and all men fools and lyers for this is not to be known but waited on in all straits and wants 1. He wil come it may be in the first or second watch or at the dawning 2. At death not as thou lustest for we would all have him to stay till the dawning But attend and he will come O! What a day will that be when thou looks for Life and Wealth c. And Death comes and will not stay Lest ye be found sleeping None so great danger to man as a sleepie securitie and mindlessenesse of his own frailtie and the judgements of God Thus Sodom and the Old World And so shall the coming of the Son of man be Wealth and Riches make secure as Luk. 12. Pleasures of the flesh makes secure as Sodom yea the freedom of the Gospel makes secure being turned into the flesh nothing keeps man waking but the Crosse and thus the World is fallen a sleep only dreams of these things But a waking day will come when the sound of the Trumpet of the Word sounds in thy heart or if not the sound of the last Trump and then happie he whom the Master shall find waking FINIS The Preface of Mr. BRIERLY I Wot not what quaint humour now of late To write these numbers set my Pen agate But whil'st my drooping Muse in sundry fashions Was drawing Portracts of some private passions There was presented to my troubled thought This Worlds wide Sea which fiercely rag'd wrought Thereon Christ's Ship fore toste with gast did blow By Satan rais'd the same to overthrow I much much longing e're the Slâ—â— should split To finde the Jonah that did trouble it First here at home did set my self to see And ask my Conscience if I were not He Which though it shew'd me cause enough and more Yet not for any message that I bore What hurt if others to themselves would try And each one in his heart say Is it I That all might joyn their best endeavours more Peace to pursue then they have heretofore My flesh presented me with many wrongs Of lots cast on me by some adverse tongues Who prest me much to tell what Countrey ground My breeder was and whither I was bound To whom I say that I from Canaan came Of which both coast and language too I am And would posterity to understand I serve the Great GOD both of Sea and Land Or at the least I do desire to doe And by his Servants to be held so too Though I must say In me there 's much out-straying And in the unregenerate part gain-saying My Message is for Peace and unitie For fear God's Church should much in danger'd be These are the special not the only end Why on this subject I some speeches spend For my intent is too to keep this glass To view my mind hereafter what it was That this against my face may witness bear If I gain-say what I have written here If any say wâ—ile fools do undertake it A parable seem worse for him that spoke it I say I have been train'd in Christ his School So long I trust I am no wilful fool But such a fool I much desire to be As Gods true Wisdom may remain in me If he grant that let men speak on and spare not For I at all for other wisdom care not But to conclude leâ—â—â—ome may think it wrong I numbers use not liberty of tongue And hold that measures limit one to sore I say if free I had said little more Only expect not here such frame and order As in Gâ—y Gardens fram'd in bed and border Which through fair Allyes answering to the eye In well proportin'd uniformity But some wild Forrest work or ill fenct fields Where grow at tandom such as Nature yields A Cowslop Daffadil perhaps a rush Sometimes arose but ne're a Bramble bush In sine a speech where things at next are sets As memorie objects and occasions met Irregular my Muse hath trac'd the bent Of such occasions as still give it vent A course by some but now of late begun Where those that method want may row and run Professedly and finde a shelter fit To cover wants and suit a running Wit An ess-bee or some such little thing Which honey bears and yet without a sting The thing as yet requires to shadow out My silly kâ—owledge could not bring about But what I thought was needful to be told As I am able I do this unfold Of True CHRISTIAN Liberty I Was sometime as theâ— a stricter man By some good fellows tearm'd a Puritan How I deserv'd that name though I 'le not say Since best men now must bear that brand away But lately ay me Grace hath waxed cool Flesh playing truant out of Moses School Not through the Liberty that Faith doth give But for because much Adam yet doth live Which ever and anon or more or lesse Is turning Gods grace into wantonness And now men say I 'm deeply drown'd in Schism Retyr'd from Gods grace unto Grindletonism So that I now a Liberty do hold Which neither Grace nor Godly Wisdom would I grant how far the Liberty I have Is not in God were better be a Slave And further thus what works of grace I do If any are but weak