late being men wholly ungrounded in the principles yet under pretence of zealous magnifying the freedome of grace and power of faith how have they puffed up themselves in a conceit of their owne perfection and maintained that they need not pray daily for pardon Oh wofull pride Moreover beware ye Ministers of Christ of preaching Christ carnally of envy rather then good will and of swerving from the plaine and effectuall demonstration of the spirit whereunto all learning and parts are too meane to serve and attend Beware I say of taxing such as although they affect not your course yet come not shorâ— of you in sufficiency and worth Farce and stuffe not your Sermons with quaint and neate words frequent quotations of Fathers and languages whenas God knowes you make it some of you but a vaile to hide your ignorance among them that are simple Alas oftimes your false Latin and Greeke bewraves you to the judicious Peter converted not three thousand at once with such preaching Be wise unto sobriety I deny not but among the learned or in controversies handled among them there is good use of tongues and arts oftimes 1 Cor. 14.21.22 But to the simple idiot ye are but signes of Gods wrath no instruments of Grace Again affect not morall subjects alone in your Ministery though there be use thereof but especially strive to goe against the carnall edge of the people and first ground them in those things which are spirituall urge the doctrine of originall sinne faith in the promise selfe-deniall the new creature mortification taking up the crosse preparation for death and the comming of Christ other things will fitly follow if once your peoples hearts be truly broken and moulded in Christ they will soone take the stampe of your morall doctrines but if ye beginne with these you shall as soone take an hare with a tabor as draw them to savour that which jarreth with their carnall reason So much for you my brethren Now for you the people and hearers I say this be not led away with Object 2 partiality and conceit in heaping up to your selves teachers of your own despising others People in divers things but in all simplicity embrace such and all such with an indifferent spirit according to the proportion of their gifts who are meet to do you good God hath made them all yours to serve your souls be not so base as to embondage your selves and cleave to such or such persons or parts neglecting the maine scope of common edifying occasion not jealousie and distaste among Gods Ministers themselves by your folly as ye must needs doe if they be not the wiser but cull out each mans speciall gift and make use thereof as given you to the supply and furniture of each part of the body with most apt and meet grace and ability for her need Discourage not Gods Ministers who are faithfull by balking theif Ministry and cleaving to strangers and perhaps inferior to them These are pangs of carnall wisdome and savour not of that spirit which is from above pure and peaceable Jam. 4. Much lesse be drawne away from sound teaching to carnall jangling that so ye may learne an easie way to heaven forsaking that one way which is truth and life Affect not pompuous words great shews such as set forth themselves with carnall complements and ostentation admire them not perhaps because you would faine come from Church with as whole a skin as yee brought loath to be galled because your conscience is crazy therefore ye seeke to such And just it is with the Lord to plague people for this carnality of yours with Ministers just like themselves lips and lettuce cup and cover agreeing that each may be a stumbling block to the other So that although you live as ignorant and blinde as blocks or bats yet you shall glory in the flesh of each other saying you have one of the Belwethers of the Country as good learned peaceable and good a fellow as any in the Kingdome Oh! how doth Satan infatuate the world with the golden cup of formall devotion through such that he might cry downe the power and sincerity of the truth Furthermore although you affect the most Religious Ministry yet rest not in the person fasten not your faith upon man his worth zeale holinesse beleeve not for mans sake but for that power and efficacy which you discover in the ordinance let Gods truth be that into which your assent resolves it selfe Joh. 5. end least otherwise Satan buffet you in the time of trouble that you never distinguished persons from thinges and the demonstration of truth from mans excellency Againe catch not at new points forsaking old grounds nor at choice similitudes allusions and discourses I observe it among some of you that if God vouchsafe us sometime more neate expressions then ordinary how are you taken with them Oh! such a Sermon such a point how it affected you take heed your braines deceive not your hearts chuse out speciall Sermons by the peculiarinesse of conviction and perswasion not by pleasing conveiance of words Besides looke not at the outside of thinges but at their spiritualnesse looke not at a Minster as a friend or one that stands up to fill the roome to serve the cure and to stoppe confusion 2 Cor. 3.1 But so let men thinke of us saith Paul as the dispensers of the mystery of Christ whatsoever their infirmities errors and wants be and of the manifold graces of God as messengers of reconciliation as helpers of your joy not to domineer and play Rex but to feede the flocke and to seale them up by the promise to beget them to travell againe of them till Christ be formed in them which thinges if they were looked at by the people alas that unsavoury and carnall eye wherewith they behold the Minister would be turned into a spiritual their feet would be beautifull they would give them their very eies Rom. 10. and count them as men of tenne thousand Job 33. Men weigh not their gold in large hoppe scales but in small ones for the nonce and so they weigh truly so let not the Minister of God be put in common carnall ballances but in the weights of the sanctuarie Then the Minister should be a Shekel indeed and have double honour and maintenance and be received as in the name of a Prophet above a common man you whose soules are ingaged to him as an instrument of your salvation Matth. 7. can tell what I meane Such say with Paul 2 Cor. 5. I know no man now according to the flesh but according to their grace and spirituall use Inure your selves to it now and at sickenesse and death it will be sweet for you to heare God in him I mean your Minister losing upon earth that which he hath formerly forgiven in heaven But I see that I have broken my bounds I must breake off abruptly and leave that which
and set a price upon the promise as a pearle above price 2. In divers points Secondly the Lord makes it an easie worke by setling the promise upon the soule and that by sundry workes For first it doth pull up all hedges and fences which stopt the soules course standing between the soule and her harmes he puts her out of feare and sets her out of danger removes Lions of supposed difficulty out of her way as malice of Satan dismaying error of the wicked deterring and selfe distempers which disquiet her with doubtings wee know if a man would goe the next way to a place and avoid dirt and bad way hee must have a guide to lead him by the fields to pull up gaps barres and stops which done the traveller hath great ease So the Lord deales for his he suffers them not to travell tediously to heaven that is the portion of hypocrites who undoe as fast as they doe and are ever new to beginne but to his owne he gives sweet ease in his way If a man should hold our enemy for us and binde him by strength it were as we say five of the seven we might easily beat him Thus our Lord Jesus bindes Satan and difficulties that the soule might get the better of him and goe forward without awcknesse Luke 12. selfe-love or hypocrisie Secondly the Lord makes the promise easie by presenting to her all the good things of it as Canaan was seene easily by Moses when the Lord shewed it unto him and so sets the soule in a sweet course Deut 34.1 2 3 4. Wee know by experience when once a man gets the savour and smack of an object he goes roundly A Tradesman having tasted the reall sweet of his returne and a scholar of his booke take small thought to goe through stitch Paul in that place to the Corinths tells us that the Lord hath diffused the savour of his truth into him and by him to others An hypocrite is puzling after it all his life time 2 Cor. 2.14 but is so poisoned with the more welcome savours of his pleasures gaine and lusts that he falls short of the grace of God and as it is Heb. 12. Esau came short of the blessing Iaacob came just in the way of it and failed not And this savour differs from the decaying and wanzing taste of temporaries it abides in the soule and causes it to be restlesse till it possesse what it savours It is as leven sowres the whole lumpe of minde will affections Thirdly and lastly it doth authorise enable and carry the soule as under a safe convoy into the promise So that without the toile of the wicked it holds on cheerfully in all those meanes which she must use as prayer meditation conference hearing so that she uses not these at had I wist hit they or misse they but as ordinances under the blessing of God which shall not returne in vaine As Esay speakes Esay 55.9.10 The snow and the raine returne not in vaine to him that sent them but cause the earth to bring forth corne to the eater and seed to the sower So shall my word saith the Lord not faile of its scope but to doe that for which I sent it And sithence the Lord Jesus speakes no words in vain but with the promise addes the performance therefore the soule heares it so takes and findes it so even as the command of Christ to the sicke of the palsey Be thou cleane clensed him forthwith So then if the Lord will have it so sweet and easie a worke who shall let it Who shall disanull it So much for the Reasons I proceed to the Use Vses Let this first teach us to put a difference between persons who professe to seeke heaven Whatsoever the world thinkes Instruct 1 that all are alike the matter is nothing so I may say of them as the holy Branch 2 Ghost speakes of the Jewes in Esters Ester 9.14 time when Hamans plot was broken Grace is easie to them that are bred for it that to the Jewes was a day of gladnesse and rest from all their troubles feasting and ease but to their enemies the contrary So I say to all plodding ones and hypocrites the Lord gives as much toile and more for hell as the godly for heaven it is their lot Eccles 2.26 and the portion of their cup They would never come within the condition or suburbes of mercy but the others lot is fallen into a goodly heritage Psal 16. It is with them Simil. as it is with two men carried into a field wherein there lies an hidden treasure The one is left to seeke to dig to harpe upon the place by conjecture and so findes it a bootlesse worke Matth. 