are established and made He is the Light Life of Man So that When the ministry of the Word is formed to the Image of Christ and that Word lives in man then enjoyes he all that good and freedom promised in that Word For look what Christ was and did actually and bodily in the World that he is and dâ—th spiritually in the heart of man He came by the will and promise of the Father he was born not of the will of the flesh He wrought miracles to the believing man so in us gives sight to the blind He taught and made known the Will Love and Purpose of the Father to the World So in us He was subject to live in love so in us â—he suffered freely so us he enables makes conquerors So it is plain that the birth of Christ is the beginning and Fountain of mans happinesse and freedâ—m the Life of Christ with the Father the life of happinesse and the Death of Christ the accomplishment of mans blessednesse and victorie See then how all the whole truth of God begins ends in one That which was promised to Adam and Abraham is Prophesied of Here is born in time and sent to everie believer thereâ—ore all our running about conceits buildings and thoughts and imaginaâ—ions and inventions are but vain blasts for here is all â—hat is substantial But who hath believed our report may Christ say for First We hear of Christ born baptized persecuted and â—rucified c. But not to us ray we know this Christ after the â—â—esh we think well of him and love the thoughts of â—im but not born to us Nay we frame a Christ and seem to worship him but not given to us nay we have a conceit that he hath done all for us but not born in us we defend him and plead for him we dispute of him we talk of him we read of him but not born to us This teacheth that Christ was promised of God and sent in fulnesse of time and then his spirit sent into the hearts of men So there is a waiting for the promise under the Law but in the fulnesse of time he shal be born and given For he came when man was out of hope for there was nothing but vexation under the Maccabees and the Romans and then came a deliverer and so to all men When Sarah was past age and without hope then Isaac is born So when thou art past hope and sees no Reasâ—n then shall Christ be born to thee for that is the fulnesse of time and till then the fulnesse of time is not come And we see that Christ is nothing to man till he be born in man that the living Word of the Father live rule in him beyond all Reason and Imagination of Flesh For no Reason can be given of Christ to be born of a Virgin nor that man should believe life in death or a guilty man to be delivered A Son is born Here is the promise of a Messiah this already accomplished both visibly to the World and spiritually to believers So that No power of the adversary or Flesh is able to makâ— void the Word of Truth and Promise nor shake thâ— heart of man stayed thereon by Faith As Abraham believed the Word against plain reasâ— So the Promise of Caanan Pharaoh on the one side and enemies in the way and fourtie Kings in Canaaâ— resisted yet thither they must Heaven and Earth muâ—â— passe away but not that Word of Truth 1. For this puritie of Faith under the Crosse whâ—â— all sights against it yet it stands 2. By this God is magnified and man hath assuranâ—â— of rest therein as when man believes Gods trutâ— though never so unlike God preserves that man For can any man stay a showre of Rain take heed of fighting against God 3 Be subject and stay here though thou see no likely-hood not striving what thou would have but waiting what and when God will do his Will 4. Here is the stay of believers though they see no rest yet they wait on God and know that in fulnesse of time the Child shall be born 5. But though we have a sure word we are lothe to stay the fulnesse of time but now man would be comforted and then eased but thou must be more weak thy Wisdom and Righteousnesse must be troden down that nothing but God and his Truth may live in thee A Son born Some will have this meant of Hezekiah or Isaiah but it agrees not with the Text but only of Christ the Word of the Father which took our nature that he might redeem us and let us see the subjection and losse of all to way of freedom These two natures joyned in Christ by an Hypostatical Union made a perfect Christ as flesh and spirit makes in Moria a Christian these not by confounding their natures but by right ordering of both yet remain distinct the power of the God-head shining through the Manhood Ordering and Ruling and Guiding in subjection to the Fathers Will So in us Religion or Christ born in man is not the confounding of nature in man as with most beginning in the Spirit but ending in the Flesh as First In our glorious notions not rising from Christ stirring up our present passions onlie flesh Mans freedom is not helped by Flesh at all but subjection onlie Manie Sons born to man but Ishmaels or Esaus few have Christ formed or born in them The government is upon his shoulders That is the whole Rule whereby his Kingdom is ordered is in him onlie Jâ—h 5. The Father hath given all government to the Son So that The whole power of governing and guiding man â—ests in Jesus Christ and is enjoyed by Faith in him All power is given to me both in Heaven and Earthâ— to him belongs dominion power and glorie 1. For why he is King and Head of the Church 2. By him only the power of Satan is subdued 3. He is the corner-stone of all buildings Now his power is not of the Flesh for that was kept weak in him and at last so dyeth in us His Kingdom is not of this World but Righteousnesse Peace Joy in the Holy Ghost Rom. 14. By righteousnesse of Faith and righteousnesse of Love as peace in the heart with subjection under the Crosse joy in assurance of the love and joy in tribulation But most are not governed by Christ but by their own Witt Will World and Flesh. Where then is the power of man whereby he thinks to obtain Life It remains in Christ onlie enjoyed by Faith from day to day else how doth Christ rule But most will have the government upon their own shoulders He rules all by the Word of Truth Psal 45. His Scepter is a right Scepter his Word returns not in vain he bears up all by his mighty Word He shall be called wonderful Here is his title and of admiration and to be referred to all his Wonders in his
in the Church and to man when man under knowledge and profession of the Gospel seeks chiefly the serving of his own lusts and pleasures of his appetite and not crucified to the world with Christ Such Paul speaks of that they served their own bellies and not Christ and said That they turned the grace of God into wantonesse and yet frequented their feasts of love And others Peter shews that under pretence of long pray rs spoyled widdows houses and led captive simple Women These Paul commanded that seing they would not work they should not eat They professe that they know God but in deed deny him that is They are silled with knowledge that Christ is the way of Life in Justification but they follow the world in their appetitte and deny him 1. For thus Religion is made but only a cloak to a rotten and fleshly heart that under it they may better attain their own desires 2. Those that have the knowledge of the Gospel without the power thereof that have learned to know Christ but not as the truth is in Jesus they want the power of his death which is indeed all 3. These never came in by the right door the denying of themselves forsaking all and taking up the Crosse 1. And thus doth most of us that professe Christ to be our Lord and King our life and hope our joy and salvation and that besides him there is none under heaven and yet none denyes him more We would enjoy Christ with full bellies and purses and so enjoy Christ in the Flesh but Lust rules over the Spirit Thus we strive to have Heaven and Earth both which cannot be what care and labour to please our bellies Is not all a manâ— care for his mouth and yet his desire is not satisfied this we make sure of to look too Is not most of thy life time spent in labour about that curious belly of thine summer and winter night and day all is but for back and belly and yet nature is satisfied with a litle And these are still hâ—â—d-hearted men had rather the poor perish in the Streets than they want to satisfie their appetites For if a man would but spare the tenth penny that he spends idelie only to please his lust would it not relieve a Town Nay if that vain waste were spared which man spends on his lusts only to feed a sort of fat idle hostesses it would keep the poor of a Paroch And then if our gairesh women would but spare one Lace and Garde of five it would cloth them from cold Well Christ will be no pattern for these things But above all ashame it is for believers to stoup to this loose god to live daintily and fair deliciously How many Martyrs have lyne in prison with bread and water and yet better hearts are we enemies to the flesh and yet pampers it Is flesh thus crucified with Christ and yet so great a god unto us 2. Then if the Crosse go not along with the Gospel it prospers not but flesh is strong and presseth to be satisfied and man will not cannot lay violent hands upon it but even this must be given of God that he keep man down and his lusts and desires under viz. so to see and feel himself as 1. That he shall think himself unworthy of any food or to live 2. That his minde be so perplexed with want of another thing even Christ that his minde is thereby drawn off all these things 3. But he that walks orderly with Christ under the Crosse is pleased with any thing Brown bread and the Gospel is good fare not vowing wilfull poverty but rejoycing in Christ and all his gifts yet well contented in the want of them whose glory is in their shame of wâ—ll end in shame viz They seek glory by their Religion and Profession of the Gospel but this course will bring more shame then if they had never professed it They seek glory but it is but a poor portion So that Many in the Church professe the Gospel that they may gain glory to themselves thereby in the eyes of man rather than out of simple love and simpathize of heart with the Gospel You seek honour one of another The Disciples sought who to be greatest Pharisees took the uppermost rooms made their Phylactaries broad all to be seen of men 1. For respect is still the aim of all knowledge and therefore man labours for knowledge that he may appear so this itching humour setting him a work rather than his own misery and want 2. This doth still follow the Gospel others that professe not look for no glory this way and yet this shall end in shame 1. Is not this apparent when men speak and talk of Religion and utter great bumbaisted tearmes and flie and soare above when God speaks not in them all to be seen and heard nay when we preach to please men we are not the servants of Christ but when out of love to Christ and sense of the miserie of man and our own we pitie man and make known the will of the Father to them then we serve Christ 2. Have not all an aiming and desire of this man loath to appear Ignorant but cloaths himself with knowledge well Christ sees thy double heart and his servants feel not the warming power of his Spirit in thee therefore it shall end in shame Christ loved the Publican better than those 3. But sure a believing loving heart walks in shame which shall be turned to his Glory for he that seeks Glory shall never have it and be that seeks it not shall have it he that truely understands himself never looks for good opinion of any for look what good opinion a man hath of himself he looks that all the World should have the lâ—ke of him 4 And this shall end in shame for God will dishonor man at last nothing hid that shall not be made manifest Who minde Earthly things viz They professe the Spirit yet their hearts is after the Earth So that He that under Light and Knowledge of the Gospel is carried after the lusts and desires of the Earth is an enemie to Christ and a stranger to him SERMON II. Matth. 11.25 26. I thank thâ—e Father Lord of Heaven and Earth that thou hast hid these things from the wise and Prudent and revealed them to Babes It is so O Father because thy good pleasure was such all things are given unto me of my Father c. THese words are a part of Christs Sermon to the hard hearted Jewes who neithâ—r by the austerity of Johns Preaching nor Christs Doctrine of Love would embrace the Gospel and Mystery of Life nor by the great works that he had done in Chorazin and Bethsaida against whom he threatens heavy woes Yet in the end gives thanks that though the wise men of the Jewes rejâ—cted the Truth being justly blinded yet it was his good pleasure for to reveal it to poor and ignorant men
