iâ— sent into the World to reveal it to man We know not the mind of God but we have the mind of Christ 2. All other handles the Word deceitfully and is nothing but the teaching of the Serpent to draw man from God 3. He hath gone the way himself others have but seen it in a map 1. But there are manie false Teachers and Preachers in the World As Satan preacheth liberty unto sin the World riches and careing and fleshlie pleasures But these are not the Doctrine of the Christ 2. Others will be wise in heavenlie doctrine by fleshlie wisdom and so think by art and learning to compasse it and so transcend above Christ and lyes not low with him 3. Others teach Christ to be a Law-giver and so frame a righteousnesse in seeming obedience but knows not the power of his death and life 1. As the drunkard to wallow in pleasure and live like a beast at the stale didst thou learn this at Christ 2. The wordling carking caring gathering didst thou learn that at Christ who had not his kingdom here 3. The proud vain glorious that looks for respect did Christ teach thee that Who pulls down every high thought 4. The malicious striving contentious man did Christ so Nay the Doctrine of Christ was 1. To pull down man and lay him low and exalt God and the power of his truth 2. To Crosse the World and stablish Faith 3. To kill the Flesh and stablish patience to destroy Lust and stablish Love But we like noâ— this doctrine it gives no liberty to the Flesh hereby all false doctrine is detected For I am meek and lowly in heart so should you be So that Lowelie meek-minded men who are humbled in themselves and daily judge their own unworthinesse shall enjoy most rest unto their Souls Christ reviled not again Mat. 5. Blessed are the meekâ— And a meek and quiet Spirit is much set by He that humbles himself shall be exalted the whole Gospel runâ— on this string 1. For they are fitted to bear all estates 2. Nothing vexeth man but Pride and unquietnesse of his own mind when he looks for this and that and strives cares and frets and no rest 3. He lives by meer mercie having no good thought of himself 1. This is not a softnesse of nature fretting within 2. Nor a Pharisaical hanging down the head like a bul-rush as Isa 6.8 3. Nor a lurking like a dog under a cudgile But a true understanding of himself and his own vilenesse which brings down pride judgeth himself justifie others applyant mind readie to suffer all and passe by them SERMON IV. Luke 2.8 9 10. And there were in the same countrey shepherds abiding in the field and watching their flocks by night And the Angel of the Lord came upon them and the glory of the Lord shone about them and they were sore afraid c. IN the former verses hath been laid down the birth of Christ and the manner thereof According to the prophesies gone of him before Here is laid down the manifestation hereof to the world It was the greatest message that ever was brought into the World and the most unliklie to be believed by the World That a poor infant born of poor Parents so disrespected in the World that they could not be admitted to come into the Inne but born in a stable and laid in a manger wrapped in a few cloaths And this now revealed to the poor shepherds in the fields and by them reported to the men of Bethlem When the Church being then in trouble and bondage looked for some great and glorious Messiah to come with great pompe and power to work deliverance for them and this must be the man raised up by the power of God to be the light of the Gentiles and the glorie of Israel We celebrate this Feast in remembrance of this great Savior and worker of deliverance Like that of Purim in Esther But we consecrate it to Bacchus not to Christ in Rioting and Drunkennesse in Chambring Wantonnesse c. And not in povertie of Spirit and humility with Christ but in pride and fullnesse of the World Our joy is not in communion with Christ in his birth and death but in liberty to the Flesh forgetting of all O if Christ should come as he will come and find us thus One swilling and drinking another carding and dicing another whoring And all under pretence of love to him Would he take it well O no! Christ was born in a time and manner little looked for by the World and yet in a time of great need For the Church was now grown to a low ebb From Ezraâ—s Nehemiahs time after the second Temple and one during the time of the Maccabees They suffered great persecution darknesse as Heb. 11. For now they had no more Prophesies but a very vaiting on the word of Promises Yea now according to Jacobs Prophesie the Scepter was departed from Judah and they Tributaries to the Romans And now was the time though not known to the World not expected yet now the fullnesse of time being come Christ is sent Thus God dealeth in the Kingdom of Christ So that God hath a time reserved in his own purpose for deliverance and redemption of man which he sends not when and how he lastingly expects but only to be waited one by lowly Faith in tâ—e word of Truth which shall come when man in Flesh and sense sees least reason and least expects it When thou brought again the captivity of Jacob or Sion we were as them that dream Hab. 2. The vision is for an appointed time and the prodigal little looked for intertainment 1. For so God deals in all that he may be magnified For to the wicked he comes in judgment when they are eating and drinking and cry peace peace and to believers in mercy when they cry woe and misery bondage and death 2. He hath given a sure Word of the Prophets to be attended on For the time he hath in his own power and that time is worth waiting on in Faith and Patience 3. It is not mans device and work that can haften his time Not going up to Heaven nor down to Hell but abiding in the word of truth being near even in our hearts Thus we would all fain hasten the time As in the Church there was great expectation yea Abraham desired to see this day So we all would know where when and how But the Kingdom of Christ comes not with observâ—tion 1. If we be in miserie we think too long and murmure Thy desire God sees but thy Impatience he likes not He will answer thy desires and longing but he will make thee First willing to bear his Indignation Yea and we no sooner begin to feel the smart of our guilt a little but we think Christ should presentlie come nay but we must pay tribute and be taxed and feel Repentance and the bitternesse thereof and wait in
A BUNDLE OF Soul-Convincing Directing and Comforting Truths clearly deduced from diverse select Texts of holy Scripture and practically improven both for Conviction and Consolation BEING A brief Summary of several Sermons preached at large by that faithful and pious Servant of Jesus Christ M. RODGER BREIRLY Minister of the Gospel at Grindleton in Craven Matth. 11 25 26. I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto Babes Even so Father for so it seemed good in thy sight LONDON Printed by J. R. for Samuel Sprint in litle Brittain 1677. An Epistle to the READER CHristian Reader concerning Roger Breirley the Author of these following Notes of the heads of some several Sermons by him more fully Illustrated in his publick Ministry I desire to say something to thee of his Life and Message that he witnessed As also to give thee an account of the Ground and Rise of this Word Grindletonism by which many men of the World as adverse parties styled his Followers Concerning his Life and Conversation therein it was as became the Gospel of Jesus Christ and comely in the eyes of the Sons and Daughters of Sion and beautiful in the Streets of that Citie so that none could lay any shame thereon As for his Message that was given him for to declare to the World it was mighty and piercing to the laying open in the very Heart and Conscience of man the most secret and hidden things of dishonesty though never so closely infolded in the deepest mistery of iniquitie so as many yea and many that stood fenced in the Field with the Weapons of their own self-righteousness in the flesh and the Covenant of works fell wounded to the very ground and were found to be of Sinners the chiefest And to this I bear record such was the Penetrating Power of God in his Ministration that if thousands were before him under it in very few hours discourse every mans several Condition whether under Light or Darknesse should have been spoken to layed open bare and naked that every one might truely have confessed in their several conditions that the Word was spoken to them in particular For what was done acted in every mans heart and spirit was there openly related revealed that all might read their seven-fold abominations So that in a word for much more here might be related none either in their Gentilish Nature nor in their self on taken Jewish Righteousnesse nor in any formal way either to Law or Gospel could stand tâ—â—ir ground if they dealt truely with themselves but they â—â—ll convicted under his Message for it was not in word only but in the Power of God to take away from Man the whole stay staff of his own Breaâ— that every House might be lest without inhabitant man lying desolate might sit in silence upon the ground whereunder many gave out this witnesse that God was in him of a truth And not only so but mighty powerful was his Ministration in the evident demonstration of the Holy Ghost to bear witnesse in to the desolate weary forlorn hopless broken heart of man sentenced unto death of that unchangeable love in the faithful Promise of the healing Covenant of God established in with Jesus Christ against which Sin Death Satan the father of lyes should not prevail to blast curse but it should arise the blessing of his own free love to sit above them all in true dominion by the witness of the Holy Ghost sent down in faithfulnesse from above to comfort the desolate needy poor beggerly heart of man writing the Law of Life in his heart thaâ— he shall not dye but live where whose eye is so opened by the living Faith begotten of the Incorruptible Word he maâ— Run and Read in the same place where be Read the blood Lynes of Death the Lynes of Gods unchangeable Love Blessing which is only perfect to cast out of the Conscience Heart of man all fear torment whatsoever Saying Rise up walk for thy sins are forgiven thee And thâ— his Ministration being as I may say in the Authoriâ—â— Power of the living God not as the Ministratioâ— that stands only in the Art Wisdom Eloquence of Maâ— it drew hearers from divers places about several miles 〈◊〉 stant to wait on his Ministry Some in goâ—d will hungeing thirsting travelling in birth under the stroâ— of the powerful Word untill the living Seed we brought forth by the Spirit of Life in open view in the hearts to give unto them that Bread that should enduâ— unto eternal Life the taste whereof made their Spirits dance for joy caused them to tell it out unto others whâ— they had seen heard handled that they also migâ—â— come and taste of the same love of God The Eccho Faâ—â—â— whereof went diversly abroad Some saw heard the wâ—ders of God and believed others astonished went aâ—â— wondering that they never heard any preach like hiâ— And many others came to hear see what should cause such strange reports seeking to catch something that they might report also Whereupon mistake went abroad and great contentions stirred up and jealouses fixed in mens minds that some great Heresee as a monster would appear when indeed the living Truth only appeared to the Children thereof although those against him could not see it but dayly sought to compare it with some new or old Errours Heresies And when they sought accusations from this Authors Doctrine could find none being in the hearing of it silenced that they had nothing to say against it yet to shewtheir minds what good will they bare to him in his Message to those who did embrace it because they could not well stile them by the name of Breitlists finding no fault in his Doctrine they then styled his Hearers by the name of Grindletonians by a name of a Town in Cravan called Grindleton where this Author did at that time exercise his Ministry thinking by his name to render them odious and brand them for some kind of Sectaries but they could not tell what Sect to parallel them to Hence rose the name Grindletonism And yet they rested not with this nicknaming but raised aspersions against this Author informing the High-Commission against him who sent their commands to bring him up to York where he was kept in prison for a while during which time fifty Articles were exhibited by his Adversaries against him before them which when he came to his tryal not one of them directly proved against him Whereupon after a Sermon preached by him at the Cathedral he was dismissed and liberty by L. Bishop Tobias Matthews granted to exercise his Ministry as formerly who after much travel and pains in witnessing the glad tidings of Salvation ended his Natural Life at Burnlaie in Lancashire after whose Death these few Head-notes of