and slender too What wicked ones may think or censure me Is I confesse a thing doth little move me But that Gods Children hardly should conceit me Whose precious balmes I rather wish should beeâ— me Thou God forbid or that my latter age Should be secluded from thy heritage I mean the fellowship of Saints below Which if I want I whither shall I go In some friends lately I have Strangeness seen I once thought could not possibly have been If O my God this rent from thee arise Then smell the savour of a sacrifice But if some other Sone of man have done it Curst be that sin which at the first begun it But what are these which in Gods Church I hear These strange contentions stird up every where Manasses now with Ephraim contending And Ephraim back again his counter forces bending ' Gainst little Judah both of them partaking Ruben's divisions great heart sorrow making O let not thus Christs seamless Coat be torn Or Sion travel and no Child be born By that foul sin which shares with bloody Sword This live Childs limbs accurst before the Lord And that hard mother Step-dam judg'd to be That can not grieve her son thus mangled see But lest I too much from my self should wander J freely grant this is at all â—o slander That once when time was I did thus muâ—h see Which now is almost out of memory To witt a wonderous beautiful condition On that which now is termed new Religion By name deliverance free Justification True Liberty glad tydings of Salvation Which may be call'd new too in some respects Of objects times and different effects As which the
Faith and then he shal be born unto us But man is loath to sit in darknesse and death yet the Kingdom of God never comes but to repenting hearts Repent for the Kingdom of God is at hand 2. As also When we think because of this and that qualitie or diligence or repentance or humilitie he should come Nay he must not be bound by man nor to man by nothing but his own Word and he will thus crosse mans fleshly hopes when thou thinks thy fell the nearest thou art the farthest off and when thou findest thy self the farthest off then thou art the nearest And it is a thing to be noted That Christ came into the World when the Jewes went everie one to his own Citie to be taxed even when they went to acknowledge their bondage and captivitie under the Romans then was Christ born which is also to be observed spiritually viz. When everie man in his own heart lives in bondage fear and captivated by Satan and hath no power to redeem himself but confesseth his thraldom and lyes under it then is Christ born unto the heart for he came to deliver the Captives 4. As also that the Church was now at a great want for the Scepter was departed from Judah and no Prophet was left in Israel as Psal 74. None the guide or teach them nothing left but the word of Promise which seemed to be void and God to have forsaken them And now Christ comes and is born so it is with us And there were Shepherds in the Countrey Here Christs birth is manifested First obscurelie to poor Shepherds and these must carry the tydings of great Joy wherein note that vvonderful humility and lovv estate vvherein Christ appeared to the World though he vvas the great Lord of Heaven and Earth Wherein note Christs vvay viz. That the way of Christ from the first to the last in accomplishing Mans Redemption is in povertie lowlinesse and deep humilitie of Heart far separated from the World and the riches and glory thereof Phil. 2. He was equal with God c. yet took on him the form of a servant Isa 5.3 He hath neither form nor beauty nothing seen why we should desire him he was despised and rejected of men a man of sorrows and had experience of Infirmities we hid our faces from him and esteemed him not the rich of the world cared not for him The greâ— Doctors and wise of the World despised him he soughâ— not his own glory but the good of all he was still among the poor and halt and blind and beggars and had not whereon to lay his head his message was carried by fishers and ignorant men 1. This was the Wisdom of the Father that the eminence of the Parties nor the wisdom of man should not cause his Gospel to be believed but the Evidence of the Truth according to the ancient Prophesies He will not have the Gospel to be credited because of Man but Man for the Gospel 2. This he doth to keep man lowe that he may see nothing to lift him up in the World but the word of Truth 3. And to shew the difference betwixt his Kingdom and the Kingdom of the World who only seeks high things stands in glorie and outward respects but his in poverty and miserie Though in that low estate God manifested such a glorie and power as the World was not capable of For He was a greater Conquerour than Cesar Pompey or Alexander for they subdued a few