even to Babes that his mercy and love mighâ— appear 1. He gives thanks for confounding the wisdom of Man and revealing it to the Ignorant 2. A limitation of that knowledge only to the Power of God in Christ 3. An Invitation to all poor and desolâ—te souls with a promise of help 4. An Exâ—ortation to Patience in bearing the cross after his example with a promise of rest therein First He thanks God for confounding the wisdom of the wise not that he rejoyced in their blindnesse but wished rather that all might be saved and come to the knowledge of the truth but he rejoyceth that seing flâ—shly wisdom shuts its eyes against the truth that yet he reveals it to others wherein he shewes whose eyes are only open to the truth viz. He that in conceit of his own wisdom is lifted up above the simplicity of the Gospel understands the least of the Mystery and Life of the Gospel but he that lyes low in himself seeking to be guided by another shall understand all None of the Doctors received his message not many wise Cor. 1. c. If any man seem to be wise let him become a fool Christ choose not the wise Scribes but poor Fishers to know his Truâ—h 1. For the Gospel is not understood by wisdom but by that Spirit whereby it is revealed to the Faith of a Believer that is blind in himself and seeks wisdom from God 2. Faith only sees things not seen if they be seen and comprehended by man they are not of Faith 3. The Son that 's grown wise through pride casts off the Father but the little Child walks in his hands 4 Conceit of Knowledge makes man unteachable and hard hearted as a man that sits on high looks down to the dungeon can see nothing there but sitting in the dungeon looking up sees light of Sun So a man sitting above and looking down to the Gospel as a thing under him sees nothing But he that sits in darknesse of his own heart and looks up to the Sun sees all waiting still for the Sun to shine Though man know all the Mysteries of Life to be in Christ yet without Christ he knows nothing that he dare trust to Object To what end then should Man labour for Knowledge Answ Yes This condemns not Knowledge but that a Man should seek it at Christ and enjoy it in him In whom it is hid from the flesh in all the treasures thereof But not that man should store it up thereby to comprehend God but to know that when he thinks he knowes all he knows nothing as he ought to know 2. That he may maintain Truth in the Church of God 3. That he may guide himself wisely and soberly before men 1. Where then are the wise where is the Scribe c. All the wisdom of this World is but foolishnesse yet these count the Truth of God foolishnesse These of all think most basely of the Gospel 2. Yea what a fool is Aristotle himself and all humane knowledge in the matter of Jesus Christ 3 Be content to be counted a fool with the wise of the world Thou thinks that he is a fool that follows Christ but he knows that thou art a fool that followes the World 4. Who would think that many wise men should be so ignorant in Christs matters as they are and that many ignorants should know him 5. Well worth low and Child like minds that dare not trust their own wit or strength but wait upon the Father It is so O Father because thy pleasure was such Here he shows the ground and prime cause that Babes and not Wise Men understand the Gospel Not any Power or Worth in Man but the good will of God which is not only his absolute Will but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free love and good will of God toward man without any respect of his worth so that The good will of God and his good pleasure is the only cause of all good to man when man believes it and becomes subject thereto James 1. Of his own good will begat he us Eph. 1. Our Election is from this ground God hath chosen us in Christ before the foundation of the world was laid who hath predestinated us to be adopted in Christ Jesus according to the good pleasure of his will not according to our works but according to his grace he saved us so he chose Israel Who can give a reason in himself why God doth any good to man but his good will and pleasure 1. For its God that moves man and sets him a working not man God 2. Hereby doth he take away all bâ—asting from man and layes him low to depend upon another aâ—d live by meer grace 3. For he is absolute Lord over all no resisting of his Will to which man is never brought to be subject But 1. When he feels nothing but weaknesse sorrow bondage and misery and no power to get out but lyes under quietly and commits himself to his good pleasure in faith tears and sighs and groans This is his case for now he bears wrath patientlie 2. And then finding help in God according to his word and joy and peace and freedom he seeth that it came not by any wit or power in himself but it was only his good pleasure so that 1. Hereby he is enlarged to praise God freely with admiration 2. And also to believe and vvait on that vvord of Faith though he feel nothing yet Gods will and pleasure is instead of all to him 1. Thus from the Doctrine of free mercy doth the Kingdom of God thrive in man and grovv vigorous Nothing brings down but this for vvant of subjection and believing of this good pleasure of God man still seeks a cause in himself as this and that good quality and so never trusts his good pleasure Man would still know a reason of his good vvill vvhich he will not suffer For Christ doth not here curiously seek out a reason of the Fathers vvill but gives thanks that God hath revealed it by the Gospel To teach us that we do not rashly presume to search his Counsels but wait upon his good pleasure in his vvord 2. What place then hath free Will which depends only on Gods good pleasure and not on thy right use of free vvill For there is no more vvillingnesse in thee than in others that never obeyed the truth but it vvas only his good pleasure to thee For by nature Man fights against God and would have rest any way rather than this and loath to commit himself to his good pleasure but still vvould havâ— a laâ—d in his own safety and so share in the glory But Christ takes all boasting away that Faith may live and Man thereby that Gods pleasure may stand and Man subject thereto that his grace may be communicated and Man praise his goodnesse But this Doctrine of free will destroyes Faith sets his pleasure aside and binds God lifts up
man in pride and presumption and makes him secure in a few faint endeavours of his own 3. But the only bed of rest in all things is this as Chemnitius saith That against this s andal of refusing Gospel we lift up our thoughts to the good pleasure of God and there rest in subjection so in all things as First Wants thâ—u Comfort and Peace of Conscience doth God wiâ—hhold the fâ—eling of his Love from thee Thou wonders what is the cause nay say Even so O Father because it is thy good pleasure to bring me down 2. Art thou troubled with a worldly husband a frowaâ—d wife untâ— ward Children say Even so O Father It is thy goâ—d pleasure 3. Art thou weak and sickly say It is even so thy pleasure to keep under my Lost and Pride and Wordly affections 4 Seest thou Iniquitie to abound and Gospel despised say so Father it s thy pleasure 5. Art thou Persecuted and the Enemie prevails over thee say Father it s thy pleasure This is the continuall exercise under the Crosse in patience not to fret and lust and strive seing the will of the Father orders all things we would still have our own pleasure done and strive for our own wills but this is our woe Nay and herein is our happinesse that it is his good will toward all little ones that are subject as Children his Will and Rod shall rule and crush the stoutest even Pharaoh himself but the meek and lowely shal find his good will towards them that he will turn their enemies to be their friends c. This good will of God is not to be comprehended by man for it rests in the Word of God there to be made known in time and only to be believed For all the works of God are never known till they be wrought only to be believed before For to Reason manie times God seems to be a severe Tyrant nay his Word a Fable which speaks of great priviledges and they seem in their own sense to be forsaken in affliction but God gives them a Word that will stand his good will shal be revealed in time in the mean time sit still All things are given to me of my Father Here he sheweth how this good pleasure is câ—nveyed to man viz in Christ for he hath given all things to him So that lest you little ones should be disheartned know that I have all in my power by a free gift and come to me and I will ease you So that God the Father hath given and stored up in Jesus Christ a treasure of all wisdom goodnesse c. And whatsoever appertains unto the perfecting of his Kingdom that in himself the Father may be glorified and man made happie So by promise he gave him strength to crush the Serpents Head and to Abraham that in him all people should be blessed Isa He laid help on him that was mighty in his birth he was to be called Wonderful Counseller c. And a light to the Gentiles and the glory of Israel the deliverer of his people out of prison to give light to the blind He was the Vine that had the sap in him yea the treasure of wisdom Yea the fulnesse of the God-head Yea all Judgment was committed unto him Yea in conclusion all power in Heaven and Earth and victory over Hell and all Enemies This was manifested in his Word that was with authoritieâ— and never man spake like him even to the World in general And in his Miracles hath it been seen that any man opened the eyes of the blind and raised the dead This the Father did by an eternal purpose for his glory and this hath been done for the good and salvation of man that man that was not capable by his fleshly wisdom of Gods wayes yet should have one in the flesh like himself in whom by whom he would convey all things that 's good to man because we cannot ascend to Heaven therefore we might have a God on Earth 1. Where then is that power and ability in man oâ— in any other Creature for guiding or preserving himself which the wit and pride of Man so boasteth off Hath not the sparrow power to fall without his providence Then what power in Man towards this great vvork Nay as there is no power in the Common-wealth neither for preserving right nor keeping under of vvrong but in the King therefore the verie pettâ—â— Constable or any Officer he commands in the Kings Name and Rules by the power of the King nor no Will but the Will of the King So in this Kingdom of Christ no power but in the King for subduing of rebellious men in the Church by his Word or Rebellious lusts in the heart of man but the power of this Kingdom Therefore the Apostles commanded the evil Spirit by the Name of Jesus of Nazareth And as he that rules in his own Name is a Traitor and doth no good So he that thinks to live and rule by his own power shal not prevail This conceit only ariseth out of blind pride that when God hath shown his power in him he takes it to himself and stores it up in conceit and this out of the strength of Lust that will needs have another thing than he gives or out of a proud opinion that he would believe another truth than his So that lust and opinion are the two great enemies of Faith But if thou haste some abilities out of Christ in thy self What 1. needs thou Faith to believe in him or to pray him 2. Why dost thou not conquer thy Lusts and free thy self as thou seemes to desire 2. Whatever then man desires here he must have it for it is not else whereto be had whether Peace Forgivenesse Assurance Comfort Rest Here it is laid up given to the needy he hath alwayes to deal with such none else 3. Happy then he that lives by saith in him whose eyes are still towards him that waits at his Posts and listens to his Word let all things else passe work Righteousness live holily but look for life in none but him And yet how loath is man to attend here but he would have all in his own keeping because he would not depend on him and yet were we then most miserable if our life depended on our ovvn care and keeping For No man knoweth the Son but the Father Here is his limitation viz. That none by the wit of man is able to know Me Power Wisdom Mercy Truth and Way of Happinesse that 's hid in me but whom the Father doth teach uphold by his power but I that know it in him truly those to whom I reveal it by my word and spirit through the crosse way of death For it is an unknown way to the world that by Death should come life and by sorrow and sufferings joy and freedom so that No power or possibility in man by the strength
