this ground that a Pharisee lend eyes and ears to Christ and his miracles The light of the Gospel worketh as a naturall agent for make open windows in a house whether the indweller will or he will not the fun shall dart in day light upon the house Joh. 7.28 Then cryed Jesus in the Temple as he taught saying Ye both know me and ye know whence I am And there is a covering upon the spirituall senses and faculties of the soul of naturall men that though eyes and ears and mind and soul be opened yet it s as unpossible for the naturall spirit or the Preacher to remove that covering as to remove a Mountain it being as heavy as a Mountain And therefore there be three bad signes in a naturall spirit 1. His light which is but literall is a burden to him it but vexeth him to know Christ and if a beam of light fall in on the apple of the eye of a natural conscience it s a throne between the bone and the flesh the man shall not sleep and yet he is not sick I doubt if either Achitophel or Iudas wakened with their light could sleep 2. Though a promise should dispute and argue Christ in at the door of the natural mans soul as the Gospel by way of arguing may doe much Ioh. 7.28 Ioh. 12.37 Heb. 11.1 The word of the Gospel being a rationall convincing Syllogisme as Christ saith Ioh. 15.24 But now they have both seen and hated both me and my Father Yet men may see the principles and the conclusion and hate and practically suspend the assent from the conclusion 3. Conversion is feared as a great danger by naturall men lest the promises put them on the pain and the main mill of godlinesse For men do flee nothing but that which they apprehend as evil dangerous and so the true object of fear Now when Faelix and Agrippa were both upon the wheels I cannot say that Conversion formally was begun yet materially it was the one trembled and so was afraid and fled and did put Paul away till another time then he saw the danger of Grace Act. 24. vers 25 26. The other saith he was half a Christian but it was the poorest half and he arose and went aside Act. 26.28.30.31 The naturall spirit may be convinced by the promises and have the pap in his mouth but dare not milk out the sap and sweetnesse of the promises Matth. 13.15 Their eyes they have closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them So is it Isa. 6.10 In which words conversion is feared as an evil as is clear So one wretch said hee was once in danger to be catched when a Puritan Preacher as he said was Preaching with Divine power evidence of the spirit of God 4 The true believers soul hath influence on the promises to act upon them to draw comfort out of them Ps. 119.92 Vnlesse thy Law had been my delight I should have perished in mine affliction ver 81. My soul fainteth for thy Salvation But I hope in thy word And there 's a reciprocation of Actions here the word acteth upon the soul again Psal. 119.50 This is my comfort in my affliction for thy word hath quickned mee A dead Faith is like a dead hand a living hand may lay hold on a dead hand but there 's no reciprocation of actions here the dead hand cannot lay hold on the living hand so the living wife may kisse and embrace the dead husband but there can come no reciprocall act of life from the dead husband to her nor can he kisse and embrace her The promise may act upon the naturall spirit to move and affect him but he can put forth no vitall act upon the promise to embrace it or lay hold upon the promise But the promise acteth upon the Believer to quicken him and he again putteth forth an act of life to embrace the promise and putteth forth on it some act of vitall heat to adhere cleave to and with warmnesse of heart to love it and here the case is as when the living hand layeth hold on the living hand they warm one another mutually according to that which Paul saith Phil. 3.12 But I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus Here be two living things Christ and believing Paul acting mutually one upon another there 's a heart and a life upon each side 5. Faith under fainting and great straits can so improve the promise as to put an holy and modest challenge upon God so Psal. 119.49 afflicted David saith Remember the word unto thy servant upon which thou hast caused me to hope and the Church Ier. 14.21 Do not abhor us for thy names sake do not disgrace the throne of thy glory remember break not thy Covenant with us and the Lord commandeth that this challenge be put on him Isa. 43.26 Put me in remembrance let us plead together then he giveth faith leave to plead on the contrary with God naturall spirits faint and cannot so far own the promise as to plead with God by their right and just claime to the promise Now the fourth point concerning faith is what grounds and Warrants the sinner hath to believe 4. It s an ordinary challenge made by Satan conscience and the Arminian since Christ died not for all and every one of mankinde and all are not chosen to life eternall but only those on whom the Lord is pleased according to the free decree of Election to confer the grace of believing What warrant can the unworthy sinner have to believe and to own the merits of Christ For he knoweth nothing of the Election or Reprobation that are hidden in Gods eternall minde for Answer 1. It s no presumption in me to believe in Christ before I know whither I be chosen to salvation or not for nothing can hinder me in this case to believe save only presumption as the adversaries say but it is not presumption because presumption is when the soul is lifted up and Towred like an high building as the word is Hab. 2.4 And therefore the lifted up man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnophel is he that hideth himself in a high Castle as every unbelieving presumptuous soul hath his own Castle the unbeliever hath either one Ophel or high Tower or other either the King friends riches or his own wisdome for his God on which he resteth beside the God that the Scripture recommendeth to us as our onely rock and soul confidence All men on earth live and do all morall actions even when they go on in a wicked life as slaves of Hell to work all uncleannesse with greedinesse upon some ground of faith though a most false and counterfeit Faith that they shall prosper by evil doing and that sin shall make
put away 1 Cor. 13.11 So hath Christ taken bones and sap and strength from the devil and made him as fruitlesse as the feathers that serveth to sport children 1 Ioh. 3.8 For this purpose the Son of God was manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve the works of the Devil The word in Scripture is ascribed to the casting down of a house Ioh. 2.19 To the breaking of a ship Act. 27.41 To the loosing any out of chains Act. 22.30 The Truth is Satans works of sin and Hell in the which he had involved the Redeemed world was a prison house and a castle of strength and a strong war-ship and many strong chains of sin and misery Christ was manifested to break down and dissolve the house to break his warship and to set the captives at liberty Isa. 61.1.2 Ioh. 14.30 And now cometh the Prince of this world and hath nothing in me he had much in Christ he had all his Redeemed ones by reason of sin but Christ took all from him Since Christ came in the play and was master of the fields Satan never did prosper And consider how easily Christ doth it with a meer word Let it be how was this Christ sent an immediate mandate of Dominion he hath an immediate operation upon these invisible spirits of darknesse it is no matter how Christ do it so it be done Christ-God is a spirit how a spirit acts upon a spirit is to be believed rather then searched But Christ hath these relations to Satan 1. As God to all creatures and thus Satan is the workmanship of God as he is a spirit so what ever partaketh of being is the adequate and consummate effect of omnipotencie I mean being either possible or actuall and so the motions of Angels from place to place and of Devils must be under a chain of Omnipotency as all other things motions and actions of the creature are Let Satan go whether he please Christ traceth him 2. Christ hath the relation of a Judge to Satan and so he is tyed in an invisible chain of Justice and as malefactors that are permited to goe abroad but alwayes with attendance so do Devils trail about with them everlasting chains of blacknesse of darknesse Iud. ◠6. Whether so ever the Devil go Christ hath a keeper at his back 3. Christ hath a relation of a conqueror to Satan and Satan is his taken Captive Col. 2.15 He cannot be loosed from under Christ either by ransome or change of prisoner with prisoner 4. Christ as the heir of all things beareth up all by his mighty word Heb. 1.2 3. And is he in whom all things consist Col. 1.17 And so by reason that the world by a new gift of Redemption is subjected to Iesus Christ There is a speciall and particular Providence of Christ upon Satan it concerneth the Redeemed not a little that Christ keep a strong and watchfull guard upon the black camp out of which he hath Redeemed us and that the seven eyes that are before the Throne take special notice of Hell who come in and come out for there is deep counsel there against us In this consideration Christ numbers all the footsteps of Devils Satan hath not a generall warrant to tempt the Saints but to every new act against Iob chap. 1.12 and Iob 2 6. against Peter ere he can put him upon one single blast to cast him but once through his sieve Luk. 22.31 yea against one sow or a bristle of a sow Mat. 8.31 32. He must have a new signed Commission Christs generall passe that Satan be suffered as any other subject to passe through Christs bounds and Kingdome is not enough Vse It s much for our faith and comfort that our Mediatour is a God of Gods a God above the God of this world a Prince more mighty then the Prince of the Air who ruleth in the children of disobedience Yea now we have a greater Victory over Satan then wee know Satan is so totally routed put off the fields and Christ so strong that the weakest of Saints is stronger then the world the spirit Satan that dwelleth in the world Christs strength of faith is stronger then Adams strength of innocency 1 Joh. 2.13 14. 1 Joh. 5.5 The weakest measure of saving Grace is stronger then the highest measure of malice in all hell When Satan Tempteth you fear him not resist him in the Faith but be watchfull for he hath a Passe from Christ else he could not come so far as the Court of Guard to dally with the senses to hold out an Apple to Eve a world of Kingdoms and glory to Christ Satan hath a Warrand to bid when he cannot buy his Pass will bear him to go to the more inner works then the senses even to the chamber of the fancy to send a Trumpeter to the understanding 1. Yea to work mediatly upon the will and the heart of a Judas and to act but in a way of distance upon David to number the people but a counterfeit Passe with a false subscription cannot permit Satan to go on in reall motions against the will the chaine holdeth him back there is a restraining link that all the powers in Hell cannot break A Morall tie and link of the Law of nature in the breast of Devils Satan can and doth daily break Because he sinned from the beginning but the other link of reall acting against the dominion of Providence is unpossible to the strongest of Devils or of Creatures 2. We our selves may put in execution a conditionall Passe of the Devill for certain it is Satan could but knock at Eves door and play the Orator or Sophist to delude minde and affections but he could not make the Kings keyes as we say and violently break up the door or force the will but upon condition that Eve should consent to eat forbidden fruit by necessity of divine justice she must turn the first and oldest Devil in the flesh that ever was to tempt Adam to sin and to eat and therefore if we be not carefull to resist we may signe the Divels Passe of Providence with our Morall consent yeeld once to Satans first demand of the Treaty and you shall see you are insnared by a necessity of Gods spotlesse justice who punisheth sin by sin because you go one mile with the Devill to go with him two miles Vse 2. If Christ at a nod have such a dominion over Devils we are under Satans power in being tempted more then we need Certain it is we improve not Christs power of dominion over Satan to the utmost Christ can save Heb. 7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the utmost then he can sanctifie to the utmost for Christ is a Saviour not only by merit but also by efficacy as our Divines hold against Socinians and Arminians therefore he should give actual strength against temptations if we should not so carelesly improve that power Christ hath