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
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
the Mercy of God in Christ Jesus 5. None knows the Power of Religion in deed but he that hath it not in himself as a quality but in Christ by faith 6. All Religion is nothing where the Fountain is shut no matter what we know if we know not Christ from a troubled heart SERMON VI. Luke 8.4 And when much people were gathered together and were come of every Citie he spake by a Parable A sower went out to sowe his seed c. AFter that Christ had cast off the Pharisee in the preceeding Chapter received the Woman whereby he manifested the freenesse of Gods grace without any respect unto man Great multitudes flocked to him out of all Cities and he lets them see by a Parable that all hearers prove not Christians Wherein note 1. The occasion much people met him 2. The Parable it self 3. The Exposition thereof Much people were gathered together Partly by his Miracles partly the power of his word partly for custome but all came and yet after you see fall off So that The voice of the Gospel and the publishing of it gets many friends and followers at the first which afterwards fall off forsake it Joh. 6. When all was gone his disciples began to slink and he said Will you also go away It was great heart burning to the Priests and Elders that the whole world went after Christ yet at the end all forsooke him and he trode the wine-presse alone So Paul had many Children and Churches Gal. 4. You would have plucked out your own eyes but they all forsooke him and turns to the false Apostles thus beginning in the Spirit and ending in the Flesh. 1. For Est natura hominum novitatis avida but when they have tryed it and find not that sweet they expected but that it crosseth their lusts and wordly Kingdom and suits not with their ease and rest they forsake it 2 Many embrace and approve of it for company and moe forsake it for company it may be the example of many will draw one to it but the example of one will draw many from it 3. Though man think that a Nation is born at once yet few truly proves good ground and sticks to the end for he that endures to the end is saved 1. This is too plain in experience What zeal and forwardnesse what diligence and care is now dead and ended in nothing and though once we wanted nothing but Christ yet now have forsaken him in the way of his cross and ease our selves in the world and our own devices So that the life of the Gospel continues but a time for after a while security takes hold of some opinions and heresies of others and the world takes hold of all and so the Lord takes it away and sends it elsewhere 2. To shew the perverse nature of man who is never wearie of the world in the ways of the flesh and yet how soon weary of this He spake by a Parable Not in high and abstruse termes or wittie and unknown Language but in plain parables as of plowing sowing of salt and three pecks of meal of lost sheep of debtors and creditors things well known unto men cast this simple seed amongst them where see the nature of the Gospel So that That it is plain low simple wants nothing but believing hearts to make it known yet not understood of any but such as stand truly in need thereof Many great Doctors were ignorant of these Parables the Parable was plain but the mysteries was hid Many wise men conceive truly of it defended it but only miserable men knew the power of it 1. For Christ came not to set men at disputing about opinions but about themselves to draw them to believe 1. So that divinity stands not in curious searching of hidden things but in plain evidence of truth to pierce the heart 2. And hence we see what good doth all those disputes of high knowledge of contemplative men viz. The greatest Idolaters that ever was in the Church for they frame steps and stairs to ascend to high Mysteries and frame a God at the top and yet ly in pride and base lusts God gives us low and humble hearts then a Parable will fet the Gospel will be precious and if ever God bring us to see the need of Christ one simple word of truth will bring more joy than a thousand witty discourses A sower went forth to sow And this seed is the Word of God which prospers in some better in some worse and Christ therein ranks all men according to that power the word hath in them so that Every man is with God as the word is to him Joh. 15 If you abide in me and my word abide in you c. Saul cast away the Word of the Lord therefore the Lord cast him away and all the complaints against Israel was still because they hearkned not to my Word they disobeyed my Word and all the Plagues that ever came on man even from Adam till now is because our own wills and lusts rules us not his Word we believe not but David lived thereby And this is that frees man thy Word of Truth 1. For God and his Word are one such as his Word is to us such is God in every thing for not one jote of his Word shall fail 2. And all the Word is nothing else but a Declaration of the Fathers will in Christ as the Law that we should have no Saviour but him and the Gospel that he is a perfect Saviour all our sin is but a transgression of this Word by making to our selves in conceit other Saviours than him This is the Word that was given to Adam Abraham c. and this is a mighty Word for by it all things were made and preserved As with man how deadly is the Word of a King in wrath that it hath ever strucken a man with death and so of mercy And the sowing of this seed is nothing else but the faithful Declaration of Gods Will concerning Man and Christ that man may see the deceits of Satan by that Word so be brought to repentance may see the truth of the Word in Christ that the Kingdom of God may come And yet Christ may say Who hath believed our report when we see this seed to perish not regarded but cast off as a fable We believe fear the Word of Man and the Word of a Father prevails with a Son but God calls cries and we regard not He threatens and we fear not He promiseth and we believe not But let the World threaten we fear or promise and we rejoice and so comes man to be of a worldly heart Doth not the Father cast out the Son that regarded not his Word Mark and we shall see that the whole ear is stopt to this Word and he is but a dead hearted man But know that God hath punished more
thus with many they were sinners and God received them to mercy But now these worke it out beginning in the Spirit but â—nding in the Flesh. Alace Is sin lesse burdensome â—â—an before oâ— thou lesse guilty or is God more beholden to thee than formerly Or hast thou some store wherebâ— thou lives no as this was the first so it must be the daily food to live by even this promise never to depart from us But that man still seeing and feeling the burden of his rebellious heart and thence cry and pray and he shall be delivered 2. It is not preying pratting or talking or soaring high into the air or storing Manna or lusting after Quails but to attend on his hand who brought us out and will deliver us if we be not lifted up above him nor drawn from him but with Caleb and Josuah rest constant in his Covenant Open thy mouth wide and I will fill it As I have been a God of mercy so I will be still Ask and I will give thee renewing the promise that they may still believe and cleave to him commanding them without any condition on their part for his promise is free that neither sin nor weaknesse nor failings but open wide and I will fill all thâ—se wants So that There is an endlesse riches of love truth all goodnesse in God to satisfie all needs and desires of man which shall never be wanting to open and praying hearts With thee is the Fountain of life and in thy light shall we see light Isa 55. Come buy Wine and milk without money c. and let your soul delight it self in fatnesse Every one that thirsteth Come drink of the Well of the Water of Life freely Luk 2. He fills the hungry with good things Psal 63 David prayed and he filled his soul as with marrow 1. For he fills all things with his fulnesse With him is fulnesse of joy he sends rain to the dry ground he seeds the ravens he cloathes the Earth with herbs all things flow from him Nay he hath so filled the treasures of Nature that there is not nor can be a vocation much more there cannot be an emptie Soul with whom he had nearer Communion than with all creatures Buâ— if it be not filled with the Word or something else he fills it 2. For all things live by him take away his power and man dies his blessing man wants his Wisdom and man wanders But our mouths and hearts are straitned We cry not unlesse to the World there we open wide saying Give me riches or I die c. So that the mouth of Lust is like the grave never satisfied But to him we seek not we are full and our hearts are straitned We are like a man shut up in little ease where he finds no rest and the Wall so thick his cryes are not heard and so none pities him So we in the World our hearts are pinched there and yet the Walls of the World so thick that the cryes of the Spirit is not heard When a man wants Bread how plentifully doth hâ— crye with an open heart in true necessity and yet like sleeping men we dream of store and beg not 1. We are all knowing wise righteous devote men but not praying hearts O! the heart of man that hath his senses so bound up and benummed as with opinion that he is fallen asleep and prayer not nor wants nothing but to satisfie the Flesh for if ever the heart were open cryed indeed it should be heard 2. But know that the time will come when we shall cry and call knock and weep and not be heard Like the foolish Virgins and Israel here No they were wise and rich and righteous and they cryed not 3. What ever then straitens the heart towards God and stops the cryes of the Spirit is a work of Satan though the fairest gift that ever we received But alace praying dayes are gone the time was when thou went mourning and praying in thy Spirit all the day and in thy verie dreams and now thy verie prayers are but dreams and all thy store is but windie emptinesse Alace hast thou not as much need of his grace as ever is not thy pride and false knowledge as great a snare as ever was thy wanton sins yes sure as odious to God But my people would not hear my voice Here is his upbraiding of Israel for their securitie and hardnesse appearing chiefly herein that they cast off his Word and would not hear Nay cast him off and would none of him This is a fearful hardnesse that casts off God and his Word and sought other inventions So that When man casts off the Word of Christ all blessings and joyes is shut up from the Soul of man and when he casts off God from being his God death destruction must needs follow So to Adam and Saul and this is complained of by the Prophets more than all Psal 50. What hast thou to do to take my Word into thy mouth and hast cast my Word behind thee And this was a fearful sign alwayes of the hardnesse of the Jews That they would none of Christ nor his VVord as Joh. 10. I told you but you believed not nor they would not receive his Testimonie Nay Joh. 1. The VVord of the Father was sent a light into the VVorld and to his own but they received it not And here Israel believed not his promise that God would do thus to them nor have God to be the ground of their rest 1. For when man casts off his Word Christ he is put to other shifts seeks other inventions walks in darknesse and knows not whither he goes Like an unfaithful Son who dare not trust the truth and love of his Father that hath brought him up but layes up a portion in secret and gets friends abroad and after a while being thereby hardened casts off the Father quite 2. For the life of the soul is hid laid up in this Word Ps 3.5 Our life is hid with God in Christ Forsake this forsake life It is the treasure of the Kingdom all good is promised here the Soul hath no certaintie nor foundation but in this promise in Christ 3. For God hath sent his Word Christ into the World to seek our the forlorn spirit of man that is misled by the flesh and covered under the vail of the World saying Go seek find out that desolat stranger Thus he offers life if it will return But in steps the blind Reason Wit and Flesh of Man secretly whispering Now this is a blind way First lay a good foundation get the World and something to look at then trust so also be circumcised and keep the Law and then believe Still the Soul a little enlightened by the truth saith But sure this is not the way me think I hear see fair way opened and that is Christ is only the way of Life
