nor profit but only the maintenance of the Truth of the Gospel viz. Faith in Christ only and Love to all men So that this being their example Note that Faith in Christ and simple Love to Man is the very Summe of the Gospel and the Life of all Religion in the heart of Man Gal. 5. Faith works by love 1. Tim. 1. The end of the Commandment is love out of a pure heart a good Conscience and faith unfeigned all else ver 7. is dross and dung This is the summe of all Pauls Epistles This Paul to Tim calls the spirit of faith love and a sound mind Thus Paul thanks God for to the Col. the Faith and love to all Saints c. 1. For these destroy Self Righteousness and Self Confidence and Self Love which are the poyson of all Religion viz. Self Witt and Self Will these Adam got and therein opposed God 2. For by Faith he is made a Lord over all things that will suffer nothing to start up in the Church and in his Heart but Christ and by Love he is servant to all and plyable and servant to every one By the one he is freed with God and by the other amongst men 3. By Faith he that had thought to live in and by himself through the Law comes to dye in himself and to live in and by another 4. Nay all Religion without these is nothing but meer opinion and conceit whereby the heart is puffed up and so not fit for mercy and also tyed to himself and his own good Minde the Religion of Christ was it any thing but a denying of himself and cleaving to the Father and giving himself to the Church in love yea to his very Enemies Which Faith and Love is nothing else but a partaker so of himself and his own weaknesse Sin and Death thereby that he can believe and trust nothing in himself or the world but only the Word of God and in that weakness waits on Christ and meere Mercy and cut of that dislike of himself and love to that he sees in Christ loves all judgeth none but himself 1. How far are we then from Christs Religion when all our Religion is 1. Either in Fire of questions and disputations about this and that Opinion maintaining of our singular conceits wherein we seem to excel others in knowledge whereby true love is drowned quite 2. Or in some singular conceit of quality and disposition which we conceive in our selves and thereby grow proud and despise Christ and trample mercy under our feet 3. Or in high roveing conceits of the eternal Deity Majesty and Power and Secret Will and Purpose of God without Christ whereby the heart is hardened 4. Or in the Notion of the Gospel and Christ and faith without the power thereof gloriously vaunting of deep Mysteries But in all these the thing is wanting viz. an humble low believing and loving heart like unto Christ 1. Thus in all these man leaves his own heart and followes his heady opinion he forsakes Christ and pleaseth himself with his own qualities turnes from the word and followes vain speculations denyes the Faith and lives by the flesh 2. Know then that whatever would draw thee from Christ and his Truth is not the Doctrine of God whatever sets up man and makes him any thing but a Sinner is not the doctrine of Christ but of the Devil and Antichrist for it destroyes faith Pray we then that the Doctrine of the Gospel even of Faith and Love may be continued pure in the Church For Maus Wit and Reason will gather a thousand Errors out of Gods Truth viz. when it will not be content to become a fool but will needs comprehend a spiritual Truth and determine thereof according to its own Principles and Judgement Then it brings a world of absurdities for all errors have risen out of the Wit of fleshly minded men for the Spirit leads unto all Truth And I fear there will arise men of perverse minds to pervert the truth of the Gospel some to their carnal liberty some to the establishing of a righteousnesse and power in man without Christ bear we the Infirmities of men But take heed of false Doctrine in the Church for this is the worst of all And I pray God that many alive do not see that the Truth of the Gospel be turned into the Mysterie of Iniquitie and a greater Mysterie of spiritual wickednesse than yet we have seen Sed magna Veritas praevaletâ— Great is the Truth and prevaileth 4. But the kindly effect of the Gospel is to establish these two in the heart of man viz. to bring all things down in man by the Crosse of Christ and so lay him low under thee feet of all For the Gospel is a low thing Faith is a low thing though mighty in Christ and Love is a low thing Therefore all high flowen Chimical Divinity is the Doctrine of Satan and not of Christ And therefore if man be brought under the power hereof then will Christ be precious to him and his Word will be the Life and Treasure of his Soul because man hath nothing to stay him in his deep humility but only he And then will man love a man because he is a man and not because he is of my opinion or good to me or of my way or linage but loves as Christ did yea h s very Enemies As you have us for an example viz. Us in whom you see the Truth of the Gospel to rule and to walk according to the same who seek Christs Kingdom not ours So that He walks safely who truly feeling his own weaknesse and believes man for the Truths sake and not the Trâ—uâ—h for mans sake Follow me as I follow Christ But many were drawn away by the Error of the wicked For man having a good conceit of another is apt to believe what he saith for he believes that God is with him and so falls into odd opinionâ— 1. Better we should never preach than that the Gospel should be believed for our sakes Can we that are nothing buâ— error add to the Truth of God nay if God be not with us and guide us we shall tell a thousand lies for Truth 2. But woe be to that man who becomes by his example a perverter of the Brethren either for matter of Faith or Life or Liberty It had been better he had â—ever been born Take heed then how we depend on â—an there is one man for all even the man Christ Who is the way the truth and the life follow him in the way oâ— faith and love of whom I have told you often because of the danger thereof mans weaknesse So that Man is apt and weak of himself to be drawn into an â—vil way of error and hardly to believe the truth and â—tick thereto 1. For he is blind of understanding apt to believe any thing that may further his fleshly Kingdom â—oath to believe any thing that