Debtor both to the Greeks and the Barbarians both to the wise and unwise Grace awed him as a Debt layeth fetters on an ingenious minde he cannot but out his free and honest mind in paying what he oweth 6. Gods Desertion cannot so hide and over-cloud Christ but against sense the Childe of God must beleeve yea and pray in Faith Ps 22.1 My God my God why hast thou forsaken me 2. O my God I cry by day Though sin over-cloud Christ and David fall in Adultery and blood there 's a seed of Christ that must cast out blossoms he cannot but repent and sorrow Gods Decree of grace in the execution of it may be broken in a link by some great sin but Christ cannot but soader the chain and raise the fallen sinner It shall be usefull then for the Saints when the spirit cometh in his stirrings and impetuous acts to co-operate with him and to answer his wind-blowing It s good to hoyse up sail and make out when a fair wind and a strong tide calleth sometime Grace maketh the heart as a hot Iron its good then to smite with the hammer When your spirit is Docile and there cometh a gale of Christs sweet West-wind and rusheth in with a warmnesse of heart in a praying disposition to retire to a corner and powre out the soul before the Lord as we are to take Christ at his word so are we to take Christs spirit at his work He knocketh knock thou with him His fingers make a stirring upon the handles of the bar and drop down pure myrhe Let thy heart make a stirring with his fingers also I grant wind maketh sailing and all the powers on Earth cannot make wind yet when God maketh wind the Sea-men may draw sails and lance forth God preventeth in all these the spirit beateth fire out of our slint we are to lay to a match and receive reach in the heart under the stirrings of Free-grace obey dispositions of Grace as God himself when the Sun riseth the Birds may sing but their singing is no cause of the Sun rising 2. It s no truth of God that some teach that the justified in Christ are of duty always tied to one and the same constant act of rejoycing with out any mixture of sadnesse and sorrow for so they cannot 1. Obey and follow the various impressions of the Lords absence and presence of Christs Sea ebbing and flowing of his shining and smiling and his lowring and frowning 2. The Faith of a justified condition doth not root out all affections nay not Love Faith desire and joy if there be sin remaining in the justified there 's place of sadnesse for fear for sorrow for the scumme of affections are removed by Christ not the affections themselves 3. Christ for meer triall sometimes for sin other times doth cover himself with a cloud and withdraw the sense of his favour and it s a cursed joy that is on foot when the Lord hideth his face The Love of Christ must be sick and sad I mean the Lover when the beloved is under a cloud It is not the new world with the Regenerate man here nor a Land where there 's nothing but all Summer all Sun neither night nor clouds nor Rain nor Storm that is the condition of the second Paradice of the better Adam 4. It s a just and an innocent sorrow to be grieved at that which grieveth the Holy spirit and when the Lyon roareth all the Beasts of the field are afraid Grace maketh not Iob a stock nor Christ a man who cannot weep And behold a Woman of Canaan And a certain Woman Of the Woman 1. But one person of all Tyrus and Sidon came to him 2. She was a Syrophenician by Nation 3. Her condition She had a Daughter vexed with a Devill 4. With an unclean Devill 5. The nearer occasion She heard of him 6. She adored 7. She prayed and so way is made to the conference between Christ and her And to the Triall and Miracle A certain Woman There is but one of all Tyrus and Sidon who came to Christ. 1. It beseemeth the mercy of the good shepherd to leave ninety and nine sheep in the Wildernesse and go after one which is lost Luke 15.4 And when all is done alas he hath but one of an whole hundred Christ hath not the tithe of mankinde He maketh a Journey while he is wearied and thirsty through Samaria yea and wanteth his dinner for one Woman at that draught of his net and thinketh he dineth like a King and above if he save one Ioh. 4.33 34. O sweet husbands word Jer. 3.14 I am married to you and I will take you one of a citie and two of a Tribe and I will bring you to Zion Christ taketh sinners not by dozens not by thousands its but once in all the word Act. 2. that three Thousand are converted at once but by one's and two 's Though Israel be as the sand of the Sea yet a Remnant shall but bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.27 Esa. 10.22 The Reliques and Refuse shall be saved only 2. Common Love scarce amounteth to Grace because Grace is separative and singleth out one of many all graced persons are priviledged persons Heaven is a house of chosen and priveledged ones there 's no common stones in the New Jerusalem but all precious stones the foundations Saphirs the windows Agats and Carbuncles all the Borders of pleasant stones Esa. 54.11 12. 3. Christs way lyeth so of two grinding at the mil of two in the field together of two in one bed Christ wil have but one Christ often wil not have both husband and wife both Father and Son but the one Brother Iacob not Esau of a whole house Christ cometh to the Devils fire side and chuseth one and draweth him out and leaveth all the Family to the devil 4. Christ knoweth them well whom he chuseth Grace is a rare peece of the choise and the floor of the love of Heaven there bee many common stones not many Pearls not many Diamonds and Saphirs The multitude be all Arminians from the womb every Heresie is a peece of the old Adams wanton wit thousands go to Hell black Hereticks and Heterodox as touching the Doctrine of themselves every man hath Grace if you believe himself Vnusquisque est in eâ heresi every man taketh Heaven for his home and heritage Dogs think to rest in Christs bosome men naturally believe though they be but up and down with Christ yet Christ doth so bear them at good-will as to give Grace and Glory Obj. 1. Gods Love is not infinite if it bee limited to a few Ans. This should conclude that there be an infinite number of Men and Angels to whom Gods Love to Salvation is betrothed in affection but his love is infinite in its Act not in its Object The way of carrying on his love is infinite Obj. 2. To ascribe
they are unrenewed are strangers to inward conflicts of souls praying and not answered of God the fainting and swooning Church Cant. 5.6 7. is pained O dear watch men saw you my Husband Heavy was her spirit but what then v. 7. The watch-men that went about the City found me they smote me they wounded me the keepers of the walls took away my vail from me in stead of binding up her wounds they returned her buffets and pulled her hair down about her ears And the daughters of Ierusalem say to the sick sighing Church pained for the want of her Lord v. 9. What is thy beloved more then another beloved c. Whereof is thy Christ made of Gold or is thy beloved more precious then all beloveds in the world Troubled Hannah grieved in spirit to Eli is a drunken woman The Angels finde Mary Magdalen weeping they leave her weeping they give her a doctrinall comfort Woman why weepest thou he is not here he is risen again 1. If a string in the conscience be broken the Apostles that were with Magdalen cannot tye a knot on it again If there be a rent in the heart so as the two sides of the soul of the woman rent asunder she poor woman still weepeth O why speake you O Angels to comfort me they have taken away my Lord. Angels what are you to me And indeed they cannot sew up the womans rented heart This is the Lords Prerogative Esa. 57.19 I create the fruit of the lips peace I know no Creator but one and I knowÌ„ no Peace-Creator but one Peace of conscience is Grace Grace is made of pure nothing and not made of nature Pastors may speak of peace but God speaketh peace to his people Ps. 85.8 2. There be some acts of nature in which men have no hand to bring Bread out of the earth and Vines men have a hand but in raising Winds in giving Rain neither Kings Armies of men nor acts of Parliament have any influence The tempering of the wheeles and motions of a distempered conscience is so high and supernaturall a work that Christ behoved to have the Spirit of the Lord on him above his fellowes and must be sent with a special Commission to apply the sweet hands the soft mercifull fingers of the Mediator with the art of Heaven Esa. 61.1 That I saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should as a Chyrurgian bind up with splints and bands the broken in heart and comfort the mourners in Sion There must 3. be some immediate action of Omnipotency especially when he sets a Hoast of terrors in battle array against the soul as is evident in Saul in Iob c. 16.13 His Archers compasse me round about that is no lesse then the soul is like a man beset by enemies round about so as there is no help in the creature but he must die in the midst of them Job 6.4 The terrors of God do set themselves in array against me only the Lord of Hoasts by an immediate action raiseth these souldiers the terrors of God he only can calme them What wonder then that Ministers the Word Comforts Promises Angels Prophets Apostles cannot bind up a broken heart friends cannot while a good word come from God It s easie for us on the shore to cry to those tossed in the sea between death and life Saile thus and thus it s nothing to speak good words to the sick yet Angels have not skill of experience in this the afflicted in minde are like infants that cannot tell their disease they apprehend Hell and its real hel to them Many Ministers are but Horse physitians in this disease wine and musick are vain remedies there is need of a Creator of peace she is frantick say they and it s but a fit of a naturall melancholy and distraction The Disciples are Physitians of no value to a soul crying and not heard of Christ. Oh Moses is a meek man David a sweet singer Job and his experience profitable the Apostles Gods Instruments the Virgin Mary is full of grace the glorified desire the Church to be delivered but they are all nothing to Jesus Christ there is more in a piece of a corner of Christs heart to speak so then in Millions of worlds of Angels and created comforts when the conscience hath gotten a back-throw with the hand of the Almighty 24. But he answered and said I am not sent but for the lost sheep of the house of Israel In this answer two things are to be observed 1. The temptation coming from Christ denying he had any thing to do with this woman I am not sent for her 2. The matter of the temptation containing Christs 1. sending 2. to whom To the house of Israel 3. Under what notion The sheep of the house of Israel 4. what sort of sheep The lost sheep In the temptation consider 1. who tempteth 2. the nature of the temptation for the former It s Christ who tempteth Hence these Positions 1. Pos. God tempeth no man to sin Jam. 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted neither tempteth he any 14. But every man is tempted when he is drawn away of his own lust God doth try rather then tempt 1. God cannot command sin 2. He cannot actuate the crooked faculties to sin as he that spurreth a Horse putteth the horse to actuall motion But the dislocated legge of the horse putteth in act the halting power of the horse 3. He cannot infuse sinfull habits which are as weights of Iron and Lead to incline the soul to sin 4. He cannot approve sin Satan never tempteth but upon practicall knowledge either that the wheels may run down the mount as he tempted Eve and upon that false perswasion tempted Christ to sin or then he knoweth sin hath oyled the wheels and inclinations and so casteth in Fire-brands knowing that there 's powder and fire-wood within us in our concupisence he should not offer to be a Father to the brood of Hell if he knew not that a seed and mother were within us except Christ by grace cast water on our lâ—sts and coole the furnace wee conceive flames easily 2. Pos. Neither Devils nor men nor our heart may without sin tempt or try the creature by putting it to do that which may prove sin upon any intention to try whether that creature shall obey God or not Had Abraham cooÌ„manded Isaac to kil Iacob his son to try whither Isaac loved God or no it had been a sinful tempting of him A creature cannot put his fellow-creatur upon the margin border of death such as all sin is to try if the creature hath a good head that cannot be giddy God may try duties by events He is the Potter we the Clay but clay is limited to try events upon clay by duties only and not by events duties 3. Pos. Wanton and vain reason would say Why did the