promises in him are Yea and Amen They all run upon him in Christ through Christ by Christ And this was the Word of the Father VVho was in the bosome of the Father The Light and Life of men He took flesh and dwelt among us and God hath laid help on one that was mighty and as many as believe this Word shall not perish but have life 1. For such is the distrustful and unbelieving heart of man that he hath given all things to draw him to believe His Son in the flesh and fleshlie Sacrifices and signes that man may see the accomplishment of the Word before his face 2. For the whole Word of God is nothing else but a declaration of Gods purpose touching his pleasure towards man and that Salvation which he determined in Christ only declared to man that he may believe And therefore hath given him the Word Christ Sacrifices and manie wonderful miracles and great works on Pharaoh and all enemies that they may wait on that Word and stick thereto 3. And thus Christ himself dealt with his Disciples saying You are all sory to hear that I must leave you And believe not that I shall rise from the dead your heartâ— will be shaken this night but I shall die and rise again and that I will be present with you by the Holy Ghost whom I will send and abide with you Take and eat this in rememberance of me that so you may not flie to any other help nor be discouraged with any temptation in the VVorld For I will be with you and not forsake you Therefore when ye meet together eat this Passeover and feast and make merrie in me For though I will judge the VVorld by my VVord yet I will passeover you that believe my word and in my Name 1. But woe to the World because of unbelief God hath promised and that Word shall be performed in Christ to all believers This he hath Sealed by manie signs and yet we believe any thing rather The VVorld promiseth and sheweth lying signes and we believe Satan promiseth and sheweth lying wonders and we believe But God hath given his Son and we believe not This is the condemnation that light is come into the VVorld c. He hath given signes and yet we believe not he hath passed over others and saved us from great dangers and still we believe any thing before him 2. Yea and of all things men are least led hither any thing but Christ VVe get knowledge by the VVord and depend thereon and proud thereof it lifts us up but brings us not down to seek hither Nay by this word we will needs comprehend God and his Power without Christ when all power was given to him Yea of all other the Righteous Religious man could not abide him nor walk in his ways as Scribes Pharisees So we become righteous and will live thereby VVe run into a thousand opinions and devices and inventions but Christ despised of all VVe provide Lambs and feed on them but not on Christ And yet we see Gods way was alwayes a low way He a silly Lamb and now ordinarie food of Bread VVine that hereby he might reveal the great Mystery They are poor and common that he may crosse Mans curious devices and that the flesh may see no beauty in them but in him onlie 1. There is outward Elements set before the common senses of man 2. The Word to inform the understanding 3. And Christ and his Spirit to feed the heart and spirit of man that he may believe 4. So that all the Word and Sacrifices are nothing without Faith as in Heb. 4. This leads past all figures Yea when nothing appears but Death this finds Life This gives a place in the heart of man for eating of the Lamb Bread and Wine a silly thing where the heart is not led further It is not knowing talking or doing the thing but believing that Word and resting thereon Now the use and manner of the Sacrifice lets us see the life thereof the sprinkling of tâ—e blood the death of Christ that iâ— his death is accomplished our Redemption The Lamb without spot him who was innocent doing good loving all hurting to none in whom dwelt all righteousnesse and yet he must dye that we may live In this death is the assurance that by suffering comâ—â— life when this Blood is sprinkled on the heart of Man that the eyes of man be still here in all wants straits to wait in Faith here to receive life As also by death and suffering the losse of all things in patience we arâ— through faith made Victors over all The sprinkling oâ— the Blood was a sign to Israel of safetie and of theiâ— deliverance to come So to us This Sacrifice is given to draw our eyes from all other things to Christ only SERMON X. Isa 28.14.15 c. Hear the Word of the Lord ye scornfâ—â— men that rule my people which are in Jerusalem because ye have said We have made a Covenant witâ— Death c. IN this Chapter is laid down the woes denounceâ— against Israel for their hardned securitie and contempt of the Promise of God in the Messiah where unto through fulnesse they were fallen For fulnesâ— begot Pride and that made them even drunk as with wine and so carelesse and secure 1. He pronounceth the woe and then shews their present estate 1. Under pretence of their priviledges they were lifted up in Pride 2. Besotted with VVorld and sensual pleasures as men drunk with wine and hardned in all Two things made them proud 1. Their priviledges of being Gods people 2. The fulnesse of the VVorld and long peace this defection was grown general 1. The People they were lifted up with a singular conceit 2. The Priests and Prophets were grown drunk and bâ—sotted 3. Their Princes were high minded and scorners And so at last in these VVords he proceeds to judgement against Israel shewing what shall befall them â—nd so Prophesies of the Captivity following In which â—e declares formally as in all Courts of justice for the defence of the King his Crown and Dignity For â—herein the cryme being notorious in the Countrey â—nd appearing so before the inferiour Officer they are â—eferred to the judge specially sent by the King before whom they are to receive their final tryal and judgement according to desert VVhere 1. They are called â—o the Bar then the Judgement preferred and sound witnesses produced so judgement and execution So â—oth God here He calls them to the Bar by their names scornful men that rule Israel He prefixes the â—nditement against them because they had cast off the VVord of the Lord by carnal confidence and securitie â—nd so were hardened against God VVhich confidence â—ppeared in three particulars wherein they promise saâ—ety though God had threatned the contrary 1. From Death 2. From guilt and Hell 3 From the Crosse toâ—ether with the ground thereof vanity and falshood
Three VVitnesses he needed not for they out of their hardnesse confesse He proceeds to judgement wherein he 1. He layes down the safe estate of Sion the Church in that he hath there laid the Foundation and Corner-stone Jesus Christ and the safety of all that build thereon He that believes c. 2. And then the judgement of the enemies as 1 That they shall have right judgement by him 2. That he will disannul all their hopes of safetie c. 1. Note their present condition and what had brought them to it viz. Their fulnesse and peace and conceit of their priviledges above others So that had made them now scorners of Christ his Word by the Prophets So that Long peace and plentie ease fulnesse in the World covered with a conceit of Redemption by Christ doth usually harden man against God and cover man from himself that Christ and his promise his wayes and Religion are despised and little set by Which for the most part brings a heavy day in the end Thus the old World mocked at Noah and Psal theâ— 10. Tush there is no knowledge in the most high let him do his Word that we may see it Thus the Phariseâ— being full despised the righteousnesse of God madâ— a mock of Christ See what end it brings Prov. 1. Because they despised my counsels c. Therefore shall thâ— eate the fruit of their own wayes As in Constantine time when the Church enjoyed rest from their enemies and that they had peace through the Christiaâ— World Men became wanton in knowledge and feâ— from the truth of Christ into foul errors to the veâ—â— denying of Christs Godhead and the Holy Ghost Sâ— in times of peace and fulnesse Religion is made but matter of discourse not of practise 1. For two things make all things esteemed Necessity Delight But when the heart is fatted up with thâ— World he feels no want of Christ And for delight hâ— hath none for he never felt the sweetnesse of his Lorâ— and Reconciliation 2. For the fulnesse of the World embraced eats oâ—â— the life of Religion As the thorny ground choked thâ— seed Davids high Mountain And Christ saith How hardly doth these enter into Heaven So that though the World laugh and seems pleasant for the present yet in the end it is a miserable comforter For though Israel was now full and despised the honny Comb of Christs death yet afterwards were carried captive they were forced to sit by the waters of Babel weeping and drink their own tears as those Psal 37. Who had what they desired yet were they set in slippery places and suddenly went down to hell 1. This is too plain in experience peace and plenty have been our portion many a day We feed of the fattest baist our selves before the fire we feel no smart as do others nor are we pinched with famine nor hear we the fearful noise of the drum nor are we affrighted with the terrors of an army We dwell safe under our Vines and are not driven from our habitation as other our neighbours who are glad to forsake house and harbour lands and riches to save their own lives We play with our Wives and Children and sport our selves with them for company when others hearts are broken with cries and lamentation of Wife and Infants and knowes not how to save them from that approaching destruction that is coming And yet what effect hath this wrought even like those in Zephaniah 1.12 which say Tush God will neither do good nor evil and tush we shal feel no evil 2. But look for it for where this goes before the other will follow after If Sodom mock at Lot through fulnesse of bread yet God will meet with them And if the Pharisees stumble at this stone and will not have this man to reign over them yet the falling on them shall crush them to pieces and destroy those his enemies But Israel would never believe warning till it fell upon them 3. To be crossed then in the World to suffer want reproach persecution is a safer way than prosperity For by the one man is driven to Gâ—d for want drove the Prodigal to his Father and hereby the flesh is weakned and crucified but by fulâ—esse made strong and no Judgement nor bondage so great as this Security Hardnesse and Slavery to our own Passions But woe and alace to the poor World who have not the World and yet despise Christ most of any For they are left to their own dissolute Wills and Lusts and want education in Gods Fear as much as meat And therefore it were to be wished that the course begun might be continued 4. But it is a fearful thing to make a mock of Christ and set lightly by his Word and to be so far in love with the World that we esteem not his Word it argues we find little good therein and little comfort by the Promise For what we find any good in we highly esteem of and what would pull us from our pleasant pleasures we cannot endure Therefore was the word of the Prophets so unwelcome to Israel so to us For first 1. The doctrine of Faith we count foolishness and uncertain 2. The doctrine of the Cross impossible 3. The doctrine of Obedience bondage needlesse 4. The doctrine of Death most unwelcome Yea what account do we make of the World what care contending about it and yet how lightly we passe over Christ and his Word But take heed for this grows from setting light to scorning and then to persecuting of it 5. Pray we then with David that we fall not into presumptuous sin For this is that Word that must save thee and that Christ that must redeem thee and thaâ— Promise that must comfort thee And thou little knows what thou scornes even that which at Death must be thy best friend but how caâ— we look for him to be a friend at Death whom we have despised and scorned all our life Because ye have said Here was their carnal confidence Presumption and Fools-Paradise wherein they blessed themselves under the shelter of Vanity aâ—â— Falshood they would not hear of Sin Guilt Death and the Cross but thought they had a device in wit the world to put off all these So that All men naturally labor by all wit and inventions to put off the evil day far from them and security and presumption to give rest to their restlesse hearts rather than to feel the evil in themselves that they may find rest through mercy in another Sâ— the rich fool much goods for many dayes so David blessed himself in his high mountain and Israel by the Ark. Thus the Pharisees covered all under pretence of Holinesse but all in vain Nay all cry Peace peace 1. For man is lothe to see any evil approaching to himself 2. And mans mind must have something to bear it up if not Christ he runns to vain shifts 3.