makes for the destruction of it 1. Hence it follows that we fall into so many by-wayes and by-paths of error because we think we are able to know and we strain our wits to comprehend â—eck out a reason oâ— Gods matters which are only to be believed For though I cannot see a reason how God brings about his purpose and righteous will shall I therefore conclude that he is not righteous and not believe him nay Paul is glad to shut his eyes at that wisdom Rom 11. And cryes out Oh the height and depth and length of the wisdom of God 2. Nay nothing preserves the Truth to man but the Crosse for all things are tryed by the fire and that reveals it 3. That we may be guided in the way of Truth First depend on no man nor on the opinion of man 2. Stick to the Word of the Gospel 3. Pray instantly in humility and the Spirit shall lead us into all truth And now I tell you weeping see the loving affection of Paul First who wept partly for those men who hâ—d forsaken the Truth of the Gospel and turned to the World And 2. Partly for the danger of the Church So that A loving man is truly loving to all and truly mindeful of the good of the Church and advantage of Christs Kingdom in all 1 Paul sought not theirs but them and the care of all the Churches lay upon him 1. Away then with this partial affection when men reioyceth to see others misled that he may justifie himself and away with this judging and not pittying buâ— hating them They are enemies to the Crosse of Christ Men that professe Christ but deny him in his sufferings their minds is not prepared by faith and patience to bear the Crosse partly in doctrine they denyed it not understanding that mystery partly and especially in life for they lived in sensuallity and fleshly pleasures and yet professed the Gospel So that Manie in the Church professe Christ and the Truth of the Gospel which deny and are enemies to the Crosse of Christ and deny the power of the Gospel This is to denie him before men To the Jews and Gentiles the Doctrine of the Crosse was foolishnesse Paul when he was called before the Emperor they all denied him The false Apostles Gal. 6. strove against Paul and desired to have the Disciples circumcised because they would not suffer persecution The Lawyer Matth 19. and the Stony ground 1. For they would have Christ and the World also which cannot be 2. They were never brought to see their own desert and to justifie God for then if so they would bear the Crosse willingly as in Micah 7. I will bear the indignation of the Lord because I have sinned against him 3 They turn the grace of God into wantonnesse and dream only of ease and peace and understand not the mystery of the Kingdom but would make advantage of Christ to the satisfying of the flesh Now this Croâ—â—e whereto they are enemies is indeed that sore affliction whereby man is past all helps and hope in himself or the World In Christ you see it was First He bare the iniquity of us all so to us when man bears iniquity in daily repertance 2. He bare the Fathers wrath so we judgement and wrath in our selves 3. He suffered all indignity and losse of life so we patiently And to be enemies hereto is 1. To put off sin and bear it through hardnesse of heart 2. To pacifie wrath by self holinesse in our own conceit only 3. And for the World to keep it alive in our hearts and cherish it under Christs wings 1. And how many of us are such we all believe and like well of the Gospel and to hear of sitting at Christs right hand but to drink of his Cup none hath a minde It is good believing when we have the Gospel before us and the World about us but to suffer want of all viz. the Fathers wrath none like to this The Child can bear any thing better we all like Gospel but we will loose nothing for it which argues we have little confidence in the truth thereof and little joy therein 2. But we can talk of the Crosse and sufferings but we talk of it with light and merry hearts we make but a play-game of it for we seek not the bitternesse of Christs agony nor the smart of the Crosse and so we dally with all truth we boast with Peter that we will die with him but before the Cock crow we deny him thrice 3. A fearful thing to forsake Christ and his Crosse so that it is not so light a thing to be a Christian which must suffer willingly the spoyliâ—g oâ— goods and soul all and be a friend of the Cross Yea he is the safest whom God keeps under for hereby is the truth of the Gospel revealed indeed to man 4. And happy is he that is guided by Christ in this way and that his eyes are kept waking all night and feels the terrors of the Almighty for he is safe from securitie It is not the dreaming of a power and free-will in man by use whereof securitie is prevented but it is the Crosse of Christ on man that keeps him waking for Peter and the rest fell a sleep notwithstanding Christs warning given to them so often only because they dreamed of such a power as Peter boasted but not sensible of the Crosse that lyed on Christ Nay all errors have sprung in the Church for want of this for while men were kept within themselves and their own miserie their pride was kept under but when they had lost themselves and begun to be strong men of knowledge in conceit then they began to be masters and run into a thousand opinions from truth and these are the enemies to Christs Crosse First Those that live in ease and pleasure under profession and knowledge of the Gospel and seed on the World as their dainty dish Secondly Those which bear out sin through hardnesse of heart he bare the sin of all but these bear it not as a burden but as a pleasure and delyte Thirdly Which put of wrath and judgement through self righteousnesse and qualities and so with Christ bear not the indignation of the Lord Fourthlie Which are lifted up in knowledge of Christ but walk not in that denying humble and believing way of Christ And it is a fearfull thing to stumble at this stone and to frame a Christ to our selves but on whomsoever it shall fall it will crush all those to pieces and bring down their pride whose god is their belly Those who were professors and teachers of the Gospel and yet under pretence thereof served their own lusts and appetites they went talking of Religion and thereby got good cheare labour not in their calling but made advantage of the Gospel to the satisfying of their lusts These he gives warning of as eâ—emies So that It is a fearful thing and dangerous
good for a man to bear the â—oke in his youth Mic. 7. I will bear the indignation of â—he Lord because I have sinned If you will be my Disciples take up my Crosse and follow me Phil. 3. Lâ—â— the same minde be in you that was in Christ who when he was reviled reviled not again Nay he prayed for them 1. First If ye suffer wrongfully and take it patientlie the glory of Christ resteth on you For it s not the framing of the World and all things to our wanton minds but our minds to Gods will that'â— our rest For when we will one thing and God wills sends another then the heart of man is vexed be cause he cannot have his own Will 2. There is an unavoidable necessitie that when man begins to believe and to follow Christ in his Word the World will crosse him Satan will tempt him and God will trye him which can no way be helped but by suffering as Christ did 3. Faith gives a foundation of rest to the heart iâ— Gods Word As with Christ who was the Word of the Father but the Crosse destroyes the Flesh and keepâ— Faith in life that Gods power may be perfected iâ— mans weaknesse 4. For to a believing heart the Crosse is no Crosse and to the unbeliever peace is no peace For he hath peace that seeks not peace And he that flies the Crosse shal have the Crosse Foâ— it s no Crosse to them because it but weakens and crosseth the Flesh which he would have crucified But when man would have Christ and ease fullnesse and joy in the World then it is a Crosse to him Now this Yoke must be taken upon us not vowing vvilful poverty in solitarienesse This is but to flie the World to get