3. To make an opposition between Christ and his grace the fountain and the stream Ioh. 1.16 Tit. 1.14 1 Joh. 3.8 Obj. If the actions of grace be all turned upon this axle-tree of Gods gracious will what can I do when I am indisposed to do good Ans. If this be a rationall question then is no man condemned because he believeth not in the only begotten Son of God contrary to Ioh. 3.18 36. For Reprobates are finally indisposed to believe 2. Indisposition is our sin that we should be humbled for and Inke water cannot wash a blacked cloth sin excuseth not sin SERMON XV. 25. Then came she and worshipped him saying Lord help me CHrist had denyed her to be His but she wil not deny but Christ is hers See how a Believer is to carry himself toward Christ deserting frowning Christ first answered her not one word 2. He gave an Answer but to the Disciples not to the woman O dreadful Christ refuseth to give her one word that may go between her and Hell and dispair 3. The Answer that he giveth is sadder and heavier then no Answer it s as much As woman I have nothing to do with thee I quit my part of thee Yet she is patient 2. She believeth 3. She waiteth on a better answer 4. She continueth in praying 5. Her love is not abetted she cometh and adoreth 6 Acknowledgeth her own misery Lord help me And putteth Christ as God in his own room to be adored 7. She taketh Christ aright up and seeth the temptation to be a temptation 8. She runneth to Christ she came nearer to him and runneth not from him she claimeth to Christ though Christ had cast her off 1. Patient submission to God under desertion is sweet What though I saw no reason why I cry and shout and God answereth not 1. His comforts and his answers are his own free-graces he may doe with his own what he thinks good and grace is no debt Hear O Lord for thy own sake Dan. 9.19 2. Infinite Soveraignty may lay silence upon all hearts good Hezekiah Isa. 38.15 What shall I say he hath spoken unto me and himself hath done it It is an act of heaven I bear it with silence 2. She believeth Isa. 50.11 There 's a high and noble Commandment laid upon the sad spirit He that walketh in darknesse and seeth no light let him trust in the name of the Lord stay upon his God 2. Fill the field with faith double or frequent acts of Faith Psal. 22.1 My God my God why hast thou forsaken me Two faiths are a double breast-work against the Forts of Hell 3. In the greatest extremity believe even as David in the borders of Hell Psal. 23.4 Yea though I walk through the valley of the shadow of death I will fear no evil it s a Litote I will believe good it s a cold and a dark shadow to walk at deaths right side Job 13.15 Though he slay me yet will I trust in him See Steven dying and believing both at once Christs very dead corps and his grave in a sort believing Ps. 16.9 My flesh also shall rest in hope How sweet to take Faiths back-band subscribed by Gods own hand into the cold grave with thee as Christ did vers 10. Thou wilt not leave my soul in grave 4. Faith saith sense is a Lier Fancy sense the flesh will say Job 16.13 His Archers compassed me round about he cleaveth my reins asunder and doth not spare and poureth out my gall on the ground but Faith saith ver 19. I have a friend in Heaven Also now my witnesse is in heaven Job 19.11 Sense maketh a lie of God He hath also kindled his wrath against me and taketh me for his enemy No Iob thou art the friend of God see how his Faith cometh above the water ver 25. I know that my friend by blood or my Redeemer liveth c. 3. She waiteth on in hope and took not the first nor second answer Hope is long breath 't and at mid-night prophâ—sieth good of God Mic. 7.9 Though I fall I shall rise again Jonah 2.4 Then I said I am cast out of thy sight yet I will look toward thy holy Temple There 's a seed of heaven in hope Iob 13. When God did hide his face from him ver 24. Yet ver 16. He also shall be my salvation There is a negative and over-clouded hope in the soul at the saddest time the believer dares not say Christ will never come again if he say it it s in hot blood and in haste and he wil take his word again Isa. 8.17 4. She continueth in praying She cryed Lord Son of David have mercy on me she has no Answer she cryeth again while the Disciples are troubled with her shouts she getteth a worse answer then no answer yet she cometh and prayeth we know the holy wilfulnesse of Jacob Gen. 32.26 I will not let thee go till thou blesse me rain calmeth the stormy wind to vent out words in a sad time is the way of Gods children Psal. 88.7 Thy wrath lieth hard upon me 9. My eye mourneth by reason of my affliction And what then Lord I have called daily upon thee I have stretched out my hands to thee Psal. 22.2 Christ in the borders of Hell prayed and prayed again and died praying 5. She hath still love to Christ and is not put from the duty of adoring 1 Pet. 1.8 Whom having not seen yet ye love The deserted soul seeth little there must be love to Christ where there is 1. Faith in the dark Faith is with child of Love 2. Where the believer is willing that his pain his hel may be matter of praising of God Ps. 77.13 Who is so great a God as our God The Church was then deserted as the Psal. cleareth 6. She putteth Christ in his Chair of State and adoreth him the deserted soul saith bee what I will he is Iehovah the Lord confession is good in saddest desertion Iob 7.20 I have sinned what shall I do to thee O preserver of man Lam. 1.17 The seed of Iacob is in a hard case before God and under wrath v. 12 13 14. Yet v. 16. The Lord is righteous for I have sinned This maketh the soul charitable of God how sad so ever the dispensation be 7. She seeth it is a triall as is clear by her instant persuing after Christ after many repulses It s great mercy that God cometh not behinde backs and striketh not in the dark Psal. 77.10 And I said this is my infirmity he gathereth his scattered thoughts taketh himself in the temptation Its mercy 1. To see the temptation in the face some lie under a dumb a deaf temptation that wanteth all the five senses Cain is murthered in the dark at midnight with the temptation he knoweth not what it meaneth 2. Gods immediate hand is more to be looked at then any
that you were upon the borders of Hell yet the Gospel though it except you from actuall mercy yet not from the duty of believing and comming to Christ and though such think and imagine that they believe Christ is able to save and redeem them only they doubt of his will yet the truth is the doubt of unbelief is more of the power of mercy and infinite Grace in Christ then of his will and my reason is that whosoever believeth Joh. 3.33 hath set to his seal that God is true and 1 Ioh. 5.10 He that believeth not God hath made him a Liar because he believeth not the record that God gave of his Son Now it is not Gods Testimony nor any Gospel-Truth that such as sin against the holy Ghost shall be pardoned yea the contrary is said Mat. 12.31 32. Yet these that sin against the holy Ghost are condemned for unbelief as all other unbelievers are Ioh. 3.18 36. Then such as fall in this sin though they say Infinite mercy can pardon them but infinite mercy will not pardon them should not bely God by unbelieving these truths for they are Gospel-truths then must the unbelief of those that sin against the Holy Ghost put a lie upon some Gospel-truth and this can be only on the power of infinite mercy and so they must say Christ cannot save though he would for there 's a power of Christ in mercie no lesse then a will If F. Spira go for a despairing Reprobate which I dare not averre yet when he said he believed Christ was able to save him but he doubted of his will he must not be so understood as if it were so indeed Unbelievers know not all the mysterious turnings of lying self deceiving unbelief Unbelief may lie to men of it self when it dare belie the worth of that soul-redeeming ransome of Christs blood if he that sinneth against the holy Ghost could believe the power of infinite mercy he should also believe the will and inclination of infinite mercy for the power of mercy is the very power of a mercifull will I shall not then be afraid that soul is lost which hath high and capacious apprehensions of the worth value dignity and power of that dear ransome and of infinite mercy It s faith to believe this Gospel-truth which is Heb. 7.25 That Christ is able to save to the utmost all those that come to him if I believe soundly what free grace can do I believe also soundly what free grace will do It s true Christ can save many whom he never will save but the faith of the power of mercie and of his will to save is of a far other consideration 4. It must then be the prevailing of a temptation not to dare to come to Christ because I am a dog and unworthy 1. Because sin is no porter put to watch the door of Christs house of free-grace mercy keepeth the keys sin may object my evill deserving but it cannot object Christs rich deserving 2. That which maketh me unworthy and gracelesse and unfit to be saved may make Christ worthy and gracious to save my sin may be Christs rich grace Though sin maketh me unworthy of Christ yet it maketh me a fit passive object for the Physitian Christ to work on and maketh not Christ unworthy to save If I feel sin it then saith Thou art the very person by name that Christ seeketh Therefore is the sense of sin required as a condition in all that cometh to Christ whether it be before conversion or after conversion when acts of faith are renewed Obj. But we finde by experience that true poverty of spirit and sense of sinfull wretchednesse doth kill and destroy any sight of guilt and wickednesse in my self if I rightly see Christ I shall not also see any unworthinesse in my self Answ. This experience is not warranted by the word of truth These may well consist together 1. That felt and apprehended wretchednesse of a sinner may stand with a sight of Christs riches of grace is as evident as the felt pain of the sting of the fiery Scorpion may stand with looking up to the brazen Serpent and being saved yea when the poor man Mark 9.24 said Lord I believe help my unbeleefe he both was sensible of faith and unbeleefe 2. Yea the converted may well see grace and holinesse in himself else how shall he be thankfull to Christ the giver and also see Christ and beleeve his righteousnesse for holy walking commeth under a threefold consideration 1. As a duty 2. As a mean ordained of God that we should walk in Eph. 2.10 3. As a promise or a thing promised in the new Covenant and in this threefold consideration we may know how far we may build our peace upon any duties as upon evidences of our state of grace 1. as holy walking is a duty coming from us it s no ground of true peace beleevers often seek in themselves what they should seek in Christ this is naturall merit often we argue from the measure of obedience to deny grace altogether this is a false way especially its a false way of logick to argue Negatively from want of such such a measure of obedience to deny you are in Christ how we may argue Affirmatively we shall hear hereafter 2. The dutie is Christs mean not injoyned in a strict Law-way but in a Gospel-way as the commandement is oiled with a Gospel-spirit of love Law and love are not contrary as Antinomians do imagine Christ has united not only persons but also graces and vertues This way the duty is a mean and a way not to the right of salvation but to the actuall possession of it and as it is or standeth stated before us in the letter of the Gospel in a Morall commanding or a Doctrinall or directing way without the efficacy of grace it can be nothing but a Doctrinall-mean no more then the Law-way is for all Gospel-precepts without grace are as little available to us as the Law But in the third Notion holy walking as performed by that efficacious grace promised in the Covenant of grace is an Argument on which we may build our peace not as a cause or a merit-deserving peace but as a grace threeded upon the free promise of God so the Saints have builded upon their sincere walking as on a fruit of the Covenant of Grace promised to us Jer. 31.33 Jer. 32. for so duties speak the mercies promised in the Covenant 38. And I will give them one heart and one way that they may fear me for ever See Ezech. 