of natural wit to know the good will pleasure of God or the Mistery of Christ so as man shall find life theteby or certainty therein but as the Father makes himself known in Christ by his Word power of his Spirit unto the faith of man believing his truth 1. Cor. 2. The natural man understandeth not the things of God Christ saith I am the light that enlightens all that comes after me Joh. 1 He is the light of the world Joh. 1.4 There is anoynting that teacheth all things 1. Joh. 5. None can say that Jesus is the Christ but by the Holy Ghost Though we think that That Jesus we read of was the Christ and Saviour yet the flesh thinks but of him after the flesh but his mightie Power his wonderful Truth unspeakable Love to Man the bitternesse of his Sufferings the Joy in the Fathers will the Victory over Hell and Death the joy at the Fathers right hand none knowes it but he that believes it out of blinnnesse and misery 1. For the Father hath hid the treasures of wisdom in him hidden them from the world found not by curious searching but by humble crying believing found not in man but in Christ there to be enjoyed for he is made our Wisdom Righteousnesse Sanctification and Redemption 2. Adam had thought to have known God in the Creatures and himself and the evil also without God but knew no good till God revealed Christ in the promise So until we be brought by the truth of Christ to know no good in any thing but in God nor no evil in any thing but in our selves we know nothing at all but we seek to see a good in every thing and in our selves especially and would see no evil and so are lifted up and know nothing as we ought 3. And this Christ prayes that his Elect may know that thou art in me and I in thee and that thou hast sent me And I speak not of any self but they are the words of my Father that sent me for of my self I can do nothing 4. And note that this great Mystery was revealed after Christs death for then he sent the Comforter to lead into all truth and not till then Before this the Disciples had a thousand imaginations of Christ but now they knew that he was the Son of the Father Head of the Church So we have a world of fancies toâ—câ—ing God and Christ but never know him until the Crosse reveal him for till then we only tâ—ink him to be such and such and another thought crosseth that But this makes the weaknesse and vanity to appear his power preserves for every mans work shall be revealed by Fire How wonderful are the blind conceits that man hath of God and Christ as 1. When we will needs comprehend God vvithout Christ in his Essence Properties Attributes Eternity Omnipotencie c. What a foolishnesse is this to think to compasse in our thoughts Omnipotence c. 2. Others that frame a knowledge of Christ in comprehending the Story of his Life and Death Works c Thus vve know him by Relation as we do other Countries where we never were but never vvalk on foot with him in his death and miserie None knowes him whose miserable heart is not delivered from Death by him who believes his truth above all then this truth makes him free 3. We see then that all Knowledge comes by Faitht as suppose a man a Stranger promise to ransome me a captive I believe he will but I know not that he will but only vvait in faith nor hovv he vvil do it nor vvhy he vvill but when he makes good his word then I know his love vvhich he revealed to me and I not able to conceive in my self So with Christ he promiseth that he vvill redeem me but I know not that he vvill onlie I believe and wait in miserie yet by that Faith I am preserved through the Word though I feel nothing but death and bâ—ndage Wouldst thou know the Love of God that passeth Knovvledge vvait on Christ by Faith believing his Word and he will reveal the Love of the Father For though vve know not the mind of Gâ—d yet vve have the mind of Christ So that thou must knovv nothing but in him abide in him â—nd his Word abide in thee and he will reveal all things unto thee So that our curious and busie Wit so hun ing to knovv and straining out the Wit to understand leads to many fancies But knovv that his wayes are insearchable but vvait and attend and he vvill reveal Christ and the Father if thâ—u fit under the burden of thine ovvn ignorance and content for the time to knovv nothing but thy ovvn vilenesse Here we see that Christ is both God and Man A Mâ—n in vvhom the fulnesse of the God head dvvells to vvhom all is given that knovvs the mind of the Father and reveals iâ— to us This is the only God on Earth that mans mind maâ— be fixed here not gade abroad neither ascend into Heaven nor descend down into Hell c. Where then is the free vvill and power of Man vvithout Christ living in him and leading into all Truth dravving the vvill of Man to vvait on God in subjection All else is but trusting to the Wit of Nature vvhich is alvvayes blind It follovveth in the 28. verse SERMON III. Matth 11.28 Come unto me all that are weary and heavy laden and I will ease you Take my yoke upon you learn of me for I am meek lowly in heart HEre is his Invitation upon the former relation of his fulnesse viz. You see where all help is 〈◊〉 then you want help in any strait that lyes on you as a burden Come to me viz. to my Word Promise for there he dwells I will ease you So that There is no certain way or means to a burdened heart to free his guilt ease his burden or rid in him ouâ— of the Snare of Satan but the simple fleeing of the mind from all to Christ in his Word of Truth and there to stick and abide in life and death He was of old ordained to break the Serpents head and prophesied of to bind up the broken hearted He was the refuge of Job in all his afflictions I know that my Redeemer liveth He was sealed and appointed thereto by the purpose of the Father This himself witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live By works How many poor lame blind did he help which he was after to do spiritually to heal the blind c. The afflicted he comforted as the Publicane Mary c. And this Paul found in himself and taught unto others That there is none other Name under Heaven c. 1. For nothing can free the spirit of man but he
for he dwels there all things else only ease the flesh 2. All other things prosper according to his presence and not according to the power of the Creature 3. All other things are but miserable comforters but only a putting off for a time and forgetting it but it comes again with more violence like a sore ill healed 1. And yet how do we in any strait run to any thing rather than this For first The World saith Come to me and I will relieve thy want Be diligent apply thy mind to me seek and get me by violence or any way and I will ease thee and we run to it with love and confidence and yet never a whit eased or satisfied 2. The Flesh saith Come to me I will rejoyce thee and ligâ—ten thy heart and put away all thy sorrow I season all sadnesse with mirth and delight we follow 〈◊〉 and yet in the midst thereof the heart is sorrowful 3. Reason saith Come to me and I will guide thee â—nd let thee see Comfort Look at thy righteousnesse â—olinesse thy diligence and knowledge of the Word â—hou art so good and so good above others thou hast â—o reason to be heavy and yet man is never the better These are all the Promises of the god of this World 4. Nay saith Christ But turn thine eyes from them all come to me believe and wait and I will refresh thy heart pardon thy sin preserve thee in trouble and keep â—hee in death and this never deceives 2. And the reason why we come not after so many â—alls is because we are not weary or think to find ease else-where and so long we never come viz. till the Word have revealed such a misery to man of which he is now sensible that all things cannot remove For while man 's fleshlie hope remains he doth not respect Christ Christ hath nothing to do with any but sinful miserable man Therefore we come not because we are not burdened or but so as we think either the World shall help us or we shall be able to help our selves Mans burden may be reduced to four Heads 1. Temptations of Satan 2. Guilt of our own Hearts and Want of the Fathers Love 3. Rebellion of the Flesh Corruption of Nature 4. Want and Miserie and Affliction in the World Minde and we shall see that one of these is alwayes the burden under which we groan The three first properlie to Believers either entring the door of Faith or straying from the Faith received 1. Satans Temptations are a grievous burden and snare when he crosseth by Reason the Truth of God for so he possessed many in Christs time and now prevails with many also Sometimes with strong black Arguments vexing with fear doubting and distraction calling the Truth a lye 2. Guiltinesse of Sin by the Law lyes heavy urged also by Satan filling the Heart with fear and disruâ—â— the conscience unquiet and the heart not estabilished in Faith but still hath an eye to his own unrighteousness and thinks if he were more holy and righteous all should be well But the remedy is to accuse thy self still confesse the Lavv meet the curse and bear Indignation yet turniâ—g from these Arguments of Reason Tell the Devil thou never sinned against him but obeyed him but against Christ and that he hath taken to himself that all thy sins are now his and his righteousnesse thine Then begins a spark oâ— Faith to arise saying O that I could b lieve these groans are helped by the Spirit and then comes the feeling of joy and gladnesse 3. Rebellion of the flesh is a burden to Believers when he would do good Evil is present drawing unawares to vile courses still pricking him forvvard to tickling Lusts dravving still to look to the world and so darkning the light of Christ in him But see that it be a burden and whether it be not the strength of thy fleshly wiâ—l not yet subdued that it is a burden rather because thou canst not have thy own will than becâ—use thou canst not have thy will subdued Like a frovvard vvife vvhich saith She will be content and let her husband do what he vvill but withall frets and repines because the husband will not yield vvhich he must do or else she vvill never be quiet Here not the frowardnesse but the crossiâ—g of her vvill is her burden She is not a burden to her self but her husbands vvill is a burden to her and she unto him so with God But if it be a burden indeed no remedie but Christ Thâ—t thou let him see and knovv that it is thy greatest burdens and not trusting thy care diligence or watching nor fighting with fleshly vveapons but lay down all and wait on him vvho hath power and by vvhom only sin and lust is crucified 4. Want trouble and misery in the World lyes heavy on all For flesh vvould live in fulnesse and see somewhat a fore-hand and it may be thou art in want and persecution even for Christ no remedie but Christ and â—â—e Word of Truth For here thou seest the promise to any burden whatsoever Therefore doth sin in thy â—â—lf or want of comfort doth outward Crosses as a worldly husband froward wife bitter enemies sickâ—esse and provertie oppresse thee Sit still and say with â—onfidence and bind Christ to his Word Thou said â—ord thou vvould take away sin crucifie the flesh â—ind Satan bear all my weakness stand by and be acâ—used for me before Counsels Here I am thou knowest â—â—y burden that these ly heavie on me I am vveary â—o bear them I believe thy Word and vvait for thy â—elp 3. So that it is not because we are troubled thereâ—ore to think that he vvill ease us but by trouble being â—riven to him with cryes and faith for the trulie burâ—ened heart is a praying and believing Heart and so a â—ender and broken Heart that all the World cannot â—ure But these are hard But vve are at ease in Sion not â—roubled not weary and therefore have so little fellowship with Christ because we have so much fellowâ—hip with the flesh Take my yoke upon you To live with Christ then it â—s not to believe and live in pleasure case and wantonâ—esse of the Flesh but to bear his burden and yoke heaâ—ier than that of Rehoboams whose little finger was heaâ—ier than his Fathers hand For this is affliction of Spiâ—it killing of the Flesh losing of the World Life and â—ll and yet the believing heart stayed on God in hope â—nd Faith in his promise patiently suffering his will â—hall find rest therein to his Soul though he be pinched â—nd killed in the Flesh. So that Simple believing in Christ and vvalking vvith him â—n the patient willing bearing of his cross and quiet â—ubjection to his will in love is the only way of peace â—nd rest to mans restless heart Jer. 1. This is my burden â—nd I will bear it Lam. 3. It 's