ease but to bear it quietly when iâ— is sent of God Because we believe and know that iâ— comes to passe by the certain knowledge of the Father and so the Flesh grieves at the Crosse yet the heart imbraceth the Fatherly will freely and with a willing mind None bears the Crosse willingly that seeks easâ— in the Flesh. Now the Crosse and Yoke that Christ bare was 1. The Wrath and Indignation of the Father anâ— want of feeling his love My God why hast thou forâ—aken me and he alone trode the wine-presse of his Wrath â—his is an heavy burden man must bear this Mic. 7. I â—ill bear the indignation of the Lord So when man is â—o sensible of his own guilt that he bears patiently the Wrath of God thinking nothing too much that lights â—n him and so waiâ—s for mercy For God layeth this â—pon man now he smiles and then he looks upon â—an as an enemie all must be born in Faith that man â—ay be brought down 2. The sins and infirmities of the people They were â—oward they were rebellious received not his Doctrine â—ay continued blind and unfaithfull after many miâ—acles They dispised him and his Doctrine yea many â—ell away and became enemies to him and his truth â—nd yet all this he bare patiently He mourned for the â—ardnesse of their hearts wept over them he prayed â—or them As Paul became all to all he bare the care 〈◊〉 fall the Churches And so man not fretting and conâ—nding or justifying himself and judging them but paâ—iently bearing the evil proving if at any time that God will grant them repentance If all do not as thou would have them nor are such as thou expects conâ—ider thou art the same by nature and what thou art â—od they also it is by the will of the Father 3 The oppression of his adversaries with wrongs â—nd slanders and persecution prisonment and â—anishment and yet he bare patiently and prayed â—or them though they did all unjustly and so he sufâ—ered for righteousnesse They took away life and â—ll So that though man be persecuted and reproaâ—hed and counted the off-scouring of all things Yea â—o go through good report and bad report and passe â—y all taking no notice knowing that God hath sent â—hem to curse 4. Want of worldly riches and pleasure oft in poâ—ertie Yea He had not whereon to lay his head he had â—o sumptuous houses nor rich treasures but one poor â—â—g in the hand of a thief for he would not be troubled himself nor trouble no good man with it he had not his varietie of dishes or costly apparel not yearly revenyes nor certain estate Nay he had but for the day yet to believe and to be content it s but an easie burden 1. This Doctrine is foolishnesse to the World which know none other good but the World It s hard to perswade a wordly heart that there is so little good oâ— certainty in the World or that there is a freedom in forsaking it for they think it impossible for they have nought to trust too but that but when man hath another to depend on he lets it go and looks for supplie from him 2. And its little known in the Church We all professe the truth of the Gospel but not learned to suffer with him We like an easie full joyful Religion well to mingle Flesh and Spirit joyn Christ and Mammoâ— together but here is never pure believing Hence many fall from the Gospel others live in daily vexation oâ— securitie having not learned this lesson So that we presume that we do believe and shall stand and yet alace when the Crosse comes it s a question whether we believe or not As Peter 3. So that Christs yoke and Crosse never hurts the Church as in the time of the Martyrs it purified Faith It is a practical divinity it manifests mans weaknesse Gods power and truth which before man thinks not of but now he believes and feels 4. Why then should we fear affliction why do we grieve and mourn and cark and care Thou canst not deliver thy Soul thou frets thy self and God hath set that thus and thus it shall fall out to thee which he will order to the good of all that trust in him Rest then patiently a while and the deliverance shall be glorious Learn of me If you will know the way of rest hearken not to the Flesh pleading for ease nor to the World pleading for wealth nor to your hearts pleading for joy and peace in the World But I will teach you another way which is foolishnesse to the Flesh death for the present but life and freedom for ever So that Man comes to know and walk in the way of life peace as he is taught by Christ and in subjection learns and is guided by him Eph 4.18 But you have not so learned Christ c. he leads unto all truth He is the Prophet of the Church and hath all Wisdom Matth. 5. It hath been said of old but I say unto you c. And in the new covenant they shall all be taught of Christ here none knows the Father but the Son 1. For he only knows the mind of the Father and
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
iâ— sent into the World to reveal it to man We know not the mind of God but we have the mind of Christ 2. All other handles the Word deceitfully and is nothing but the teaching of the Serpent to draw man from God 3. He hath gone the way himself others have but seen it in a map 1. But there are manie false Teachers and Preachers in the World As Satan preacheth liberty unto sin the World riches and careing and fleshlie pleasures But these are not the Doctrine of the Christ 2. Others will be wise in heavenlie doctrine by fleshlie wisdom and so think by art and learning to compasse it and so transcend above Christ and lyes not low with him 3. Others teach Christ to be a Law-giver and so frame a righteousnesse in seeming obedience but knows not the power of his death and life 1. As the drunkard to wallow in pleasure and live like a beast at the stale didst thou learn this at Christ 2. The wordling carking caring gathering didst thou learn that at Christ who had not his kingdom here 3. The proud vain glorious that looks for respect did Christ teach thee that Who pulls down every high thought 4. The malicious striving contentious man did Christ so Nay the Doctrine of Christ was 1. To pull down man and lay him low and exalt God and the power of his truth 2. To Crosse the World and stablish Faith 3. To kill the Flesh and stablish patience to destroy Lust and stablish Love But we like noâ— this doctrine it gives no liberty to the Flesh hereby all false doctrine is detected For I am meek and lowly in heart so should you be So that Lowelie meek-minded men who are humbled in themselves and daily judge their own unworthinesse shall enjoy most rest unto their Souls Christ reviled not again Mat. 5. Blessed are the meekâ— And a meek and quiet Spirit is much set by He that humbles himself shall be exalted the whole Gospel runâ— on this string 1. For they are fitted to bear all estates 2. Nothing vexeth man but Pride and unquietnesse of his own mind when he looks for this and that and strives cares and frets and no rest 3. He lives by meer mercie having no good thought of himself 1. This is not a softnesse of nature fretting within 2. Nor a Pharisaical hanging down the head like a bul-rush as Isa 6.8 3. Nor a lurking like a dog under a cudgile But a true understanding of himself and his own vilenesse which