36.27 Isa. 54.13 Upon this ground Ezekiah pleadeth with God when he heard the sentence of death Isa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And David putteth his faith upon this as a gracious fruit of grace promised in the
hear an answer I was condemned I was judged I was crucified for sin when my Surety Christ was condemned judged and crucified for my sins and what would you have more of a man then his life it was a mans life and soul my life that my surety offered up to God for sin and I have payed all because my surety hath payed all And the truth is it is not two debts one that the believer owes to Gods justice another that Christ paid But the debt that Christ payed is our very debt sins which he did bear on his own body on the tree 1 Pet. 2.24 But though it be true in a legal sense that the surety is the broken man yet it is true only in regard of the Law punishment or Malum poenae the ill of punishment that is laid upon him For I take Dr Crisps words from his own pen Suppose saith he a Malefactor should be asked Guilty or not guilty He answereth Not guilty What doth he mean He meaneth he hath not done the Fact that was laid to his charge Then not to do the Fact of sin to Dr. Crispe is not to be guilty Now I assume But Jesus Christ did never any sinfull fact as he also confesseth then Christ was punished for sin and yet was never guilty of sin this must be the greatest unjustice in the world to punish a man for sin altogether free of the guilt of sin except Antinomians distinguish with us between sinfull guilt and penall guilt called Reatus culpae and Reatus poenae or Reatus personae seu potentialis and Reatus formalis seu actualis they shall never expede themselves Now though it be true that in Law the Debtor and the Surety be both one Legall person yet intrinsecally they are not one the broken Debtor as such may be an unjust man and the Surety a faithfull and just man so that the surety as a satisfying Surety removeth only the punishment due to the Debtor for his unjustice but he removeth not formally unjustice except he be such a Surety as Christ who can both pay the debt so remove the ill of punishment and also infuse holinesse and sanctifie and remove the evill of sin hence in justification formally Christ only taketh away the punishment of everlasting fire and eternall condemnation due to sin but he removeth not sin it self sin it self is removed in sanctification and by degrees justification taketh the sting out of the Serpent but doth not formally kill the Serpent the Serpent is killed by another act of Grace by infused and perfected sanctification justification is a forinsecall and a Legall Act and removeth the power of the Law which involveth the sinner in a curse Now the strength or the Legall sting of sin is the Law 1 Cor. 15.56 So we may judge how false this divinity is which Dr. Crispe asserteth You will never saith he have quietnesse of spirit in respect of sinne till you have received this principle that it is not the guilt of Iniquitie only but Iniquity it self that the Lord laid on Christ For it is true quietnesse and Peace of Faith with God floweth from justification Romanes 5.1 And the assurance that Christ hath pardoned sin and hath removed the penall guilt the punishment of Eternall condemnation from sin but that the conscience should be quiet that is that it should not have also a care to believe that Christ wil sanctifie throughly and perfect his good work in us is most false for though a soul be justified and freed from the guilt of Eternall punishment and so the spirit is no more to be afraid and disquieted for Eternall wrath and Hell which should never have been feared as the greatest evill in regard that sin as sin is more to be feared then Hell as Hell yet there be two other acts of disquietnesse of spirit laudable and commendable even in the Saints after they are justified and the guilt of â—ternall punishment removed as 1. The believer is to have a holy Anxiety and care of spirit I do not call it a troubled conscience to improve his faith in believing that Christ will perfect what he hath begun 2. He is to bee grieved that sin dwelleth in him and to groan and cry as a captive in fetters out of the sense of his wretched estate as Paul doth Rom. 7.23 24. Antinomians will have the justified to be so quiet in spirit as if Christ had removed sin in root and branch buds and stump whereas only the Eternall punishment and fear of Eternall condemnation is removed in justification But there is a worse thing remaining in sin after this and more to be feared and a more reall and rationall ground of disquietnesse of spirit and that is the fundamentall intrinsecall and sinfull guilt of sin which Christ never took on him and is not removed in justification but only in the graduall and successive perfection of sanctification and so being justified I am to be secure and to enjoy a sound Peace and quietnesse of spirit in freedome from Eternall wrath But yet am I to be disquieted grieved yea to sorrow that such a Ghuest as sin lodgeth in me and with me even as an ingenuous and honest hearted debtor is to rejoyce and be glad in the goodnesse and grace of his gracious surety who hath payed his debt and never to fear that the Law or Justice can go against him to Arrest and imprison him for that debt which is now compleatly paid by his surety But if the surety gave his back-bond to pay him service of love and service of sorrow and remorse for his unjustice and sinfull lavishing of his Neighbours goods which did necessitate his loving surety to hurt himself and be at a great losse for him he owes to his surety the debt of love and disquietnesse of spirit in so far as the blot of his wastry and the shame of his riotous youth lyeth on him all his dayes Antinomians conceive that there ought to be no disquietnesse of spirit no remorse no trouble of minde but that which hath its rise and spring from sins apprehended as not pardoned and from the fear of Eternall punishment to be inflicted for these sins and it is true that such a troubled and perplexed soul which is once in the state of justification is but the issue and brood of unbelief and ariseth from the flesh prevailing over the spirit in such sorrow yea or if confession of sinne arise from this spring of servile and slavish fear it is not a work of Faith except that a conditionall fear of Eternall wrath If a David fallen in Adultery and treacherous murther or a Peter overtaken with a denying of his Saviour before men shall not renew his Repentance and Faith in CHRIST is required in all the justified for the perfecting of their salvation and finall perseverance But there is another remorse and sorrow according to God required in all the justified and it
Nay but if thou canst pray thou dost set the whole wheels of Omnipotency on work for the building of the Lords house in which regard the Prayer of a sick and poor man shall do more in War for the Cause of God then twenty thousand men It was not Ahasuerus nor the grace that Esther found in the eyes of the King that saved the whole Church of the Iews from destruction but the Prayers of Esther and her maids It s true an Angel broght Peter out of Prison Act. 12. But what stirred that wheel in Heaven vers 5. Here 's the Cause Prayer was made without ceasing to God for Peter by the Church Quod est causa causae est etiam causa causati Prayer Prayer can put a reeling and tottering on King and Court Pope Prelate and Babylon we are to pray the King of the bottomlesse pit the man of sin the graven Images of Apostate Rome out of the world Prayer can yoke all the swords in Europe against the Whore every one who hath the Spirit of Adoption though poor and rejected of men by prayer have powerfull influence on all the Nations of the earth on all Europe on the ends of the earth on the hearts of the Jews on Turkes and Indians Prayer can reach as far as Omnipotency accompanied by the wise decree of our Lord And the poorest Girle or Maid that can pray doth lend a strong lift to heighten the footstool of Christs Royall Throne children and poor Maids by Prayer may put the Crown on Christs head and hold up his Throne and may store and increase heaven by praying Thy Kingdome come and inlarge Hell and fill the pits with the dead bodies of Christs enemies and may by prayer binde Kings in Fetters chaine up and confine Devils subdue Kingdoms Great is thy Faith For the clearing of these words we are to consider three points 1. What Faith is 2. What a great Faith is 3. Why he saith thy Faith appropriating it to the woman Now of Faith I shall speak 1. A word of preparations for Faith 2. Of the grounds and necessary motives to Faith 3. Of the Ingredients of Faith 4. Of the sinners warrants to believe 5. Of divers sorts of false and ill rooted Faiths 1. There be some preparations which go before Faith 1. Faith is a seed of heaven it is not sowen by the good husbandman in unplowed and in Fallow ground Christ soweth not amongst thornes we are builded on the Faith stones are hewen rubbish removed before one stone be laid 2. Every act of Grace in God is an act of Omnipotency and so requireth not time or succession God might have set up the frame of the world in all its fulnesse with lesse then one thought or act of his will put forth by Omnipotency yet did our Lord subject the acts of creating the first world to the rule of time and to a circle of evening and morning nights and dayes so doth the Lord set up a new world of Faith in a soul void of Faith by degrees There 's a time when there 's neither perfect night nor perfect day but the twilight of the morning and God not withstanding created the morning no lesse then the noon day Sun There 's a half Summer and a half Spring in the close of the Spring which God made The Embrio or birth not yet animated is neither seed onely nor a man-child only so is a Convert in his first framing neither perfectly untamed corruption because there 's a crack and a throw in the iron sinew of the neck nor is he a thorow child of light but as we say in the dead-throw in the place of breaking forth of children as Hosea speaketh A child with his head come forth of the womb and no more and so half born only so is the Convert while he is in the making not taken off Christs wheels half in the borders of hell and looking a far off at the Suburbs of Heaven not far from the Kingdom of Heaven But 2. This bridge over the