waâ— before So it is with all â—istempers in your soules by reason of sin if you look upon any beside the brazen Serpent your distemper will returne with double vigour upon you But certainly one vision of Jesus Christ will hid defiance to the stoutest of your lusts and all the powers of darknesse combined with them and in an encounter wilmore than conquer them The Host of Israel was very great well prepared for the battel but if ever the day be won David must come into the field Our fastings and prayers appeare a huge Host but they will rather gaze upon than ingage against an enemie if Jesus Chrisâ— be not in the field but the very câ—â—nte nance of Jesus Christ doth soon â—ill the enemie the avenger and makes all theâ— issue of sia in the soul to orove abortive The marrow of al this you have clearly laia open in the demonstration oâ— the Spirit in the following Sermons which I am confident to all that are led by the â—perit wilâ— be a ful vindication of the truth of Christ and of the worthy Author from those basâ— aspersions cast upon both by pride ignorance You shall sinde the sumâ—ne of this Work to be the sole exaltation of the Lord Jesus in Saints and duties and the debasing and trampling upon all flesh that shaâ— aspire to the seat of Christ the reviving and encouraging of drooping hearts by presenting Christ not themselves in alâ— his accomplishments to them Now if the world shall haptize this doctrine Antinomianisme the Lord grant that all the doctrine preached throughout the world may deservedly he caled by that name Ye thaâ— know Christ be not afraid notwithstanding all the censures of the world to reade the book and receive the truth be assured it is not presented to thee as a bait which is an 〈◊〉 troduction to a snare but if the Spirit of Jesus accompany it thou wilt certainly say as Christ did I have meate to eat which ye know not of I should rather cloud the work then honour it if I should proceed to a further commendation of it I leave it therefore to the Spirit to make out the worth of it to the spirits of the Saints and am concluded under this faith that all the malice and carnall wisdome of this generation shall never be able to interrupt the course of it As for the Author though hee was never known to me yet those works of his which I have perused do encourage me to believe that whilst he lived in the world he lived in God and now his earthly tabernacle being dissolved he is taken up into that fulnesse which hee only saw in part whilst he lived here and though whilst he was upon earth it might he his portion with his Lord and Master to bee mocked and buffeted in the High Priests hall yet now sits with him 〈◊〉 fruition of that glory for which â—e was theâ— a susserer what â—ow reâ—eatins but that yeâ— which through the Spirit have tasted thâ— sweetness of 〈◊〉 Ministry in the same spirit look up to your Father and neg of 〈◊〉 that those who survive in the worke of the Gospel may goe on where he left in the plentifull effusion of the Spirit the glorious truths of Christ may bee amongst thâ— Saints as the Sun in his height and amongst the rest forget not him though unworthy to be numbred with them who iâ— ambitious of nothing else but to he All in Christ and nothing in self Geo. Cokain To the impartial READER READER TRUTH needs no shield to shelter it her oâ—â—n bare breasts are armor of proof against all daring darts of ignorance and pride and therefore walks fearlesse in the midst of all those vollies of bitter words who ever vaunts in putting on his harness Truth only triumphs in putting it off this never quits the field without the Garland God that calleth to the combat carrieth on with a conquering hand the gates of hell assaolt but prevail not wee can do nothing against the truth but for the truth The Prince of the air musters up his forces and retreats his blacke guard falls on with him and are shamefully beaâ—e back kings with their armies flie before it the powers of darkness like Jebu march against it suriously they attempt storm but a the brightness that is before this Sun the thick clouds remove one of truth subverts the tents of darknessâ— What is stronger then truth whâ—â—e going out is as the morning â—â—eth up to a gloâ—â—ious day That ancient Emâ—â—eme is a true Image of truth a candle in a lanthorn upon 〈◊〉 bill beleaguered 〈…〉 blasts 〈…〉 the flag of defiâ—â—ce with this Morto Frusi à . It is buâ— lost labour to dig a trouch about that city for which the Lord â—ath appâ—â—ted salvation for walls and bulwachâ— but though it be secured from subveâ—sion yet it is not protected froÌ„ opposition You know how it went with Christ was not his cradle cut out of the same wood of which his crosse was made His first entrance upon the stage of this world portended a black day at his departing his sudden flight into Egypt from Herods barbarouâ— jealousie was but the Prologue to that sad Tâ—agedy which he ended on Mâ—unt-Calvary nor may his children or servants expect better antertainmâ—nt bonds or afflictions or both abide them that are faithfull they have called the Master an impostor 〈◊〉 Beelzebub Is the servant above his 〈◊〉 I know this sâ—â—vant of truâ—h hath had 〈◊〉 in suffering for it â—nâ—â—â—â—s men pursue those that out-goâ— them a Pâ—â—â—sâ—e will frone any even Christ that shall 〈◊〉 to teach them beyond their old diviâ—â—y Much dirty geer hath been cast upon the Author of this book which if it could have fastned on him I were by speciall ingagements bound to wipe it off but a false tongue cannot make a guilty person Rabsheka's railing made no breach in Jerusalems wals Christ alone must be exalted and all flâ—sh made his