13.44 The other is carried to the placâ— pointed by the finger and there he digges and findes it A Scholar in the University that hath a generall wit for learning will thrive and get it although but poorely maintained when another kept there upon costy tearmes wanting such a spirit shall plod in vaine Matth. 13.11 It is only theirs to whom it is given to whom by covenant it belongs even such as renouncing themselves wholly resigne up themselves to him who can only make it easie and sweet The elder brother was as near his fathers elbow as could be and alwaies with him yet it was the lot of the yonger a prodigall turned to his father to eat of the fat calfe to have the ring robe and shooes put on him it was easie for him to be happy when his father would beteame it him as his lot Judg. 14. When Sampsons friends are kept from the riddle how hard is it in seven daies to hit upon it But when they plowed with his heifer how easily they finde it out and come to him saying What is more sweet then hony And what more strong then a Lion When the two Apostles Peter and Paul preached to the Jewes how they pressed upon them the offer of salvation because by vertue of the covenant they were to have the first refusall Read two places Act. 2. Peter tells them To you and to your children out of Gods free love the promise belongs and the powrings out of the spirit and to as many as the Lord our God shall call And so in the 13. of Acts To you brethren the Jewes at Antioch is preached by this man forgivenesse of sinnes It was a great honour though they had not the grace to see it And so much more to all under the condition of faith the promise belongs although to such as are under the condition of their own strength it shall be a meer toile and bondage So much for the first instruction Instruct 2 A second serves to untie a knot in the seeming contradiction of Scriptures Quest Grace is called by name of a yoake how then easie Some presenting unto us a marveilous ease in the yoke of
as you know And so I say to us Levit. 26.21 If wee walke contrary toward the Lord hee will walke contrary to us trust to it And that not onely in case of foule revolts if wee should play the Adulterers Oppressors Blasphemers c. Such sinnes wee dare not meddle with haply for the lowd cry and inward wasting of conscience Heb. 10.37 But yet perhaps we dare withdraw our selves from God by unbeliefe fall out of love with his promises wee dare forgoe our joy and delight which we have had in his presence Jer. 2.13 and runne to pits which will hold no water as if the fountaine were unpleasant Wee dare suffer that pretious seed of Life to dye if it may dye in us and walke deadly coldly basely in our course We dare allay and forsake our first love to God and zeale to his truth wee dare run to the course of this declining formall saplesse and powerlesse world and shake off all spirituall closenesse and communion with God and yet wee thinke to doe well But know it this is the great quarrell of all Levit. 26.25 I meane the quarrell of Gods covenant God will avenge it sadly his soule shall have no pleasure in such Lay it to your hearts brethren and know the performance of promises is the immediate way whereby the Spirit of Grace conveyes the presence of God to his servants Wee have no voice to heare nor sights to see save the voyce and light of the promises If we can cleave to them we hold the Lord and hee is present in our soules as he was to Paul in that sad darknesse Acts 27.23 But if wee shake off the life of faith where is our title to the performing of promises or where is our right to the presence of God I remember what the Lord tells those Israelites in the Wildernesse I will send my Angell before you Exod. 23.20 and he shall carry you forth in your journey But take heed you grieve him not for he will not spare you but withdraw his presence from you So say I We would claime Gods presence and God must bee our God and performe all promises as fast as we gape after them But in the meane season we leave the condition at large Some of us have formerly been zealous yea suffered for God and lost our credit our goods our liberties for him Here was life and power but now wee hold but a carkasse of the old temper a meere name that we live wee are growne Polititians civilians close professors wise in our way rest in the fagge end of formality and common worship And what thinke we May we be as bold upon performance of promises as formerly May we chalenge the presence of God in his Word as formerly No no others of us dare be forward with God as Iona was nourish our spirits in anger Jona 1. 4. let the Sunne goe downe upon it rage and raile like mad men in our moods And if we be told of it wee will defend it we will be so for we say our wrong was reall and flesh and bloud cannot beare it What Will you flye from God and looke that hee should follow you up and downe Judg. 19.3 as the foolish Levite did his whorish Concubine Others of us dare abuse the Sabbath or else have no delight in it speaking our owne words Others cannot be rated off from the creature but run after our profits wills vanities pleasures fashions and cocker our children therein without checke Others will take the uttermost of our liberties and goe upon the brinke Others regard not our families set not up the worship of God there or pray for fashion Others are growne just to the frame of the times and give God so much and no more then the common sort doe and yet passe well And so I might be endlesse But know it Brethren Gods promises are like himselfe and are faithfully performed on his part howbeit if this be our frame we shall finde a change and hee will take in his Sun-shine we shall not finde his presence as in former times to us Job 6. and throughout Did the Lord withdraw himselfe from holy Iob while he walked in uprightnesse and eclipse his presence and promises from him write bitter things against him compasse him about with terrors hide his face and all justly even to humble him more deeply and prevent that which else prosperity might have bred in him Wonder not then brethren if the Lord withdraw himselfe from us and turne away his performing of promises into breach of covenant when hee meets with such scurfe as this in our hearts and lives And let the use of the point in Gods name be this which I pray us all to oberve that henceforth we cease to wonder if wee finde the Lord otherwise towards us then formerly so long as the quarrell of his Covenant depends I grant that there were never any dayes such as ours in point of complaint of Gods absence darknesse and not performing of promises But withall consider when were there such wofull dayes of Revolts Apostasies from God and the power of his truth as now Each face is pale and each hand is upon the pained side But it is rather because men may not have their will of God and keep him close in performance of promises when yet their lives swarme with all abominations Should I not be avenged of such time-servers and hypocrites as these saith the Lord in the Prophet doe you wonder if hee have hidden himselfe Esay 1. and doth count you as you are refusing to performe promises No no wonder not wonder rather if he should looke not for it till you repent If he darken himselfe in the chiefe promise of pardon of peace and comfort in conscience or in point of his Spirit of presence and the graces of it as humblenesse and patience love and mercy if he shorten you in the beauty of your conversation that your lives are not so sweet Spirituall penalties attend spirituall sins your light not so cleare as in time past if hee absent himselfe from you in his Ordinances restraining the influence of them suffering them to be dark and fruitlesse if he leave you in your companies to bee unprofitable in your liberties to bee carnall in your solitarinesse to be dead hearted if he harden your hearts and cause you to erre from his waies so that all your praiers fastings sacraments covenants should come forth at your nostrils as irkesome as those Quales did I say wonder not it s but righteous Make this use of it Vse Breakers of covenant with God shall finde God breake with them to abhorre boldnesse with God in challenging promises to be performed when you breake the condition Rather enter into your soules and search out the cause of the Lords absence saying it was not wont to be thus that thou shouldest breake promise thus Lord and leave me