fail 3. For hereby is made known the Love of the Father which whâ—le the Child hath he fears nothing 4. Herein iâ— more certainty than if ten thousands had sworn it 5. And our Subjection is our present denying our selves and partaking with Christ in his Death 1. This carries the heart above all that he sees or feels though he see nothing but death as here yet hereby he knows that he shal be relieved as a man having committed murther prays for pardon at the Kings hand which being granted how good is that word of the King to him 2. And yet we see the carnal heart of Man sees no good in this delights in any frivolous story more than this believes any word rather than this yet what footing hath mans heart in any thing but this By this we shal be judged and by this we shal be freed 3. And yet we are all found fighters against this as in Christs time the whole world opposed him so when God by His Word that the Worldings and Hypocrites shall not find rest they tush at it and will Evah think they shal have merry dayes when he saith All thy high looks must down and thy great portion must be lost nay saith man But I will make them sure and so he trusts every thought of his heart rather than his word 4. But know the day will come when this will be more worth than all and happy he that so esteems it now And for our subjection every man hath a will and way of his own which he labours to uphold and rather desires that his Word rather than his own will might be altered Yet God saith We must forsake Father and Mother and all But man saith no. God saith Be content with thy portion man covets more So that None loves the Word or Gods will but he that is prepared to bear the Crosse that man seeing his own guilt and weaknesse may submit in humility and look for mercy then shall Peace be established in his heart though war and trouble without And truth shall preserve his soul when all the World seems a lye to him yea though God seems his enemy yet this truth becomes a friend SERMON XII Matth. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac and Isaac begat Jacob c. THis Chapter and these Words contain the beginning of the Gospel the very sum thereof When Adam had miserably fallen through rebellion and become guilty of death it was promised though obscurely that a man should rise of the seed of the Woman whom Satan had deceived that should overthrow his Kingdom and deliver man out of his hands whereby Adam and the faithful was upheld until Noahs time then the promise was renewed and the Rain-bow given to testifie that still God would be good to man till Abrahams time Then did God more clearly renew the same promise In thy seed shall all Nations of the Earth be blessed From that time the Prophets prophesied most clearly of this Saviour and with strong prayers and desires longed after this Christ and so from Abraham till David it was more manifest both in the promise to him Thou shalt sleep with thy Fathers but I will set up thy seed after thee and stablish his Kingdom and I will be his Father and he shall be my Son Psal 132. God hath made a faithful oath to David of the fruit of thy body shall I set upon thy seat Psal 45. Thy throne O God endureth for ever the scepter of thy Kingdom is a scepter of righteousnesse Whereby he sheweth that a King shall arise out of the root of Jesse and the Government shall be upon his Shoulder Now here is the Book of the Generation of this King and Christ so long foretold off which shewes the wonderful consent of the Scripture So that The whole Word of God declares nothing else but the fall and daily falling death and condemnation by Adam and restoring by Christ both which being believed become effectual to mans good and happinesse This Paul Rom. 6. Gal. 1. The first is renewed again in the Law and shewed in all the rebellions and wanderings of men that so man may see himself and be ashamed and the other a wonderful and incredible thing that man curst and condemned should be restored by the birth of one man Here needs faith as much as to believe that the Word was made of nothing 1. These are the two Principles of all Religion that man see his dailie falling in Adam and daily rebellion against God and his Word daylie forsaking God and setting up something besides Christ which unlesse it be seen and believed and felt no Saviour to man For Christ was promised to fallen man 2. This workes death in the heart and in this death and dayly falling is man directed to the Book of the Generation of Jesus Christ No believing of this wonder but in death that mans meer want and misery force him to believe this Saviour For no reason can perswade a dead and cursed man but the mighty word of God which man may not argue how like or unlike it is but that is the Truth of God for ever But these are two Principles that are least minded or believed We frame a Religion of high thoughts and make a trade of many devices so that the simplicity of the Truth is hid by the witt and device of man And herein we trade for our praise and gain But to believe the Book of the Generation of Jesus Christ this too law for their deep judgements No they have learned this long since they have seen their misery but they are healed they were wounded by the Word but they have cured and covered it So that now the Word cannot fasten on them They are wise and foreknow all things and so able to awarde the blow And for this book of the Generation of Jesus Christ they know it and can comprehend it and dispute and prate of it and have mangled and cut added and diminished but live not by it and so full of opinion and windie conceits of all Truth but believe it not that this Christ is the Redemption of man only and now joyn other books to this We dare not rest on this without something else to under-prope Hence came in Circumcision Mans Righteousnesse and Riches of the World through Reason but to believe this Book as to commit soul and life and all to this promise even when sin and death bites is the great power of God to believe Christ to be the Saviour of the World So that the whole Summe of Religion is truly to know what man is and what Christ is truely to know sin and righteousnesse the one read in the Book of our own hearts we need go no further the other read in the Generation of Jesus Christ When man utters forth but the frothe of his own roâ—ving mind and thoughts the
fleshly mind is tickled but no certainty but the book of Jesus Christ is the Word of Truth and assurance forever O that we had hearts prepared to embrace this mystery Here is the Fountain of Life Here is the Book of the Generation of Jesus Christ before prophesied now accomplished Here note the Truth and Certainty of Gods Promise So that No certainty to mans heart in any thing but in the living word of God and the truth of the promise believed this abides all things else will fail Psal 26. Thy mercy reacheth to the Heavens and thy truth into the clouds Abraham had no hold left but this and David no comfort in affliction but this Word that sustained him We have a sure word of the Prophets which though the Fathers in reason might deny because they saw nothing of Christs coming yet they were to attend till the day dawn and then the Book of the Generation of Christ shall come and his star shall appear in the East So though man feel not the comfort of this Christ yet attending in that death on the sure Word of Prophesie the day star shall arise in his heart But man would feel and believe nothing and so casts off the Word and flies to many inventions 1. For all things have their turns and changes according to their uncertain natures and disposition and alter with fulness and emptiness with want riches according to the Worlds uncertainty but nothing can change or disannul the promise not the power of Pharaoh nor the malice of the Jewes nor the treason of Judas nor length of time or alteration of Kingdoms but at the fulnesse of time Christ must be born suffer and die c. So in man 2. This gives certainty of the Fathers Will Love to wretched man and he being stayed by this endures the time of Tutors and Governours of banishment persecution yea of torment and wrath within tyranny of Satan yet waits in patience the revelation of the Gospel How powerful is the word of a King that even by his word wrath hath stricken a man dead 1. How vain theÌ„ is the heart of man that seeks certainty in every thing but this Hath not Satan promised joy peace and loe at death all is gone and man helplesse Doth not the World promise certainty in its full portion and sure possession to thee and thine And yet thou seest or still fearest a decay in all Doth not the Law promise life and peace and yet when thou hast done thy utmost thou art still guilty Yea doth not God make void the counsel of the flesh and when man dies all perish and yet man will not learn nor read in this book which is life Now the word is certain in it self and so to man when the truth thereof is believed and written in his heart deeper than all reason or fleshly speculations 2. And as this book is the book of a Saviour to believers so of death to unbelievers that have cast off this and followed vain inventions For both Moses in whom they trust shall judge them and Christ in whom they trusted not shall condemn them for God shall judge all by his Gospel Then shall God say I promised to Adam Abraham and David c. and they found life therein I fore told by my Prophets And in fulnesse of time I sent my Son declared in the Book of this generations But him ye believed not counted him a deceiver I would have performed all to the full he saved all that came to me him by but you were rich wise in the World and trusted that you were rich and devote in your conceit and despised him Therefore out of your own hearts I judge you Nay without this there is such a certainty of death and curse that nothing in wealth or witt no qualities or righteousnesse can wipe out but it sticks fast in the bottom till the Book of the Generation of Christ give certainty of Redemption by him Happy he who sticks to this foundation that is neither lifted up by high wisdom nor drawn down by base lusts that judgeth not but is judged by the Word of Christ We read this story O That we had hearts to read and delight in this Book or Word of Truth We professe this Christ and we celebrate this Feast in rememberance thereof But anone every man runs to his vanity soon weary of this as though he either stood no need of this Book or had it wrote in our hearts We rejoyce and play but it is not in this nay how little is this Book looked on or minded or read in our houses or embraced in our hearts When that beastly drinking liker liker Swine than Men that unmanly custome of Cards sitter for Childrens Bables than to be the exercise of Wise and Reasonable men which the good Moral Heathens could not suffer their Schollers or Children for making them too effeminate in their minds and yet we foolishly make them our meat and drink and let Christ stand behind the door Well this Book of the Generation of Christ will stand by man to his joy when those shall be all witnesses of vanity lusts of our hearts against us The Son of David Now he comes to his Generation David is here first mentioned before Abraham because the promise was most in him and Christ most usually promised by the Name of the seed of David And so he goes on from Abraham to Christ In which Genealogy note That most of the Men and Kings that are reckoned and of whom Christ came were wicked men and Idolaters as appears in the Book of the Kings Yet Christ was born of them and the women mentioned all wicked and sinners save Ruth who was a Gentile and hated as a Dog of the Jewes But Thamar Rhab Bathseba all Adulterers So that The promise is made and so effectual Christ born and sent by the Wisdom and Will of the Father only to and for sinful lost wretched and condemned men and none else I came not to call the righteous but sinners to repentance â—â—e leaves the ninety and nine and seeks the sheep that is â—st When Adam was lost then Christ was promised Moses was sent to deliver afflicted Israel and Joshua 〈◊〉 bring the wanderers to rest So Christ was sent to the â—ost sheep of the house of Israel And this he verified in his â—ourse Publicans and Sinners were objects of his mercie the Poor Weak Halt Lame and Blind he was still among And the Rich he sent empty away and the righteous Pharisees he regarded not 1. For if Sin should hinder the coming of Christ he had never been born if Sin should hinder the comfort of Christ from man no Flesh should be saved 2 Nay Therefore came Christ to take away sin which by no other means could be overcome 3. Hereby is the love and grace of God magnified That he came to save Sinners When for a righteous man scarce