foot-stool But there bee some that seeke to darken the wisdome of God with the words of man and draw a specious vail over divine mysteries that so it may be not intentionally understanding is hid from the simple these make a fair shew in the flesh But I had rather see the King in his plainest cloaths then his fool in a painted coat Where is the Scribe where is the wise where is the disputer of this world The loftinesse of man must be laid low his glory buried in the dust all his perfections come to an end but if thou desirest to see truth in a comely dresse cleer complexion thou maist have a full view thereof in this ensuing Discourse Say not the Treasise is too smal to contain so vast a subject but rather admire his skill that discovers so much of heaven through so smal a prospective Wee applaud their art that contract the wide world into the narrow compasse of a slender Map What a deal of worth
indeed of the world never stirs nor moves God because he know well enough how he can blast every attempt yet because he knowes that his people have some flesh remaining still in them the appearance of a tumult and the opposition of the Gospell may peradventure put them into an affright The Lord therefore endeavours to hearten his own people against the frights that they might take in regard of the outward appearance of opposition and this he doth in the words of the Text Feare thou not for I am with thee bee not dismayed for I am thy God Now lest there should be a mistake to whom the Lord directs this speech for the intent of the Lord may be mistaken in the extent of the people to whom hee speakes and therefore in the 8. and 9. verses the Lord shews to whom he speaks such incouragements But thou Israel art my servant and Jacob whom I have chosen the seed of Abraham my friend Object Why some will say It seemes then that in this Text Gods speaking of comfort and encouragement is confined onely unto the people of the Jews that are the children of Jacob and the seede of Abraham and therefore what ever comfort there is in the Text there is little comfort belongs unto us Answ Consider the ninth verse and then it will appear that though God speakes of Jacob Israel and the seed of Abraham yet he doth not speak of the seed according to the flesh but according to the Spirit for in the ninth verse you read the words thus Thou whom I have chosen and taken from the ends of the earth That Jacob then and Israel to whom the Lord speakes these comfortable words is the Jacob and Israel that is called from the ends of the earth Now if you would know what is meant by the ends of the earth the Prophet will tell you in chap. 43. of Isaiah and the 5,6,7 verses Feare not for I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North Give up and to the South Keepe not back bring my Sonnes from farre and my Daughters from the ends of the earth even every one that is called by my name As much as to say this Israel and Jacob to whom the Lord speaks not to feare is a people gathered from the East and from the North and from the South and from the West now the seed of Jacob naturally considered is not of that extent as to over-spread the World every way however the last clause that it is even every one that is called by his name puts it out of doubt that it extends also to us Gentiles This I note beloved that so we may not only have a guesse that the comfortable language frequently mentioned by the Prophet belongeth unto us as wel as the Jews but that we may see that it is the mind of the Lord that he hath revealed it himself that it doth indeed extend it self unto us for by the way solid comfort wil not be raised upon meer guesses or presumptions taking things for granted without the sense of a good foundation to bear up such comforts All the comfort people have when they runne upon guesses is onely abiding with them so long as there is not administred an occasion of discomfort But all the comforts in the world will vanish that have not some firme foundation when they are struck at and when some tempest beats against them to cast them downe And therefore it is good to bee established in every truth wherein comfort may be received Now from this passage as it hath reference to the coherence I may observe unto you that When ever the Lord Jesus Christ is set up in freshnesse and glory and beauty he doth alwayes meet with strong opposition I say the Lord Christ that righteous Man was never raised up but a storme was raised with him there is an everlasting fighting against the glorious light of Christs Gospel when ever it breakes out You may see the truth of this beloved especially since Christs personall coming at all times no sooner did the Apostles begin to preach Christ as raised from the dead but a madnesse and a fury grew upon those that thought themselves in authority as the Scribes and Pharisees their swords were presently drawn their prisons set open to clap up those that preached Christ Herod killed one imprisoned another intending to kill him too Beloved I need say little of this your owne experience may now be a sufficient witnesse of that which perhaps you feared long before Now is come the time of reformation and purging of the Church the time is come of setting up the Ark and bringing Dagon down you see the fruit of this you see what combustions this hath raised in the world let Christ himself be never so peaceable yet when he comes men will picke a quarrell with him therefore by the way as it is a truth in generall so is it in particular cases too When ever we the Ministers of the Gospel devote our selves only to set up Christ and labour might and maine upon this worke we must