conversion in the Soule These are some few of many Doctrines and Points handled in the ensuing Discourse A taste is sufficient Read and finde them out A Table of the principall things contained in this Book Alphabetically framed A. ACknowledgement and Revelation of truth is to be sought from God by payer pag. 6 Advantage which God hath us at in all respects should teach us to walke humbly pag. 22 Ascribing too much to the instrument makes God deprive us of so many promises The like effect of proud ascribing too much to our own parts ibid. pag. 69 Arts and learning must not bee pul'd downe because God uses poore helps pag. 72 All sorts must beware of carnall reason pag. 22 Advices for the well ordering of our course 3. Faith in God 2. Righteousnesse to Man 3. Contentation in our selves pag. 256 Admonition to all sorts Beware lest you claw this itch of Selfe in any Ministers and others take heed of it pag. 260 Assisting grace wherein it stands Sundry instances of it mentioned p. 282. It is the ground of great consolation to a poore soule by reason of the priviledges issuing thence ibid. It is a bottome of great confidence and experience to a poore soule and how ibid. It is encouragement to fearfull ones and how ibid. To Advise aright in spirituall distresses is no easie task Reasons why 321. Both in respect of the party counselling and counselled and that sundry wayes both for the dispositions and diseases ibid. Many particulars about both ibid. pag. 326 Anger must bee pacified with meeknesse 327. yet with exception ib. Administrations of God must not bee quarrelled pag. 352 Assurance cannot bee where faith is not yet faith may be where assurance is not pag. 480 Markes of Assurance pag. 513 Aequivocating with our conscience in point of Commands for the saving of our owne skin is abominable pag. 525 Accord of promises stands in two things either of promises to persons or of persons to them pag. 569 All sorts may not by and by beleeve promises but such are qualified ibid. Accord of promises to persons stands in sundry particulars 1. Promises must be conceived with reference to the truth in generall 2. according to Gods order which is first to beleeve the promises of being and reconciling and then of well-being and sanctifying 3. a promise must bee beleeved according to the intent of the promiser 4. when a promise is beleeved according to the extent thereof 5. when it is beleeved according to the peculiarity and speciall use thereof 6. promises made to the head belong to the members promises made to the whole body belong to each part promises belonging to any one member belong â—o the body and to any other member except there bee a restraint to the person 7 when they are beleeved according to the scope ibid. to pag. 574 Affectation to turne Scriptures to allegoricall and typicall senses is bold and dangerous pag. 593 Admonition to the people of God to nourish the Spirit of grace and conversion pag. 873 B. The Battery which God layes against the fort of a rebellious soule pag. 31 Bodily crosses can reach no further then to bodily ends to abase the outwâ—rd man pag. 62 Body of death not encountred by a few pangs and desires of conversion pag. 144 To be bottomed and grounded soundly is a singular favour of God pag. 253 Bad servants must not thinke it too late to repent pag. 312 Blesse God for bringing us under the condition of his grace pag. 490 Not to beleeve a promise according to the intention of it is sinfull How and wherein it may bee instanced pag. 581 A question how farre Bonds binde in conscience The answer to it and six reasons of the same ibid. 607 Breakers of covenant with God are in a bad condition pag. 605. 609 C. Calling to grace double unconditionall or conditionall both free pag. 10 Conditional call what and how free pag. 10 Cavillers against the free grace of God confuted p. 25. Five or six sorts of them ibid. 26. 27. Corruption is subdued in Gods people by peece-meale pag. 61 Charity in our judgement of men must not draw us to over-foolish credulity pag. 64 Corrupt fraile nature cannot beare any great measures of grace without swelling pag. 90 Christians must look for dâ—ff culties as well in their progresse as in their entrance pag. 94 Corruption how restrained by God pag. Civill men in how dangerous a state pag. 106 Carnally wise men scorne the simplicity of Christ pag. 107 Carnall worldling full of himselfe pag. 107 Carnality of good parts an enemy to Christ pag. 108 Carnall savour of superiority or greatnesse how prejudiciall to Christ pag. 109 Carnall persons admonished ibid. The Creature a dangerous object to tickle inchant a corrupt heart 10. It hath a peculiarnes of deceit in it 10. What an enemy it is to Christ 113. in three respects 1. It conceits falsly that God loves it 2. Nestles it selfe in her ease and welfare 3. Heare 's the Word preached without due respect if not with disdainâ— ibid. Remedies against this disease foure or five ibid. Constantines restoring the Church to her priviledges eclipsed her purenesse pag. 116 Crosses great meanes to let out Selfe out of the soule as a dropsie by incision pag. 150 Corruption of mans heart how fertile of shifts and tricks to hurt her self pag. 192 Cavils of a bâ—se heart against Religion and the grace of God pag. 193 Carnall reason a great enemy to faith 195. What it is ibid. Three steps or degrees of it ibid. What subjects I meane not prophane persons but Professors ibid. Sundry instances of Carnall reason pag. 197. 198. 199 Corrupt custome hath marred right reason in us pag. 202 Carnall reason justly infatuated by God pag. 203 Convincement of Carnall reason in sundry particulars pag. 204 Carnall reason described by the savour thereof ibid. and that in three or foure particulars pag. 205. 206 Carnall policy causeth jealousie among Christians pag. 210 Carnall reason eates up grace pag. 211 Christians of all other had need bee wisest Carnall men deale with God as they doe in common affaires pag. 225 Counsels against carnal reason foure pag. 229 Carnall reason must come in humbly and yeeld up her weapons to God pag. 230 Carnall reason wishes old wayes in stead of a promise pag. 231 Carnall policy unlawfull 239. In what particulars it appeares 1 politick shifts 2. politick neutrality 3. politick and Iesuiticall equivocations 4. Selfe love 5. Formality 6. Profanenesse 7. Religion 8 Blanching of evil ibid. Choicenesse which men use in things outward should teach them wisedome to be well principled in spirituall things pag. 256 Cavillers against God as if hee were in fault that they are no better convinced pag. 272 Close cleavers to the promise of God are in a blessed state pag. 355 Comfort to all fearfull ones in that Gods way is sweet and easie pag. 377 Common service in the season of speciall duty stinkes
save him I hope I shall not need to prove the truth of his conversion If any doubt of it let them note but the scope of our Saviours discourse in that place of Saint Luke and it will satisfie him for except it be granted that Naaman was converted the whole scope of our Saviours speech is overthrowne And that evidentâ—y is this Luke 4.27 to convince and upbraid his owne countrymen for their contempt and infidelity and that by Naamans example As if he should say Trust not to this that you and I are Townsmen and neer of acquaintance God is no excepter of persons grace is free and mercy is neither of the willer or runner but of him who sheweth mercy look well to your selves that ye despise not the offer I make as little worth and thinking your selves Abrahams seed and children of the promise for except ye beleeve the Lord can passe by those of the kingdome and call in from the East and West strangers even such as Naaman and thrust out the children Marke then except Naaman were converted the Jewes might have had a ready evasion to escape the dint of this exprobration and have said Why Lord Elisha was no more sent to Naaman then thou art sent to us there was no more wrought in him then in us This had bin to cut the sinewes of Christs argument asunder And whereas it may be alledged Christ did no miracles at Nazareth I answer it is uncertaine But say he did not it had bin small upbraiding of them with the want of miracles if he had not much more cast them in teeth with the want of that for which miracles served I meane grace and faith This objection then thus removed I returne and say that the Lord sent Elisha to Naaman for the cure of soule and body out of an especiall freedome of Graces which he denied to others who were far fairer for it then he That the glory of this free and soveraigne mercy and compassion might only be ascribed to God The doctrine then hence is that Grace is free and soveraigne And Doct. Gods grace is free Rom. 9.10.11 unto this truth doth all the Scripture give witnesse The Apostle Rom. 9. defending the soveraignty of God against all cavillers who cannot endure that God should differently impart himselfe to such as are equally inwrapped in the same state of corruption saith thus shall the clay say to the Potter why hast thou formed me thus And whereas the caviller alledges that this should infer a contradiction between the secret will of God touching the end of the creature and the revealed touching the duty of the creature and saith why doth he then yet complaine q. d. He hath barred the creature from obeying and beleeving by a secret denying of power unto it to do either and doth he still exhort warne threaten and chide The Apostle answers Verse 20. Oh man who art thou who janglest with God Is God unrighteous in each act of his whereof thy wit cannot give reason And in the same Chapter Wherefore Verse 16. it is not of the willer or the runner but of God who sheweth mercy Why should all others save Lydia and the Jailor be left Acts 16.14 27. when Paul came among that people and all the wise Phylosophers at Athens be passed by onely Denus and Damaris a poore only man and only woman being excepted And Acts 17. ult Who called Rahab and rejected all Jerico Ruth and not Orpah Who chose David and refused Eliab Who separated the Gentile and rejected the Jew Who is he that saith not many wise learned are chosen but the meane things and foolish of this world to condemne the mighty 1 Cor. 1.26 Why was that one Eunuch attended and converted by Philip other Proselites being let alone Surely that we might tremble and say Oh the depth of the wisdome of the justice and mercy of God how are his waies past finding out why should one who came at the eleventh houre fare as well as he at the sixt Because God may doe as he list with his owne Matth. 