brings down pride judgeth himself justifie others applyant mind readie to suffer all and passe by them SERMON IV. Luke 2.8 9 10. And there were in the same countrey shepherds abiding in the field and watching their flocks by night And the Angel of the Lord came upon them and the glory of the Lord shone about them and they were sore afraid c. IN the former verses hath been laid down the birth of Christ and the manner thereof According to the prophesies gone of him before Here is laid down the manifestation hereof to the world It was the greatest message that ever was brought into the World and the most unliklie to be believed by the World That a poor infant born of poor Parents so disrespected in the World that they could not be admitted to come into the Inne but born in a stable and laid in a manger wrapped in a few cloaths And this now revealed to the poor shepherds in the fields and by them reported to the men of Bethlem When the Church being then in trouble and bondage looked for some great and glorious Messiah to come with great pompe and power to work deliverance for them and this must be the man raised up by the power of God to be the light of the Gentiles and the glorie of Israel We celebrate this Feast in remembrance of this great Savior and worker of deliverance Like that of Purim in Esther But we consecrate it to Bacchus not to Christ in Rioting and Drunkennesse in Chambring Wantonnesse c. And not in povertie of Spirit and humility with Christ but in pride and fullnesse of the World Our joy is not in communion with Christ in his birth and death but in liberty to the Flesh forgetting of all O if Christ should come as he will come and find us thus One swilling and drinking another carding and dicing another whoring And all under pretence of love to him Would he take it well O no! Christ was born in a time and manner little looked for by the World and yet in a time of great need For the Church was now grown to a low ebb From Ezraâ—s Nehemiahs time after the second Temple and one during the time of the Maccabees They suffered great persecution darknesse as Heb. 11. For now they had no more Prophesies but a very vaiting on the word of Promises Yea now according to Jacobs Prophesie the Scepter was departed from Judah and they Tributaries to the Romans And now was the time though not known to the World not expected yet now the fullnesse of time being come Christ is sent Thus God dealeth in the Kingdom of Christ So that God hath a time reserved in his own purpose for deliverance and redemption of man which he sends not when and how he lastingly expects but only to be waited one by lowly Faith in tâ—e word of Truth which shall come when man in Flesh and sense sees least reason and least expects it When thou brought again the captivity of Jacob or Sion we were as them that dream Hab. 2. The vision is for an appointed time and the prodigal little looked for intertainment 1. For so God deals in all that he may be magnified For to the wicked he comes in judgment when they are eating and drinking and cry peace peace and to believers in mercy when they cry woe and misery bondage and death 2. He hath given a sure Word of the Prophets to be attended on For the time he hath in his own power and that time is worth waiting on in Faith and Patience 3. It is not mans device and work that can haften his time Not going up to Heaven nor down to Hell but abiding in the word of truth being near even in our hearts Thus we would all fain hasten the time As in the Church there was great expectation yea Abraham desired to see this day So we all would know where when and how But the Kingdom of Christ comes not with observâ—tion 1. If we be in miserie we think too long and murmure Thy desire God sees but thy Impatience he likes not He will answer thy desires and longing but he will make thee First willing to bear his Indignation Yea and we no sooner begin to feel the smart of our guilt a little but we think Christ should presentlie come nay but we must pay tribute and be taxed and feel Repentance and the bitternesse thereof and wait in
They rejoyced as men in harvest and that divides the spoil and they that sow in tears shall reap in joy 1. For all joy but this is nothing but mistakings like a man that laughs in Sleep for want of understanding in himself and feeding himself with shadows and tidings that Satan brings to him 2. All oâ— eâ—joy is but rejoicing in the Flesh. He only comforts the Spirit when Flesh mourns 3. All other joyes ends in sorrow but this sorrow in joy What is all the joy the World can give to man even as the cracking of Thorns under a pot Thou art rich and full of wealth yet a carefull heart in the midst thereof Thou joyes to day and mourns to morrow So the vvanton vvhat cause of joy while his Soul is more fettered and guilt increased Joy passeth guilt remaineth and yet none so merrie Thus Satan hath messengers to rejoice man being sad 1. The World brings tidings or wealth and honour c. 2. The Flesh of pleasure joy and freedom c. 3 Reason from self-righteousnesse and wisdom c. But Christ from the love of the Father that is worth all Now this never springs but from mourning in our selves like that of Paul at his conversion to Christ So then the difference of these are 1. First One rejoyceth to gain the World another to be freed from it 2. One to have his ovvn will and another to lose iâ— 3. One to have all things and suffer nothing another to suffer all things and to have nothing but Christ 2. We see that all joy that we conceive that ariseth out of Religion and not hence is but a fondation layed in man which will die with him But as the Child is merry in his Fathers love though he knovv nothing vvhat shall be done to it and not because he is heir and must be advanced to a great portion so it is vvith us not from any quality in our selves but in another For unto you is born So that Christ truely born unto man is the only fountain of Life unto man in all distresses In the Citie of David Mic. 4. So that nothing shall disannul the truth of the Word of God nor shake the heart that is stayed thereon A Savior You and the World seemes to be lost condemned but behold here is a Saviour at hand even a Saviour sent to you So that The only stay and rest unto the restlesse heart of man is assurance of a Saviour confidence of heart in him As Simeon Mine eyes have seen thy salvation Zach. That we being delivered out of the hand of our enemies c. And hast raised up for us a mighty Salvation And he shall save the people from their sins Such a Saviour was figured in Moses and Joshua And thus prophesied by the Angel Thou shalt call his name Jesus for he shall save my people 1. For man is a lost and condemned creature the word of truth hath judged him his own heart hath given sentence against him For this hath the Spirit of man sought since Adams fall some in the World some in themselves but never found but by Christ The very Heathens sought it and we make many Saviours but all faile save this It is not with us as it was with the Disciples we have found the Lord Christ We go a seeking and enquiring but we have not found the Lord. He saves us out of the