where he onlie lives not She hath much forgiven her and therefore she loves much Here is the cause and effect of Christ forgiving her sins and she loving Christ so that An heart truly troubled and lost in himself and finding remission of sins in and by Christ loves and cleaves to him above all things in the world or himself and all men in and for him Paul esteemed nothing but Christ Phil. 3.7 Mat. 10.37 He that loves Father or mother c. 1. Cor. 16.22 He that loves not Christ let him be Anathema The disciples being stricken with this Doctrine forsook all 1. For there is no life left in any thing to man either in the world or himself but only in him as the Prodigal What is all gold riches to an hungry Stomack in comparison of bread So What is all the World to a lost heart in respect of Christ 2. For nothing is or can be such a burden and death to the heart as sin and guilt and so nothing like freedom life as forgivenesse O how sweet is the voice of a pardon to a condemned man Now we all say that we love Christ But know it is the mighty power of God in the truth of his Word that separates man from himself and all things to Christ alone for while when any thing else gives hope delight joy ease or peace to man Christ is not regarded but in opinion only 1. For there is a loving of Christ after the flesh as the Disciples who could not abide to hear of his departure so we have fleshly cold affections to the notions of Christ but not to be ruled and guided and live by him only but will be quartermasters 2. And there is a love to the ease and peace and comfort by him which we would still have and fit at his right hand or for works sake but to love him and esteem him for poverty want forsaken and persecution c. we like not Like a heartlesse wife that loves and obeyes her husband so long as he pampers hers and keeps her fair and fine But when he falls into poverty forsakes him and takes another as the rich Lawyer and Dives did So that Christ may well say Who hath believed our report or to whom is the power of Christs death effectual Seing all are so knit to the World and our selves that he and his word is not regarded 1. The World we love as Father Mother Ease Fulnesse c. and these darken the heart and gives such a peace to the flesh that we see not the miserie of our Spirits 2. We love our own fancies and thoughts knowledge and qualities and think these will help us and plead for us 3. We love our selves and any thing that may preserve our fleshly Kingdom but the Kingdom of Christ we cast off 1 One rather than want his will another rather than want the World another rather than want ease and life sets Christ aside So that we may say How dwells the love of God in these 2. But see Christ is esteemed and loved of none but miserable and sinful men in themselves who though he kâ—ll them yet they will love him these tread all under foot all righteousnesse for they see none all wisdom the World Ease and Peace and Christ only is life unto them And besides him all things works their bondage yea are wearisome as all men are to a loving wife but her husband 3. Away then with all Religion where love is wanting all talking and working where man doth it to cover his filthinesse with them Christ is a judge and they cannot love him 4. And none loves Christ that loves himself for only such as condemn and judge themselves esteem of him 5. And this appears in love to your neighbour even of mankind our very enemies which appears in parting freely with the World helping the needful forgiving injuries covering infirmities of others suffering willingly else how dwells the love of Christ in us 6. So that it is not love that is the form of Faith but faith begets love love expresseth faith to the World Thy sins are forgiven So that Free forgivenesse of sins in Christ to a troubled heart is life in death and the door and life of all hearty Religion Having forgiven us all our trespasses This was life in the Prodigal and to the Publicane And this Paul acknowledgeth Psal 32. This is our blessednesse 1. For till then the Partition-wall stands and man sits in death in himself or life in the world only 2. This opens the door of the Covenant unto man 3. This is the daily life of man who though he daily sin yet God in Christ freely forgives and this brusts his heart and makes it melt into love 1. But most enter not in at this door but leap over this take for granted what they never felt nor enjoyed 2. Others offer sacrifice to purge sin and cover with righteousness wisdom opinion 3. But O What a life is this to a dead man as a Prisoner condemned yet obtains pardon through the mercy of a Prince And this forgivenesse is the free mercy of God forgiving mans sin for his own Names sake not because they are lesser or fewer nor because we repent now turn nor because we are more righteous or for good qualities Who is this that forgiveth sins Here they begin to judge him again because he forgiveth sin they looked that he should have judged excommunicated her or set her to keep the Law and wrought her own peace No saith he I came to save and not to judge sinners and lost man But this was a Principle that they favoured not so that Unbelieving Strait-hearted Hard-hearted Self-religious Men though in Wisdom Righteousnesse they excell others yet have they least favour or feeling of repentance and forgivenesse wherein the life of all Religion consists They tithe the Mint Annise and Cummin they look to the plucking of the ears of Corn on the Sabbath-day but mercy they are not acquainted with Mic. They offer thousands of rams c. But to walk humbly with their God they know not The first they urge with all vehemency but the latter they never mention 1. For what is in mans power by diligence by his own ends he obtains but what is Gods free gift as this he hath not faith to embrace 2. Do well and have well is the Principle all stick to but resting in Christ when all things are lost is a mystery known to none but he that hath it 1. The worldling hath no life but in the World and knows not what forgivenesse and burden of sin is So 2. The Pharisees know all and do all but forgiveness and faith he savours not therefore judgeth this to be carnal liberty 3. All Sectaries busie themselâ—es about circumstances but this never medled with 4. So we talk and think of Religion and run into many disputs and circumstances and over-leap the foundation viz.
anon strucken dead Children cries wives lament husbands slain none left to comfort them but cruel enemies to make an end of them which shewes the cursed strength of flesh never well but under the rod. This made some â—un into Monasteries We are not careful That is we seek no shifts but trust â—n our own God and fear not the fire nor afraid but God will deliver us So that Faith only staying the heart only Christ makes man â—old again from death and miserie and purgeth the heart from fear This was promised by Christ Be not afraid so the Midewives of Egypt feared not the King seeing him â—hat is Invisible Thus the Martyrs not afraid to answer â—heir Adversaries 1 For it overcomes the World gives joy in tribulaâ—ion after patience experience Isa 58. A Smith lifâ—â—â—ot up a hammer but by me 2. Man fears only so far as he trusts himself or the â—reature 3. Faith keeps the heart safe whatever becomes of â—e flesh 1. Now there is a fear natural from Constitution 2. A fear wordly because we trust and love it 3. A fear spiritual either of wrath or judgement or â—f fear in regard of himself and his own weaknesse and â—bellionâ— but fear makes man-believe 1. Why doth man fear but because he believes not â—ence our shrinking hearts that when trouble approacheth he deviseth and invents how to answer escape and recover For affliction indeed shakes all frothy faith but purifieth the rest as gold 2. But woe to the hardened hearts that fear nothing because the World is strong in our hearts but like blind byard run into a pit 3. See the safetie of believers who have a friend at back that when flesh pleads with Saul to David thou art not able and Jonathans man they are manie judgeth nor after outward appearance but believes and waits for deliverance Be not afraid only believe 4. And this is the Fountain of all the careful life of an unbelieving man alwayes caring to encrease theirs to be delivered because they trust not in him that 's able Our God is able here opposeth their God to the cumber wrath of the King we seek not thy favour nor life nor ease but our God whom we serve is our only â—tay So that The believing heart so fâ—r as he believes in Christ and Christ in him in all extremities cries from a believing mind None but Christ Thus Solomon when he had tried all vanities Psal 73. I have none in heaven save only thee Eliah against Baal The Lord he is God And the Prodigal Father I have sinned against thee therefore I am no more worthy to be called thy Son Phil. For we are the Circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh 1. For there is he that giveth life in death 2. They are one by faith as the husband the wife 3. This is the Law accomplished by the Gospel against the world who worship one God and trust in another nay all have any but thee Faith is a simple thing separate from all Christ only lives in mâ—n and answers Satan with this Our God is able to deliver us If he see it best He can to which will we are subject and believe his power yet if he see it not good we believe his power He is able to uphold us in suffering we are pleased with his will whatsoever So that So that simple believing of Gods power free subjection to his will in all things is the only stay hearts â—ase of man in trouble and misery As in Abraham he believed that he was able to raise him up from the death though he know not that he would in that he submitted to his will Rom. 11. Concerning Israel God is able to graft them in again David When he was driven by Absolom God can bring me again to the Citie and Tabernacle if not here I am let him do what seemeth him good So saith the Leper If thou wilt thou canst make me clean and God can save by few as by many For he that comes to God must first believe that God is that is to say there is Power and Truth Wisdom in him who by his Power commands the Heavens and they were made who causeth light to shine in darknesse Thus he argues in Isaiah and Jeremiah It s I that measure the Sea in my hand He that made the Heavens and the Earth that doth lead through the Fire and Water and brings down to Hell and Death And this he hath promised that he will not leave man in distresse but all shall turn to good So that to denie all creatures and strength of man believe his power to denie our selves and be subject to his will is our only ease For Christ so knew his Father was able to save him from that hour yet was subject to his will not my will but thâ—ne be done But Man hath a Will of his own which God doth not alwayes answer according to his fleshly appearance which man seeks to accomplish by his own or because man sees not allwayes a sign or way of deliverance in himself he fears and thinks all is lost when God in Wisdom hides all from him and takes away all stayes in the flesh that he may despaire in himself and trust in another and denie his will that he may be made subject Thus we all denie the Power of God think there can be no comfortable living in the World without fulnesse of the World nor that Wife and Children cannot live when we are gone unlesse we leave them full portions but who fed Elias and the Widdow of Sarepta who fed the Ravens and clothed the Lillies Nay we do not see that all the care and power of man cannot make him prosper when Gods hand is against him and do we not see how many he raiseth out of the dust and setteth them with Princes and yet this we trust more than him If we have friends and riches we believe if not we fear as though his power was limited to this 1. Nay thus in the way of Religion we denie his power and will needs help God as that he cannot save us without our help Works Wisdom Rigteousnesse and these must be set up to look at and we behold Christ through these and Circumcision so we stand not as Beggers to receive of his fulnesse but as Traders in Religion to bring something unto him as a thousand Rams 2. But what safety to the Citie if God watch not or what ease by rising earlie if God blesse not so that none believes the power of God but he that knows his own weaknesse and of all creatures For still God manifests his Power Wisdom and Mercie in the Weaknesse Foolishnesse and Unworthinesse of Man and this believing Gods Power never more seen than in trouble For while we are full we believe because of our fulnesse but when all fails