20.12 Is thine evill because he is good No for of him in him and by him are all things to him be praise for ever Calling to grace double Unconditionall or conditionall both free What the former is How it is free Now that Gods call is free according to his owne soveraigne pleasure appeares by the difference of Calling which is two fold the one unconditionall the other conditionall The former of these is that externall call of God whereby he ministers the meanes of the Gospel by which the effectuall call may be attained Now it is evident that this is free for it requires not nor cannot require any antecedent disposition or fitnesse in the called All are equally sunke into rebellion in respect of their nature and as concerning the practice sure it is that howsoever the morals of some may possibly be worse then others yet this can be no bar unto Gods free visiting them with light if he please so to do and there is no wickednesse of man over which the grace of the Gospel may not prevaile Deut. 9.4 Say not saith Moses that the Lord hath chosen thee from among all other Nations because thou wert better then they for thou wert the worst of all Nations But it was free mercy which thus chose and called thee to the Covenant and to be a people That caused the Lord to call thee from all other Nations of the world though all the world were his Againe it is not the moralnes of any people nor their vertuous qualities which can move the Lord to shew them the light of further grace but if he leave them in their moralities it is just and righteous Sure it is this unconditionall call is as free as the raine which falls upon the earth in some places plentifully in some scantly in some not at all Even where the Lord in soveraigne wisdome shall please to send it Some places the Lord permitted his Apostles to goe to others the Spirit forbad them to visit God had no people there therefore the meanes were held from them Not because the meanes were not granted he had no people but because he had no people therefore meanes were not granted Now concerning this former call how many Nations of the world are excluded Untill Christ all the world was excommunicate for the times of that ignorance God regarded not and since Christ now full one thousand six hundred years and odde how many are uncalled if some speake truly scarce a sixth or seventh part is yet visited if it were but the one halfe it were enough to prove this freedome Cavills there are some against this former freedome the most of which are taken from the respects of more sinfullnesse in those people or their Predecessors or some former contempt but they are so idle and senslesse that the divisers of them shew
had the proudest hearts to say we are Abrahams children and free men and never served any The cause whereof is within our wofull bosomes viz. that as we have lost our first honor of Creation so we have lost both understandings to know and wills to yeeld and bee convinced of it being like drunken slaves that dreame of liberty and make themselves merry with their owne woe Even so doe we struggle against the prerogative of God and scorne that any difference at all should be made between us and others Numb 16. Hence comes that fulsome conceit of the most that all who professe Christianity are in an equall condition to God-ward all the people of God are holy They thinke that those Ministers who put difference betweene one and other except open monsters and odious livers take too much upon them and out of singularity of spirit and factious pride doe but sow the seed of dissention betweene men and women who else would live alike in neighbourhood and amity And as for the worke of grace and conversion which indeed puts the difference either they conceit themselves to be as forward in it as the best or if they be convicted of the contrary that notwithstanding the common profession which they make with others yet they come short of them in the spirituall power and fruit of the Covenant and Word of the Seales and Sacraments oh they storme and rage as a Beare robbed of her Whelpes Judg. 18.24 Micah did not make such an out-cry after them who stole his gods as these doe after them who would rob them of their Idoll of formall profession Which in truth argueth that their hearts were never truly meekned nor subdued under this doctrine of soveraignty But let all such beware for every blow which they give to God lights upon their owne skin and they carry a blacke marke about them of such as must perish while they scorne to confesse the misery which they are fallen into and so to apply themselves to the humble seeking of that peculiar mercy in God which must if ever they be saved bring them home to him Sure it is that the winding themselves up in the common sheet of other men hoping they shall doe as well as they and abhorring to thinke that others should be better then themselves whiles yet they let others goe before them in humiliation and faith themselves rejecting the meanes of grace this pride and fulnesse of selfe conceit will sooner seale them up to hardnesse of heart and arme them with weapons of pride and envy rage and rebellion against Gods soveraignty then bring them into the least degree or step towards salvation Secondly Lie under the conviction of Soveraignty let us be exhorted to lie under the conviction of this sad Branch 2 truth that God is the Soveraigne Lord of his owne grace to do with his owne what him listeth The neglect of this duty is the meane to foster in the heart of man a roote of bitternesse and rancor against God and so of enimity treachery jealousie the high way to hell And therefore rest not till thy soule can fully accommodate her judgement to confesse this truth that grace is free and without all respect of persons To this end first consider the root of this soveraignty 1. partic Consider the root of Soveraignty I meane that infinite advantage which thou hast given the Lord by thy wilfull fall in Adam The little weighing whereof hath caused as many errors and mistakes in Religion and Divinity as any one Confesse it to be righteous with God to take the uttermost advantage against thee which the most strict justice of his can devise Admit no carnall corrupt colours of reason or cavillers against this truth but lay thine hand upon thy mouth and say Thou hast shut up all under disobedience Oh Lord most justly that thou mightst by their sinne set forth the largenesse of thy Power justice and mercy yea although thou canst not sometimes unty the knots of carnall objections comming from thy rebellious heart yet loose thy selfe in this truth of God and tremble at it saying this is a depth too deepe for me to fadom and too high for me to reach my reason is as the short arme of a poore child which cannot reach farre But whether I reach it or not I am sure there is an eternall truth in it wherein I rest And this step is a great degree towards mercy and a marke of one whom the Lord will save I meane to rest convinced and well apaid concerning this soveraigne pleasure of God A rebell hypocrite and enemy of God dare not commit himselfe to this sea he chuseth rather to creep by the shore of his owne carnall reason though it be to his owne perdition It was the speech of an Heathen man concerning a profound oration which he had heard a Philosopher make what I understood said he I admired as excellent and I beleeve also that was excellent which I understood not How much more shouldest thou bear in thy judgement such a reverend conviction of Gods matters though above thee And secondly let us rest well contented in the Lords free dispensation of the severall measures of his grace 2. Instance Be content that the Lord dispence grace in what measures he pleaseth If he please to be found of some that sought him not Esay 65.1 to make a shorter worke of it yea to intercept them ere they are aware in the midst of an evill course and to powre in mercy by large measures battering breaking and subduing them betimes and as it were all at once whereas he suffers others to goe on by the yeare and the seven yeare without working any great matter in them sensibly but suffers them to welter in their fears doubts and complaints let us not murmur but acknowledge his Soveraignty Of which more in the use following 3 Judge not God in the effects of his unlimited Soveraignty either in sinnes See also Rom. 9.17 Likewise let us not judge God in the effects of this his unlimited will I mean in the trialls commands penalties which he exercises the wicked withall for why he created them holy and accordingly may in equity trie them with strict charges though exceeding their strength to obey For he looks upon them according to that grace which they have lost not which they have So I may say touching those penalties which they incurred by their sinne they were just Had they clave to their duty 4 Or penalties of wicked but in the matter of it they had bin highly rewarded and therefore falling off in coole bloud from doing the outward act which was in their power in the midst of so many encouragements how just was their overthrow Why did the Lord inflict so heavy a plague upon all the posterity for Adams sinne Because it was a bundell of all sinne in one and if he had stood he had enjoyed all happinesse for