hand of our enemies viz. 1. From the guilt of our Souls and temptation of Satan 2. From the corruption of our Nature and bondage of corruption 3. From affliction and sorrow and crosses and want 4. From death and hell and judgement at the last 1. See those miserable Saviours that we frame as the world or wisdom or self-righteousnesse these vve get but yet we are in the hand of our enemies our heart 's full of fear and death 's a terror to us 2. This Saviour is born and given to none but condemned men like a murtherer that can find no way to escape goes to the King and confesseth and cryes for mercie the King pardons for his own glory c. 3. But know that our Salvation stands in another not in our selves though we store our selves and provide great and strong arguments against that day yet all will fail and only bearing indignation of the Lord committing to free mercy must be our salvation 1. Pardoning of Sin 2. In preserving the heart in Faith by the Word to live and dye with Christ and go through all in Patience not as most who think themselves the likeliest to procure a Saviour is to come with their own righteousness and holiness c. But that we come sinners and condemned not bringing righteousnesse but to obtain righteousnesse not to offer sacrifice but to obtain a sacrifice even Jesus Christ Christ the Lord viz The anointed Lord who was figured in that of the Israelites who had the holie Oyle reserved in the Temple sanctified by Moses wherewith their Kings and Priests were anointed Now the Rabbins say that this Oyle ceased in the second Temple till Christ came who was to be anointed with the holie Ghost So that God the Father according to his eternal purpose hath anointed Christ to be Lord and King of his Church to rule in the heart of man that God and his power may he magnified and man made happie in him He hath given all judgement to the Son All power is given to me in Heaven and Earth all things are given in me to my Father he hath hid all treasures in him and hath laid help on one that 's mighty as Psal 4.8 This is manifested in his Word never man spake like this man and his miracles hath it been said that a man opened the eyes of one that was born blind This the Father did by an eternal purpose for the salvation of man that seing man could not comprehend Gods purpose he sent one in our room to whom he hath given power because that we could not ascend to Heaven we might have a God on Earth His Kingdom is righteousnesse joy in the Holy Ghost 1. But we have other Lords the World rules as Lord and we obey it the Flesh commands and we are subject to it 2. Where is that power of man whereof he boasts We would all be Lords and rule according to our own will SERMON V. Luk. 7.36 37 38. c. And one of the Pharisees desired that he would eat with him And Jesus went into the Pharisees house and sat down to meat and behold a woman in the City which was a sinner c. AFter that Christ had preached to the People concerning John Baptist and that many of the People and Publicanes believed and were baptized He upbraids the hardnesse of the Pharisees which neither believed John nor him but rejected the Truth and neither believed John to see their misery and repent nor him that they might receive mercy but trusted in
themselves and kept all Truth off In the end he leaves them with a sharp nip But wisdom is justified of her Children viz. the Children of the Truth will justifie the Truth though against themselves and though all the world besides should reject it so that The Children of the Truth do in their hearts justifie and bear witnesse and clear the Word of Truth though it be to the condemning of themselves 1. Cor. 14. They fall down and say of a truth Christ is in this man so though the Law Rom. 7. condemned and killed Paul yet he justified it to be good holy just and spiritual but I am carnal So David Psal 51. That thou mayest be justified and clear c. So Abraham justified the promise which prevailed in him more than all reason to the contrary 1. For it leaves that impression in the heart which all the lyes and shapes of Satan cannot wipe out though they may cover and hide Yet this is more powerful in him than all 2. For this discovers the Intents of the heart and strikes the heart down whatever upheld it against which man is not able to stand but as the guilty fellon justifies the sentence of the Judge so he justifies the righteous sentence of the Truth 1. But we see that thousands which professe Christ yet justifieth not his Word Nay we judge the Word and are not judged by it We rule and comprehend the Word and are not comprehended and ruled by it We mince the Law and limite the promise and all to save our own skins because we would not be condemned by the Word 2. Yea such is this wise generation wherein we live that a man will now judge and limit God himself setting a Law to his Decree but he is justified to everie believing heart though reason not able to comprehend it Nay everie man labour to justifie himself rather than God and his Truth and everie thing on which man dependeth as 1. The worldling labours to justifie the world and the wayes thereof in his thoughts 2. Another justifies his own qualities of holinesse and righteousnesse 3. Another his knowledge and fleshly notions for they are the Children of these 4. Another labours to justifie the Truth by Arguments of Reason against others but not by faith against himself as a Malefactor justifieth the Law from his own guilt and not because he comprehendeth it 3. No surer sign of a true man than to justifie the truth for he sets to his seal That GOD is true when man even swears in his own heart to the truth of all the Word as that the Law is just he is guilty the promise is free for he is a sinner when the heart lyes bleeding under the power of the Word though he feel nothing but death in himself 4. But we see how we even deny the Word we professe we confesse that God will have mercy and preserve us and yet flie to the World and something else and that repentance and denying of our selves is the way to Heaven yet hope for it repent not at all The Pharisee desired him to eat with him He ever was to spy some advantage for further justifying of himself so that That under the profession of Love and Religion there lurks in most men base and filthy ends respects whereat they specially aim which poysons all proves their Love and Religion meerly nothing All the Pharisees guilty of this as Saul and Simon Mag us c. 1. For this is to frame Religion to serve our selves and not to serve God 2. This argues an unpurged heart which turns all meat to ill humours 3. Thus Religion is made a way to cover but not to crucifie the World and our fleshly Lusts Self-will 1. And this is plain in experience What is it that man doth in Religion but some base end is more powerful in him to produce it than the simple power of Christs love in him We run after the example of others for credit and approbation rather than out of simple love for our lost minds Others talk of Religion so must we that we may be known Others shew love so must we that we may be approved and nothing is said or done whereat we have not an end of our own We judge the Pharisees and justifie our selves and yet do the same thing 2. Hence we see what a vain and vile thing mans heart is that he meddles with nothing but he marâ—s it that though the thing be good and the word good yet in us it is ill 3 No simple and hearty Religion indeed but when man dwells in the simplicity of his own heart in the simple truth else like a huckster he makes Religion but as a Trade to gain by either from God or man Behold a woman which was a sinner both in the eye of the World and in her sell judged by both and condemned in her self So that None flies to Christ in deed and truth nor finds mercy with him but he that knows and feels himself dayly to be a sinner and through sin is a lost helplesse creature So the Prodigal and Publicane and Paul Rom. 7. O wretched man that I am c. and David Psal 51. 