he renews his threatnings against Judea that He will pull and pluck up that which He hath planted â—he shews wherein is the cause of his sorrow because he sought great things for himself 3. A promise of safety when evil shall fall upon all flesh yet life shall be given him for a prey Woe is me now What is the grief of Israel had Baruch the book and cast the Word of the Lord away and hardened himself in his clear sight revealed so that judgement must come So that No sure sign of judgement than of hardness of heart under the clear sight of the Gospel of Christ Luke 13. O Jerusalem Jerusalem that killest the Prophets and stonest them that are sent unto thee How often would I have gathered you together as the hen gathereth her brood under her wings and ye would not Mat. 22. The unthankful guests were bidden but hardened against it Tâ—is is the abâ—sing of his long-suffering through hardnesse of heart that cannot repent and yet judging others as the unthankful servant that eateth and drinketh with drunkards In such securitie was Israel fallen now for which Baruch mourned that they cast off the words of Jeremiah saying It is false and God would not cast off his And so follow the Idols and Imaginations of thelt wicked hearts This is the turning of Grace into Wantonnesse like those in Judea for which judgement was prepared they fed their bellies filled their purses by the Gospel but not souls with Faith Love And it is a sign of death when Physick workes not but that the disease grows strong against it so of the soul when the Word of Life prevails not This is a casting off God whose goodnesse we have felt so that now we live of our selves to worke our own peace procure life prevent danger for that is not now called to for counsel nor is help called for as of old and this is the hardnesse wherein to we are all sâ—llen as woeful experience shews And this is the condemnation That light is come into the world and men love darkness rather than light Iohn 3. and this appears when sin and rebellion is the same or the greater and yet lesse burdensome and evil than before When knowledge of the Gospel hath shut up repentance from the heart and pride hath drowned humility and love in himself when God of his Judgements are not feared nor selt but we put the evil day far off when iniquity is grown great and impudent and become as ordinarie as our trades and callings are with us Now the time was when the disciples of Christ and Apostles flocked in abundance and left all as Alexander and Demas but after a while they hardened fell to the World and ease thereof The Galatians would have plucked out their eyes but after turned enemies in legal righteousnesse but we to dead securitie even thus with us Time was when the Word was precious and prevailed to rule in us but now we can abide it through wit and fore-knowledge and sleep quietly 1. But well worth tender hearts who eat and live by the Word whether it speak life or death it prevailes above all and hence see the greatest provocation that ever was raised against God whereby his own people had tasted of his love and grown wanton in the flesh and more fearful judgement fell upon them So now the silly ignorant wretch when he hears but of any judgement he trembles and blesseth himself after his own poor sighing fashion but the wise and great devote ones they mock him and say Tush this is nothing we shall escape it and call his word a lye so that we may justly fear the sequell of these fearful signs these more certain signs than in Sun and Moon For where is the mourning weeping and repenting heart Where is the lowly believing mind that joyes in tribulation Where is the open loving single heart without respect Well nay we cry Woe is me now for Israel hath cast off the Lord and we fight against his Word our long peace hath made us secure The Word Works of God are become a dallying to us and we sing peâ—â—â— peace and yet forsake the way and despise the Kingdom of peace God hath added grief to my sorrow New grief to my old sorrow one grief after another that I find no rest though I faint in my sighing see Gods dealing So that God usually tryes his to the bottom and adds one affliction to another to all which he loves and suffers them not to find any ease and rest in the flesh As with Job Psal 78. He brought down their hearts with sorrows Psal 77. He wept all night Thus Paul had fightings and terrors thus Christ and the Martyrs even persecuted unto strange Cities thus Abraham nothing left Psal 4. One deep calls another thus the wayes of Christ and our conformitie to his death For untill man be throughly whipt and beat under he runs to some new shift 1. And so God in love chaseth him from all holes as Abraham though he was brought from his Countrey yet he had no Children then was Isaac given then he had hope in the flesh but he took that away 2. Thus was Gods dealing with the Church though they had some breathings given yet when the flesh bâ—gan to grow wanton and rejoyce and so they forget and turn from the God of their Life thâ—n he sent his Rod to waken them that they might not setle on their fleshly ease 3 Thus will God worke good out of evil He lets Satan loose to whip torment his for the destruction o the flesh 4. Man will lay hold upon any thing before he drown yea even a Lease or Reed but God plungeth him into the deep and then he cryes and is heard 5. Light afflictions makes man more wise and wilily to escape in the flesh but sound and deep grief added to sorrow brings down the heart and makes hâ—m pray Thus we see all seeks rest in the flesh and we have gotten the World to seed us and Religion to â—â—ver us in prosperitie and peace and say Soul take thine ease and â—â—t as a Queen and say We shall not be moved We add joy to mirth the Pipe and Tabret is in out Feasts we drink and care and laugh in the midst of our finning but Sorrow and Repentance is hid from us We have not resisted unto blood nor affliction hath taken us but such as with a little time of Wisdom could remove or at least forget 1. But know if God intend thee good he will add grief to thy sorrow Thou thinks it a heavie thing to lose Father Husband or Wife but it will be a heavier thing to feel the burden of thy Spirit when God hath turned his Face away and taken all from thee that thou feâ—lest nothing but guilt within and death approaching and yet God absent Then will grief be added to sorrow Who then shall comfort thee 2. Thus the
Faith of our Church is all fleshly fleshly joy prosperitie cast the Spouse of Christ Canticles 1. Is black and her Locks wâ—tt with dew in seeking her beloved in the night and with weeping in the streets but no such enquirie with us Others indure grief upon grief Now full anon taken away now in peace anon Drumming and Cannons roaring in the streets now in Health and Lustie anon struck dead in an instant Children crying Wives bemoaning Maids ravisht Fathers Husbands slain and none to comfort them but unrully Souldiers to spoil them These are dayes and places of Prayer No ease in the flesh but crying in the Spirit 3. We see also the springing corruption of man like the springing Willow by the water side cut it now and it shoots out the next spring 4. So that believers needs abundance of purging through affliction For still we retain something and gathers some hope from thence and so flesh still renews again This was it I think which led some honest minds to betake themselves to such austere living thinking thereby to tame the flesh voluntarily denying fleshly case but yet it sprung up under a more spiritual form but in a greater mistery of wickednesse For look how far a man afflicts himself he is able to comfort himself but if God add grief to thy sorrow and lay it on indeed it will fetch tears yea blood 5. The way of man never sorrows till it be kindly such as all flesh cannot ease it was so with thee once and why not now It is but a light and fleshly sorrow for want of ease that is eased by any thing in man but a wounded spirit who can bear but we take wounded flesh for spirit For that is when a spirit is wounded with guilt and want because it hath followed and believed the flesh and then as here is no way seen for recoverie but sighing and fainting therein till God beyond hope come I will pull down that which I have builded He will cast Israel away whom He once choose for his only people I will send them into Babylon whom He appointed to dwell in Canaan and to worship in Jerusalem and all because their hearts were lifted against him in their imaginations So that now he will pluck up all that he may cast down their vain confidence because they were hardened in securitie and lifted up in pride So that God will certainly destroy and cast out the fairest gift given to man when mans heart is lifted up thereby and hardened therein Thus he pulled down the confidence Israel had in the Ark Thus he brings down Davids high mountain and Pauls rebellions this was Johns office to destroy high mountains Paul had confidence in the flesh but Gâ—d laid it in the dust So that after he confest That in me dwells no good thing but is given only by Christ in such humility and baseness that man might not be lifted up his kingdom not be here He arrogated nothing to Himself but to his father Not mine but him that sent me 1. For Christ will pull down all other kingdoms that he may erect his own as in Daniel the kingdoms vanished one after another This is the stone hevven out of the rock without hands and therefore Christ came to destroy the kingdom that the law had builded in man and to convince the world of sin because of righteousnesse which they had established of judgement because the Prince of this World judged falsly of Him 2. For man is cloathed in his gifts as the Angels became strong and wise without God He hath built him a city provided a portion working righteousnesse full of knowledge a God in his own eyes but God will pull all these dovvn that he may be God 3. The vveapons of our vvarfare are mighty through Him to pull dovvn strong holds not through our selves And this he doth by the povver of the vvord It is a mighty voice and thereby layes low all mans thoughts for the present and by the Crosse kindly together 4. All gifts that God gives to man are to shew his power and love for the good of others not to make them the Idols of our ovvn hearts and say These are thy Gods O Israel 1. Woe then to the Pride of man vvho is lifted up by every gift exalts himself judgeth others despiseth the weak but such boasting must down yea whatever God gives them he will take it again if you begin to store it up 2. It is a great point of simplicitie of heart in the fulnesse of all gifts the hearts be lovv lifted up by none vvhen he hath seen all secure he seeth none and enjoyeth freedom yet vvalks in fear as the Child though he vvant nothing yet he hath nothing properly his ovvn God is and will be the keeper of his ovvn gifts vvhich vve put into the hands of flesh O! therefore lay your foundation on a Kingdom 3. But know there vvill come a pulling dovvn as to Israel when they sate by the Rivers of Babylon What foolishnesse vvhen it is us that builds and plaints and gathers and makes sure that vvhich must be cast dovvn and scattered when thy mouth shall be filled with gravel thy portion scattered thy honour buried in dust thy strong confidence perisheth thy Soul carried into the land of darknesse 4. See the perverse heart of Man and strength of fleshly heart Who the more God bestows on him the lesse he cares for him like an untoward Child keep him bare in Faith and dependence of his Fathers love and he prayes and believes and is obedient but fill his hand and let him have his Lust he sets his Father and Mother at nought Yea thus the Flesh makes advantage of the most excellent gifts as bâ—re even the joy peace and assurance God gives man for man retains nothing but is lifted up by it And believes that it is God but not man more humble and low to see his own vilenesse saying What is man that thou regardest him Doest thou seek great things for thy self seek them not Thou mourns weeps that this desolation must come It is because thou finds ease and peace and great matters no all shall be taken away Seek them not for this is the cause why thou art so troubled thy fleshlie lusting not throughly mortified and prepared in faith and patience to wait So that The main ground of all our miserie and sorrow is our lasting expectation of great ease and peace in the flesh not faithfullie prepared to be subject to Gods will or content with his present portion David looks that Absolom should be spared above all and therefore was so grieved at his death yea more than at the death of all the rest Peter expected to have his life continue there in peace therefore so wishing that Christ should not go up to Jerusalem when Hezekiah had overcome Senacharib he thought he should live in peace which made the message of death so