with what an humble sober heart he used life it selfe and much more all inferior comforts whose tenant at will he confessed himselfe to be and with what an heart he commended his spirit into the hands of him that gave it as oft as he lay downe to his rest And sure it is the little acknowledging of this Soveraignty and salvation of God is the cause why many of us are compelled to learne it by sad experience who else might enjoy it with more freedome Gods not being tyed to us in grace urges Prayer for daily assisting grace as very necessary The like I might speake touching Gods spirituall safeguard of our soules and the salvation of his Church The Lord is not absolutely tyed to us in these respects We should humble our soules for these also and say thou canst Lord if thou wilt vouchafe me such a measure of comfort by beleeving peace in my conscience admiration at thy love burning zeale for thy glory compassion and brokennesse of heart for my breaches of covenant and daily failings Thou hast the key of the wombe of heaven of the deepes the grave and of mine heart Lord the restraints or enlargements thereof are from thee Thou hast promised thy grace shall be sufficient 2 Cor. 12.7 Esai 63.13 but my wretched proud defiled soule may provoke thee to shrinke in thy graces thy rolling of bowels and opennesse of spirit But yet thou art the soveraigne Lord of thine owne good things thou canst if thou wilt remoove my tickling heart after the world mine envy pride hypocrisie Thou canst if thou wilt purge out my sloth deadnesse hardnesse of heart security unthankefulnesse and the like Oh Lord these cause me to walke sadly and to grone daily for ease Oh that thy good pleasure were to perfect thy first grace with this second assistance and efficacy and to cast in all those promises to the first which concerne mortification and a new creature Oh that I might not provoke thee by my wilfulnesse and unbeliefe to restraine the influence of heaven from mee and to make thy clowdes as brasse and mine heart as iron Lord thou mayst in thy soveraigne free grace enlarge thy selfe let not my base rebellious distempers dry up the welspring of thy promises God gives not account of all his matters And to conclude the Lord is a soveraigne God also in respect of his administration of his whole militant Church Although she be his spouse and hath a right to all his goodnesse yet God gives not an account of all his matters nay oftentimes she incurres a premunire with God and by her former lazy Laodicean temper of a fulsome carelesse surfeted spirit deserves that the Lord should use his soveraignty and prerogative of discipline over her for her correction and amendment Therefore although he take not his loving kindnesse from her yet Sins of the Church the cause of Gods hiding himselfe her Lethargy and Palsey frame her wearinesse and contempt of his ordinances and their power may cause him to chasten her with the rods of men Now we are in such cases of wanting the meanes of injury and violence of times encroaching of enemies inundation of errors and profanenesse and decay of love and zeale in the better sort very prone to taxe Gods wisedome and call him to our barre as if we would teach him more wisedome See Jer. 12.1.2 But alas the Lord is a soveraigne God and knowes what physicke our maladies require he knowes our rust will not be filed off without much rubbing and scowring He lookes at the generall ends of his providence which are to punish severely the declensions and revolts of such as professe his Name let us not wonder that our praiers sticke in their ascent and prevaile little we looke still at meanes and ordinances to be still as we have beene but the Lord lookes at the melting and purging out our drosse and trying us whether we be reprobate silver or no. In this case what shall we doe call for our prayers backe againe and give the Lord over No surely let us know we can goe no whither to speed better if we leave him but confesse his soveraigne power might force him to a decree against us lie low licking the dust of his feet John 6.68 2 King 23.2.3 c. Jer. 45.5 Psalm 119. Mica 7.9 with Iosia and his people striving as much against the streame as we can and craving our owne lives may be given us as a prey if we can speed for no more but however not forsaking our covenant nor giving him over through a sullen discontented heart till either he plead our cause and bring forth our light or else make our poore lives tolerable in the midst of our sorrowes and teach us wisely and faithfully to serve our time So much for the second Use Thirdly this doctrine is confutation and reproofe of the enemies of Vse 3 Gods soveraignty or the cavillers and abusers of it First Confutation of all Cavellers against the Soveraignty of God all such as take away the ground of this soveraignty of God For if it be so as many dreame that man is only in a darke dungeon yet still hath his eyes in his head to see and apprehend light if it be offred and a liberty of will by Sort. 1 the benefit of light to embrace and receive it sure it is God hath not man at such a deepe advantage as we speake of ye must marke all the grace of such men is the will of the flesh upon generall enlightning Secondly Sort. 2 all that fight against the royall freedome of Gods dispensation of grace by the meanes to some and not to others both being every way alike I say equally distant from it or from any propension and accommodation toward it either within or without Oh! it frets them to the very heart to heare that there should be any such liberty ascribed to God! They confesse that on mans part there may be some barres to hinder grace But they cannot endure it that when the object lyes indifferently disposed then soveraignty should reject or receive upon meere will no reason at all appearing this cuts them to the heart that they may not bind the hands of God behind him to carry himselfe alike to all who lye in equall and faire correspondence to it But O ye wretches goe learne what this meanes not of the willer or the runner but of mercy Not our making toward grace but graces making towards us saves us Rom. 9. Thirdly it reproves our carnall vanity who in our thoughts will be bold Sort. 3 to prefer such to Gods grace as please us well for their gifts hearings repeatings of sermons doing duties and forwardnesse without teaching them to humble their soules and cast out their Pharisaicall spirit which hinders more then all their gifts further them Oh! Matth. 8. as those Jewes spake of that Ruler that he deserved he should doe him the
and prophane way stopt her and changed her heart Paul to be sure did so 1 Tim. 1.17 having shewed how God found him a persecutor blasphemer and wronger of innocents yet abounded in mercy and called him home Oh! he cannot wonder enough at it tells it out to others and himselfe concludes Now to the immortall invisible olny wise God to sway all to his ends be all honour for ever yea and we should never cease to call upon ours aswell as our selves to doe it when I sent thee forth my child as Iacob to Laban the Lord did order thy journey for the best defeated thee of that thou wouldest and diverted thee to that which was farre safer and better for thee Dost thou not see how hee leaves others to themselves doth not prevent them with any softnesse and tendernesse provides not well suffers them to run wild and to tire themselves in their owne vanities Thus good Naomi perceiving that God had heard her prayers for poore Ruth a stranger Ruth 3. to rivet her into the Church and make her the mother of Davids grandfather provokes her to wonder saying who art thou my daughter And hearing her to entitle God to the worke she confirmes her to trust God for afterward Branch 2 And secondly it should stir up in us prayer for our selves and others that the good hand of our God may alway attend and overrule our intentions and waies for good Our prayers should succeed our prayses Gen. 24.12 Eliezer beleeving the Lord to be such a wise and powerfull disposer fell to prayer that when Rebecca should come out to draw water for the cattell and for himselfe the Lord would prevent her with such thoughts as might promote and succeed his enterprise So should we in our journeyes travailes attempts of weight changes of our estate going to the congregation meeting good company beseech him that his good haâ—d might appeare in all these and through all the occasions of the day for the furthering and not dismaying us in our holy course See Job 1. end Yea even for others we should earnestly beg and say Oh Lord this day my husband goeth to such a Sermon Thou knowest he lookes at nothing save his owne ends rests upon his smooth civill bottome that he is no grosse person his wordly wit ease and pleasure are the wheels to carry him on Oh Lord oft have I begd mercy for him to open his heart and change him Now prevent him Lord let thy Minister be in his bosome convince him lay some block of thine to stop him Ezek. 14.3 remoove the stumbling block of his owne iniquity send him home more humble then he went though thy spirit blow never so weakly yet let it blow and by little and little bring him home Let me be no let to him and thy worke My unquiet heart is ready to discontent my selfe and so the husbands to the wife when I see matters goe amisse and so give way to passions unkinde and unsavoury words But alas The worke is thy prevention So for others Lord when I send forth my children to the University or to service I hope all shall be well They shall meet thy good hand to prosper them they shall be brought nearer to thee in knowledge and thou wilt blesse studies tutor company to bring them to better passe But all is in thee I have