Kingdoms and yet slaves to their own vain glory and lusts but he overcame the whole World and Hell too that he cared nor a rash for it and yet but lodged in a manger And this is the way that the mindly low that it rise not after the World but so raised by Faith that it tramples it under foot For as the Heathen man could say He is valiant not only who kills Lyons Bears and wilde beasts but he who overcomes his own passion so in Christ 4. For the daily life of man in himself is repentance or securitie and pride that he so live in himselâ— that Sin and the World is a burden to him Yea that have still that opinion of himself that the World had of Christ yea that as he was counted the greatest sinner of the World by the World that he was ignorant and a deceiver so that man see and feel the sins of all men in himself that he beheld no good in anything but in Christ nor no evil in any thing but in himself This keeps him in the manger and among poor Shepherds 1. How far then are we from Christs birth or way who only seek to be great in the World which all strive at it is not a manger or a stable that will fit them but like Lords of the Earth seek preheminence This poverty of Christ becomes a stone to them whom nothing can please but riches and greatnesse 2. Others who imagine themselves to be born of God because of this and that good quality and still strain at high things thereby to draw near to God But this way they are farther of for all Gods people are born in humility and live lowly and humblie even in the stable that is well pleased with any thing and so advanced by Gods free gift for which they praise him 3. What though we be base and fools in the eyes of the World and that we want the glory thereof it was so with Christ nay it is our freedom if we want it or having it care not for it Now as it was the Fathers will that Christ should be born in a Stable and published by Shepherds so it is his will that thou art poor and despised but he had a care of his Son he will also bring thee through it though with lesse pomp yet with as much ease and at death no difference but only that thou with Christ will willingly part with it and he with much grief and sorrow 4. We hear many say They would have succoured Christ better but thou hatest him in his members What good doest thou to them The Angel of the Lord came upon them He came to reveal this great mystery to shew the truth of all the promises now accomplished none able to do it but an Angel from Heaven viz. an heavenly messenger so that No understanding of the Mystery of Christ or seeing the truth of the Promise accomplished but as it is revealed and freely given from above Man in nature perceives not the things of God 1 Joh. 4. There is an anointing from above that teacheth all things and none can say that Jesus is the Christ but by the Holy Ghost though we think that Jesus is the Christ and Saviour Yet we think but after the flesh but his wonderful Love Truth Power bitternesse of Sufferings Victory over Hell and Death not known by comprehending but revealed to poor and miserable minds from above 1. For the Father hath hid all
wisdom in Christ from the wise of the World and it is to be found in him not in us 2. Christ prayes to the Father to reveal this to them That they may know that thou hast sent me 3 And this was promised of Christ that after his deâ—th he would send a Comforter that should lead them into all truth 1. What a world of conceits have we of Christ and yet know him not because we think we know 1. Some know the Historie of Christ and moved with natural passions by the consideration of his passion 2. Some strive to know the Mysterie of Christ after the flesh 2. We see that all knowledge comes by faith and is revealed from heaven as a man that promiseth to free me being a captive I believe him but I know not that he will till he reveal his will to me 3. Where then is the power of man in the use of this general gift of knowledge to come to know Christ None knows the Son but the Father nor the Father but the Son 4. Wouldest thou know the wonderful Mysterie of Christ Sit in thy own ignorance mourning in blindnesse and wait in the word of Truth till the light shine and thou shalt understand though not the mind of God yet the mind of Christ And they were sore afraid The glory astonished them the message brought fear to humble them so in all so that The proper and kindly operation of the whole Word and Message of the Gospel in the mouth of Christ is to bring man down and the foundation of Christs Kingdom is laid in fear to lay man low that he may be exalted in Christ To deny our selves to become fools and lost as Paul I was alive but when the Law came I was dead all our Righteousnesse as filthy rags the weapons of our warfare are