the power of darknesse and death and subdue thine enemies under thy feet and then shall death the last enemie be destroyed that God may be all in all 4. Only in this time take heed of hardning in securitie â—nd blind presumption SERMON XIII Heb. 2 24. Forasmuch as the Children were partakers of Flesh and Blood he also took part with them that he might through death destroy him that had the power of death that is the devil IN the former Chapter he had declared the great and divine power of Christ who was far above all Angels and Power In this he shews that now Christ â—â—eing made the Prophet and High Priest of mans Salvation it became him to be a man like us both to teach and suffer for us which he proves by divers testimonies of the Prophets as I will declare thy name unto my Brethren and Isa 8.18 Behold I and the Children which God hath given me So that he was made even ouâ— brother In these verses he concludes and explaitâ— what he hath said before as if he should say Forasmuch as those Children which thou hast given me were but Fleâ—â— and Blood and not able to free themselves but through the same Flesh and Blood were under the Power of thâ— Devil and by him kept in bondage under the feard death He took flesh and blood on him also becamâ— a weak man that thus he might by death free his Children from that bondage these words declare two thing 1. What man is in himself viz. Weak under the poweâ— of the devil thereby kept in bondage fear of deatâ— 2. What Christ hath done for weak man viz. Takâ— part with us by his death destroyed Satan freed 〈◊〉 Forasmuch as the Children viz. of Adam or rather oâ— the Elect Were partakers of flesh and blood Weaknesse want miserie and death for through the flesh we aâ— subject to all those so that this is our portion the lâ—â— of Spirit is gone our Spirit dead foâ— want of thâ— life of God so also for life and salvation able to do nothing but depend on another So that All men even the Elect of God and faithful have nothing properly their own but flesh and blood viz Weaknesse Want and Miserie till they are supplied bâ— Christ and his fulnesse Gen. 6. His thoughts and imagâ—nations are evil Psal 8. What is man He is a thing 〈◊〉 nought lesse than nothing and lighter than vanitie lowâ— than the Angels and yet he found no stedfasteneâ—â— in them Paul though full of the gifts of God 〈◊〉 the least of all Saints in me dwells no good thing not abâ— to think one good thought Do our holy high thoughteâ— men judge so of themselves Egypt but a Reed anâ— the strength of Pharaoh but a broken staffe and what 〈◊〉 our Riches but as grasse our Wisdom foolishnesse 〈◊〉 Powers not able to make white or black our Righteousnâ— as a filthy Rag our Sacrifice as the cutting off a Dogâ— neck nay all but grasse and as the flower of the field 1. This is plain in experience Doth not the weak heart of man flie any whither for succour though it finds none bowes to the World creaves help of the arm of flesh flie any whither for to hide himself would do any thing for to free himself from the fear of his own heart danted with everie noise dead with any losse can do no good not suffer any evil and yet this silly creature sits in his own conceit as a God a Lucifer Queen that shall see no evil 2. Whence then are all those high thoughts of judging others and justifying our selves seeking honour each of other but because we see not our own weaknesse and bondage Nay if our eye were returned inward we should have no boasting if we saw but the spring of Lust and Pride and how unable we are to resist the least temptation or stand in the least affliction how good soever God be to us yet in our selves but flesh and blood his gifts shews his goodnesse and they are in him not in man enjoyed from him not from our own fountain All high thoughts then are from the devil for all is but flesh and blood Thy high Turrets and great Babels and fair inheritance must come to nought when thy Soul shall be taken and it may be thou shalt see it This great portion gathered and daily increased wherein thou boastest thy self must all be scattered and â—hou not know what shall become of it thy deep wisdom shall fail thee it is but fleshly not able to see into the way of life to prevent or deliver thee from death Thy counsels must perish thy righteousnesse is but a â—ag shall vanish nothing continue Nay what ever thou doest thou mars it if Christ be not there If thou pray or â—alk all is nothing but fleshly only to stablish a fleshly kingdom peace to thy self Nay bring out thy best qualitie it is but fleshly such as the Heathens have as well as thou if Christ be not there else we needed no Christ but our Spirits being lost he came to breath a new life therein to by his power Object But God giveth gifts to men Answ True but if he be not with those gifts man marrs them Where then is the power of good motions or free-will c. To know believe love repent c. Not in us but in Christ And yet this makes not man secure Doth the beggers poverty make him cease begging or the lame man to lye still and not cry for help Nay the feeling of this keeps repentance and prayer a foot in the Church and so had we need of mercie everie day and to pray night and day That when this grasse withers c. Yet that the Word of God may abide in our hearts for ever Magnifie Gods mercie that unto us so poor and weak that can do nothing vouchsafes his help and grace 3. So that all Religion is not any thing we can do to God we are not fitted no What can we add to him but to receive still from him both Faith and Righteousnesse and all for having none he is made all these to us that so we may daily cry Lord increase our Faith help our unbelief 4. But Religion never throve since flesh and blood even mans fleshly wisdom and conceited power and righteousnesse of man got pearckt up in Christs room in the heart of man nor will it thrive in any till this be laid in the dust again and that we begin at the verie earth to abhore our selves in dust and ashes He took part with them That is was made man partaker of all wants and infirmities of man and yeâ— himself conquered being tempted and helps all that are tempted So that Jesus Christ that living Saviour of man is partaker and fellow-seeler of all mans weaknesse infirmities that he suffers and lovingly helps and frees man where all help fails Isa 50.11 Isa 63. In all
evil away 2. Another by the first Covenant and stablishing a righteousnesse of his own but that hath nothing but death in it 3. All hiding and covering and increasing what they have and tinkling their old rotten hearts not by forsaking all and Repentance 2. But we see the way of Life and Freedom is by death 1. By believing the great power of Christ whereby he overcame death 2. By patient submitting to the will of God no way to overcome but by suffering 3 So that all this strong hearted Religion and high flown thoughts bear out all danger through hardened presumption and a stiff conceited Righteousnesse or high and loftie knowledge like those Isaiah 28. that put the evil day far off and hide themselves under vanitie and falshood is not the way of Christ no His way is a low and dying way They reproached Him and He bare it they banisht Him and He had not whereon to lay His head and He cared not They apprehended Him and He lift not up a sword against them they accused Him falshly and He said nothing they crucified Him and He prayed for them and wheâ— they laid Him in the grave in darknesse and that the power of Satan could do no more He rose revived and shut the mouth of hell death and the grave thâ—â— they should never hurt any of His But by death he overcame death and brought Life and Immortalitie to light by the Gospel 4. And this shews the miserable captivitie of Sin anâ— vilenesse thereof that nothing can loose but Death 〈◊〉 the Wife or Brother that hath committed such an offence that nothing but the death of the Husband or Brother can save her life how may this break the heart with sorrow we pity Christ that so innocent a man should suffer death so unworthily but see Christs answer to the women that wept for His death Weep not for me but weep for your selves He needs not thy pity but weep for the death and desolation that thou thy children must suffer Him that had the power of Death For this was left to Satan he had power to tempt man in the heel and losse of all things even of life and was the executioner according to the sentence of the judge but not beyond his commission So that Satan hath a large power and dominion over man to tempt and vex man with all calamities and losse of the dearest object yet cannot make void the Redemption of man to his destruction Thus with Job in all things but his life and yet by Faith and Patience he got the Victorie when once he laid his hand on his mouth and repented in dust and ashes Thus he reigned in malice against the Martyrs even unto death but their Kingdom Peace he could not take away from them Thus against Christ And he is called the old Serpent and Satans the accuser of the brethren Thus Satan brings Death in all things where the heart is not freed by Christ All unbelievers are taken captive to do his will as 1 To the worldly heart he â—ffers the Kingdom of the world and life by them but death lurks under 2. To the lusting heart by satisfying that but shame and guilt follows 3. The hypocrite by high thoughts and self-righteousnesse poysoning his Religion with a false opinion like an angel of light that he may cast off Christ Others he follows with troubles to drive them to seek help in his Kingdom Nay when he offers life ease in any thing he thereby intends death and brings it in the end and when he threatens death it is to seek life in him So no way to overcome but by taking away that life of his by death and to overcome this death by suffering and by the life of Faith through Patience 2. The greatest snare of the devil is in all thriving wayes for he is farely covered with pretence of good peace and fulnesse c. But beware for death is in the port if he cannot draw Christ to doubt and deny God then he grants as much as Christ saith True thou art the Son of God and he will keep thee still thou art now on the Temple the hight of Holinesse cast thy self down on this if that prevaile not Then he comes with all the world in his hand confessing still all that Christ urged No I see thou wilt not tempt God therefore use thou the means to live and bow thy heart to the world that thou mayest live well and do good So trying alwayes to worke death to the mind of Christ when this would not prevail then he sets all the world in malice against him 3. No way then but living by the Word nothing else he can deal with everie thing but Gods Word unlesse he can steal this out of the heart he can thrust nought else in This keeps out of all things else but Christ but if we begin to hearken a commune with flesh and blood and believe his promises he will promise life in things when death is sure to be in the end Which for fear of Death were all their life-time through sin and guilt So that The fear of death and destruction is the fruit of Sin and Guilt which keeps all the hearts of the sons of men in bondage until they be freed and delivered by Christ When the Law came to Paul death came Deaâ—h went over all because all had sinned And how do these in the Revelation cry for mountains to cover them these in Isaiah 28 were glad to make a covenant with death and Adam made aprons of sigleaves to cover his shame Nay this is that which all labour to prevent and flee as hell 1. For man is guiltie before God though by sore-knowing of a remedie he thinks to â—over it as oft as this guilt is naked and bare fear possesseth the soul 2. For death leaves no Hope dasheth all at once so that if the worlding could escape this he were a jollie man 1. Thus we see what an uncertain ease man is in that fears death everie hour especiallie if man were made sensible of his condition but this Satan hath covered for a while and saith Thou shalt not die And so we sit quiet and fear no evil but how fearful is the plague or sword where it lights 2. Nay but what a tosling of heart there is in a dying man betwixt fear and hope which is worse than his pains now he hopes then the disease pincheth him and he fears again then hath rest hopes again But note That this remains all our life long even still in the heart of man O! that it were in us all it would waken security and set the heart a seeking praying but we live as though no danger were towards us but the time will come when we shall call for the mountains to cover us and not find ease SERMON XIV Luke 22.31 32. And the Lord said to Simon Simon Satan hath desired to