hitherto been too confident they have miscarried and stumbled at base examples Lord now at last prevent them for good Gen. 43.13.14 and lay such hold upon them that they may not slip Iacob sending his sonne Benjamin to Egypt little thinking what God intended yet intreated God to blesse them and to send his Angel before them and to give them favour in the sight of the man The Lord heard him in that and added a further blessing for he so hampered them by Iosephs wise austerity and policy that their conscience began to check them for their selling him and so by degrees their sinne comming to light they could crie out God had found them all out in their basenesse Some of them incestuous as Reuben and Iuda others murtherers as Simon and Levi and the rest like them Cap. 45. but in likelihood this became the first step to their reclaiming Oh! so should we beg Lord we send them out into the wide world or wee are to goe to our long home and leave them behinde among Lions Beares and Wolves and Foxes Lord let them find favour with thy Majesty let thy good hand goe but with them All pray for wealth and prosperity for their children Psal 4.6.7 But Lord shew them thy countenance and that they are of thine Elect and therefore within thy Covenant wheresoever they become prevent them with grace let thy Ministers and people love them let all turne to their good their services their dwellings tradings marriages Ministery and let them see that none can finde out any thing after thee that thou art in all because things could not have any way framed better for them then they shall finde Stop all lets and crossings either from within their proud vain hearts or from without Satan his subtilty and the baites or snares of this world Adde so both these It should breed humiliation in our hearts It should hold us in an holy awe and reverence of God and teach us to set his Crowne upon his head when we see t is not all our counsells Ministery be it never so powerfull education thought and care which can prevent our owne hearts or the hearts of ours or others who belong to us with any goodnesse we may pray and commend them to God as Isaac and Rebecca did Iacob in that sad pilgrimage of his to Padan The Lord it must be who must succeed him Gen. 28.1.2.3 who must encourage him at Luz and set forward his journey with prospering So that this should abase us in all best attempts Salomon could not with all his wisedome foretell whether a foole or a wise man should inherit all his travailes I confesse it ought to stay us from discontent Eccle. 2.19 if God have not heard us for our children but suffered them to run riot if we have as Iob jealously offered sacrifice for them and commended them to the good hand of God but all this will not exempt us from greefe when we see them scapethrifts and unhappy ones when we doe not commend them to the word of his grace we may thanke our selves if they thrive not yet in our best and most solicitous desires wee must not rest satisfied in our endeavours but still humbly tremble under the power of that God whose prerogative it is to prevent them with mercy to accommodate all occasions to stop all obstacles and to succeed all helpes for their good Oh! the woefull ruine of thousands who have bin children of the choysest prayers teares cost and care should teach us to lie low before the Lord in this case
last not long The greatest danger is lest the heart being rid of them wax wanton and secure and bee not humbled for that corruption whence these have their welcome and fiery fiercenesse 3. Rule Oâ—serve the measure of the trouble The third rule is observe wisely of what measure the trouble and affliction is If it be moderate then proceed accordingly But if it be excessive so that extremities may be feared succour the fainting heart with some hope even at the first though perhaps the condition of it may bee farre from applying a promise Yet because the horror or trouble may threaten despaire or violence Shew such a one that the Lord delights in no such thing but in mercy to the oppressed and when the heart is eased then returne to such a method of counsell by degrees as their estate needeth Necessity as we say hath no law Much may be done to avert a present danger which else might stay longer The jaylor was to be staid for feare of selfe-murther 4. Rule Whether terror come from sin or feare of punishment Fourthly discerne wisely of terrors of conscience whether from sin as sin or as a mischiefe which cloggeth and loadeth the heart excessively Many a wretch and these dayes are full of such will roare and cry out of himselfe the horriblenesse of his sins their returns upon him after intermission not from any true abhorring of the evill of them but because God dogs his cursed heart delighting in those evills with shrewd terrors which although they are two extremities I meane great swinge and sweetnesse in sinne and great horrors for sinne yet nothing hinders why both may not be at once and yet the mediocrity farre off In such a case to beleeve such a wretch for his outcries and horrors when it is manifest he doth but seeke for hope and sodering and possibility of pardon that hee may returne to his vomit the more boldly were to adde oile to the flame The marke of such is this their object is that which presently pinches them you shall heare little or no aime at Christ and his sweetnesse for they regard it not The counsell is to hold them hard to the law that their soules may bee under bondage of sinne as sinne and not onely under present accusation If this prevaile not they will rush themselves quickly out of their horrors into prophanenesse more and more And had not comfort beene well bestowed upon such as need none Fifthly though thou perceive the soule to bee under bondage 5. Rule Consider whether the frame of the heart under conviction be tame or rebellious yet consider well of what frame the party is If the heart bee rebellious and that sinne doth wax more sinfull by that conviction then though it bee a good signe for time to come yet the Lord makes no haste to comfort such a one till his rebellion bee brought downe and then his heart will be doubly humbled both for guilt and rebellion also It is meete that some should lie and wait under their legall abasings because else commonly they returne to their old byas againe if they come not to see how out of measure sinfull sinne is in her nature I observe it in this age of ours that the law troubles few except some violent crosses attend it which argues that they will hardly hold humble when their troubles cease Be not too hasty therefore Sixtly when thou seest it a season to speak a word to a poore soule 6. Rule Observe due season deferre it not For there may be as great perill in delay as in rash haste And shew thy selfe as carefull and cordiall in pressing of a promise earnestly and effectually to a soule in case to receive it as thou wert backward in applying it till it was so A loaden soul is under the condition of the promise and therefore to delay such an one from it is to defraud it of her portion due to it which is a worse sinne then rashnesse even as despaire is worse then presumption To this end bee conversant with the promises and be able to apply variety of them not knowing which may prevaile If the affliction bee an holding downe of the soule from beleeving 7. Rule Whether under the condition or no what lets it or if so what hinders beleeving when as yet it is under the condition of the promise search out what the speciall stoppe of the soule is and accordingly apply remedies For instance if the soule be tossed too and fro between the condition and the performance labour to settle the heart upon the condition first proving it truly loaden and hold it there telling it that the Lord is willing that it hold that which it hath gotten and then it shall be more easie to finish the other worke If the glasse bee shaken who shall see his owne face rightly So againe if the feare be that it hath not the conditions of the Gospel or hath them not in such a measure as it ought resolve such a one that the Lord having wrought a true loading in the soule will also worke the same to the sight of ease by the promise which promise as it appeares more and more reall both in the meriter and the offerer so it must needs afford more hope more desires mournings and longings after it As for the measure of these God snares no poore soule with them Be it never so feeble and brused hee will not breake it So againe if the trouble be that it hath long waited and is weary that the heart is exceeding hard corruption very strong others are got before us we are afraid we be not elected wiih a hundred more apply the remedy thereafter And whereas the maine stoppe is Selfe and aiming at our owne ends and a dead heart to beleeve let the counsell be thereafter Subdue the base heart under meer mercy enlarge the glory of the promiser above the gaine of the beleeve Also bee well exercised in the thorow opening and urging of a promise on Gods part by enlarging the length and depth of the free full and faithfull heart of God infinitely above that which a soule can long after But if I should enter into particulars I should be endlesse 8. Rule What to doe in revolts Eightly if the trouble arise from revolts and breach of covenant after repentance first observe whether former experience of mercy have broken such an heart or no if not then endeavour to breake it and to raise up the soule from the present desertion wherein it seemes destitute of that grace which formerly it enjoyed Convince it that the Lord hath never cut off nor cast out any branch which was ever planted in him Also that by such desertions he labours to hold the heart at a deeper bay of humility Read for this Jer. 3.1 and Hosea ult when once it comes to outgrow the confusion of feare and horror which a guilty conscience hath snared it