water between the kingdom of darknesse and the state of saving Grace hath no necessary connexion with that Kingdom of the Son of Gods love but such as it hath from the sole and meer decree of the free Election of Grace and therefore many Reprobates may enter the Bridge and never go along to the other Banke of the River God breaketh the Bridge this being the very division and parting of these two unsearchable wayes of Election and Reprobation yet so as the sin in cutting the bridge is the guilt of the Reprobate man As many births die in the breaking forth out of the womb divers Roses in the Bud are blasted and never see harvest through the fault of the seed not of the Sun 3. It s true the new creation and life of God is vertually Seminaliter in these preparations as the seed is a tree in hope the blossome an apple the foundation a Palace in its beginning so half a desire in the Non-converted is love sicknesse for Christ in the seed legall humiliation is in hope Evangelick Repentance and mortification But as the seed and the growing tree differ not gradually only but in nature specifically as a thing without life is not of that same nature and essence with a creature that hath a vegetative life and groweth so the preparatory good affections of desire hunger sorrow humiliation going before conversion differ specifically from those renewed affections which follow after The former being acts of Grace but not of saving grace which goeth along with the decree of Election of Grace and of like Latitude with it the latter being the native and connaturall fruits of the Spirit of which the Apostle speaketh Gal. 5.22.23 In which regard no man is morally and in regard of a divine promise such as this Do this and this and God shall bestow on you the Grace of conversion fitter and in a nearer disposition to conversion then another 1. Because we read not of any such promise in the Gospel 2. Because amongst things void of life all are equally void of life and there 's here no degrees of more or lesse life no intention no remission or flacking of the degrees of life for even as an Ape or an Horse are as equally no men as stones and dead earth are no men though an Ape or an Horse have life common to them with men which stones and earth have not yet they are equally as destitute of reason and an intellectual life which is the only life of a man as a man as stones and earth are So Saul only humbled by the terrours of the Law and sick of half raw desires of Christ is no lesse yet a creature void of the life of God then when he was in the highest pitch of obstinacy spitting out blood and murthers on the face of that Lord Jesus whom he persecuted and in this regard conversion is no lesse pure
Grace every way free to Saul humbled and so having only half a thirst and desire of Christ then if he were yet in the feaver of his highest blasphemie thirsting after the blood of the Saints 4. Yet are the Saints thus prepared and humbled but not converted Materially Physically or as it were passively nearer Christ and in relation to Gods Eternall Election of Grace who maketh this a step relative to his Eternall love they are under the reach of Christs love and at the Elbow of the right arm of the Father who draweth souls to the son Joh. 6.44 And in the Gospel-bounds and fields or lists of Free-grace as the height and rage of a feaver is near a cool and a return to health and yet most contrary to health and the utmost flowing of the sea when it s at the remotest score of the coast is a disposition to an ebbing though most contrary to a low ebbe so are the humbled souls who have some lame and mained estimative power of light to put half a price on Christ and finds apprehended sin the mouth throat and out entry of hell in that case most contrary to Christ. A fish within that circle of the water that the net casteth is no lesse living in its own element of water then if it were in the bosome of the Ocean some hundreth miles distant from fisher or net yet is it in a near disposition to be catched For grounds of Faith to lead us on to beleeving Consider 1. two words Col. 1.27 spoken of the object of Faith 1. It s named The riches of the glory of this mystery amongst the Gentiles 2. Which is saith Paul Christ in you the hope of glory Now Faith leadeth us to a Mystery that none knoweth but such as are the intimate friends of Christ and are put upon all Christs secret Cabinet-Counsels 2. Glory is so taking a lover that it will deprive a naturall man of his sleep but the Glory of a Kingdome revealed in the Gospel is the flower marrow and spirits of all glory imaginable 3. What is riches of glory Eph. 3.8 That I should preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gold mine of the riches of the glory of Christ so deep that none can finde them out and so large that when they are found out Men and Angels shall not finde their bottome O what foldings and turnings and inextricable windings or glory are lapped up in Christ Yea. Treasures all Treasures are in him Col. 2.3 So it is called 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a weight of glory But 2. a weight Eternall a weight aged and full of ages of glory 3. An exceeding great weight and not that only But 4. a far more exceeding and eternal weight of glory no Oratour in the Greek Tongue hath any so superlative expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do but weigh how weighty precious Jesus Christ is how heavy how massie and ponderous the Crown is and what millions of Diamonds Rubies Saphires and precious Stones do shine and cast out rayes and beams of pure and unmixed Glory out of his Crown What smiles and kisses breathing out Glory on thy now sinfull face shall come out of Christ. Now the light of Faith even as a lantern or a day-star in a cloudy dawning leadeth thee up to this 2. Christ in you the hope of glory How in them By Faith Eph. 3.17 Christ the hope of glory is Christ the glory hoped for by a figure that is Faith putteth Christ and Heaven in you by hope So in the believer there is Christ the Lamb the Throne the glorified Angels and sinlesse and blessed Musitians that stand in a circle about the Throne praising him that liveth for ever All these are in the believer by Faith and in him is Heaven the Tree of Life the higher Paradice the river of water of life unto all these Faith intituleth the Soul and they be all nothing to Christ the hope of Glory Even the only begotten Son and Heir of a King is called the hope of his house the only hope of his house but in regard the Heires of mortall Kings are mortall the house is weak and standeth but upon one foot when he hath but one mortall Heir Now it s the infinite perfection of God that he can have but one Son who is infinite and the same Eternall and Immortall God with the Father and that he cannot die So Christ standeth the only hope of the house of Heaven a King by hope the King of hope and all hope of the Captives and Sons of hope and all the Glory of his Fathers house hangeth upon him Christ hath all the Heirs upon his shoulder and Faith investeth the believer to all this power and Glory 2. Faith must be so much the more precious that it layeth hold for its possession on God and on the Garland Marrow if any comparison here can stand and Flower of all Gods attributes the Righteousnesse of Christ. 2. The Free-grace of God the most taking heart-ravishing attribute in God and most suitable to our sinfull condition 3. The high and deep love of God and love which dwelleth in and with the noble and excellent blood that satisfieth infinite Justice There is no such Glory by any act of obedience tendered to God by Adam in his innocent condition or by Angels which never sinned 3. There is as great a necessity of Faith as of Life for the justified man must live by faith There 's no Grace so Catholick it being of necessity interwoven in all our actions as they fall under morall consideration not only in supernaturall actions but also in all our naturall and civil actions in so far as they must be spiritualized in relation to Gods honour 1 Cor. 10.31 So as Joshuah Baruch Sampson David did fight Battels kill men subdue Kingdoms by Faith Heb. 11.32 33. So must the Souldier now fight by that same Faith and so are the Saints to eat drink sleep journey buy sell by Faith We are not to put on Faith as a Cloak or an upper Garment when we go to the streets Fields or Church and then lay it aside in the house at Table or in bed yea the renewed man is not to eat and sleep because the light of reason and the Law of nature teacheth him so to do or the convenience of a calling for then all those actions shall be resolved in the same principles and formall reason of morall performance of them in the believer as in the Carnall man in whom a naturall spirit is stirsman and then we do but in these actions Walk in the light of our own fire and the sparks that we our selves have kindled and shall not see to go to bed but lye down in sorrow Isaiah 50.11 But we are to set Faith as the Plummet and line to Regulate these actions to doe them 1. Because hee who hath bought us with a price commandeth us by the light of
Christ the fountain of Heaven and though ye should know Moses David Paul in glory you shall be so taken with beholding the face of the Lamb for evermore in an immediate vision that you find no â—easure to look over your shoulder to Moses or any other For the Lord God Almighty and the Lamb are the Temple of it it must be sweeter when the sweet immediate hand of Jesus Christ shal pluk the soul-delighting Roses of the high Garden and hold them to your senses with an immediate touch so as you shall see behold smell and touch his hand with the rose and when he shall put immediately in your mouth the Apples of the Tree of life and the King himself shal make himself as it were your Cup-bearer for there shall be neither need of Pastor Prophet or of any Christian brother but only Christ himself to hold to your head A Cup of the water of life Rev. 22.1 2. And he shewed me a pure River of water of life clear as Christal proceeding out of the Throne of God and of the Lamb be shewed me which He The Lord God Almighty and the Lamb c. 2â— 22. He that talked with me who had a golden reed to measure the City v. 15. v. 10. He who carried me away in the spirit to a great and high mountain and shewed me the great City the holy Jerusalem descending out of Heaven from God no created Angel could shew to John The Bride the Lambs Wife and what is that He shewed me He made me see Is that but a naked cast of the eye or a speculation No it is more He himself who only reveals all the secrets of God And measures the Temple with a golden Reed He only gave me a drink of the water of life immediatly for to see in the holy language is to injoy Heb. 12.14 Rev. 22.4 Jer. 17.6 Psal. 34.12 Iob 19.26 And then he shewed me must be this in good sense He He the increated King himself made me or caused me to injoy Messengers carry love-Letters now there 's no need of love-Letters betweene the Lord Jesus and the Bride the Lambs wife in this condition certain it is a draught of such water at the Wel-head must be sweetest Then immediate comforts in a heavy condition must be sweetest also as in heavy desertions Word Ministery Pastors Prayer and Ordinances cannot raise up the Spirit What doth the Lord else speak in this No lesse then that mediation of means is but mediation of means and Christ is Christ means in a soul sicknesse yea Apostles Angels Watchmen fail But Christ himself with his immediate action faileth not Cant. 3.1.2.3 vers 4. Joh. 20.8.9.10.11.12.13.14.15.16.17 Christ himself immediately by himself will do in a moment that which all means all Ordinances all sweatings all indeavours cannot do I do not now cry down means and extol immediate inspirations the latter I deny not in some cases but I only compare means and Christ and is not this an experience of some who are broght to the Margin and black borders of Hel and dispairing all Creature comforts having failed them and they having received