own way as Psal 18. They would not hear nor would have none of me I gave them up to their own Counsells Thus Adam and Israel forsook the way of the Covenant and Promise made to Abraham and made a Calf and murmured against Moses c. The wicked walk in a way that is not good There is a way that seems good but the Issues thereof are the Issues of Death For though man was made righteous yet he seeks manie inventions to save him but not by the way of righteousnesse He hath sold the Birth-right and Covenant he hath forsaken with Esau and now he would have the blessing by any means He mourns weeps for the blessing would have it though by killing his brothâ—r living in an hunting way For mans way in himself is not able to guide him to happinesse for lust blinds him and leads him to something that is sensual reason is proud and leads into all things visible but Faith is the ground of things neither seen nor felt But Christs way which was the way of Life was not after his own thoughts but as the Father commands so he speaks He sought not his own glorie but did the Will of the Father stablishing his Kingdom so his way was a new and living way though the Vail of the flesh was rent And so it is with man not by a way of the Flesh but to break through the Flesh by crucifying it enter into the Holiest of all by Faith onlie 1. This was the way prescribed to Israel God brought them out by a strong hand and weak means as alwayes in the whole course that no power of the Flesh might appear as David confesseth they got not the land by their own power 2. Then in the Wildernesse from one place to another where they took no rest but in the Covenant only 3. Then through Jordan the River of Tears 4. Then overcame the enemie 5. God left them a Law of love to walk by 6. Commands not to joyn with the enemies but to destroy them But all these Israel forsook at the last grew so presumptuous in regard of their prosperitie and so wise in Religion that they would not be beholden to God but would save and free themselves by wayes of their own till at last they fell from God and still they thought this was a holy and likely way Thus the old course of the World is fallen upon the Gentiles everie man walks in his own way and yet everie man thinks his way is good and like to prosper as 1. The Worlding by getting and gathering and making sure for future time seems a safe way but Christs way was to forsake all the World and had none of these 2. The Wanton thinks his way right because of his saint way of Repentance and yet he fears Ecclesiastes That it will lead to a fearful end of judgement 3. The Pharisees and false Apostles walk in a seeming way of holinesse with Christ but this makes Christ all in vain to joyn any thing with him For Christ was to denie himself and cleave to the Promise of Faith yea though he was to be taken from them yet they should wait for the Promise of the Father who should send the Promise of the Father within few dayes Nay we are grown so cunning in Religion that we can chuse our Christs own Way and approve it but walk not therein by the Spirit of Christ but so follow Christ in our fleshly thoughts but not by Faith alone giving up our selves in love to the good of others So we see Gods wayes is not our wayes yea our thoughâ—s and his words never agree together one of these must be forsaken either we must cleave to his Word and forsake our own wayes or follow our own wayes and forsake his Word But we live by thinking not by believing Invent devise and comprehend that we may guide our selves but not rest in patience to believe another Like the Prodigal but see the good and safe way of Christs that stands in simple believing from a troubled heart and in subjection to the Fathers will in love in patience to bear his Crosse But this is grievous to fleshly thoughts but sweet and safe to the Soul A people that provoked me to anger continually That are hardned under the Love of Religion so presumptuous that they rebell with a stout stiff neck So that When man hath gotten the World into his heart and some competent way of Religion to cover his rottennesse he â—â—lls into herdnesse securitie presumption and so sights against God with open face Isa 1. I have nourished a People and they rebelled against me and in Jeremiah They murther and steal and all under a coller of the Temple of the Lord They have gotten a brow of brasse like those Psal 10. Pro. 1. Tush there is no knowledge in the most high For the knowledge of the truth without the power thereof hardens above all But the Truth in the power thereof beats man down and all things in man to live in another or not to live at all not that the World and Religion can grow up together for then it choaks the Word and wee becâ—me Rebellious as Adam For now they sin with an authoritie under the sore-knowing of a Saviour Like a man in the Kings house that robbeth and oppresseth under the hope of Pardon For whâ—tsoever makes man strong hearted is not Christ for he melts the heart in sorrow and in love For this is the greatest disgrace that can be if a man must bring Christ to help forward his Lust As to steal and oppresse and Christ must help us Thus with us God hath holden out his hand but we dare provoke him to his face and call his Word a lye run to other shifts as though we seem to flatter a while yet Religion is but made a way to bring about our own Lusts as 1. Do get the World more freelie or advance our glorie or keep peace but all these covers a Rebellious heart For if it were seen as thy Face thou wert a shamed for ever This is the greatest Rebellion in the Church covered under Religion God most provoked thereby For here man tempts God and layes all blame on him blindly waiting for his Power yet hath no heart nor desire to return storing himself with Riches and Righteousnesse that he may not repent But do we provoke him to anger or rather our selves to our own confusion for we see how he delt with Israel led them captive then cast them off Doubtlesse he was never more provoked they sacrifice in Gardens and burn Incense on Altars of Brick which should have been on Altars of Stone without a hammer Thus he shews how they chuse their own wayes that is to say They sacrifice in Gardens when the Law was at Jerusalem burnt Incense on Brick which should have been on Altars of Stone without a hammer as
when he sits crying ouâ— of himself O wretch that I am that hath thus abused my good father cast away my self and know not what to do but dy and perish Then he appears and â—owns on him a while but after his heart be brust with sorrow the faâ—her can no longer refrain but smiles and comforts him as Joseph to his brethren For He came to seek and save that which was lâ—st He came to redeem the captive spirit of man that was locked up in fleshly bands and his own guilt Not to ease the captive flesh of man for many great afflictions ly on many whom He never easeâ—h because man cannot have his own Will and Lust and World and Ease and Glory but these he pities not But when the spirit mourns after God and cannot be comforted by all the world but sits in ashes and cryes in the night the Sun then breaks out and joy comes in the morning But nothing is a burthen to the spirit of man but sin and guilt and weakâ—esse for other afflictions are burthens to the flesh and they are helped But in the afflicted spirit there is such a depth of miserie that nothing can help but His Love Spirit that He hath promised As nothing can ease the heart of a rebellious child but reconciliation with the Father all â—hat man can do to help can but strengthen â—â—â—â—â—m His Love only stays the heart by Faith all things dâ— but only put off and that by stâ—â—â—gthening conceit buâ— it returns again with greater violence like â— wound ill healed But this shews that we have little of Christs comâ—any save only His name among us we talk of Him dispute and follow Him up and down to the Temple and seem to sat by His side but wâ—â—h proud hardened hearts Nay I judge whether thou art as well with Him as without Him for any good thou hast by Him save only a heartless helpless hope if thou may have the World thou seeks no more If thou have no more joy than thou hast with him it will prove but small Nay we are not for His presence like an adulterous Wife that cares not for her Husbands presence but if ever that heart be turned by Repentance and possest of its own guilt then none but He. Others thinks to procure His presence by trimming and garnishing a fair out-side profession of Christ and think if they were more holy and righteous then He would surely come but we thus make a Christ to our selves But woe to that Righteousnesse that hides Repentance and hardens the heart Woe be to that Presumption that is lifted up above Mercie Woe be to that Conceit of believing that joyns hands with the World and shuts man up in self-love and woe to that Hardnesse of heartâ— that despiseth long suffering and heaps up Wrath against the day of Wrath. And hence we see that where Repentance is hid from man Gods love and pity are far from him whatever we have it matters not how Wise Righteous Holy Rich or Youthful we are if any Hardnesse of heart goes with all But we are full and sit as Queens and want nothing Yet the day is coming when we shal seek Him and shal not find Him when all shall fail us and we afraid to hear of His presence when He shall sit as Judge to judge the World then shall we cry O where is he now that we despised and set so lighâ— by And then weep with Esau and say Father hast thâ— not one blessing left Bless me even me also Then shal he answer nay These are blessed and shall be blesseâ— thou hast had the fulnesse of the earth for thy portion bâ— my love and mercy thou regarded not In his pity and love he redeemed and bare them Heâ— is the continuance of his love notwithstanding theiâ— dayly falling off yet he guided and bare them as 〈◊〉 nurse in his arms all the ancient dayes as he choosâ— them in love and pity and remains faithful to Abrâ—ham and his seed So that As Gods love and pity without any thing in man is the first fountain of life to man and only cause of his happiness so is the same Love Goodnesse and Power the dayly preservation and guide of man in the way of happiness through Faith As Paul by the grace of God I am that I am not I but the grace of God in me therefore doth the Lord so often remember Israel of his deliverance out of Egypt the promise to Abraham that they might look at that Law and depend on that Promise How came Israel out of all these straits but that God still pityed and forgave them as David how he prayed to be guided and preserved and relieved dayly from God And this the Apostle strove for that nothing might stand in the heart of man after grace received but the same grace still and further beats down all things else but this For is not man as weak in himself and Satan and the Flesh as strong as ever Is not man as sinful and His grace and help as needful as ever For Paul of himself could not live but Christ lived in him and he waited therein He hath delivered and will deliver me Christ did not worke properly for himself for man to guide himself by his own power for this is not in man but in Christ who is his Safetie Peace Righteousnesse and Holinesse and all for Israel was not able to stand before any enemie when they forsook the Covenant for what shall uphold man under the cross but his love and pity when all fails As the Martyrs was it their wit or power or strength of heart that preserved them No but the Power and Truth of Christ through Faith For as the child hath nothing of his own but lives at the fathers appointment and providence so we See then it is not as wise unbelieving men imagine that after the mysterie of the Gospel be revealed and apprehended in flesh turns back with Israel and become wise and righteous and strong in themselves so it is with many that were sinners but God received them to mercy and now they worke it out beginning in the spirit but ending in the flesh and then think to recompence God Is God more beholden to thee than before or rather is not thy sinful lust and pride and worldly heart and hypocrisie as hateful to God now when thou hast the knowledge of his will as thou thinkest But these are commonly the greatest backsliders For though they stick unto Religion yet they fall from Christ in Religion and conceit and clothe themselves with his gifts The World is in their hearts Repentance gone Prayer dead Faith only in name So that to those he shal have just complaint one is rich in the World and cares not for his blessing but he will turn it to a curse another is wise to guide himself but will prove a fool and wander another is Righteous and rich in