expect to have the world about our cares And for you beloved if you dreame of peace and rest in the world if you dreame of finding of friendship and amity and applause with men while you endeavour to set up the Lord Christ you mistake your selves exceedingly You must looke for uproars and tumults and clamours from the world and there will be these continually attending you In the second place from the coherence you may observe As mad and desperate as the world is and the enemies of Christ are in fighting and making opposition against Christ yet no weapons formed in this kinde shall prosper The Lord hath raised him up saith the Text and he shall rule over the Heathen and they shall bee as dust before his sword and as driven stubble before his bow I say this shall come to passe and therefore it is no great matter how majestically the world lookes and how mighty it makes it selfe for beloved if all the World should combine against one person that stands for the cause of Christ rather than Christ should sinke this person should bee able to withstand even the whole World But however let thaâ— person bee borne downe to the ground or over-borne with the World Christ shall never be over-borne Christ shall reign in glory and triumph not onely in Heaven but also in his Church too When all comes to all let them fight never so desperately Christ shall bee the conqueror he shall puriue nay he shall passe onâ— softly hee shall not neede to take any great pains nor toile to maintaine himself thus set up and destroy his enemies hee shall doe iâ— with ease But this is not that I meane neither I come therefore to the Text it selfe The Text is a word of incouragement or a word of heartening held forth to those spirits
is in a little Diamond How do men prize the dust of gold Despise not small things say not 't is a little book a â—ittle starre may light thee to Christ great bodies have most humours grosser volumes commonly are thickned with too much earth If thou ask what is in this I answer as the voyce once spake to Austin Tolle Lege or as Philip to Nathaniel Come and see If I should say all that I know of the Author some that know me would say that I flatter him because of my relation to him in his life though I know there 's little to be gotten by dead mens favour But this I shall bee bold to affirm there 's no Antinomianisme in the Title or Tract and from all vicious licentiousnesse of life and scandalous aspersions cast on his person by lying lips I stand upon mine owne experience and more than twelve yeers knowledge to vindicate him let the father of lies and all his brood come forth and make good their charge against him I fear not to appear in his cause yea if I should not open my mouth in his behalfe whose industry and integrity God and his Saints have so much approved and from whose labours and yoke-fellow I have reaped so much comfort if yet I should be silent I desire to be marked with a black coal Try him now and judge thou wilt find no poison in his hive no Serpent lurks under his leaves Tolle lege come and see whether Jesus of Nazareth be not here not sealed up in a Sepulchre guarded with a rude train to keep his Disciples from him as the High Priests use to do but thou shalt find him in his garden opening his fountaine blowing on his spices leading into his banqueting-house staying with flaggons comforting on every side thou shalt find more in this booke then I will promise only be perswaded to peruse it if thou lovest thy rest read it Here is newes of drye land footing for thy soul the Olive branch doth witnesse it feare not be not dismayed the waters are abated let not thy sloth make thee guilty of thy misery Will not the weather-beaten Marriner employ all his strength and oars to thrust into a quiet harbour Is any thing more desired by the chased Hart then the cooling streams How do men pursued by the enemie rejoyce in the shelter of a strong hold Can any thing be more welcome to a notorious offender justly condemned then a gracious pardon Is not God and his Righteousnesse all this and much more to a poor creature in such conditions Behold an Haven a Brooke a Tower a Pardon a full a free Pardon a Ransome for thy soule the righteousnesse of God breaking through the sides the hands the heart of Christ to make way to thee to revive thy ding drooping bleeding heart Incline thine ear hearken for the time to come hear and thy soul shall live forsake not thine owne mercies to observe lying vanities leane not to the reeds of Egypt when thou hast the rod of Gods strength put into thy hand Shal there be a price in the hand and no heart to it It may be thy feet have not yet stumbled though thou hast walked on the hils of earth the Mountains of the world the high Mountains of the flesh thy way hath beene smooth and easie so is the wilde Asse's till her moneth overtake her thy conscience perhaps hath fancied some shadow of peace by the dull glimmering of an earthly spark but they that walk in the light at last lye downe in sorrow Isaith 50.11 Be not proud therefore but give glory to God before he cause darknesse before he turn your light into the shadow of death make it grosse darknesse that darknesse that might be felt was not the least of the Egyptian plagues What greater torment then the conscience once sensible of being destitute of the light of life The Authors aim is to lead thee into Goshen to guide thy feet into the way of peace follow him walke in the steps of the faith of our Father Abraham that faith oâ— which circumcision was no cause nor evidencâ— to himself for he had it and he knew he had it before he was circumcised by this faith he gave glory to