the Sentence of the second death yet Christ cometh with an immediate glimpse like a fire flaught in the air which letteth the lost and bewildered Traveller in an extream dark night see a lodging at hand whereas otherwise he should have fallen in a pit and lost himself and in a moment in the twinkling of an eye the Lord having rebuked the winds and the stormy Tempests in the soul there is a calm and peace Ps. 31.22 Jona 2.4 Christ is speedy and swift as a Roe his leap is but a stride over a whole mountain at once over many mountains hils Can. 2.8 Especially in his immediats when he coÌ„forts by himself he then maketh no use of a deputy-Sun to shine or of borrowed light the Sun himself riseth with his own immediate salvation and his own immediate wings and we see it was Christs immediate love yea comfort because immediate carrieth with it the heat and smel of Christs own hand it hath the immediate warmnesse of Christs bosom-consolation it was an act of tender mercy that came hot and smoking from the heart of Christ the immediate coal of love smelling of the perfume of the hearth it came last from and that was heaven and the bowels of Christ waters carried from a precious fountain in a vessel many hundred miles are not so sweet as at the well head because they are separated from the fountain they lose much of their vertue sometimes it is so long since the Rose was plucked that the colour and smell which it had while it grew on its own stalk is quite gone Look how inferiour Art which is but medicine for sick nature is to nature in its beauty and strength as painted Physick can neither purge nor cure so far are all means and Ordinances being but the deputies of Christ below Christ himself What is Paul What is Apollo Put all the Prophets all the Apostles all the Patriarchs all the chiefest of Saints in one floor I confesse they should cast forth an excellent smell like the utter borders of the garden of the high Paradise but all their excellency should be mediate excellency and but somewhat of Christ but alas as low as very nothing to Christ as the smallest drop of dew that sense can apprehend to ten thousand worlds of seas fountains floods We defraud our spirits of much sweetnesse because we go no further in our desires then to creature-excellency we rest on mediate comforts because mediate painted things do work but objectively only a painted meadow casteth no smell a painted tree bringeth forth no Apples the comforts and sweetnesse of the creatures have somewhat of paintry in them in comparison of Jesus Christ all reality and truth of excellency is in him and we know God marreth the borrowed influence of means Armies Parliaments Learning and all miscarry Therefore there was never a Reformation nor a great work wrought on earth but Omnipotency put forth many immediate Acts in it The Lord would not be beholding to Moses he himself divided the red Sea he would not ingage himself to fountains and vine trees but he gave them water out of the Rock he would not borrow from the earth and sowing reaping and plowing bread for his peoples food he would give them the bread of Angels from heaven immediately he would have no Engines at the taking of Jericho the blowing of Rams horns was a signe not a cause God immediately cast down the walls he would not have a sword drawn nor a drop of blood shed in the peoples return from Babylon but the Lord putteth an immediate impulsion upon the Spirit of Cyrus as if he had been in a dead sleep and he being awaked by God only sendeth the people away and the Temple must be builded again But how Neither by King nor Parliament nor Armies
over Satan I do not mean as Arminians do that free-will by order of nature beginneth first to resist Satan then Gods grace followeth as a hand-maide but I intend this that because Peter is self-strong his flesh saith to Christ that Christ is mistaken and looketh beside the spirit of prophesie for Mat. 26.35 He saith Though I should die with thee yet will I not deny thee Belike if he had been diffident of his own strength and watched and trusted in the strength of an intercessor he should not have been deserted so as to deny his Lord we put not Christ to it to put forth his omnipotency in every act to save us that wee yeeld not I deny not but there is a necessity in regard of Gods wise providence that the Saints must sin and that they be passive vessels to carry the lustre hold forth the rayes and beams of pardoning Grace Yet certain it is there be hypotheticall connexions of supernaturall Providence in Gods eternall Decree never put forth in action because of our lazinesse As if God shal suffer Iob to be tempted and he by grace sin not as Job 1.22 The Lord shall also strengthen him when he is tempted the second time not to sin and if Abraham be tempted to effer up his only Son for God and if he yeeld obedience God shall surely blesse him with the blessing of sanctification promised in the Covenant as is clear Gen. 22.16.17 Heb. 6.12.13.14 For we see these connexions some times put forth in Asts But other connexions are not put forth in Acts Math. 11.21 Luke 16.31 1 Sam. 23.12 Such as these if David be tempted by Satan he shall not resist but shall number the people if Peter be tempted he shall not stand out in confessing his Master Certain it is that as we come short of these comforts of a communion with God which we might injoy by our loose walking so upon the same reason we fall short of many victories over Satan which we might have if we should improve the dominion and Kingly power of Christ over that restles spirit As thou wilt As thou desirest God maketh of his free dispensation a sanctified will and affection in prayer the measure of his gifts to us a word then 1. Of a sanctified will and affections 2. How these are â—he measure of Gods goodnesse toward us in these Positions Posit 1. The soul is never renewed while the will be renewed for the will is the heart of the heart and the new heart is the new man Ezek. 36.26 Deut. 30.6 For the heart is the King and Soveraign of obedience Deut. 30.19 Posit 2. All sanctified affections are threded upon the will saving Grace can lodge no where but in the center of the heart and that 's the renewed will presupposing new light in the mind Grace taketh this first Castle Posit 3. Hence how many grains of sanctified will as many grains of new obedience so love is the fire of our obedience and willingnesse the faâ— of obedience which is set on fire by love Posit 4. A civil will is not a sanctified wil in some men the will is more Morall lesse raging then the motions of it being lesse tumultuous as in some carnal spirits the wheels go with lesse noise all rivers make not alike action and stirring on their Banks but that taketh nothing from either their nature or deepnesse or occasionall over-swelling Posit 5. The speciall mark of a sanctified wil is that its a broken thing as it were fallen in the midst in two pieces and yeelding to God and saving light there was a sea of grace and saving light in Christ no created will stooped to the light of a revealed Decree in such a submissive measure in a Hel of fear sorrow and anguish for an evil of punishment more then any creature was able to bear as he did Neverthelesse not my wil but thy wil be done Far more in other things of lesse pain should we suffer especially in these the wil is to stoop 1. In opposing our lusts as we would testifie that the proudest piece in us the will hath felt the influence of Christs death on it That we no longer should live the rest of our time to the lusts of men 1 Pet. 4.2 But to the will of God 1 Pet. 2.24 Rom. 6.6 The dominion of wil is the dominion of sin 2. In that the soul speaketh out of the dust and is put to silence before God and sitteth alone as Melancholicks do Lam. 3.28 29. A tamed man is broken in his will in which the Pride of opposing God consisteth Then Isa. 11.6 The wolfe dwelleth with the Lamb. 3. The subordination of the will to God is a great signe of a subdued spirit nothing affecteth Independency more then the vain will Psal. 37.7 Rest on the Lord Heb. Be silent toward the Lord Vatablus Be quiet Repine not as disobedient neither answer again Isa. 61.1 Christ is sent to bind up those that are broken in will or heart the Hebrew will include both Prov. 15.31 He that hearkeneth to reproof getteth a heart possesseth his heart so Vatablus The meek spirit which in obedience submitteth to rebukes possesseth his heart and possesseth his own will now the contrary must bee in the undaunted man his will and heart must have dominion over him and his will must possesse him as Prov. 17.18 The unconverted man is a man wanting a heart and a will a will not broken to God is as good as no will and no heart at all the broken heart is the heart to God and the broken wil the wil. Posit 6. The affections in their naturals beâ—ng corrupt grace only maketh them pure and when they are purest they are strongest it s most of the Element of the earth that is all earth and wanteth all mixture of other Elements that is most fire that hath least of earth in it that is finest gold that hath in it least of other mettals least drosse least oare When affections are most steeled with Grace they have the least mixture in them love having much of Grace hath least of lust zeal with much grace hath least of the wild-fire of carnall wrath and these are known by the swiftnesse of their motion toward their kindly objects the more of earth in the body the swifter is the motion downward toward the earth fire worketh most as fire when it carrieth up in the Air nothing but it self or fiery sparks like it self but when it ascendeth and carrieth up with it houses mountains and great loads of earth the motion is the slower Grace being essentiall to gracious affections they run and move kindly and swiftly therefore is supernaturall love strong as death hard as the grave In the Martyrs it was stronger then burning quick then the wheels racks and the most exquisite torments and Christs love was stronger then Hell of all loves that is the strongest that bringeth sicknes
Land or a Nation must be longer in the fire then one particular person Satan worketh as a naturall agent without moderation Spiritual 〈◊〉 chase â—ew or none to Christ. How men naturally love the Devil Satan how an uncleane Spirit It s true wisdom to know GOD savingly Art 5 Mark 7 What hearing bringeth souls to Christ. Three vices in hearing Simile A sight of Hell should not work Faith without Graces efficacious action It s good to border neer to Christ. Crying in Prayer necessary Obj. 1. Praying sometime wanteth words so as groaning goeth for Prayer Obj. 2. How many other expressions beside vocal prayer go under the worth of prayer in Gods accompt Obj. 3. Some affections in pâ—ayer are greater and above weeping Obj. 4. Looking up to heaven goeth for praying Obj. 5. Breathing goeth for praying Obj. 6. Wherein is that least in which praeyer may be conserved Obj. 7. Broken Prayers aâ—e Prayers The Lord knoweth nonsense in a broken Spirit to be good sense Obj. 8. Why Christ is frequently called the son of David not the son of Adam c. The Covenant Christ a King by Covenant What the Crvenant of Grace is and what things are in it Parties in the Covenant Christ hâ—â—h a seven fold relation in the Covenant of Grace 1. Christ the Covenant it self 2. Christ the Messenger of the Covenant Christ as Messenger of the Covenant maketh report to us of his Fathers â—il 2. Of himseâ—f 3. Of his father to us 4. Of us to the father 3. Christ the witnesse of the Covenant Christ witnesseth especially 4. things 4 Christ the Surety of the covenant Christ a Surety 5. Christ is the mediator of the Covenant Christ hath a threefold relation as a mediator Christ Gods servant and our servant and smitten of both 6. Christ confirmed sealed the Testament 7. Christ the principal confederate party of the Covenant The Covenant made with Christ personally Gal 3 16. Proved from reasons out of the Text. A Covenant between the Father and the Son prâ—ved Of the promises Two sorts of promises Jer. 32.38 Zach. 13.9 Christ took a new Covenant-right to GOD. Five sorts of promises made to Christ and by proportion to us in him 4. The conditioâ— of the covenant Object Dr. Crisp Christ alone exalted Ser. 6. pag. 160. Rise raign Ruine of Antinoâ— Families Er. 16. p. 4. Libertines deny all conditions of the covenant of Grace Obj. 2. The new covenant hath conditions to be performed by us Rise raign of Antinomian Er. 22. page 5 Obj. 3. A two fold Dominion of gracious and supernaturall acts Obj. 4 Obj. 5 Crispe 16.167 Obj. 6. Crispe 16.168 We are not justified before we believe Rise and Reign of Anti. er 38. p. 7. ib Err. 48. p. 9. A condition taken in a threefold notion It s not a proper condition by way of strict Wages work when we are said to be justified saved upon condition of Faith Rise and Reign Err. 36. p. 7. 