how their Father was bested Whiles with great toil and sweat of brows he bought Th' inheritance which now they set at nought Who play at fast and loose light come light gone Like snow in Summer on a Sun-hot stone These must be first taught by the Road to know What 't is to use their Patrimonies so What if such life be still continued No hope for them but dis-inherited And still as they are of a dutie quailing Their Master never of due reck'ning failing This tutors them and as a hyred groom Still holds them under till their freedom come But that once there then all that 's past they see Mere Rudiments and but School-fashions be Wherein un'wares they have been trained long To get them skill and pluck their plummes among Yea hard hem'd in by th'masters straiter hand Till they their state might better understand Much like the untam'd Colt the Horse or Mule Who if he shew his strength no man can rule But true skill comes not till the time appointed That they are with the Sp'rit of Sons anointed Whereof more measure one enjoyes indeed The lesser he of Rudiments hath need For Child-hood thoughts and skill but like it brings But riper age doth banish Childish things And now the ground of learnings well begun He needs not each inch to his rules to run Not that I dream of such a rule erected As that Gods Word should so become neglected But that th'spirit which from the word ne're swarves Guides all Gods Children as occasion serves And leading them to what 's there spoke or meant In expresse words or by good consequent Whereof the very scope the mould and frame Is in the heart deep written by the same And is to every one his heap of Treasure According to his several pitch and measure Serving for Life and Actions as a Law There-out sound rules and lineaments to draw Whereby Gods Children in good measure can Make up the model of a Christian man As from that store-house where things old and new The good housholder for his houshold drew Wherein the Spirit with the written Word In one self same doth evermore accord Which word of God so spoken by the spirit May fitly well the name of inward merit This tearm I use its working to expresse And in no humor of new fanglenesse Here by the way I would desire amain This grant of thee that fearest God to gain That is as I would none should be obscure In willful use of words which doubts procure So thou shouldst still too hastie censures flye Since who 's in fault it may a question be He for dark speech uneasie to be found Or thou because thou' rt weak to understand I heard a good man once new Phrase controul This for example inward in the Soul Which me thinks deep impression I profess Doth in th' affections fitly well express For which that he good cause yet did not know I dare not judge but think it might be so For reverence which I to his learning bear His wisdome godliness and silver Hayre But that he wanted knowledge how to give A tollerable sense thereof who can believe It may be he dislike it as a guest Bred as he thought in a distempred breast But woe is me why do we go to wars And make a breach about these verbal jarrs I wish that Charitie may every where In these contentions equall ballance bear And yet no further then things do accord With verity and wisdom of the Word Word-strivings with a good Divine I say I much mislike and wish they were away As our dear mothers loss much more then gain And therewithall She 's wearied out in vain Yet grant I too some things but verbal seem Which we at no hand lightly may esteem Proving in Christ his Ship like little holes Or some small clew which like the snow-ball roules Whereof enough examples might be yeilded Of Heresies of smal beginnings builded As of Nestorius Eutiches and others Those base-born buds and hatefull brood of brothers Against the which good warnings well to arme In these worst times I grant will do no harme Christians must still labour to bear a mind Not seeking faults nor in plain misses blind Not seeking cause I say like him which to His question whether man helpt God or no In any work end answered with denyal Is said t'exclaim and make a strange replyal Alledging for his proof this pregnant ground Out of the Judges easie to be found Where those are tearm'd accursed by the Word Who ' gainst the mighty helped not the Lord. Nor may we be like Anaxagoras Who could not see that Snow white collored was But to return whence I but lately left Gods Sons must once be of self-works bereft When they as dung shall suffer all disgrace And faith and love take standing in their place And that the Heavenly Sabbath dawning is When we from our works rest as God from his I do not such a resting here maintain As may cessation from good duties gain But such a seasing as is from the Law A resting in our Saviours yoak to draw Not that the Law is for its substance chang'd But to Gods Saints in other order rang'd It s nature now in Christ so qualified That its grim face we better may abide At least the while its glorie passeth by Closse in the clifts of Christ his wounds we lye Whether like him who once appeal did make From Philip sleeping to the same awake Flying for refuge we in safety be Under that perfect Law of Libertie Which flying is by faith a still relying On Gods free favour both alive and dying Whereout our Sabbaths works which now are sport Though heretofore perform'd in slavish sort For neither circumcis'd nor otherwise But a new Creature God doth chiefly prize Yea this is it wherein he pleasure takes And which in works a real difference makes According to which rule who walketh he Shall ever happie and most blessed be Wherein if any to the Angels train Of pitch or paritie could here attain Who oft on earth by Gods permission walk Yea eat and drink converse with men and talk Acting Gods will yea in a sort do bear Heaven still about them as they sojourn here Ever remaining in that happie case As to behold the heavenly Fathers face Then should they have I dar be bold to say As little need of Rudiments as they For to the pure even all things holy be But to th'impure they fall out contrarie To every one as he in grace doth grow Things are to him according thereunto But for because mans nature is but frail And destitute of means full soon would quail God of his mercie doth us here afford Prayer Publick Private Sacraments the Word Temples and Preachers Times and Seasons fit And set apart for due frequenting it Wherein I see not but there needs a strife In me much like as for my limbs and life I mean to finde Gods presence in the means For
drink In all the tears he shed Thus water washt and burning blood did cleanse In one baptism so for to dispense Water and blood distinguish we may so In two though one and so there be no moe Baptisms but one which cleanseth sin away By Jesus in his water and blood for ay For God in three distinguished may be And yet but one there is in verity Thus we may drink with Christ his water so In watry tears and unto blood may go And drink thereof to take with him a sup Though two yet is but one devincing cup. SELF CIVIL WAR I Sing not Priam nor the Siege of Troy Nor Agamemnon's War with Thestis Joy I sing my self my Civil Wars within The Victories I hourly loose and win The daily battel the continual strife The Wars that end not till I end my life And yet not mine alone not only mine But every on 's that's under the honor'd Sign Of Christs his Standard shall his Name inroul With holy vows of body and of soul Vouchsafe O Father succour from above Courage of Soul comfort of heavenly love Triumphant Captain glorious General Furnish me Arms from thine own Arsenal O sacred Spirit my Sp'rits assistant be And in this Conflict make me conquer me Vertue I love I lean to vice I blame This wicked World yet I embrace the same I climb to Heaven I cleave to the earth both I love my self and yet my self I loath Peaceless I peace pursue in Civil War With and against my self I joyn I jar I burn I freeze I fall down I stand fast Well ill I sare I glorie though disgrac't I dye I live I triumph put to flight I feed on cares in tears I take delight My slave base brave I serve I run at large In libertie yet ly in Jaylours charge I strike I stroke my self I kindly ken Worke mine own woe rub gall rouse my spleen Oft in my sleep to see rare dreams I dream Wakeing mine eye doth scarce discern a beam My mind strange Megrim whirling to and fro Now trusts me hither thither doth me throw Into diverse fractions I my self divide And all I trie I fly on every side What I but now desir'd I now disdain What late I weigh'd not now I wish again To day to morrow this that now annon All nothing crave I ever never one But Combitant unreadie for the field To tardie take I after wounds my shield Still hurled headlong to unlawful things Down-dragging vice me easily downward dings But sacred vertue climbs so hard and high That hardly can I her steep steps descrie Both right and wrong to me indifferent are My Lust is law what I desire I dar Be there so foul a fault so fond a fact Which follie asking furie dare not act But artless heartless in religious cause To do her lessons to defend her Laws The all proof Armmour of my God I loose Fly from my charge and yield it to my foes Guilty of sin sins punishment I shun But not the guilt before the offence be done For how could shunning of a Sin â—nsue To be the occasion of another new Oft and again at the same stone I trip As if by falling I learned not to slip Alive I perish and my self undo Mine eyes self-willing wise and witting too Sick to my self I run for my relief More sicker of my Physick than my grief For whilest I seek my swelting thirst to swage Another thirst more ragingly doth rage Whiles burnt to death to coole me I desire With flames my flames with sulphure quench I fire Whil'st that I strive my swelling waves to stop More stormilie about they toss my top Thus am I cur'd this is my common ease My med'cine still worse than my worst disease My sores with sores my wounds with wound I heal Whilst to my self my self I still conceal And O! what leagues what truces make I still With Sin with Satan and my wanton will What slight occasions do I take to Sin What silly crimes am I entraped in What idle cloaks for crimes what nets to hide Notorious sins already long descri'd I writ in ice winds witness sign'd with showres I will redeem my Soul lif 's former hours But soon the swing of custome whirl-wind-like Rapting my passions ever fashion sike Transports me to the contrarie alone Faint guard of goodnesse armless Champion My green-sick tast doth nothing sweeter finde Then what is bitter to a gracious minde Egypts fat flesh-pots I am longing for The eternal Manna I do here abhor Worlds Monarch Mammon Dropsie mystical Crown'd round fac't Gods I joyn Beliall Mydar's desire the misers only trust The sacred hunger of Pactolian dust Gold gold bewitches me and frets accurst My greedy throat with more then Dipsian thirst My mind 's a gulf whose gaping nought can stuff My heart a hell that never hath enough The more I have I crave the lesse content In store more poor in plentie indigent For of those Cates how much soe're I crâ—m It doth not stop my mouth but stretch the same Sweet useries infâ—stuous interest For Dollors dolours hoordeth in my Chest The world's slave confits and the minds sweet pleasure Insatiat both both boundless botâ— past measure This Cleopatra that Sardonaple For huge annoy's brings joy's both short and smal O! miracle begot by Heaven in Earth My mind divine my bodie brute by birth O! what a monster am I to depaint Half friend half fiend half savage half a saint Higher than my fier doth my grosse earth aspire My raging flesh my restlesse force doth tyre And drunk with wordly lusts deep sunk in sleep My sp'rit the spye that warie watch doth keep Betrayes at last woe that I trust it so My Souls dear kingdom to her deadlie soe Through â—aâ—es Caribdis and through gulfs of grief Star-la-board run I sailing all my life In merrie sorrie seas with wind at will My Ship my flesh my sense my Pilots still As in a most seditious common-well Within my breast I feel my lust rebell Against their Prince my furious people use Their awlesse Prince dare his own Law despise Mine Er's an out-law and my struggling Twins Jacob and Esau never can be friends Such deadlie feed such discord such despight Ever 'twixt brethren such continual sight What done in me another doth not I Yet both alace my guest and enemie My mind unkind sub-ordin'd by my soe Indeed within me but not with me tho Near yet far off in fleshly count be fyl'd And with the worlds contagious filth defil'd I am too narraw for my own desires My self desires me what my flesh requires Fearful I hope careful secure I languish Hungrie too full drye drunken sugred anguish Wearie of life merrie of death I suck Wine from my Punice honie from the rock Disorder'd order mournful merriment Dark-day Dooms-day dull double diligent Infamous fame known errour skilless skill Mad mind rood reason an unwilling will A healthie plague a wealthie want poor treasure A pleasant torment a tormenting pleasure An odious love an uglie dentie base Reproachful honour a disgraceful grace On thoâ—ns my Graps on garlick grows my Rose On crums my sums from flint my fountain flows In showres of tears mine hours of fears I mourn My looks to btooks my beams to streams I turn Yet in this torrent of my torments rise I suck annoyes and drink the joyes of life A fruitless tree a drie deflowered flower A feeble force a conquered conquerour A fickly health dead life a restless rest These are the comforts of my soul distrest O how I like dislike desire disdain Repell repeal lothe and delight again O what whome wither neither flesh nor fish How wearie of my life again I wish I will I nill I nill I will my mind Perswading this my mood to that 's inclin'd My loose affections Proteus like appears In everie form at once it frowns and flears Mine ill good-will is vaine and variable My Hydras flesh buds heads innumerable My mind 's a grief a Labyrinth my reason Mine eye false spy the door to fancies treason My rebell sense self soothing still affects What it would fly what it would ply neglects My flothing hope with passions storms is tost Even now to heaven ev'n then to hell almost Concording discord doth my life sustain Discording concord kills me soon again My self at once I both displease and please Without my self my self I faine would ease For my too much of me me much annoy'd And my self plentie my poor self destroyes Who seeks me in me in me shall not finde Me as my self Hermaphrodite in mind I am at once Male Female Neuter yet What ere I am I cannot minde I weet I am not with my self as I conceive Wretch that I am my self my self deceive Unto my self I do my self betray I from my self banish my self away My self agrees not with my self a jot Knows not my self I have my self forgot Against my self I have mov'd wars unjust I trust my self and I my self distrust My self I follow and my self I fly Besides my self and in my self am I. My self am not my self another same Unlike my self and like my self I am Self sons self furious and thus way-ward else I cannot live with nor without my self FINIS