you may say the living are worse and stinke worse above ground then if they had beene rotting in their graves So that by experience we are now growne to trust no sicke mens promises whatsoever they bee Oh you wofull people Doe you thus requite the Lord Alas I foresee you are ripe for the harvest and groane for the sickle to reape you downe indeed at last without any remedy And although some of you make a shift to hold out 1 Thes 5.2 yet your damnation sleeps not it shall come like a whirlewinde when you cry peace most then shall it come swiftly Oh be reproved Sort. 4 And lest I should touch upon outward blessings and deliverances only let mee adde somewhat of Gods word and his patience towards others of us How have some of you here present complained of your sillinesse to conceive the things of God the hardnesse of your hearts to melt at the word How have you beene vile in your selves for your ignorance and unbeleefe How have you wondred at the gifts of others Oh! if I might obtaine mercy of God to pray as such to remember to conferre as they how should I use it The Lord hath heard some of you granted you light and discerning melted your hearts enlarged your affections ripened your gifts and hath any sweet fruit proceeded from hence Could ye also trust him for the creating of the grace of faith in you and for converting your natures have you not given him over in that worke for the granting whereof he was sealed Joh. 6.27 I meane the seeking of the meat that perisheth not No But hee hath beene content with common gifts and so rested You have therefore shewed you selves false in covenant and given over the Lord in the plaine chase when you might have felt and groped the Lord in his manifest providence Act. 14. Sort. 6 Others how hath God lengthened out their daies beyond expectation When as they never looked to have harrowed that which they had sowne not so much as to see one of their children brought up How hath God given them a restitution from paines and infirmities and made their latter daies which they never thought to see farre better then the former so that they have lived to see more of Gods truth both in word and works Rom. 2.3 then ever they imagined But what hath this long suffering of God led them to repentance Hath not their clay laid in the warme sunne hardened the more Is their any power in their soules to breake off their old lusts and to returne to God sincerely No surely but having the better end of the staffe they have prolonged life to encrease wrath and to treasure up vengeance Nay to speake a word to the better sort how many of us in our deepe heavinesse of spirit under the Sort. 7 burthen of conscience when no counsell could worke upon us have even given sentence on our selves that there is no hope Jerem. 2. how have wee counted our lives scarce worth a straw under our feete Yet hath the Lord blowne over our fears made a calme swallowed up death into victory Nay some of us in our deepest sicknesses of body when sinne and Satan are most busie have we not found God neerer to us then in our best health Hath he not answered us as Hanna in our long praiers Hath he not enlarged the promise unto us by the seale of his Spirit making as I may say the light of the Moone as the light of the Sunne and the light of the Sunne seven times greater then ever in comfort and holy confidence above all feares How hath this wrought with us Hath it knit us in so firm a covenant with God as never to be broken off Hath it caused us to walke here below as shadowes and to despise all the earth in comparison of our hopes I doubt not but some doe and shall finde the fruit of it at death But oh that such faire wether should doe harme and be an occasion to make us wax wanton earthly and thinke grace to be pind to our sleeves how reproveable is it Good brethren looke to your selves If carnall reason bee so base what is it to blindfold our eies against ocular mercies Oh! such favours as some of us have met with should make us cry out I have found I have found God hath not dealt with others as with me Therefore whether it be my lot to be in straits or whatsoever temptations I must endure yet I will call to minde the old mercies of the Lord and be comforted yea I will gladly be under infirmity 2 Cor. 12.9 that the strength of God may be perfected in me and though he kill me yet I will trust in him through mercy Oh that this fruit might appeare Who would have thought that when Hezechias request was granted to wit the going backe of the Sunne tenne degrees for the assuring of his recovery that his recovery should have beene so stained with apostacy But alas God hath made our fears and griefes goe back as many for us and yet we have revolted not as he did once but made a falling sicknesse of our course To conclude the Use In the Sacraments and Seales of Gods Covenant Sort. 8 how hath Christ come as it were in his likenesse unto us and by outward signes spoken to all our senses yea thrust our hands into his very sides that if it be not himselfe let us distrust him still see feele smell handle taste eate my flesh drinke my bloud a fancy hath no substance lo here is substance What fruit hath it had Brethren I shall speake a fearfull speech I am resolved that the carnall reason of most men is enlarged rather then diminished by the Sacraments And the judgement of most is become greater by them then if they had never had any Alas they cry not out as ashamed and convinced ones My Lord and my God! Thomas himselfe shall rise up against such So much for this Use also Thirdly let this be a caveat to Gods owne people to teach them to Vse 3 beware of this evill except they will have the Lord reprove them to Admonition their faces viz. That they will beleeve God no further then they see him when they heare the promises urged upon all broken and mourning soules what say they Yea you say well if wee could feele it thus Instances 1. Putters off the promise to be reproved First I say this may bee a pranke of an hollow heart and then it is horrible As we see in those Jewes who were alway pressing upon Christ for a signe Tell us if thou be the Christ And why Not as meaning to beleeve for so he tells them I have told you oft by preaching and miracles yet you beleeve not but as a cloake of your prophanenesse viz. That they could not so cleerly behold him as they desired But put case it be otherwise with us and that thou meanest
hope they doe and had alway a good faith to God and a good meaning to men They confesse they breake out sometimes as others doe but so long as they cry God mercy they shall doe well for they understand that Christ was a loving Preacher kept company rather with the worser sort then the better many Publicans and sinners yea harlots and was the sinners friend And it was not they who put him to death but such as went for the devoutest and most precise in those times But oh yee deluded fooles Doe you thinke that when sinne hath incorporated herselfe so long and like a fretting leprosie seated it selfe in their bowells by long custome that all on the suddaine you should be changed by the conceit of their beleeving What Matth. 3.1.2 Are there no steps of calling to be observed Why then did Iohn Baptist goe before Christ in the Spirit of Elija Why did hee batter downe the rebellious spirits of men And why did hee cast downe every high hill and fill every valley Why did he prepare a way for Christ in the souls of people crying Repent for the Kingdome of Heaven is at hand Why did he plow up mens fallow grounds And turne the spears of men into mattocks and their swords into plowshares Oh take heed I will not say all your abstinence from sinne can save you but your jollity and boldnesse in it may so harden you and encrease your chaines through rebellion Esay 28. that you shall finde it an hard thing for mercy to pierce you Therefore take counsell thinke not that mercy can save you in the midst of your lewdnesse when you come steaming out of the stewes or from your alebenches or in the midst of your sports and pleasures What God can doe I aske not it s not safe for you to trust to that looke what he will doe Therefore let the point of the speare of the Law pierce your sides let it taw and breake your fierce spirits goe not on to sinne against light Defile not your consciences by wilfull rebellions covetous drunken contentious treacherous and voluptuous courses looke not that God should meet you in your cursed way when as he hath appointed you to meet him in his owne way Rather apply your selves to his word to prepare your spirits for mercy Repent that is breake off the custome and jollity of your sins the Kingdome of Heaven is at hand This counsell to suffer affliction and the spirit of bondage by the sense of guilt and wrath would bee an wholesome School-master to bring you to Christ Oh! A caveat Ministers should gaster prophane people out of their prophanenesse errors if you my brethren the Ministers would remit a little of your pleasures and liberties and apply your selves to a right order of preaching the Law and Christ and give them a view of the way of God to heaven you might the more hopefully leave them to God else how should blinde people laden with sinne stumble upon Gods preparations Will they not rather abuse the grace of God and wax insolent in turning it into wantonnesse making the remedy worse then the disease Oh! scare them out of their prophanenesse corrasive their festred sores sow not pillowes ferret them out of their dennes their starting-holes errors excuses and covers of shame Alas they have a thousand of such trickes to seduce them Base conceits of the Ministery the difficulty of faith of repenting and forsaking their lusts false