God we give glory to the robe of Gods righteousnesse when we put none of our owne under it to make it sit uneasie nor weare any of our own upon it to obscure the full glory of it thou wilt finde this garment the best fashion and as wel held forth by this as by any man whost intentions were to cover all blemishes all sins to hide all deformity with it yet to shelter no lust nor sin under it I might launch out into his life and call in all his practice to prove it but till more need require I shall referre thee to Mr. R.L. in his preface to the first volume and to the present triall of his doctrine Let a Christian heart moderate a critical eye find fault who can The God that once breathed the rich knowledg of himself through the frail organs of this earthen vessel into the eares of those that heard him now dart a greater glory of his righteousnesse and grace into the eyes of all their understandings that shall read him I know I can adde no worth to this work 't is of divine value it hath the stamp of heaven the Image of God is on it the Author is gone home and yet living with the Lord though some think the Saints dye and like the wicked leave a stink behind them I deny not the mortality of any nor need I hang thiâ— mans hearse with odoriferous Encomiums yet hee that visits his friend though never 〈◊〉 godly in the grave had need take a little Frankincense in his hand if hee be buried amonâ— men all the aire in the world is so contagiously infected with the stinking breath of thâ— living that you cannot come neer the deaâ— without a bundle of myrrhe Malice and madâ—nesse like a Gangrena stands at the tombe antent of every blessed soul crying Noli me taâ—gere Of all men one would have thought 〈◊〉 sweet a man as Christ had needed no spices 〈◊〉 his Sepulchre for hee did no evill and he saâ— no corruption Yet Joseph would not intenâ— his body without sweet odors though Mâ— had bestowed a whole boxe of precious oynment on his feet in his life time but a little before his buriall Let the Saints walke never wisely warily circumspectly let them keeâ— their feet as clean as sweet as they can they hâ—â— need have their winding sheet and coffin pâ—â—fumed I say not with the Parasiticall smoâ— of a perfumed Oration but with a just viâ—â—cation of their innocency as occasion shall â—â—quire But I hope there will be need of no â—â—gagement from me this way in the Authors 〈◊〉 halâ—â— for his two last Sermons in this voluâ— are a cleer vindication of him from those coâ—mon â—spersions laid upon
renounceth as false and slanderous ibid. 2 He returneth to the Text wherein is observed That the Church is the Spouse of Christ and this great grace is set forth in 2. things 1 In the consideration of the great inequality of the persons matched p. 328 2 The manifold priviledges that come by this match or relation as 1 We thereby become the sonnes of God p. 335 2 Wee are thereby made joynt heirs with Christ ibid. 3 We hereby partake with Christ in all his honours ibid. 4 The Spouse of Christ is hereby freed from arrest ibid. SERMON XI VPON Colos 1.18 He is the head of the body the beginning page 337. Wherein is considered 1 Who this is that is the head p. 343 Who is described 1 By his divine nature and Godhead 344 2 By his eternall personality p. 345 3 By his distinct humane nature p. 346 4 By the personall union of his divine humane nature together Ibid. 5 By the mystical union whereby Christ God-man is united with his body the Church p. 346 2 What this office of Headship imports 348 Namely 1 That Christ is the beginning of the being of his Church pag. 349 2 He is the beginning of all the priviledges prerogatives of the Church page 357 GODS COVENANT with his People the ground of their security SERMON I. Isaiah 41. Vers 10. Feare not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will helpe thee yea I will uphold thee with the right hand of my righteousnesse IN the former part of this Chapter which we will speake a little of because it will make way to the discovery of the true scope of this Text you shall finde the Lord graciously acquainting his people concerning his minde in sending Christ into the world and what tumults this sending of Christ should raise how the Lord repell'd that out-cry what sucecsse he giveth unto this Christ raised up in spite of all the malignity and force raised against his power and glory And it is worth your observation beloved to consider how the Lord doth manifest this aâ— a Preamble to this very Text. In the first verse of this Chapter the Lord seems to represent unto us the malignity of the world under thâ— name of Ilands and the people and to presenâ— them in such like posture as Demetrius and his fellows stood in in his time in the 19th of the Acts of the Apostles upon Pauls setting up oâ— Christ there was a horrible tumult raised it that particular against the Doctrine of Christ so is seems the Ilands and the people were it such a kinde of posture here therefore the Lord is pleased to call for silence Keepe silenâ—â— before mee yee Ilands such a noyse there was as I may say that God could not be heard and therefore first hee requires silence and then iâ— stead of that confusion that was among them in respect of their madnesse hee desires them to deale somewhat rationally with him hee chargeth the world to put out all the strength it hath Bring forth your strongest reasons Leâ— them come neere and let us reason together in judgement Now that which the Lord speakes is aâ— intending to heare what they could say for themselves in their opposition of Christ for so you see plainly in the second verse there when the Lord had got silence hee pleads