1. Joh. 1 If we say that we have no sin we deceive our selves 1. For then death and weaknesse wrath judgement lives in man presseth him down and forceth him to cry and to pray 2. For else man lyes covered from himself under some figleafe and so flies the judgement that he may preserve his fleshly life alive c. 3. This preserves humility and keeps down pride and prepares for mercy for to these only doth the Kingdom of God come Now this is not a seeing of this that action amiss but that he see and feel the Original fountain and guilt That though all actions were restrained yet he feels the Power and Inclination and sway of his mind against Gâ—d his Truth that though he be prevented by Gods Power and shall not taste of Judgement through grace yet he sees in himself such a power of corruption misguided passions that he cryes out for mercy daily so is faith daily preserved 1. But all men strive to appear both before God and themselves to be rich none would be found sinners Therefore when we have missed it in one action we mend it in the next that we may appear to be righteous As 1. The pure moral honesty among men though they have no great matters of Religion to boast of yet even that they offer to God as a Sacrifice for their sin 2. But the more devote men they think they have a heart full of good qualities and dispositions and so cloath themselves therewith for their repentance humility faith and love c. They look at as good qualities to cover sin withall but the only quality that Christ loves is when man comes a sinner to him 3. May others indeed have seen themselves
fail 3. For hereby is made known the Love of the Father which whâ—le the Child hath he fears nothing 4. Herein iâ— more certainty than if ten thousands had sworn it 5. And our Subjection is our present denying our selves and partaking with Christ in his Death 1. This carries the heart above all that he sees or feels though he see nothing but death as here yet hereby he knows that he shal be relieved as a man having committed murther prays for pardon at the Kings hand which being granted how good is that word of the King to him 2. And yet we see the carnal heart of Man sees no good in this delights in any frivolous story more than this believes any word rather than this yet what footing hath mans heart in any thing but this By this we shal be judged and by this we shal be freed 3. And yet we are all found fighters against this as in Christs time the whole world opposed him so when God by His Word that the Worldings and Hypocrites shall not find rest they tush at it and will Evah think they shal have merry dayes when he saith All thy high looks must down and thy great portion must be lost nay saith man But I will make them sure and so he trusts every thought of his heart rather than his word 4. But know the day will come when this will be more worth than all and happy he that so esteems it now And for our subjection every man hath a will and way of his own which he labours to uphold and rather desires that his Word rather than his own will might be altered Yet God saith We must forsake Father and Mother and all But man saith no. God saith Be content with thy portion man covets more So that None loves the Word or Gods will but he that is prepared to bear the Crosse that man seeing his own guilt and weaknesse may submit in humility and look for mercy then shall Peace be established in his heart though war and trouble without And truth shall preserve his soul when all the World seems a lye to him yea though God seems his enemy yet this truth becomes a friend SERMON XII Matth. 1.1 The Book of the Generation of Jesus Christ the Son of David the Son of Abraham Abraham begat Isaac and Isaac begat Jacob c. THis Chapter and these Words contain the beginning of the Gospel the very sum thereof When Adam had miserably fallen through rebellion and become guilty of death it was promised though obscurely that a man should rise of the seed of the Woman whom Satan had deceived that should overthrow his Kingdom and deliver man out of his hands whereby Adam and the faithful was upheld until Noahs time then the promise was renewed and the Rain-bow given to testifie that still God would be good to man till Abrahams time Then did God more clearly renew the same promise In thy seed shall all Nations of the Earth be blessed From that time the Prophets prophesied most clearly of this Saviour and with strong prayers and desires longed after this Christ and so from Abraham till David it was more manifest both in the promise to him Thou shalt sleep with thy Fathers but I will set up thy seed after thee and stablish his Kingdom and I will be his Father and he shall be my Son Psal 132. God hath made a faithful oath to David of the fruit of thy body shall I set upon thy seat Psal 45. Thy throne O God endureth for ever the scepter of thy Kingdom is a scepter of righteousnesse Whereby he sheweth that a King shall arise out of the root of Jesse and the Government shall be upon his Shoulder Now here is the Book of the Generation of this King and Christ so long foretold off which shewes the wonderful consent of the Scripture So that The whole Word of God declares nothing else but the fall and daily falling death and condemnation by Adam and restoring by Christ both which being believed become effectual to mans good and happinesse This Paul Rom. 6. Gal. 1. The first is renewed again in the Law and shewed in all the rebellions and wanderings of men that so man may see himself and be ashamed and the other a wonderful and incredible thing that man curst and condemned should be restored by the birth of one man Here needs faith as much as to believe that the Word was made of nothing 1. These are the two Principles of all Religion that man see his dailie falling in Adam and daily rebellion against God and his Word daylie forsaking God and setting up something besides Christ which unlesse it be seen and believed and felt no Saviour to man For Christ was promised to fallen man 2. This workes death in the heart and in this death and dayly falling is man directed to the Book of the Generation of Jesus Christ No believing of this wonder but in death that mans meer want and misery force him to believe this Saviour For no reason can perswade a dead and cursed man but the mighty word of God