then he was strong Great Knowledge devote Holinesse and high Thoughts chooke Faith only humilitie preserveth it The one lives by opinion as light as wind but the other by Faith and mercie he feels nothing but weaknesse and guilt 3. Well-worth weak and repenting hearts that weep with Peter We deny him often but repent seldom What ever knowledge or other thing they have yet if this be kept lively Faith shall not fail though it be seemingly lost and he turned his back and he sees no way to peace Yet wait a while and light will spring out of darknesse and well-worth Crosse that preserves Repentance in man when he sees his own beastly guilt how he hath forsaken God and run from him and sees how all fails then he returns So it is hard to preserve Faith lively in prosperitie It is a great point of simplicitie to enjoy all gifts and yet look at none We see then whereby man is preserved in all straits viz a praying and believing heart all else vanish 4. But praying dayes are gone We have wept but now rejoyce We were weak but now strong in our selves Strengthen thy Brethren Pitie not me nor weep for me but weep for thy self and pitie thy Brâ—thren So that As the life of Faith is in Christ only see the practice of Faith is in love to the Brethren David Psal 16. My goodness is nothing unto thee but to the Saints that are in the Earth Thus all rules of practice after Faith that are stablished by Paul are such like as help the weak admonish the un-ruly c. and Christ left this his last Law Love one another and Faith works by love This was Christs practice all his dayes in doing good this is a free disposition of a Redeemed Spirit the flesh seeks its own but love doth not 1. Thus is the Fathers Love spread abroad and the Truth of the Gospel and the Church increased and herein is the Communion of Saints 1. But we all walk in the thearick knowledge of Faith and Christ and nourish our thoughts therein but we foresake the practice of Faith for self-Love and Pride hath drowned all hearty Religion Do we help the poor and relieve them nay we spoil them do we bear with the Weak nay we judge them do we cover the sins of others nay we spread them Do we love our Enemies nay We hate them 2. I wish we had lesse Knowledge so we had more Faith and Love Is it not a shame to see how Drunkards are linkt together and every Sect as one man yet we that professe to believe in Christ lead everie man to his own gain So we thrive we care not who losse who grieves and bears the burden of others I will go with thee though all forsake thee Pride of heart and over-weaning conceit of our own power because of some singular gift above others is the readie way to fall before all so it s in the Jews Pharaoh Nebuchadnezzar Lucifer So that There is a presumptuous and proud carlesse confidence from the arm of flesh which goes under the name of Faith and lifts man up in securitie a while but will fail in the end Thus David Psal 30. And his numbering the people SERMON XV. Dan. 3.16.19 Then Shedrach Meshach and Abednegâ— answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter IN the former Chapter Daniel had interpreted the Kings Dream concerning the Image of Gold Silver Brasse Iron and Clay and the destruction of several Monarchies by the Stone hewed out of the Mountain without hands that is to say The power of Christ whose Kingdom should overcome all the rest and be everlasting never to be destroyed by which the King was convinced to acknowledge the great Power and Wisdom of the God of Daniel and sell into admiration but understood not the Mysterie of Christ therein nor the downfal of his Kingdom therefore presently returns to his old Idolatrie So that The Word of God from God and the great work of his power doth for the present put man to silence and convinceth him yet where the heart remains hardened and that the mysterie of Christ is hid from man he soon returns to his old vanitie and Idolatrie of his own heart Thus they are often convinced by the great Works of God Psal 16. Yet forgot how they were brought out of Egypt and walked not in the Covenant but returned tâ— their Lusts And the Pharisees in Christs time often put to silence but soon grew wise again to maintain there own Kingdom Yea how manie of his followers who saw his greaâ— Workes and confessed never man spake like him or did the like spake with such power and assurance and yet forsooke him see the stony ground and those of Judea 1. For ease and peace and prosperitie being offered and a man lothe to live without them they choak the VVord 2. The Knowledge of the Gospel without the power of Christ and his death hardens above all none such enemies to the simplicitie thereof 3. For if the Truth and Power of God be revealed yet if God keep not the Promise of Repentance by the Crosse so bring man under the power of that Word he soon starts up and becomes Wise and Righteous in himself not in Christ in the flesh not in Faith 4. Though for the present it dash man and convince him that he confesseth and sweareth that it is the truth yet when it both crosseth his present ease and libertie brings no life but death for the present he grows wearie unlesse the great power and love of God pursue his Soul by his Word and Crosse Hence comes so much back-sliding in the church that men admire the great Power of God yet not living in Repentance under the Crosse Every thing starts up and so they turn to the old way or a new device of their own but do not believe the down-fal of their Kingdom for the present For most men when they have talked and shewed abroad their Wisdom Righteousnesse and increased their Glorie they are the old men again The World is welcome and sweet Sin as light themselves at ease secure as they had never known such a thing 1. And yet they know their ease and securitie ariseth not out of simple confidence of Faith but hardnesse of heart and clothed under a vail of Religion 2. So it is a fearful thing to grow hardened after truth revealed that man joyn hands with the World that sin become lesse sinful in conceit This is a meer securitie and not Faith for if a man flie off and that the Word cease to judge man arraigned at Gods judgement seat For Christ hath two judgements in mans heart viz Judgement and Mercie so it is said Man must give an account of what he hath done Yea of every â—dle Word which is true in mans heart for they are judged and man tormented untill he apply to
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
he renews his threatnings against Judea that He will pull and pluck up that which He hath planted â—he shews wherein is the cause of his sorrow because he sought great things for himself 3. A promise of safety when evil shall fall upon all flesh yet life shall be given him for a prey Woe is me now What is the grief of Israel had Baruch the book and cast the Word of the Lord away and hardened himself in his clear sight revealed so that judgement must come So that No sure sign of judgement than of hardness of heart under the clear sight of the Gospel of Christ Luke 13. O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered you together as the hen gathereth her brood under her wings and ye would not Mat. 22. The unthankful guests were bidden but hardened against it Tâ—is is the abâ—sing of his long-suffering through hardnesse of heart that cannot repent and yet judging others as the unthankful servant that eateth and drinketh with drunkards In such securitie was Israel fallen now for which Baruch mourned that they cast off the words of Jeremiah saying It is false and God would not cast off his And so follow the Idols and Imaginations of thelt wicked hearts This is the turning of Grace into Wantonnesse like those in Judea for which judgement was prepared they fed their bellies filled their purses by the Gospel but not souls with Faith Love And it is a sign of death when Physick workes not but that the disease grows strong against it so of the soul when the Word of Life prevails not This is a casting off God whose goodnesse we have felt so that now we live of our selves to worke our own peace procure life prevent danger for that is not now called to for counsel nor is help called for as of old and this is the hardnesse wherein to we are all sâ—llen as woeful experience shews And this is the condemnation That light is come into the world and men love darkness rather than light Iohn 3. and this appears when sin and rebellion is the same or the greater and yet lesse burdensome and evil than before When knowledge of the Gospel hath shut up repentance from the heart and pride hath drowned humility and love in himself when God of his Judgements are not feared nor selt but we put the evil day far off when iniquity is grown great and impudent and become as ordinarie as our trades and callings are with us Now the time was when the disciples of Christ and Apostles flocked in abundance and left all as Alexander and Demas but after a while they hardened fell to the World and ease thereof The Galatians would have plucked out their eyes but after turned enemies in legal righteousnesse but we to dead securitie even thus with us Time was when the Word was precious and prevailed to rule in us but now we can abide it through wit and fore-knowledge and sleep quietly 1. But well worth tender hearts who eat and live by the Word whether it speak life or death it prevailes above all and hence see the greatest provocation that ever was raised against God whereby his own people had tasted of his love and grown wanton in the flesh and more fearful judgement fell upon them So now the silly ignorant wretch when he hears but of any judgement he trembles and blesseth himself after his own poor sighing fashion but the wise and great devote ones they mock him and say Tush this is nothing we shall escape it and call his word a lye so that we may justly fear the sequell of these fearful signs these more certain signs than in Sun and Moon For where is the mourning weeping and repenting heart Where is the lowly believing mind that joyes in tribulation Where is the open loving single heart without respect Well nay we cry Woe is me now for Israel hath cast off the Lord and we fight against his Word our long peace hath made us secure The Word Works of God are become a dallying to us and we sing peâ—â—â— peace and yet forsake the way and despise the Kingdom of peace God hath added grief to my sorrow New grief to my old sorrow one grief after another that I find no rest though I faint in my sighing see Gods dealing So that God usually tryes his to the bottom and adds one affliction to another to all which he loves and suffers them not to find any ease and rest in the flesh As with Job Psal 78. He brought down their hearts with sorrows Psal 77. He wept all night Thus Paul had fightings and terrors thus Christ and the Martyrs even persecuted unto strange Cities thus Abraham nothing left Psal 4. One deep calls another thus the wayes of Christ and our conformitie to his death For untill man be throughly whipt and beat under he runs to some new shift 1. And so God in love chaseth him from all holes as Abraham though he was brought from his Countrey yet he had no Children then was Isaac given then he had hope in the flesh but he took that away 2. Thus was Gods dealing with the Church though they had some breathings given yet when the flesh bâ—gan to grow wanton and rejoyce and so they forget and turn from the God of their Life thâ—n he sent his Rod to waken them that they might not setle on their fleshly ease 3 Thus will God worke good out of evil He lets Satan loose to whip torment his for the destruction o the flesh 4. Man will lay hold upon any thing before he drown yea even a Lease or Reed but God plungeth him into the deep and then he cryes and is heard 5. Light afflictions makes man more wise and wilily to escape in the flesh but sound and deep grief added to sorrow brings down the heart and makes hâ—m pray Thus we see all seeks rest in the flesh and we have gotten the World to seed us and Religion to â—â—ver us in prosperitie and peace and say Soul take thine ease and â—â—t as a Queen and say We shall not be moved We add joy to mirth the Pipe and Tabret is in out Feasts we drink and care and laugh in the midst of our finning but Sorrow and Repentance is hid from us We have not resisted unto blood nor affliction hath taken us but such as with a little time of Wisdom could remove or at least forget 1. But know if God intend thee good he will add grief to thy sorrow Thou thinks it a heavie thing to lose Father Husband or Wife but it will be a heavier thing to feel the burden of thy Spirit when God hath turned his Face away and taken all from thee that thou feâ—lest nothing but guilt within and death approaching and yet God absent Then will grief be added to sorrow Who then shall comfort thee 2. Thus the