5. The properties of the Covenant 1. Freedom in regard 1. Of Persons 2. Of Causes 3. Of time 4. Of manner of dispensation 2. Property of the Covenant Eternaâ—â— 3. Well ordered 6. 1. Use. Al without the covenant are under the curse of the Law 2. Use. Men try not if they be in covenant with God 3. Use. They are stable sure and cannot fail 4. Use. We may plead Mercy from the covenant 5. Use. 6. Use. Christ God and man and our faith and comfort there in 1. Use. Christ immediate in the act of redeming us so sweeter 2. Use. Christ incomparable 3. Use. 4. Use. Use 5. 2 Art To beleevers all temporal favours are spiritualized and watered with merâ—ie 3. By what reason our Father as a Father giveth spirituall things by that same he giveth us all things Mercy originally in Christ and how Parents spirituall affections and duty to their chil Simil. 1 Rule Practical Rules in observing passages of divine Providence 2 Rule We are neither to lead nor stint Providence We are to observe God in his ways 3 Rule Omnipotency not laid in pawn on any means 4 Rule God walketh not the way that wee imagine Providence in its concatenation of decrees actions events is a continued contexture going along from creation to the day of Christs second appearance and not a threed is here broken all is fair and white 6 Rule The Spirit is to be in an indifferency in all casts of providence 7 Rule Low desired are best 8 Rule Lie under Providence submissively in all 9 Rule 10 Rul 11 Rule 12 Rul 13 Rul Every temptation hath its taking power from the seeming goodnesse in it Reasons why this was a temptation to the woman Temptations scop is to mak the tempted believe there is none like him 1. The non-answering of Christ is an answer Reasons of the Lords noâ— hearing prayer How tâ— know that our prayers are answered We are heard when we are not heard praying in Faith is alwayes heard even when the particular that we aske is denyed Faith in a prayer asketh answereth it self The light of saving Faith the Propheticall light of the Prophets not different in nature space 1. Use The dearest not admitted into God at the first knock 2. Use. Naturall men and the renewed in so far as there remaineth in them flesh are ignoranâ— of the mistery of an afflicted spirit Peace of conscience is a work of Creation 1. Use. A Reason why it s so hard to convince deserted ones of the comforts of the Spirit and to bind them up 2. Use. Christ sweeteâ— to the diserted then all the world ver 24 1 Posit How God tempeth Difference between God trying men and Satan the world sin tempting men 2 Pos. A creature cannot put another creature to act sin upon an intention to try his fellow-creature 3 Pos. In creatures actions and commandements we must 1. know Quis who commandeth 2. Quid what hee comands 3 Quare upon vhat Reason he commandeth But for Gods actions and commandements it s enough Quis who doth it who commandeth it If Jehovah I am silent and must obey 1. Pos. 2. Pos 4 Doubts of the tempted 3. Pos. 1 The Designation of Christ to his office How the Son is most fit to be our Mediator Simil. 2. The qualification of Christ. 3 Christs Commission It s not properly grace that we are born it s an ast of free grace that Christ was born 1. Use. Gods hidden decree his revealed will opened A two-fold intention in the offer of the promises How and who are to believe the Decree of Reprobation concerning themselvs It s a priviledging mercy that Christ is sent to the Iews first Privileges of the Iews 9. reckned here 1. Use. The honour and priviledg of Britain Why the Redeemed are called the Sheep of Christ. 1 Reas. How passive the redeemed are in the way to Heaven 2. Rea. The Saints are most dependent creatures 3. Rea. How know we
Scripture to be the Word of God by a supernaturall instinct 4. Rea. Fancy leadeth not the Saints but faith Rise Reign Ruine of Antino error 51 pag. 10. is c. 52. The Saints need fresh supply of grace from Christ though they have a habite stock of grace within them proved by six reasons 1. Use Grace glory but one continued thread In our progresse to heaven we are to have these considerations 1. Consideration Faith boâ—h active and passive 2 Consider Desertion hath â—eall advancing in the way to Heaven in â—1 particu 3 Consider 2 Use. We are not freed from law directions Obj. 1. Actuall condemnation may be separated from the Law Obj. 2. How works of holinesse conduce to Salvation Three things herein to be distinguished Obj. 3. Obj. 4. We are to performe good works both from the principle of love and Law Obj. 5. Of the letter both of Law Gospel divers errors of Libertines touching the point (a) 39. Rise and raiâ—â—â—er (b) er 33. (c) er 74. (d) er 7 (e) Er. 61. The Scriptures are not to be condemned because they profit nothing without the teaching of the spirit Obj. 6. Hen. Denne Doctor of Ioh. Baptists pa. 46 47. Repentance is different from Faith the contrary whereof Libertines teach Repentance the same in the Old New Testament In what sense Christ came to save the lost Those whom Christ immediately converteth are first lost A two fold preparation before converted Conversion is done by succession of foregoing preparations proved by foure Reasons Reas. 1 3. Rea. 4. Rea. Sense of poverty fitteth for Christ. Crisp. Ser. 7. pag. 208 209 210. seq Sinners as sinners are not fit to receive Christ. How Christ belongeth to sinners under the notion of sinners Rise Reign c. error 33. How the Spirit acts most in the Sts. when they endeavour least Error 43 The marrow of Libertinisme to neglect sanctification and wallow in fleshly lusts Christs death maketh us active in duties of holinesse Vnsavory speeches Er. 5. Towne Ans. to D. Tailor pag. 23. Rise p. 7 Vnsavory speeches Er. â— p. 19. How Christ keepeth us from sin 8. Necessary duties required of a believer under desolution 1. Patience 2. Faith 3. Hope which prophecieth glad things at midnight 4. Prayer 5. Love to God 6. Acquiting of God and exalting of him 7 A sight of the temptation as a temptation 8. Running into Christ. To run from Christ in desertion is two deaths to flee in to him though unprepared at worst is but one death a little one It s a blessed mark when a temptation chaceth not a soul from a duty in 3. cases illustrated 1. To go on in duties under a temptation speaketh threâ— good signes 1 Use. 2 Use. 3. Use. Mat. 15 Mark 7 Nationall sins may occurre to the consciences of the child of God in his approach to God A subtile humble pride the disease of weake ones who dare not apply the promises Sense of free grace humbleth exceedingly How far forth conscience of wretchednesse can hinder any to come to Christ and how it is a temptation Who ever doubteth if God will save him doubteth also if he can save Sin keepeth not the door of Christ to hold out sinners Rise reign ruine of Antino error 17. pag. 4. Sense of my own sinfull condition and a sight of the Excellency of Christ and his grace may stand together Holy walking may bee felt by the believer in himself and Christs excellency also Holiness considered 1. as a Duty 2. As a mean 3. As a promise August DEUS coronat innobis non nostra merita sed sua dona How we collect peace in our spiritual state by holy walking Christ a great housholder The Priviledges of the children of the house Christ the bread of life Communion between the children and the first heir Christ in five particulars The Spirit of an heir and of a servant different There 's a seed of hope and comfort in the hardest desertions of the Saints Grace maketh quicknes and wittines heavenly reasoning The Spirit of the Lord shal mak him of an excellent faculty of smelling Forerius his breathing or smelling of things shal be in the fear of the Lord. 3. Faith contradicteth Christ tempâ—ing but humbly and modestly The Saints may dispute their state with Christ when they dare not dispute their actions Er. 66. We are to acâ—â—pâ— submissively of a wakened conscienc but not to seek a storming conscienc True humility its way in seven particulars Christ cannot put humility lower Humility knoweth no Land-lord but Christ and free grace Humilty as it extolleth Christ so it thinketh the party not onely below grace and merey but also below the justice and wrath of God Humility putteth all men above it self None so capable of Grace as the humble man The humble man cannot complain of Gods dispensation Many â—ich 〈◊〉 conferred on the humble soul. How we are to esteem every man better then our self in the judgement of sense not of charity alwayes far lesse of verity 3. Use. Pride hateful to God 4. Use. Graces lowliness in taking notice of sinners 5. Use. Doct. A justified soul is to confesse sin and to be sorry for it Confession of sins made by the justified proveth to be a duty 2. Mourning for sin warranted to those who are pardoned If we are not to mourn for sin because pardoned the pardoned sin being no sin neither are we to eschew the committing of sin because it is also no sin before it be committed being pardoned as Libertines teach from eternity Honey comb of justification 371 Dec. 5. sess Chemnitius exa Con. Tri· pag. 94. Libertines conspire with Papists in the Doctrine of justification How sins are removed in justification and how not That there remaineth that which is formally sin in the justified and that sin dwelleth in the regenerated is proved by 5. Arguments Sinne dwelling in us after wee are justified A two fold removal of sin one Moral or Legall in justification another Physicall in our sanctification The difference between the removal of sin in justification and its removall in sanctification Simile Simile Seven reasons why sin dwelleth in the godly after they are justified by Grace Obj. 1. How sins past present and to come are pardoned in justifica Asse 1. D. Abb. in ThoÌ„ Diatriben de intercis justif c. 4. p. 92. There is a twofold consideration of justification but not two justifications far lesse are there not many Ass. 2. Sins in three diverse respects are taken away according to the Scriptures Christs satisfaction performed on the Cross for sin is not formall justification There is a change in justification How sins not committed are remitted and pardoned Ass. 3. There is but one justification of a believer Simile Obj. 2. There 's a difference between pardon of sin in the â—ustification of the person and in the repeated sense of the pardon of sins after committed Iustifying saith is some other