which man may not argue how like or unlike it is but that is the Truth of God for ever But these are two Principles that are least minded or believed We frame a Religion of high thoughts and make a trade of many devices so that the simplicity of the Truth is hid by the witt and device of man And herein we trade for our praise and gain But to believe the Book of the Generation of Jesus Christ this too law for their deep judgements No they have learned this long since they have seen their misery but they are healed they were wounded by the Word but they have cured and covered it So that now the Word cannot fasten on them They are wise and foreknow all things and so able to awarde the blow And for this book of the Generation of Jesus Christ they know it and can comprehend it and dispute and prate of it and have mangled and cut added and diminished but live not by it and so full of opinion and windie conceits of all Truth but believe it not that this Christ is the Redemption of man only and now joyn other books to this We dare not rest on this without something else to under-prope Hence came in Circumcision Mans Righteousnesse and Riches of the World through Reason but to believe this Book as to commit soul and life and all to this promise even when sin and death bites is the great power of God to believe Christ to be the Saviour of the World So that the whole Summe of Religion is truly to know what man is and what Christ is truely to know sin and righteousnesse the one read in the Book of our own hearts we need go no further the other read in the Generation of Jesus Christ When man utters forth but the frothe of his own roâ—ving mind and thoughts the
Religion almost is but the fruit of maâ— witt and brain and not of a troubled heart but for aâ— end of mans self Gods mercy is simple and his work simple also but all Religion that hath an end in man heart towards man is not of God simple So man is busie in seeking and working to make himself rich searching knowing to become wise glorious Nay man labours to mortifie the flesh to get life thereby but mortification to dayly dying is life but to get life thereby is death for where man kills the flesh to quicken Life he loseth both for all mortification so much urged by Christ Paul is only that care diligence according to that Wisdom given to us that thereby the flesh and daily lust may be kept under that the heart harden not by fleshlie ease fulnesse and so grow wanton but not to give Life to the Soul and so are all wayes of mortification It is good to restrain appetite to keep out the World to walk temperatlie and soberlie and diligentlie in our calling These are good and honest wayes to be chosen to keep under the rebellious Flesh But to do these with an opinion of Life thereby is most base and double dealing for while we pretend to be humble 〈◊〉 inwardlie proud while we seem to mourn we laugh in our selves he that deals with Christ must deal with a single mind and shut all out at doors but Christ and thou and Christ argue the case What thou can plead for thy self and thou shalt see all reason dumb and nothing in thee but a poor prisoner praying daily for pardon and in nothing the freenesse of his grace more appear then in calling the Gentiles This is it which Christ saith They shall come from the east west c. And the Children of the Kingdom shall be cast out So they are not happie whom man accounts but whom God accounts so What he did to those that knew nothing but gropping after goodnesse even sought it in man and so thought that the Souls of those excellent men ascended some into the Sun Moon and Stars became Gods persecuted Christ evermore even to those blind men he sent his speciallest messenger that even was to open their eyes and turn them from darknesse to light So that Whom God intends to make happie he sooner or latter calls and brings his heart by the Word of truth out of the World and himself and all to rest simply on him and believe as Matth 22. Psal 45. Hearken O daughter Sion thou must leave thy Fathers house and Abraham Gen. 12. c. For man is gone out into the World and himself else should we never have stood in need of this Word but it should have lived in us for ever but being gone from God he sends out his message saying Go carrie my will and promise to lost man and bid him behold me For this is the execution of his purpose this calling is outward inward Outward in the outward dispensation of the Gospel he layes before man his Will and Promise and so man understanding and fixing thereon sees a kind of good in it and approves of it Inward when through the inward power of the Truth he finds out mans heart and brings it to it self separating it from the World and its own devices in sorrow and misery and to attend on his Promise though man see nothing but death and misery S◠〈◊〉 this calling is not as most think a mending of this or that Action but a destruction of all and calling man from it not to make him wise to fulfill his own will but to lose it The Word is Evocare viz. Call out as out of Egypt have I called thee Woe then to them that are dayly sought and called and have not an ear to hear Like these Guests Matth. 22. Their minds are shut up they see not their own wants nor the beauty of the Brid-groom set before them God calls man to partake of his love but man saith I have another and so the righteous Wrath oâ— God lights on him For though some expound that 〈◊〉 Matth. 12. Calling those that were bidden That this bidding is the universal grace given to all and that callinâ— is a further grace added to the free-will Yet I take thaâ— addingâ— to be the Covenant made with the Jews tâ— whom he offers the light of the Gospel as Acts the 18 This calling abides still in the use of the Gospel as Firsâ— To dâ—lly Repentance 2. To believing 3. To do his Will in obedience of Love 4. To suffer in Patience To a Rebellious People Though they pretended Holinesse and the service of God yet they were grown Rebellious against his Will and Word So that There is in all men a Rebellious Will and Lust yea even in believers which it ever leads man from God into misery and bondage as in Adam and David And Paul complains of it Rom. 7. Gal. 5. This fights against the Spirit though the will and desire of man be natural qualities yet when they are set upon vain objects and come to rule and draw they ever bring into bondage For hereby is God more denied than by any for though they know him to be true they trust him not and as for a stranger to denie and distrust a man is nothing but for a Child it is Rebellion and Rebellion is as the sin of Witch-craft it denyes God and makes a Covenant with the Devil and workes through envie ever to destruction Thus unblief ever Rebells against God yea raiseth up arms against him When he would be a King no say they This man shal not rule over us but would reign as King themselves But believers most of all who dwell in the Kings House and professe alledgeance and service and yet underneath practise and labour that they may be King and wear the Crown and so are still drawn from God by Lust and fleshlie Wisdom And this may he say to our Land he hath stretched out his hand long over us but we still Rebel witnesse 1. That common trade of iniquitie as common as breathing 2. That hardnesse of heart under the Vail of the Gospel 3. That heartlesse dealing betwixt Religion and the World 4. That casting off the Word we professe believe not that to be true which we know c. This makes man an enemie to God this is it which makes thee cast the Son out of doors we walk in a way that is not good after our own thoughts So the Lord may say They have forsaken my Covenant They follow their own which leads into an ill way of Life So that When man forsakes the simple Word of God and cleaves to the devices and inventions of his own thoughts and follows them he forsakes the way of Life chuseth the way of Death which never prosper It was the Curse that lay on the Gentiles That he suffered everie one to walk in his