Religion almost is but the fruit of maâ— witt and brain and not of a troubled heart but for aâ— end of mans self Gods mercy is simple and his work simple also but all Religion that hath an end in man heart towards man is not of God simple So man is busie in seeking and working to make himself rich searching knowing to become wise glorious Nay man labours to mortifie the flesh to get life thereby but mortification to dayly dying is life but to get life thereby is death for where man kills the flesh to quicken Life he loseth both for all mortification so much urged by Christ Paul is only that care diligence according to that Wisdom given to us that thereby the flesh and daily lust may be kept under that the heart harden not by fleshlie ease fulnesse and so grow wanton but not to give Life to the Soul and so are all wayes of mortification It is good to restrain appetite to keep out the World to walk temperatlie and soberlie and diligentlie in our calling These are good and honest wayes to be chosen to keep under the rebellious Flesh But to do these with an opinion of Life thereby is most base and double dealing for while we pretend to be humble 〈◊〉 inwardlie proud while we seem to mourn we laugh in our selves he that deals with Christ must deal with a single mind and shut all out at doors but Christ and thou and Christ argue the case What thou can plead for thy self and thou shalt see all reason dumb and nothing in thee but a poor prisoner praying daily for pardon and in nothing the freenesse of his grace more appear then in calling the Gentiles This is it which Christ saith They shall come from the east west c. And the Children of the Kingdom shall be cast out So they are not happie whom man accounts but whom God accounts so What he did to those that knew nothing but gropping after goodnesse even sought it in man and so thought that the Souls of those excellent men ascended some into the Sun Moon and Stars became Gods persecuted Christ evermore even to those blind men he sent his speciallest messenger that even was to open their eyes and turn them from darknesse to light So that Whom God intends to make happie he sooner or latter calls and brings his heart by the Word of truth out of the World and himself and all to rest simply on him and believe as Matth 22. Psal 45. Hearken O daughter Sion thou must leave thy Fathers house and Abraham Gen. 12. c. For man is gone out into the World and himself else should we never have stood in need of this Word but it should have lived in us for ever but being gone from God he sends out his message saying Go carrie my will and promise to lost man and bid him behold me For this is the execution of his purpose this calling is outward inward Outward in the outward dispensation of the Gospel he layes before man his Will and Promise and so man understanding and fixing thereon sees a kind of good in it and approves of it Inward when through the inward power of the Truth he finds out mans heart and brings it to it self separating it from the World and its own devices in sorrow and misery and to attend on his Promise though man see nothing but death and misery S◠〈◊〉 this calling is not as most think a mending of this or that Action but a destruction of all and calling man from it not to make him wise to fulfill his own will but to lose it The Word is Evocare viz. Call out as out of Egypt have I called thee Woe then to them that are dayly sought and called and have not an ear to hear Like these Guests Matth. 22. Their minds are shut up they see not their own wants nor the beauty of the Brid-groom set before them God calls man to partake of his love but man saith I have another and so the righteous Wrath oâ— God lights on him For though some expound that 〈◊〉 Matth. 12. Calling those that were bidden That this bidding is the universal grace given to all and that callinâ— is a further grace added to the free-will Yet I take thaâ— addingâ— to be the Covenant made with the Jews tâ— whom he offers the light of the Gospel as Acts the 18 This calling abides still in the use of the Gospel as Firsâ— To dâ—lly Repentance 2. To believing 3. To do his Will in obedience of Love 4. To suffer in Patience To a Rebellious People Though they pretended Holinesse and the service of God yet they were grown Rebellious against his Will and Word So that There is in all men a Rebellious Will and Lust yea even in believers which it ever leads man from God into misery and bondage as in Adam and David And Paul complains of it Rom. 7. Gal. 5. This fights against the Spirit though the will and desire of man be natural qualities yet when they are set upon vain objects and come to rule and draw they ever bring into bondage For hereby is God more denied than by any for though they know him to be true they trust him not and as for a stranger to denie and distrust a man is nothing but for a Child it is Rebellion and Rebellion is as the sin of Witch-craft it denyes God and makes a Covenant with the Devil and workes through envie ever to destruction Thus unblief ever Rebells against God yea raiseth up arms against him When he would be a King no say they This man shal not rule over us but would reign as King themselves But believers most of all who dwell in the Kings House and professe alledgeance and service and yet underneath practise and labour that they may be King and wear the Crown and so are still drawn from God by Lust and fleshlie Wisdom And this may he say to our Land he hath stretched out his hand long over us but we still Rebel witnesse 1. That common trade of iniquitie as common as breathing 2. That hardnesse of heart under the Vail of the Gospel 3. That heartlesse dealing betwixt Religion and the World 4. That casting off the Word we professe believe not that to be true which we know c. This makes man an enemie to God this is it which makes thee cast the Son out of doors we walk in a way that is not good after our own thoughts So the Lord may say They have forsaken my Covenant They follow their own which leads into an ill way of Life So that When man forsakes the simple Word of God and cleaves to the devices and inventions of his own thoughts and follows them he forsakes the way of Life chuseth the way of Death which never prosper It was the Curse that lay on the Gentiles That he suffered everie one to walk in his
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
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
Blessed are the Peace-makers Opposed against the Pharisees busie pride and judging others Yea Christ could not be quiet in life for them So that Christs Religion is a peaceable Religion and makes men peaceable James 3. Wisdom from above is pure peaceable 1. For it pulls down pride 2. It sets man at work with himself and none else 3. It layes low the World which sets all at strife yet this quiets all 1. Yea though not of the same opinion yet peaceable 2 Though not familiar yet peaceable 1. This is against that Religion that 's nothing but busie quarrelling for victorie in this or that opinion and that only in opposition to Church striving about Christs coat 2. These that are busie with others not themselves that starts quarrels and suits for trifles 3 Religion is not against peace but for the peace of a Land 4. They are at enmity with none but themselves yet bold and stout in Christs cause as Martyrs 5. Decay of Religion is the cause of all contention walk peaceablie and meddle with thy self Seek peace and prevent variance and lose any thing rather than peace SERMON XXII 1 Sam. Chap. 15 Ver. 13 And Samuel came unto Saul Saul said unto him Blessed be thou of the Lord I have c THis Chapter declares Gods dealing with Saul for his double dealing in the matter of Amalek These Amalekites were those enemies which first withstood the passage of Israel as Mount Seir as they passed towards Canaan against whom Moses and Aaron and Joshua warred who would have driven Israel back again into Egypt against whom the Lord threatned that he would destroy them from off the earth and have War with Amalek from generation to generation Exod. 17.14 To those the Lord sends Saul to destroy them and he dealeth haltingly therein and for that is cut off Further note that these Amalakites were of the seed of Esau For Amaleck was the Son of Elyphaz Esaus eldest Son which he had by a concubine Gen. 36. So that they were the Edomites who were still enemies to Israel Here is Esau against Jacob still that is the of spring of the flesh hated of God hunting after the world So that Such and so are the corrupt will fleshlie lusts of man like these Amalekites born of the flesh hated of God forsaken hunting after the World fighting against the spirit of man heir of the Promise hindering in the way towards the Lord of rest Nay and when they were to enter into Canaan they stopped the way and after when they were entred they disturbed Israels peace as here So that Those enemies must be subdued and routed out before man can have any rest in the Land of the living 1. Pet 2. Fight against the Soul Gal 5. War against the spirit These have fleshlie reason for their kingly will and affections for their Captains 1. These like Amaleck one while seeks comfort to the Flesh cannot abide to want 2. Sometimes to deny God through carnal reason nay in believers when we should walk with God in assurance of Faith and subjection of love then starts up some fleshly power or other either a man hath some worldly power to follow or some fleshlie will to stick to or quietnesse ease and peace to preserve or something that he dotes on and follows not God according to the Covenant 1. This shews that we have not rest in our God only because the Sons of Esau the Edomites yet remain in our Land and oppresse the way of God and of Christ And why not peace in thy heart because the Amalakites yet live in thy heart enemies with in thee Thou sighs without with this want and that wrong this inconveniencie and distrust that do daily vex thee For take away these and rest will come in all losses and crosses O that man would once war against himself to destroy these enemies Thou art busie against every body but thy self when thou should be against no body but thy self or else against something else as avoiding this or that Nay stay thy self and take up these and so shalt thou have peace but these must be destroyed without any reserving 1. If it first draw from the Covenant and Faith in Christ 2. If it strengthen thy own will 3. If it make flesh wanton and so harden the heart kill it Nay Christ will destroy that kingly reason which will need fight against God and all his people And that when God hath said Israel shall rest Amalekites saith no. So this turns the truth of God into a lye We see then that the Church need not fear her Enemies for God will roote them out of the earth and have continual War with them that withstand his Truth and Covenant so that while thou sticks to him thou art safe nay and he will warr with the seed of the Flesh in man Doth he war against lust and will daily by his word Nay God is and will be an enemy thereto for the Law condemns it to death and the Gospel is the Executioner of the Law and kills it in the heart of man but if man will spare these God will destroy man with them for they must be destroyed do thou what thou can to save them for all Flesh is grasse and thou thinks to preserve them yet they must down or else Israel and Saul himself must perish But the power whereby thou seest that is Moses praying and crying to God gave them one blow and then at last Joshua even Jesus the Captain of Faith hewed them in pieces So that the power is 1. Prayer 2. Faith waiting on God when the heart is turned to pray then victorie but not by the power of Israel not sword of Saul but by Gods grace and arme vers 7 1â— Blessed be thou of the Lord I have performed the Commandments of the Lord. Now when Samuel came to see what Saul had done and to make known what God had determined Saul begins to justifie himself though he knew himself guiltie and to keep peace within approbation without So that So it is with all naturally that when God finds ouâ— man by the light of his Truth that man labours naturally to justifie himself and to cover his guilt though to his destruction rather than to confesse that he may have mercy So to Adam so the Pharisees and the Lawyer willing to justifie themselves 1. For there is no power in nature to condemn it self 2. Flesh cannot be but it must needs have hold of something 3. And the Soul must have something to uphold for the natural of iniquity is in every one We all desirâ— approbation Thus all the World is busie in sewing fig-leaves to hide their own guilt And this stops the course of Faith and Prayer every one labours still to make good what he doth get peace within approbation of others Yet this approbation we all desire so make best of the worst if we may keep credit Hence so manie