opinion of the way of God of them who professe it they are poysoned so deeply by Satan and base customes in sinne so leavened with a conceit that either there is somewhat in themselves to demerit God their good meanings setting of their good deeds against their bad and such like or else thinking that Christ serves for no other end save to be their stalking-horse Rom. 4. under whom they may sin securely that grace may abound the more They dreame that because the World is hard therefore men are set here to heare the Word to keep them from theft to hold them in awe from out-rages and so if they can worke and pay their debts bring up their charge and get money they are well Oh! labour to season them with this salt of preparation that their faces may bee sharpned to looke heaven-ward and to breake off their lewd wayes that they may so come within the bounds of the Kingdome and not live like Salvages and Epicures or worldlings whose hope reaches no further then this life So much for this former sort 2 Branch Schismatickes who reject all steps marks of conversion cleaving to the spirit of free grace confuted Againe secondly this is for reproofe of such Sectaries as are lately risen up among us in sundry places who are so spirituall forsooth that the Doctrine of the condition of faith and casting of the Soule upon the promise are beggarly elements with them they esteeme them carnall matters and devices of mens braine They hold indeed there is use of a Law and Gospell to tame men first and then to comfort them But in this Gospell they have found out a new and more compendious course then others For they say there is a grace offered in the promise by such a Spirit of freedome that it will not endure any bondage of the letter nor suffer men to bee puzled and enthralled with these conditions of a Promise nor to tye themselves to a promise and the markes or signes of believing This they count base and unbeseeming such a Spirit of free grace as they have found out and therefore they scorn all those who busie their thoughts about such workes of preparations and tell them they will get more comfort in an houre by the Spirit of this their free grace then these lazy and leasurely beleevers can doe in seven yeares But oh you fantasticke and deluded ones where learne you in the Word that there is a Spirit which workes without a Word Or by what meanes come you to lay hold of this Spirit save by the Word If by the Word then of necessity by such markes and prints as the Word workes And although there is a Spirit spoken of in the Gospell which witnesseth to our Spirits that we are the Lords yet how doth it witnesse it save by the Word Is every hearer at the first dash so ripe and perfect that presently as a fledge bird flying out of her nest and leaving her Damme he can soare aloft in the sky and mount up to heaven by the Spirit of assurance So that he shall no more need any promise any conditions or markes to testifie the grace of God wrought in him Put case that God hath some speciall ones to whom after they have beleeved he hath given the Spirit to seale them to the assurance of salvation Is this the case of every novice as soon as hee heares that Christ freely forgives sinners to bee hoysed up with such a spirit of
save draw the spirits of curious and distrustfull men to wofull Idolatry To put confidence in him under a Witch to expect successe from a cursed Principle to ascribe that glory which belongs to God alone to base means which all are reduced to the Divell their first mover Satan knowes he gaines more this way then he loseth by the truth he speaks or the good which followes He denies himselfe at no time save for wicked ends Beware therefore Dare not to confound those excellent wayes of God in his power providence and mercy to his creature with the Satanicall and Sorcerers courses of prophane beasts As for those miraculous operations of God in his Church throughout all ages of the Old Testament in the poole Siloam and the gift of ejecting Satan by some certaine persons there was enough to prove that they were from God John 5.4 Matth. 12.27 for the confirmation of Truth the strengthening of Faith the drawing of Proselites But as for all the other the Lord justly suffers Satan to deceive such as deceive themselves first and reject the truth as we see in Saul Esay 8.19 Should the living goe to the dead 1 Sam. 28.6.7 Jam. 3.15 and to them that whisper out oâ— the earth Geomanticks No but to the Law and to the Testimony if that favour not there is no wisdome in them save that which Saint Iames calls from beneath and divelish A most wofull thing that in a land where the Gospell hath beene preached this eighty yeares such abominations should swarme and that with impunity yea in some cases which I name not with Apology God amend it So much for this Branch Secondly Goodnesse of God in using weake and poore things to effâ—ct great is much to be admired hence acknowledge the infinite goodnesse of God in devising such aide and succour to poore creatures both their bodies and soules for the expressing of his tender mercies to us in this infirmity of our flesh That by a word speaking he should create the fruit of the lippes even peace Esay 57. by the Ministery of a sinfull man further off from power to convert a soule then Jorden to heale a leper and beget it to a lively hope and immortality and glory That thereby the word preached should carry with it the working of faith and regeneration As the Lord Jesus his own blessed words effected miracles in the speaking causing the dead to arise the lepers to be cleansed Marke ult the deafe to heare So the words of his Ministers by the same vertue from him should doe greater things then these even by instruments most weake how admirable is it To the end that our faith might not stand in man but in God! 2 Cor 4.7 That the deadly soule leprosie worse then Naamans bodily of infidelity pride hypocrisie selfe should be washt all away by the water of Baptisme through the word of the Covenant to which its annexed in all beleevers and these shall become sealing ordinances to ratifie the truth of regeneration to the soule and to confer the nourishing power of the Spirit unto life eternall how admirable is it It is the omnipotent power of God which causeth it which separates the silly creature of water bread and wine for the present from common use Sacraments how divinely appropriated to seale up to the soule strong assurance of salvation takes off the base outside of it casts an honourable mantle over it appropriates it to holy solemne and divine use and service unites the Lord Jesus himselfe with his whole merit and efficacy to it and all to effect this end to convey the Lord Jesus into the soule of the Beleever assuring it by vertue of this sealing ordinance that as verily as the body by vertue of appetite eates and drinkes the creatures so truly doth the soule take and eat the body and bloud of Christ to the souls nourishment by Gods command and promise This is a mystery and it should teach us that if God have assumed such poor creatures sacramentally into the partakership of himselfe therefore to take heed lest we vilifie the outward ordinance as pretending all the power to be from Christ but to acknowledge each part thereof to bee from him and one as true though not as effectuall a part as the other Ye parents make not Baptisme a common thing make not so solemne a thing to wait upon your leasure and complements when all your trinkets are ready then carry your childe to the Sacrament No let your bables attend it not it them Despise it not for the outside there is a blessing in it and under the basenesse of elements lies hidden a world of worth and honour Therefore not to be used as common things And you my brethren the people run not out from it so soon as the word is preached as if you discerned no Christ in and under it annexed to it for your owne speciall use and good I tell thee those silly creatures are essentiall parts of the Sacrament as well as the grace and ordinances of God to bee reverenced though I say not with our own invented yet with that esteeme with which God hath honoured them viz. to be channells and conveiors of that grace of the Lord Jesus for life and support else would he not have graced Sacraments with the like honor to Faith Except a man be borne of water and the Spirit John 3.3.4 Marke ult and He that beleeves and is baptised shall be saved God can worke without them when they cannot bee had but when they may he will have them share in point of honour with the graces sealed from which they cannot be severed nor may be rent So much for this second Use And lastly although I doe not here equall Jordens waters to a Sacrament Jordens waters a resemblance of baptisme nor dare I call it a type of Baptisme yet is there a cleere and lively resemblance thereof in it I speake not this to teach any to use their wits boldly to allegorize every thing as some have done In this its safest for us to captive our wisdome to God to bee no wiser then himselâ—e but where he pleases to expresse allusions there to follow with sobriety As in the allegory Gal. 3. end of Sina and Jerusalem to typifie the nature of bondage and of freedome So that of Noah's flood which Peter Epist 1. Cap. 3.21 tells us is semblable to Baptisme Else its best for us to forbeare types only we may make resemblances As here this healing of Naaman by Jorden and expressing of it by the flesh of a childe teaches us thus much That the Lord who occasionally used this water to such an end as to cure an incurable leprosie of an aliant and stranger from the Common-wealth of Israel doth assure us that much more by Baptisme as by an appointed and setled sealing way he is able to heale the fretting leprosie of sinne and curse in all his