the cause of Christ by way of expostulation as if hee had said what madnesse is it in you to set your faces against this setting up of Christ For who hath raised up the righteous man and called him to his feete and given him to rule over Kings Why doe you contend in this manner can you tell who it is that sets him up If yee did but know against whom ye rise up it would appeare to your selves to be a vain contention And therefore in the fourth verse of this Chapter he answers the question himselfe and therein shewes the vanity of their opposing him For saith he the Lord hath done it who is the first and who is the last If you fight with me what will you get by it Be ye sure I will manage the thing it is the worke of mine owne hands and it is I that raise him up even to rule over Kings and therefore you doe but kick against the pricks in your contending with me The Lord proceeds further to shew the certainty of the prevalency of Christ in the latter end of the second verse and in the third verse he goes on to let us see the facâ—â—lity of Christs prevalency and not onely the facillity but also the extent of the prevalency of Christ both how easily and how far he should prevaile This matter is of excellent consideration He shall pursue saith the Text and he shall passe on safely or as it is in the margent he shall passe on in peace as much as to say when Christ takes upon him to set up his owne Kingdome and glory in the world every one that sets his face against him shall flye before him and Christ will be the pursuer and in the pursuit he will so overtake them in the flight that they shall be easily destroyed Therefore Christ shall run quietly and softly he shall not run after them too hastily there shall be such softnesse in the pursuit of Christ that the overcomming of the opposers shall seem to be a time of peace there shall be such little opposition of him In the fifth verse the Lord goes on and tells of the fruit of this conquest and the victory Christ shall have when he comes to reign in his Church the first fruit of it is terror to them that set their faces against the Kingdome of Christ the Ilands were afraid Secondly the Lord shewes what an ill use they made of this feare whereas it should make them stoop to the Scepter of Christ that was too hard for them like malefactors indeed when they saw themselves overmastered they assembled and gathered themselves together they hoped to raise up more forces and then they will try it out once more againe with Christ Besides you may observe what a politike devillish practice they use to bring downe Christ againe when he was raised that which hath been the main and grand plot of Satan even to raise up Idols and set them up by Christ to steale away the hearts of people It was the policy of Balaam counselling Balak to lay stumbling blockes before Israel to intice them unto the Idols of Moab and it was the counsell of Jeroboam to overthrow the Kingdome of Christ to set up Calves in Dan and Bethel that so there may not be a going unto Christ So you have it in the seventh verse The Carpenter incouraged the Goldsmith c. Well the Lord having thus discovered what opposition there would be at the setting up of Christ begins to speake somewhat comfortably unto his owne giving incouragement to his own people the opposition
they can bee that receive not the Gospel So there are some that shall grow far more filthy and take occasion from the Gospel and Grace of God to this filthinesse But in the mean time shall the children want their bread because Dogs catch at it Will not you give your child a bit of food all the day and all the week because when you give it them the Dogs snatch at it and it may be pull some of it out of their hands Shall the children starve for want of bread because Dogs abuse it Nay beloved the children must not want their bread because Dogs abuse it neither must we make that bitter and sowre which God hath made sweet Because wicked men abuse the Gospel and free Grace of God shall the people of God be deprived of that which God hath appointed and provided for them Let me aske this question of you Did not the Lord himself from everlasting as cleerly see and know even long before he did reveal it how his free Grace should be abused when it should bee preached as wee our selves see it abused If it be such a dangerous and pernicious thing to preach the free Grace of God why did hee give such a large commission and such a strait charge to his Apostles and Ministers to preach it to every creature If the publication of it be so dangerous who must be blamed for it must not God himselfe that hath commanded us to preach it Beloved if the Ministers â—f the Gospel preach the minde of Christ unto his people shall they be traduced and opposed for it Do ye not through us wound the sides of Christ and God himself Is not this to charge him that is wisdome it self with folly For if Ministers do declare this doctrine it is no more then that which God hath before revealed unto them and given them commission for But if Ministers out of a carnall and needlesse fear of liberty instead of preaching the mind of God shall preach themselves let it be never so specious and well liked of by men they shall bee judged of God as coming in their own names as being not sent by him Object But you will say it may be done with caution and limitation Answ I answer let us not be more wary and cautious then God would have us be to put mixtures of mens doings to the obtaining of the Grace of God while the Lord himself doth poure out his grace to men simply for his owne sake without consideration of any thing in them The children being yet