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
Spirit of our mind renews Which to Samaria was so joyful newes New wine first Love the Christians sweet beginnings Fine gold rich pearls the godly Merchant winnings Christs yoke made easie by the spirits oyls The Joy of Harvest or dividing spoils Not that I then did or do look to find Some strange Religion of another kind Then that wherein I ever have been trained Since first I from my mothers breast was wayned For so to do as I consider well Were tâ— make sure work soon to get to Hell But even the same say I that hath been taught Since God his Gospel into England brought Gods very Truth which that it doth not fit All ears and seasons man is faulty yet But to be short then was the time alass I can but only say That then it was I was I say more sensible of sin And of the danger it had brought me in But shall I now begin God's love to storie To me his wretch and is it for his glorie Especially If I shall there withall Shew how his favours on a dung-hill fall For though Sun-beams do draw from flowrie brinks Sweet smell yet carrion send forth filthy stinks Lord I confesse much sowen small increase found Of fruitful crop within my barren ground O let my soul ne're draw this curse upon her Thou can'st not bless her but with taint of honor 'T is only thou wâ—o can'st an answer yield Whether I Dung-hill be or fruitful field But if at all thou ought in me hast sowen Bring to perfection that which is thine own And leave me not as sin gives cause to doubt Among these Virgins who shall stand without Nor what I have from me in Judgement take But me a harvest for thy mercies sake I will say on then what my Conscience tells me And clear the truth since thus the case compels me The Good I did I say seem'd then more slender The ill more vile my Conscience much more tender Then now it is as having felt the smart Of God's great judgements with a troubled heart Gods Sp'rit what say I who now scarcely know If e're I â—elt it truely yea or no God's Sp'rit I say for so as then I thought Had to my Soul such happy tydings brought Of Gods great mercy in delivering me Who had so long try'd the forbidden Tree And thereby plundge me in such deadly danger As to Gods Cov'nant almost made me stranger That then me thought I felt his love more free Then I before could it conceive to be His love more free I say my self more vile Then er'e before unless I me beguile Then say I what Not liberty to sin Because of freedom God hath set us in So that one may whoredom and these commit And not withstanding not offend in it Nor that the Spirit so renewes the will As quite excludes all motions unto ill O Blasphemie dute any brag of ground Wherein there may such cark oâ— grace be found Nor of Gods presence knew I ere such sense As drives from his all sin and doubting thence So that one would not thereof be beriven No not to change it for the joyes of Heaven Nor that the Spirit doth without the Word Unto our Souls sufficient light afford Nor that one may adventure on a sin Because God will be glorified therein But this I saw that there 's a rest of faith Which sets Believers free from hell and death That out of us our health and life is wrought That out of us the same is to be sought That Gods elect even from their second birth Unto their death are strangers on the earth That precious liberty they thereby win How sweet a thing it is to master sin How this new Law doth set Believers free How Christ his yoke is perfect libertie How this can be that men can part from ill When dangerlesse they may do what they will That God sometimes his presence so reveals That for the time both sin and sorrow vails How such shall think that while be 't short or long They nev'r shall move their hiâ—l is made so strong That more one doth from this degeneraâ—e The more he falls to pride or worse estate How God doth draw by his sweet cords of love Souls here below to live with him above Who whilâ—s they see Gods will is so o strange Their present bless for greater would not change Not but that they full freedom would require But thus to Gods will linkt is their desire Whaâ— power with God this law of love doth give How in his Members Christ is said to live How grace doth with a Metamorphose strange Deep threatnings into exhortations change That th' World Flesh Sin yea Satan and the rest Are for Gods Children sorc't to worke the best So God for his good out of ill doth draw What 's life to God what 's death unto the Law How first the Law doth Man in bondage bring How Christ his death hath tane away the sting But now of late as I must needs confesse To Gods great glory and my shame no lesse I have been through the Tempters subtiltie Tost with temptations of inconstancie Not in respect of our Religions ground I ever doubted to be safe and sound But in regard of some particulars About the which have been so many jars As whether there be any living wight Who like to Gideon walking in his might Doth sin down right like Midian's host destroy Whose heart God fills with such continual joy In his great love such strength against their sin That faith in them hath long unshaken been In which his love their souls are so set free As they therein can walk at liberty Such as that sin can neither break their peace Nor upright walking confidence increase This hight of Grace do so exceed my skill I needs must say that title it who will For mine own part I utterly disclaim it I mean the having not the will to gain it No not the will to gain it so I say Wherein I trust I go not far astray For sure I am if faith were firâ—ly â—here It Lyon like the liâ—bs of sin would â—ear More faith more love the surer is the knot Yea such a one as sin dissolveth not But rather shrinks to nearly to apâ—roach The Mint of faith its copper c yn to broach Or if it do it s but as though a rush Gainst shining shields his pricks should proudly push But wo is me how should I frame my tongue That some men here should not conceive me wrong I do not I broach newes of such a state Where blocks of sin ly not in graces gate But that his heart 's more safe that 's better guarded That fortress surer which is strongly warded Faith is a fortress Love lyes strong within To keep the hold lest Foes should enter in When Gods bright cloud his Temple doth fulfil Lesse room I trow remains therein for ill The Bridegrooms presence whiles the same doth last Workes joy and chear
thy friends at all That can relieve or ransom thee from thrall I tell thee true as sure as I do live Thou shalt not dye for for thee I will give My only son and he shâ—ll pay the prize Of all thy debt I swear it to thee thrice For rather then that thou in this thy state Should dye and from my love stâ—nd separate I will perform that which before all time Was wiâ—h me then and in my love did shine My word is past to thee it shall appear Which shall thy nature once again up rear By assuming it to my self wherein I will a living life to thee begin For I to death in that same nature thine Will subject lye that then the God-head mine May there appear to be that mighty one The which shall trush like to a mighty stone Thine Enemies and captive lead them all And thee redeem out of thy sinful fall For I will that decayed natuâ—â— thine Assume unto my word the God-head mine Wherein I must perform my Fathers will And andergoe his mighty wrath untill It satisfied be for every one And thus thy debt I will discharge alone And when thy sin and death and hell and grave Hath got on me whatever they could crave Then I 'le triumph and captive lead them all And free thy Nature from thy former fall And in the same I will triumphant ride Unto my Father there I will abide At his right hand there I will reign so long Till sin and death and all that darknesse strong Stand subdued among my people all And then the Kingdom to my Fathers shall Be resigned that so for evermore He may be all in all as heretofore THE SOVLS ANSWER NOw Lord what lets that this thy love to me Doth not yet shine unto my heart so free To make me know and fully understand My happiness which yet is in thy hand Wilt thou not now at this same present time Declare thy Kingdom to this sense of mine I fain would know how thou thy love to me Would so confirm that I may cleave to thee THE LORDS REPLY O Stay a while that way I 'le from thee go And thou after thy flesh and sense also Shall not me know for I will far ascend Above those thoughts yet I an ear will lend Unto thy cry yet is it fit for thee Thou still attend in thy humility The time and season that the Father hath Kept to himself for so the Scripture saith I tell thee true this way thou looks for me I will not come but that way will leave thee Which when I go it shall thy sense so try That down shall fall that which thou lifted by And this is fit it should be done to thee Or else the Comforter thou shalt not see Let not thy heart at this be so agast As though it should for ever with thee last I 'le come again according to that life Of holy Ghost so that no evil strife Shall shut thee out from my dear love wherein I will a living life to thee begin Then let not sorrow fill thy heart so fore As though that thou should meet with me no more Wait but a while in that Jerusalem And thou shall see again that blessed Stem Jerusalem thy heart that now lyes desolate Which of my presence makes so high a rate As by the flesh a Tabernacle there Might builded be to keep thee out of fear It matters not though from thy sense I go I will not leave thee now and alwayes so For when thou thinks that I am gone for ay Wait thou that while for then 's the time I say That I 'le appear my sp'rit it shall descend Into thy heart and thee it shall defend From all thy foes which do encamp thy soul And bring thee where thou shalt without controulâ— Received be into that lasting peace Which shall abide and in thee never cease For then I will give thee my sp'rit which shall Seal thee to me in that true love withall My tokens true which shall not thee beguile Shall be within thy heart and mind and I 'le So charactere my love therein that none Of all thy foes shall hurt thee for that stone That I have cut out of my mountain great Shall fill thy heart and unto dust shall beat Thine enemies all and in thy heart I 'le write Again my Law that first I did indite And therein shall my spirit freely move Which shall be witness of my dearest love And in thy heart there shall my temple be There will I dwell so I assure it thee And thou in me shall be thy resting place From all thy sins in this my day of grace And live in me by my own life alone And thou in me and I in thee be one This is my word from me to thee it s gone And shall prevail as that chief corner stone That shall be lay'd within thy heart so low That death and hell shall never overthrow THE SOULS ANSWER NOw Lord what have I more to thee to say This breaks my heart I can it not deny That golden chain that 's ty'd about my neck That word of thine that gave my foes the check Hath wounded me and win my heart that so From thee and from thy Word I cannot goe Here will I dwell my heritage doth stand On thee alone and builded by thy hand And I will feed by that same water-side That floweth from thee and I will abide Within thy house thy praises forth to tell Thy house my heart there will I with thee dwell For there I shall behold thy wonders all Thy lovely works freeing my soul from thral That pierceing word that made my heart to bow And all my Forces for to overthrow That pure truth that made me naked lye And bair'd my heart before thy seeing eye As in that day in Edens garden I Did eat and drink of the forbidden Tree That living Word wherein thy footsteps shine In love to me in purest streams divine Of thy true light that now my heart so free Of thee shall boast of that same libertie Where I shall stand in that same truest vine And root of life whereout in me may shine Thine own life streams for ever to declare Thy loving wonders in me great and rare And that I may Lord grant me still mine aid Thy Spirits life as unto me thou said Whereby thou mayest within my heart indite Thy living Word That Lord I pray thee write In Table of this meek'ned heart of mine That there thy Image once again may shine In living power and lively streams again From thence may run in such a heavenly strain As I may live and in such union dwell With love divine as may again I 'le tell Reduce my soul from all duallitie And set me fast in perfect unity From whence as from a perfect fountain fair May spring in me these lively graces rare Whereby I may in those same lively streams Preserved be and by those
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