Soul So Religion the garment is the outward form of Actions Righteousness Holinesse the body is Truth Righteousnesse revealed to the Church apprehended by man but the Soul of it is the Spirit even God himself as the Garment and Body without the Soul are but dead Corps and so this without God So Paul distinguished man into Soul Body and Spirit by the Body the outward Masse of flesh the Soul the vital power and sensitive appetites and natural understanding by the Spirit the immortal or inward part in right disposing of which stands mans peace and happinesse For if the Bodie be in health and the Soul in Life amidst the fulnesse of its natural objects yet no rest unlesse the Spirit be satisfied also now when the Spirit of our minds is drawn by sensual power to bodily objects it wants Life But leaving all these being guided to and joyned to God and Christ it is then satisfied and the body cannot be nourished with the pleasure of the Soul without food nor the Soul with the food of the Body without its objects neither can the Spirit without them both without its proper objects food So that the confounding of these is the confusion unrest of the Soul And yet alace it is thus in the World men will needs joyn God and Dagon Christ and Mammon without any trust or thought of God at all like beasts Others keep a form of God after the flesh as they acknowledge his power and see his justice fear worship him with a far off worship but the heart bowes to Mammon loves and cleaves to him above all Nay believers joyn these together some put confidence in God but more in the World yea how soon after God hath shewed himself to man by his truth and love doth he joyn heart and hands with the World again So that indeed this eats out all Religion amongst us And for fleshly Wisdom how doth this draw from simple believing asking a reason disputing with him joyning the power of man the power of God so making mans free-will a worker with God So that it is that man believes not God True it is that man is the subject in whom God workes yet the life and power of believing working is in God and given to man by Faith according to the Promise and though Paul say They are workers together yet it is in regard of manifestation not of any power they had over the hearts of men Nay let this God of Israel be our only stay and lay Sauls Armour aside so man abiding in his simple and naked heart full of weaknesse like a Child waiting on Gods simple truth the Father will come but when man thinks to help God he mars all Neither is this a way to securitie but onlie unto those that pervert all truth unto their own destruction For this is not a secure resting at all adventures as though the forlorn child could sit down at all adventures and say It cannot help my self my Father must come or I must be lost but not sensible of his own misery and forlorn estate As the Prodigal seeks and cryes and prayes till he come this keeps him froâ— sleeping so with us So that Religion is a simple thing and cannot mix it self with any thing like the Truth that joynes to none till death but simply waits on God with Faith and Love But when man brings in Dagon and sets him up the Soul of man abhors it or is joyned to it or is deceived Then no bringing in of Religion into a fleshly mind but first Dagon must down then Religion will stand If ever it be offered to a Worldly mind it is not an unwelcome guesse for the Life of that Soul is elsewhere It is in the World and pleasures thereof but the Spirit is dead within them Dagon was fallen Thus the power of God destroyes the Idol So that Thus the Truth of God prevails against the Idol and will not suffer any thing to stand equal with God in mans heart Paul destroyed circumcision from Christ and Christ the young man his weapons taken from him his high thoughts pulled down And thus Gods warriours pulls down groves and destroyes Idols That God may thereby let man see the weaknesse of all power in the creatures This is the proper work of the Word to pull down high imaginations and lay them low as the valyes This truth discovers the vanitie of all the rest but we with the Philistins are still building up Dagon nay the Ark is not yet come to us because Dagon is yet standing But know that it must down So that mans happinesse is in the fall of the flesh and all the power thereof SERMON XXV Mark 14.27 I will smite the Shepherd and the Sheep shall be scattered CHrist by his death hath brough life this death was spoken of by the Prophets and often foretold by Christ and spoken of more at large and now is come by suffering to lose all that he may gain all after that he had comforted His Disciples and left them the pledge of his Love he Prophesies of the trouble that shall come to them hereby that they may now begin to suffer with him 1. Grievous wants and persecutions to the offending of all 2. That man shall not stand at that day by any power at all in man In the same he lets them see that this is the way they must still follow This is a sacrifice of his death whereby the same through Faith is confirmed to us He shews what shal become of the head and that they should be offended So that Though we live in the light of the Gospel and Sun-shine of Gods blessing yet there will come a day that will dash all and lay it in the dust So to David Abraham and the Rich Fool. For life gotten by the creature must be laid away Christ is the common stock of believers Woe to the World for all high mountains must down thy dearest object and thou must part When Israel was boasting of the Temple then was the Lord removing it from Shilo or destroying that new Jerusalem might come from heaven See how thou wilt do when this night comes we provide light fire and houses against cold and night but forget this night Let believers look for it in their greatest fulnesse and prosperitie for then will God take away these that he may be perfected in God I will smite the shepherd Yea Christ in the flesh that he may rest solely and simply in God Abraham and the Prodigal Paul I know none after the flesh by taking away fuel from it So that This is the way to bring man to God to purifie Faith to subdue the World and make Gods power known This he doth 1. In that great tribulation that lyes all on heaps 2. By his love that kills all at the heart but then we grow wise in the flesh to separate the confused heap 3. By the crosse