hearts even drovvned in pride of our ovvn hearts have a conceit of salvation in our selves Is sin lesse sinful than it was Stand vve not as much need of salvation as before nay our hearts are not prepared for mercie but claime it as a due and therefore is salvation far from us But know that before salvation or freedom come from Christ to our hearts these high looks must down we carried into Babylon God never casts his mercy upon hardened hearts but the poor mourners shall be comforted So that faith holinesse is daily preserved by repentance deep humility vvhen God opens the high vvay of our hearts he gathers out the stones all his mercies though they bring comfort yet still more humblenesse that he should daily be so good we so vile rebellious still so is mercie salvation contained Who is this that cometh from Edom. That is from the land of captivitie from Bozra the chief Citie of the Edomites representing the great povver of Satan Flesh and the World wherein man is bound novv comes the Prince and Captain of our Salvation out of our captivity and death and is consecrated through suffering even in death overcoming all things his garments red with the blood of the Sacrifice Laying it down by way of admiration in the question answer containing wondering and Christs ansvver For the vvhole Chapter is a Prophetical Declaration of Redemption by Christ and the state of man to be redeemed as 1. The Person or Redeemer even Christ discovered by his povver and strength travelling in the greatnesse of his strength and the rest c. 2. By his truth and righteousnesse I that speak in righteousnesse 3. The way means how he hath done it viz. First By death under a Metophor of Trading the Wine-presse 4. What he hath done viz. Troden them in his Wrath. Who is this that cometh This shews the expectation of the captive Church waiting for a deliverer according to the promise after seventy weeks so man after his long bondage under hell and Flesh and seeing Christ a weak poor man and that all in blood crucified dead and buried seems an unlikely man to reason but in his answer he puts away all doubts that he is the only man and Redeemer So that The weary waiting and forlorn heart of man though he see little possibility to obtain life by Christ in sense reason but many more likely devices ye shall never find freedom but only in him For he was ordained of old to break the Serpents head and prophesied to bind up the broken hearted Yet what a doe had he with his Disciples for to perswade them that He was He but still they cried Is not this Josephs Son is this likely to be He He only was Jobs refuge in all his afflictions when he saw nothing but death yet his Redeemer liveth This he witnesseth by word and work By word I am come to save the World I am the Resurrection and the Life By works How many poor lame and blind did He help which He was after to do spiritually the afflicted he comforted as Mary and the Prodigal The Pharisees cryed out Who is this that forgiveth sins that destroyes the Law Nay others said Except ye be circumcised Christ cannot profit 1. For he came to destroy the flesh and redeem the spirit therefore was he weak in the flesh strong in spirit that he might cross the curious witt and pride of man who looked for great things 2. All things prosper according to his presence with man and not he according to the power of the creature all other things are but miserable comforters only puts off for a time but it comes again with all violence like a sore that is ill healed Yet who hath believed this report Nay in any straits we look for other helps The World saith Come see what riches and certaintie I will relieve thy wants be diligent ply thy mind to me and I will ease thee and saith Man This is that comes with full hand and good gain This is like to preserve so much Inheritance so much coming in and is yet never a whit eased but a slave still The flesh saith Come to me I come not in sadnesse and sorrow but in mirth and pastime and pleasure I will put away sorrow from thy heart and season all sadnesse with mirth and yet for all this in the midst thereof the heart is sorrowfull Reason saith Come to me I will shew thee a likelie way do good worke righteousnesse see thy great knowledge and good qualities then believe that Christ may profit but simple believing stands not in this but in another thing and when thou feels nothing in thy self Reason would judge this but a blind way Nay saith Christ But come hither look on me believe my Word I am poor and needie in flesh and so must thou be I will deliever thy Spirit and free thy mind these deceive thee but I speak in righteousnesse though I seem base yet all power is given to me and I am mighty to save So that he that looks for salvation by Christ had need of Faith more than Witt When the poor captive Soul sees nothing but death and bondage no power to free himself and sees nothing but poor Christ all wallowing in blood shut up in the grave sits mourning at the Sepulchre and yet look for salvation in him had need to pray daily Lord increase our Faith and help our unbelief And to this end would Christ confirm his Disciples in expectation of the Promise and Life by his Death and to wait for the Holy Ghost by the Sacraments and pledges of his love and truth which he left them saying I know ye doubt and fear and hereafter ye shal see me forsaken judged and crucified and buried and then will your hearts tremble but that I have spoken in Righteousnesse take this as a pledge of my love and truth when ye come together eat and drink this believe my Promise rejoyce in me in my death for though I must trade the Wine presse alone yet I will trade it in my Furie I that speak in righteousnesse The word of Christ is the word of righteousness to believing hearts and shall be assuredlie fulfilled to troubled Spirits Mighty to save So that All power of saving man is in Christ no power in man to procure or pâ—eserve his own safetie I have troden the Wine-presse So that Jesus Christ hath under-gone the wrath of the Father for man that he might redeem man from wrath and by his suffering hath wrought Redemption for man I have troden the Wine-presse alone So that None partakes with Christ in the work of mans redemption but he is the beginner finisher of mans happinesse Mine own arm brought salvation So that When all povver in man fails miserie strikes then is the power of Gods spirit still at hand I will trade
down the people in my wrath I will afflict as I have done my son and bring down their strength whereby they novv stand vvithout me they shall taste of my wrath and see hovv good it is So that All shall sooner or latter taste of the Indignation of the Lord that God may prepare man for mercie and bring man out of himself and the world Jobs spirit was drunk up with wrath â—aul was slain and stricken down to the earth 〈…〉 â—ade light of God was brought unde◠〈◊〉 â—hat wrath did David suffer even pains of he l that made him cry out so was his joy restored yea to Abraham he seemed an enemy yet in his subjection was the Covenant renevved Christ above all was sorrowful unto death his soul a Sacrifice then he arose and ascended For God will destroy all his enemies in man that man may be freed those that stick to them shall be destroyed with them that we may be conformed to our head so fitted for mercie in him who came to sustain man under vvrath For hovv is he saved from wrath that is never under it This vvere to save him in his fleshlie way and hardnesse of heart That just Law vvhich man daily breaks Thou shalt dye the death must be true in all and kill man that the second Covenant may live in man and he thereby God doth this to bring down mans heart and make him yeeld for man can shuffle off manie things but this bitter hour past all help But vve all strive to go to Heaven vvith hardened hearts in beds of doune and worldly fullnesse and ease we make an agreement think we are harmlesse and innocent and another that he is a friend of God and his Word and Gospel another that he is diligent careful and righteous and therefore thinks that he shall escape and so would live and die without Repentance Wrath and Miserie and yet Christ could not do that and so none vvould drink of Christs Cup But knovv thought vve can jeast and talk it out clothe our selves with conceits and opinions yet God vvill trample all these under foot When his Wrath shal be revealed from Heaven against all unrighteousnesse of men that hold the truth in unrighteousnesse either by his Word and Spirit in mans heart that he shal say O wretched man that I am who shall deliver me from the bodie of this death When he shall knock at the door or call for mountains to fall upon him then shall he see vvhat good he hath gotten vvith sticking so hard to the World and to himself but all too late But yet to a believing and yeelding heart that judgeth himself and not God in midst of Wrath he remembers mercie and even in this he aims at mans good though he see it not For it is to vvhip and to beat mans proud heart and fleshlie confidence and to cast out that proud and worldlie Devil and destroy the enemies that are in mans heart Thus the wanton heart of man fights for ease in the Land of captivitie would see no evil but flee from wrath through hardnesse of heart that cannot repent and so heaps up Wrath against the day of Wrath. We would do evil but would not feel it nor hear of it we vvould rebell against God and follow our own Lusts that we may live and yet would have him to put up all Nay but the wise Father knows that this is the way to undo the wanton child and therefore casts him off leaves him to himself that he may return by Repentance saying Thou knowest that I have been a Father to thee I have provided for thee when thou wast young I mantained thee When thou wast of age thou would not be ruled I was forced to cast thee off This now justlie come upon thee yet seeing thou judgest thy self and justifies me I will take away my Wrath and receive thee to mercie that thou mayest praise me But first he makes them drink of his furie but our cursed hearts cry for ease and rest but God will keep on the Rod till the heart be broken and brought down and make us like a drunken man that is besotted with wine that mindes neither Wife nor Children estate nor credit So with us when his Wrath lyes on us we can neither minde Wife World nor Children For this sticks closse and nothing can ease Riches are vain Pleasures are gone laughing is turned into mourning and nothing can ease the heart but mercie but how will these escape when time of mercie is gone I will bring down their strength So that Gods saving way to man is to bring down the strength of man in himself that he may be exalted in another I will mention the loving kindnesse of the Lord. There is an endlesse Fountain of Truth and Righteousnesse in God and incomprehensible mercie which is never wanting to praying and miserable hearts But mans forsaking and turning from that is the cause of all miserie unto man as Psal 81. Deut. 23. For he said Surely ye are my people c. Here he mentions his dealing with them in particular that is to say He ever had an eye over them for good at least to testifie his mercie and 1. He remembers their Adoption with the truth and simplicitie of their hearts and though now fallen yet they were his people and would not lose their preservation 2. He was their Saviour and delivered them out of afflictions wherein he was also afflicted 3. There guide and governour He led them all the dayes of old by the Angel of his presence then shews their Rebellion his mercie again in pardoning They are my people This he spake in regard of his first chusing of them and uprightnesse of their hearts then and safetie they were in through his Power So that True hearted simple minded men were ever shall be blessed of God what ever gifts they have when double and shuffling hearts shall be accursed See Davids plain and simple heart when Nathan had opened his eyes he did not shut them again but though a King and a fact discovered that might shame him yet he goes not about to excuse it but confesseth plainlie and doth pennance to all posteritie yea God is near to all that call upon him in truth and the good ground are good honest and simple hearts but the Pharisees that say they have no sin do lye and deal not truelie and a man is a lyer to the Holie Ghost to think to joyn with the Disciples in love and yet keep the World in his heart to trust to and in Christ was found no guile and God loves truth in the inward parts For this is the opening and uncovering of the heart to be capable of mercie and so hence comes confessing and believing with all the heart For covering is a greater hardnesse added to our former sin It was sin in Adam to forsake God but it was greater to