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
heavenly beams I so may flourish in that living way Of life So that with Paul I then may say It is not I but that sweet loving store Of thy own grace prais'd be thy Name therefore THE LORDS REPLY HAth now my word prevaild with thee so far That from my self one jot thou wilt not dar To turn aside nay art thou in such love With me that like the bravest turtle dove Thou wilt love still though absent from thee I May seem to go and thou in darknessly And doth thy cries from hence to me arise From this same love is there none other prize That can prevail but here thou wilt abide And fit alone by this same water side And hast thou now none other fountain sweet And canst thou now none other lovers greet If love be love and thou a lover be And so thou lives and from me will not flee I tell thee true my love I 'le to thee give And will thee aid for with me thou shalt live But one thing I will let thee understand How I my love my truth my mercy and My graces all shall in thee be declar'd The way wherein I have my self prepar'd For that some way I will thy senses cross Thy fleshly understandings I will toss For that same way which in thy wisdom by Hath learned out my mercy for to spy Nay though it be in highest gifts of grace If by thy flesh thou there my paths would trace Thou'l be deceiv'd my graces in thy mind And all my gifts in their own proper kinde Shall then shine forth when thou in weakness stands And bears thy death under my great commands Behold the way that I before thee went It was the cross that way I ever ment Thee for to trace my steps and there sojourn In lowest death where flesh may alwayes mourn And down may come that high conceited thought That to thy soul thy ruine ever brought And there remain in that same grave with me Where flesh may lye but thou that time shall be Rais'd up again so shall my life appear Victor to be which then will shine so clear Within thy heart which strongly shall confirme My love to thee which is without all tearm In this thy death mine aid thou still shalt finde To bring thee through according to my mind Thy troubles all which unto thee appears In thy own sense which workes thee all thy fears Come therefore sweetly lye thee down with me Under my cross that fearful mighty tree Fear not my cup for I have drunk before A health to thee to cure thy wound and sore This is that way by which I will destroy The strongest lust which doth thy soul annoy For life divine is to thy flesh the crost To kill thy lust and on the same to toss And if thou drink and taste not heartily Of this my cup thou hast no part with me For more thou comes to taste of this cross And deeper that thou drinks of all thy loss So much the more my life shall thee defend And thou with me shall to that pitch ascend Of freedom so that all thine enemies now Shall be subdued I do to thee avow And then my love most noble and divine In midst of darkness in thy heart shall shine Which will cause thee to sing and leap and dance And me alone in all thy thoughts advance Who in this mount my glory so doth shine To free thy heart from misty clouds of thine In that clear light of spirits life which shall Dispell those clouds in sunder rent them all And out of death bring forth that life I say Which will lead captive that wherein thou lay Therefore lye down and drink hereof a maine This is that way the which will bring thee gaine For in thy death thy life thereout shall spring And that 's the way whereout I will thee bring Into that land of peace and rest wherein Thou shalt be fed with all contents and in That Paradice I will so with thee dwell That unto thee I will my wonders tell My Word my Name and that ingraved form Of my own life so that to thee no storm Shall once arise my love to overthrow Or for to draw thy mind from me to bow For why thy help I have in Me so laid And in my Son as heretofore I said Which shall remain as that chief corner-stone That shall abide when flesh is dead and gone At this the powers of Death and Darknesse all Thy guilty heart that thou got in thy fall That wisdom thine that lifted thee on high In this my day they shall all vanquisht lye And I will live triumphantly in thee As I am one so shalt thou be in me I was once dead but now alive I am To quicken thee in me the new Adam From whence shall rise a living child in thee Which shall attain the full Felicitie Nay I my self in all my graces rare Will there appear and in this union bare My bosome so in that anointing free The which shall raise thy heart in such degree Of raptures hy that now thou shalt despise Thy fleshly self with all base vanities Nay hence shall spring that living life again And in shall come that truth that substance main Wherein there 's life and thou as one free-born Shall be the heir though bond-men mock and scorn For though thy fleshly dead and in thee there No hope remains for none can there appear Though glorious shews in strength of nature did Shew forth their force yet now they lying hid Under that curse where desolate they stand And barren ly in wildernesses land Yet â—â—nce shall rise that righteous seed which shall Bring forth in thee in my free graces all My Law my Truth and I will it indite Within thy heart in love so will I write It all in lively living life Divine And freedom true which shall in thee so shine As that it shall instal thee once again In Son-ship true so that from thence amain May flow again as from a fountain clear Such free-born fruit as may in thee appear To be the fruit of that same living tree That 's my free grace that all the world may see That grace is grace and that by it alone My people live and by that Corner-stone Th're filled with my righteousnesse so clear That sin in them it shall no more appear For they in me before my Fathers face Shall cloathed be all decked with my grace Where shall no spot at all on them be found That 's cloathed here and setled on this ground And there abids as he abids in them Who is the root they branches he the stem This is that freedom whereunto I 'le bring My Sons again where they shall mount and sing With Simeon that sweet and pleasant song And shout it forth with all my Saints among THE SONG OF THE SOULS FREEDOM NOw let thy servant Lord depart in peace For I have seen from thee such great increase