unborne speaking of Jacob and Esau when yet they had done neither good nor evill it was said unto Releâ—ah The elder shall serve the younger as it is written Jacob have I loved and Esau have I hated men will be a mincing of this truth and they will tell you if you will keep close unto God and if you refraine from sin especially from grosse sin God will love you and then you may apply these and these promises to your selves but God speakes plainly and expresly here Before they had done either good or evill Jacob have I loved The Grace of God is passed over to men as they are ungodly while they are yet enemies and sinners men being yet unborne when there is nothing in them considered but pollution in blood and menstruousnesse God casts his loving kindnesse and establishes it before Jacob had done any thing before he had any good intention in him God loved him and had appointed this Grace for him This is the Grace of God revealed and he hath revealed it and exhibited it thus freely to men Now is this the Lord himselfe that speaks it Hath the Lord given us commission and charge to preach this Gospel and Grace of his and shall we be blamed and opposed and scandalized for speaking those things that God hath commanded us to speak and hath put into our mouths saying we preach a doctrine of loosnesse and licentiousnesse and give men leave to do what they list And yet all this is but grounded upon carnall fear and needlesse jealousie of a licentious liberty Obj. 4. But some will say the preaching of the terrors of the Law and the wrath of God and damnation and hell fire unto men is a safer way to take men off from sinne then to preach Grace and forgivenesse of sins before hand It is better to lay the foundation first in the preaching of wrath and damnation Answ For answer to this I say if we preach wrath and damnation wee must either make them beleeve they lie under that wrath and that wrath shall come upon them or we must make them believe that though there be wrath yet iâ— shall not fall upon them Now if we tell them of wrath and damnation and the terrors of the Law and say they are secure from them they belong not to them to what purpose doe wee tell them of wrath wee had as good hold our rongues and say nothing If wee should terrifie them and make them to beleeve being Beleevers for of those I speake if they commit these and these sins they shall be damned and so come under the wrath of God and except they performe such and such duties except they walke thus and thus holily and doe these and these good workes they shall come under the wrath of God or at least God will be angry with them what do we in this but abuse the Seriptures we undoe all that Christ that done we inâ—ure and wrong the Believers themselves we tell God that he lies to his face For if we tell Believers that except they doe these and these good workes they shall come under the wrath of God what is this but to tell God that he lies and to bring the faithfull under a covenant of Works Look into the 54. of Isaiah and the 9. verse and you shall see how it is a belying of God to say that Believers may come under wrath and damnation except they doe thus and thus the Holy Ghost speaks there of the time when the seed of Jacob shall inherit the Gentiles that is the time of the Gospel In the beginning the Lord tells us of an everlasting kindnesse that should never depart nor be made void and he confirms it thus This is as the water of Noah unto mee saith the Lord for as I have sworne that the waters of Noah shall never goe over the earth againe so have I sworne that I will not be wroth with thee nor rebuke thee The mountaines shall depart and the hills shall bee removed but my loving kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord. Observe it well hath God made such an oath concerning these very times so firme and so stable that the earth shall be drowned againe with water before it shall be broken That hee will not be wroth with his people nor rebuke them any more and shall wee say to the people
give him to believe actually But to say that this believing should give the first being of that life that should be in persons is to say there is not the life of the elect persons in Christ before they do believe In a word beloved I shall seriously desire you that with candidness and ingenuity of spirit you would take into your consideration those dangerous consequences that must of necessity follow if you will receive this for a Principle that there is no justification and union at all belonging unto elect persons till they do actually believe in Christ I say If this be maintained dangerous consequences must needs follow upon it if persons are not united unto Christ and doe not partake of justification before they doe believe but that believing is the instrument by which they are first united then mark what will follow upon it First this that in some respect there will be a bringing to life again the covenant of works How will that be will you say I beseech you consider it well The Apostle will tell you so as well as I The Lord told Adam at first Doe this and live If thou wilt enter into life keep the Commandements saith Christ to the rich man And the Apostle in the 10. Chap. to the Romans about the 4. and 5. verses tells us of the covenant of Works cleerly Moses saith he describing the righteousnesse of the Law saith thus He that doth these things shall even live in them mark here the covenant of Works out of these expressions is this namely for persons to do that they may live The covenant of Grace runs upon contrary terms men must first live that they may doe God in his covenant of Grace gives