mighty to bring down all the whole Scripture to man as he is man speaks negatively and basely onlie exalts Jesus Christ as the Law-giver in thunder to shake the heart of man the Gospel and the Promise made without any respect of any righteousnesse in man and the povver whereby this becomes effectual is from another and not from our selves Thus was Paul brought to his knees 1. For it ever brings man to fear and weaknesse before it bring faith and preserves fear that he may still rest on Christ for when any Land hath been conquered First they weaken them and bring them into fear and then they yield so doth Christ 2. For the Word opening to man the Book of his own heart as Acts 2. discovers such a miserie guilt and weaknesse that he cryes What should I do And as often as it opens mans mind it discovers such a dungeon so thâ—t hereby he is driven from himself and all boasting is taken away But man stores himself with better qualities and better conceits and starts from himself but if Adams eyes be opened he shall see nothing but nakednesse and the Grosse shall weare out all these fig leaves 3. Everie man is grown proud and wise and high in knowledge against Christ and hath gotten either the Wâ—rld or knovvledge or righteousnesse or something that bears him up therefore it must be a mighty word that must make all these nothing to man perswade him that the world hath no good in it nor no wisdom nor in all creatures no life but in another 1. But vve all pervert this vvord to our destruction when we vvill needs comprehend it but are not comprehended by it vve judge it and are not judged by it and so vve keep off fear for vve are made vvise and righteous according to the form thereof and becomes men of high thoughts but not men of low minds and thereby rejects the simplicity of the Gospel The word known after the flesh and not believed lifts up and hardens more than any thing but the Word believed brings down and layes low in weaknesse and preserves fear makes man nothing that Christ may be exalted but we believe not the thousand part of that we know 2. So that the Word of Truth is a mighty Word it layes all low before it none is able to stand before it but Christ not the holiest Pharisee for this shall judge the World and cast out all the fictions of man and all the pride and glory of the World and shall be a terrible Word to all that believe not when everie tittle thereof shal be verified on man O that we were all stricken with fear and sensible of our weaknesse for as we fear so we believe But man hath gotten so many coverings that he runs from one to another to hide himself from his own heart Some by the Worlds fulnesse but that shall vanish Some by knowledge and righteousness after the Law and bardened therein but these shall not stand no nothing shall remain indeed but Christ and the Gospel Be not afraid So that Christ and the Gospel only belongs to fearful and weak men that first see death and danger and no help in themselves to escape and sigh and cry and pray and see no deliverance Then in time the Angel from God bringing the message of the Gospel frees them that the gates of hell shal not prevail It is not possible that the heart of man should be preferved from fear but by Christ only 1. All the World is not able to free a worldly heart from fear 2. All knowledge leaves the heart fearfull though secure for a time 3. All holinesse and qualities and sacrifice not able to purge the conscience but only the blood of Christ and man fixed thereon And this only shall turn fear unto Faith c. 1. So that the Gospel I fear belongs but to few of us for fear is banished weaknesse is grown strong and gotten up again Sorrow is turned into lightnesse sighing and praying into vaunting and boasting so that we need not say we be afraid But O man look into that dead and rotten heart of thine observe that crooked faithlesse and worldly path and be astonished for the kingdom of Christ was come near thee But seing thou despisest it lo we turn to the Gentiles for fearless and careless estate is fallen upon all and under the cover of Religion without Religion Behold I bring you glad tidings of great joy viz. The accomplishment of the Promise in the birth of Christ therefore seek no shifts to escape turn hither and behold great joy and freedom against all sorrows So that The only ground of all joy freedom to a troubled heart is only Christ made known unto man in the truth of the Gospel Paul rejoyced only in the Crosse of Christ and counted all things else but dung and had no confidence in the Flesh by our rejoycing that I have in Christ Jesus I die daily all other things died unto him and being justified by Christ we rejoyce in tribulation How was the mourning of Mary turned into peace and joy by Christ Isa