smitten of God in the dark and so wicked men never do come lawfully out of affliction they see not God nor sin and for that cometh not out of prison by the Kings keyes but they break the Goal and leap out at a window the Land is to see all the circumstances of this bloody War in these three Kingdoms We are to put a difference between Gods afflicting one man and a whole Church Now God hath his fire in our Sion and we wonder that Wars have lyen on Germanie twenty six years and that for divers years the sword hath been on us in these Kingdoms 1. There be many vessels to be melted a fire for an afternoon or a war for a morning of a day or a week cannot do it Seven dayes sicknesse of a dying Childe putteth David to go softly and in sackcloth Years are little enough to humble proud Scotland and England God humbled Israel 400. years and above in Aegypt and kept them forty years in the Wildernesse and Judah must lye smoaking in the Furnace seventy years 2. One Temple was forty six years a building God hath taken eighty years to Reform England and many years to Reform Scotland and the Temple is not builded yet give to our Lord time hope and wait on 3. Babylon is a great Cedar that cannot fall at the first stroak it s not a work of one day or a year to bring that Princes the Lady of Nations from Her Throne of glory to sit in the dust and take the Milstones and grinde meal SERMON V. VExed with a Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She is Devilled that is fully possessed The malice of the Devill is a naturall agent and worketh as intently and bently as he can as agens maximum quod sic the fire putteth forth all its strength in burning the Sun heateth and inlightneth as vehemently as it can A Milstone fallen from the sphere of the Moon down to the earth useth no moderation or abetment in its motion The malice of Hell being let loose it worketh mischief by nature not by will Satans possession is full Peter saith to Ananias Acts 5.3 Why hath Satan filled thy heart to lye against the Holy Ghost As there is a fulnes of God Eph. 3.19 so there 's a fulnesse of the Devil as Rom. 1.29 being filled with all unrighteousnesse It is no wonder that Cavaliers and Malignants work as their Father the nature of the Father is in the son modus operandi sequitur modum essendi the manner of working is sutable to the nature of the worker hel works like Hell Ier. 3.5 Behold thou hast spoken and done evil as thou couldst Esa. 5.18 They draw sin and iniquity not with a rush or a threed but with â—ords of vanity and with a cart rope Mic. 7.3 They do evil with both hands earnestly All that malice and Hell could do of cruelty to young old to women sucking infants hath been done in Ireland and England The Devil in his element is twice a Devil he is in his own when he formeth and actuateth bloodie instruments and he aboundeth in his own sphere Satans malice its alone is great and a sinners wrath is heavier then stones and sand but when they are conjoyned as united force is stronger who can stand before them Christs Lambs have been preserved amidst Devils and men since the Creation amongst Wolves by no humane power and strength Observe That all that came to Christ have been forced through some one necessity or other either a leaprous body blind eyes a palsey a bloody issue a withered arme or a dying son and that some have been brought to Christ at least their Parents or Friends have come to Christ through reason of bodily possession by the Devil but we read of none that came through reason of the Devil 's spirituall possessing of them either by themselves or others 1. There is much flesh and much nature in us and so much sense and little spirit and little of God a blinde eye will chase thee to Christ a soul under the Prince of darknesse will not 2. We are all body and life and time but we are not all Soul and Spirit and Eternity Heaven is far from being the master Element in us 3. Misplaced love is much Ioh. 8.44 Ye are of your Father the Devil saith Christ to the Jews every childe loveth the Father Why And men love not the Devil doth not every wretch through natures instinct abhor the Devil Is not this the Mother-devotion of any wretch that knoweth nothing of God from the womb God save me from the Devil and all his works I have nothing to do with that fowl spirit It s true There 's a physicall hatred of the Devil as he is a spirit an Angel and the Pursevant of divine justice inflicting evil of punishment on all men naturally but there 's in all men an inbred morall love of the Devil as he is a fallen spirit tempting to sin here every prisoner loveth this keeper like loveth like broken men and Bankrupt flee together to Woods and Mountains an Out-law loveth an Out-law Fowls of a feather flock together the Devil and sinfull men are both broken men and Out-laws of Heaven and of one blood wicked men are 1 Ioh. 3.10 The children of the Devil they have that naturall relation of Father and Son There 's of the Devils seed in sinners there 's a spirituall concupiscence in Devils to lust against Gods Image and Glory and Satan findeth his own seed in us by nature to wit concupiscence a stem a sprouting and childe of the house of Hell It were good we knew our own misery the man resolveth a prisoner has a sweet life who loveth his own chains because made of gold and hateth them not because chains and falleth to Paint the walls of his Dungeon and to put up Hangings in his Prison and will but over-gild with gold his Iron Fetters Oh! are we not in love with our own Dungeon of sin and do we not bear a kinde love to our Father the Devill We bring in provision for the flesh and nourish the Old man as old as since Adam-first sinned Alas we never saw our Father in the face we love the Devill as the Devill fallen in sin but we see him not as a Devill but only under the embroderies of golden and silken temptations we sow to the flesh we Inne our Crop to the Devill but we know not our Land-lord and because sense and flesh is nearer to us then God we desire more the Liberties of State free commerce and peace with the King then Christs Liberties the power and purity of the Gospel that we may negotiate with Heaven and have peace with God Vnclean spirit This is the quality of this Devil An unclean Devil Now whether he be called so because he tempted the Maid to some prodigious acts of uncleannesse or because in generall he tempteth to uncleannesse of
sins so as uncleannesse is but a generall Epithet of all the Devils I professe my ignorance how ever all devils have this general name unclean spirits because of their spirituall uncleannesse It s certain Devils are 1. Black now they being fallen in a smoky Hell and kept under the power and chains of darknesse they are but lumps of black Hell and darknesse whereas they are created fair Angels 1. Truth is the fairest thing that is obedience to God is truth Ioh. 3.21 Sin is the most ugly and deformed thing in the world and therefore sinners can have no communion with God while they be washed 2. Devils were once pure and clean spirits their understandings were made clear to see God and his beauty now these fair spirits are darkned for their fellow-Angels who sinned not are yet Seraphims and Lamps of light and these Angels saith Christ Mat. 18.10 Do alwayes behold the face of my Father which is in Heaven Then the more Grace of Christ the more clearnesse of saving knowledge and sound reason Grace maketh more solid wisdom then Art or Learning by this David excelled all his Teachers and the Ancient ones In Satans fools the right principle of wisdom is extinguished the Prophet spake it of States-men or rather State fools Jer. 8.9 Lo they have rejected the word of the Lord and what wisdome is in them As there be pollutions of the flesh so are there pollutions of the minde and spirit 2 Tim. 3.8 Men of corrupt minde are men of rotten mindes false opinions of God are rottennesse in the understanding 1 Tim. 1.7 The spirit of a sound minde vers 13. Hold fast the form of sound words There are some words that come from a sick minde as Tit. 1.13 The Apostle holdeth forth that there be some sick of the Faith as there be some sound of the Faith Prov. 2.7 The Lord giveth sound wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its Essence and being Tushija Pagnin Substantiam R. Levi reservabit rectis id quod est Ra. David saith Because wisdom and the Law of God is an abiding and as Aben Ezra saith A living thing that endureth to eternity whereas indeed humane wisdome and false opinions of God are passing-away things the lye liveth not a long age wisdom is a Tree of Life Psal 119.80 Let my heart be sound in thy Statutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect wanting nothing a fool wanteth the best part of his heart State-wisdom not lying levell to Christs ends but commensurated with carnall projects is but folly Hearing of him What had she heard that Jesus was the Son of God the Messiah of Israel and could and was willing to heal her daughter two things are here observable hearing of Christ drew her to Christ 2. It s good to border with Christ and to be near hand to him There is a necessity that we hear of Christ before we come to him This is Gods way Rom. 10. Faith cometh by hearing Christ is not in us from the womb Faith is not a flower that groweth out of such a sowre and cold ground as nature it s a stem and a birth of heaven 2. None can come to Christ except they heer a good report of him How shall they believe in him of whom they have not heard Those who come aright to Christ must have noble high long deep and broad thoughts of Iesus and know the Gospel Now what is the Gospel Nothing but a good report of Christ you must hear a Gospel-report of Christ ere you come to him Ill principled thoughts of Christ keepeth many from him 1 Kin. 8.42 Strangers shall hear of thy great name and of thy strong hand Christ was to be heard by the deaf Gentiles Is. 29.18 In that day shall the deaf hear the words of the book We hear and we hear not because the Lord wakeneth not the ear morning by morning that we may hear as the learned Many hear but they have not the learned ear nor the ear of such as have heard and learned of the Father Many hear of Christ a voice and no more but a voice they know not that Prophesie Isa. 30.21 Thine ears shall hear a word behinde thee saying This is the way walk ye in it There 's another vice in our hearing men do not hear that they may hear Isa. 42.18 Hear ye deaf and behold ye blinde that ye may see That is hear that ye may hear see that ye may see the Lord giveth Grace that he may give Grace and we are to receive Grace that we may receive Grace Grace is the only reward of Grace 3. We hear and we hear not we see but we have no reflect-act upon our seeing Many open their ears to Christ but they hear not they want a spirituall faculty of observing Esa. 42.20 Seeing many things but thou observest not opening the ear but he heareth not 4. Many put Christ in an ear without a bottome or in ear with a hole in its bottom we hear of Christ Heb. 2. but we are as leaking and running-out vessels Esa. 42.23 Who among you will give ear to this and hear for the time to come Physicians give their three causes of Deafnesse 1. When there 's a carnosity on the Tympanum auris the drum this is Extrinsicall the world is another lover and the care of it and that hindereth hearing 2. When the organ of hearing is hurt and distempered as a lame hand cannot apprehend now when there be false fancies principles contrary to the Gospel in the heart the ear cannot hear 3. When there is abundance of humors in the brain and they raise a noise and tumult in tympano in the drum and hinder sounds to be heard When Pride and Principles of Sensuality and vain pleasures make a noise within that neither Christ knocking nor his voice without can be heard men are deaf But why do we not hear and see Christ revealing himself in his wayes and works Reason would say If Hell and Judgement were before our eyes we should hear and come to Christ Suppose we saw with our eyes for twenty or thirty yeers together a great furnace of fire of the quantity of the whole earth and saw there Cain Judas Ahitophel Saul and all the damned as lumps of red fire and they boyling and louping for pain in a dungeon of everlasting brimstone and the black and terrible devils with long and sharp-tooth'd whips of Scorpions lashing out scourges on them and if we saw there our Neighbours Brethren Sisters yea our dear Children Wives Fathers and Mothers swimming and sinking in that black Lake and heard the yelling shouting crying of our young ones and fathers blaspheming the spotlesse Justice of God if we saw this while we are living here on Earth we should not dare to offend the Majesty of God but should hear come to Christ and believe and be saved But the truth is If we believe not Moses and the Prophets