life first and from life comes doing In the covenant of Works there must be first doing for life Object But you will say how doth this follow out of this conceit that men must believe before they shall live in Christ Answ I answer thus you must of necessity presse upon your selves these terms or such like I must do that I may have life in Christ I must believe there is no life till I do believe now if there must be living first then there is doing before living Object But it may be you will say Faith is opposed to Works and doing Ans I answer when it is opposed to Works it be understood objectively that is it is understood of Christ believed on and not of the act it self of believing for it is certain beloved our act of believing is as much our doing as our acts of love or our acts of charity even as much our doing as any of these So that here must first be doing before life be obtained if persons must first believe before they have union with Christ Secondly if there must be our act of believing before there be participating in Christ then mark what will follow those sins which were once laid upon Christ and taken away from the elect for they could not be laid upon him unlesse they were taken from them they are it seems returned back again upon this Believer whereas they were charged upon Christ whereas Christ once paid the full price whereas upon the paiment of this price there was acknowledged full satisfaction so that those sins were once blotted out I say if there must be believing before there be union with or interest in Christ it must necessarily follow that till such believing the person of that elect doth beare his own transgression and is chargeable for his owne transgressions and his transgressions are imputed unto him But how can it stand with the glory of the Redemption of Christ that Christ should have all iniquity laid upon himself carring all iniquity like the Scape Goat into the Land of forgetfulnesse and yet till the time of that elect persons believing these sins are returned from the Land of forgetfulness whither they were once carryed and they are afresh charged upon this person agine Did Christ bear them away and did Christ return them back again Where did you ever finde that sin once taken away and carryed away by Christ from the person offending did returne back again upon the person from whom Christ took it way Thirdly suppose this that men have no interest in Christ till actually they do believe in him then it must follow that these persons till they are actually believers are under the hatred of God For if they bear their own transgressions themselves then God being a jealous God his holy and pure nature everlastingly hating iniquity and also the person upon whom iniquity is charged there must be a hatred of God upon these persons till they do believe and to conceive that God doth hate these persons is to conceive that God may love and hate the same person whereas he saith in the 19. Chap. to the Romans concerning Jacob that being yet unborn Jacob have I loved here you see love is communicated to Jacob being yet unborn Now mark Jacob when he was not yet born was not an actuall believer till after times Jacob was not come to believe Well had Jacob no interest in Christ and the love of God till such time as he did believe Yea bee had so saith the Text. I but yet Iacob must be hated till he doth believe because Jacob till he doth believe must bear his own transgressions so that here must be at the â—ame time upon the same person both the love and hatred of God and how can these contraries stand together Yet again Suppose persons have no interest in Christ untill they dâ—e actually believe it must follow from thence necessarily that there is a believing in such persons before they have union with Christ and then you must make some other root from whence this believing of persons must spring as for Christ it hath nothing to do with him for he hath nothing in regard of communicating his Grace Spirit to do with them but they are Beuevers and their believing is that which knits the knot between Christ and them Whence comes this believing where is the root of it Is Christ the root then have they first union with Christ that they may receive it from him then must they first be united unto Christ and made one with him and live in him and by vertue of union with him receive this faith as a fruit of that union If it proceed from some other root I beseech you consider how it can be and how can this be avoided but that this conceit must needs be exceeding derogatory to Christ to make another foundation besides Christ whereas in Heb. 12. it is expresly said there Christ is the author as well as the finisher of faith Beloved upon these confiderations for my own part I have receiv'd this principle that I have delivered unto you and meerly the vindication of the glorious priviledges which are proper peculiar unto Christ alone is the occasion that I do refer the being
divine nature gave up it self though only in the second Person God was in Christ as much as to say whole God the divine nature assumed a humane nature and so makes up a Christ And thus God is in Christ reconciling the world unto himself You shall see in the Apostles expression elsewhere that the beginning of life in a member of Christ flows from Christ Your life is hid with Christ in God It is such another phrase as the two former It is hid with Christ in God that is it is hid in that God who by being man is become Christ For that is all the difference between God and Christ all the difference I say is between God simply and absolutely considered in himself and God considered as ineffably united to the humane nature God I say thus united becomes Christ and so in such a union is reconciling the world unto himself and takes the Church who is his body The Apostle tells us further Now I live but he presently checks himself yet not I but Christ lives in me Christ is the soul of the body and as the body without a soul is dead so a person without Christ is dead I will not dispute that needlesse dispute of the Philosophers whether the soul be seated in the head principally or in the heart but this I am sure of the life and soul of the Church is in the head of the Church I am the way the truth and the life he is the life of the soul of man as the body without the soul is dead even so if there could be such a thing as the body of the Church without Christ that body were but a dead thing It hath all animal vertue from him alone It hath all life in all respects from him Take life in the first fruits in its sence or motion all spirituall sence all spirituall motion all spirituall actions and activenesse for action receives being and beginning only from Christ Hee is given for a covenant to open the blind eyes All eyes are blind till Christ opens them there is no seeing till the body receive sight and seeing from the head The head causeth us also to sinell as wel as to see the sweet savour of the ointment of Christ that makes the Virgins love him Because of the sweet savour of thy oyntments therefore do the Virgins love thee Now this savour the smell thereof being as the smel of a field that the Lord hath blessed to smel this is the sole work of Christ himselfe So also the spiritual taste to tast how good God is to relish the fatnesse and marrow and sweetnesse of the spirituall wine well refined upon the lees is all by the power of Christ and hath its being from Christ So all our feeling to feel comfort joy unspeakable and glorious all is from Christ Christ opens our eyes he boars the eares he causeth us to smell You will say all this is the worke of the Spirit why doe you say it is the work of Christ Mark what John saith in the 16. chapter the words are these He that is the spirit shal glorifie me For he shall receive of mine and he shall shew it unto you The Spirit himselfe as he dealeth with the members of Christ is the agent of Christ proceeding from Christ communicating that that is Christs to those members So that the Spirit is as it were the conduit-pipe through whom the fulnesse of the fountaine conveyes it selfe and runs forth to every member The Spirit is as the veins and nerves in the naturall body The blood you know hath its fountain from the liver but the veins carry it into every part of the body And as the naturall eye cannot see except the nerves feed it with visive spirits so neither can any eye behold the secrets of the Lord the hidden things of Christ such as he thanks his Father hee reveales unto babes while he hides them from the wise of the world except the Lord Christ do feed the members with his own Spirit It is not the eye that doth discerne and see of it selfe but the spirits that do come from the head cause sight by the eye For there may be an eye and no sight where a want of these spirits are Looke over all the Book of God and you shall finde that there is no action that comes from the Spirit but Christ is the head and spring of it You shall finde the strength and hearts of people faile when hee withdrawes himselfe It is hee that is the strength of them for ever Feare not saith the Text be not dismayed I will uphold thee I will strengthen thee There must needs be miscarriage for want of power except Christ come with his strength and power to uphold Therefore when Paul exhorts those to whom he writes to worke the workes of the Lord hee gives them this counsel Be strong in the Lord and in the power of his might and again saith hee Put on the whole armour of God Now it is a vain thing to think of taking up of arms except there be strength to manage them Saul thought David to be a puny when he was to sight with Goliah and had no regard to him although hee might have good armour on hee was too little a man What Saul thought of David is true of all the whole armour of God it is to no purpose except men be strong in the Lord and in the power of his might And therefore when Paul was in a strait hee begged and begged again to have strength given though hee had not an answer to his mind yet God told him My grace is sufficient for thee My strength is made perfect in weaknesse All persons are weak but as they have strength in Christ Yea there is no strength but what is his and is sent by him Let me tell you this and I beseech you consider they that have Christ for their head they have an infinite advantage above the closest hypocrite in the world although he goe never so farre All he doth is but from a weake principle Christ is not the principle of that hee doth but hee that hath Christ for his head hee hath a spring of fulnesse The Holy Ghost tells us He is full of Grace and Truth and in him dwells the fulnesse of the God-head bodily and It pleased the Father that in him all fulnesse should dwell So that you may plainely see that the preaching of Christ as head and setting up of all the glory of Christ is not the preaching of licentious liberty to men Hee that can win a person to be a true member of this head that is Christ hee brings that person into a fat soile hee transplants him from a barren soile from a rocky soil into a rich soile whereby he come to abound in all manner of fruitfulnesse And certainly beloved fruitfulnesse will be more abundant as the soule can apprehend it selfe by true faith to be a part of this head