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
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
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
Faith and then he shal be born unto us But man is loath to sit in darknesse and death yet the Kingdom of God never comes but to repenting hearts Repent for the Kingdom of God is at hand 2. As also When we think because of this and that qualitie or diligence or repentance or humilitie he should come Nay he must not be bound by man nor to man by nothing but his own Word and he will thus crosse mans fleshly hopes when thou thinks thy fell the nearest thou art the farthest off and when thou findest thy self the farthest off then thou art the nearest And it is a thing to be noted That Christ came into the World when the Jewes went everie one to his own Citie to be taxed even when they went to acknowledge their bondage and captivitie under the Romans then was Christ born which is also to be observed spiritually viz. When everie man in his own heart lives in bondage fear and captivated by Satan and hath no power to redeem himself but confesseth his thraldom and lyes under it then is Christ born unto the heart for he came to deliver the Captives 4. As also that the Church was now at a great want for the Scepter was departed from Judah and no Prophet was left in Israel as Psal 74. None the guide or teach them nothing left but the word of Promise which seemed to be void and God to have forsaken them And now Christ comes and is born so it is with us And there were Shepherds in the Countrey Here Christs birth is manifested First obscurelie to poor Shepherds and these must carry the tydings of great Joy wherein note that vvonderful humility and lovv estate vvherein Christ appeared to the World though he vvas the great Lord of Heaven and Earth Wherein note Christs vvay viz. That the way of Christ from the first to the last in accomplishing Mans Redemption is in povertie lowlinesse and deep humilitie of Heart far separated from the World and the riches and glory thereof Phil. 2. He was equal with God c. yet took on him the form of a servant Isa 5.3 He hath neither form nor beauty nothing seen why we should desire him he was despised and rejected of men a man of sorrows and had experience of Infirmities we hid our faces from him and esteemed him not the rich of the world cared not for him The greâ— Doctors and wise of the World despised him he soughâ— not his own glory but the good of all he was still among the poor and halt and blind and beggars and had not whereon to lay his head his message was carried by fishers and ignorant men 1. This was the Wisdom of the Father that the eminence of the Parties nor the wisdom of man should not cause his Gospel to be believed but the Evidence of the Truth according to the ancient Prophesies He will not have the Gospel to be credited because of Man but Man for the Gospel 2. This he doth to keep man lowe that he may see nothing to lift him up in the World but the word of Truth 3. And to shew the difference betwixt his Kingdom and the Kingdom of the World who only seeks high things stands in glorie and outward respects but his in poverty and miserie Though in that low estate God manifested such a glorie and power as the World was not capable of For He was a greater Conquerour than Cesar Pompey or Alexander for they subdued a few Kingdoms and yet slaves to their own vain glory and lusts but he overcame the whole World and Hell too that he cared nor a rash for it and yet but lodged in a manger And this is the way that the mindly low that it rise not after the World but so raised by Faith that it tramples it under foot For as the Heathen man could say He is valiant not only who kills Lyons Bears and wilde beasts but he who overcomes his own passion so in Christ 4. For the daily life of man in himself is repentance or securitie and pride that he so live in himselâ— that Sin and the World is a burden to him Yea that have still that opinion of himself that the World had of Christ yea that as he was counted the greatest sinner of the World by the World that he was ignorant and a deceiver so that man see and feel the sins of all men in himself that he beheld no good in anything but in Christ nor no evil in any thing but in himself This keeps him in the manger and among poor Shepherds 1. How far then are we from Christs birth or way who only seek to be great in the World which all strive at it is not a manger or a stable that will fit them but like Lords of the Earth seek preheminence This poverty of Christ becomes a stone to them whom nothing can please but riches and greatnesse 2. Others who imagine themselves to be born of God because of this and that good quality and still strain at high things thereby to draw near to God But this way they are farther of for all Gods people are born in humility and live lowly and humblie even in the stable that is well pleased with any thing and so advanced by Gods free gift for which they praise him 3. What though we be base and fools in the eyes of the World and that we want the glory thereof it was so with Christ nay it is our freedom if we want it or having it care not for it Now as it was the Fathers will that Christ should be born in a Stable and published by Shepherds so it is his will that thou art poor and despised but he had a care of his Son he will also bring thee through it though with lesse pomp yet with as much ease and at death no difference but only that thou with Christ will willingly part with it and he with much grief and sorrow 4. We hear many say They would have succoured Christ better but thou hatest him in his members What good doest thou to them The Angel of the Lord came upon them He came to reveal this great mystery to shew the truth of all the promises now accomplished none able to do it but an Angel from Heaven viz. an heavenly messenger so that No understanding of the Mystery of Christ or seeing the truth of the Promise accomplished but as it is revealed and freely given from above Man in nature perceives not the things of God 1 Joh. 4. There is an anointing from above that teacheth all things and none can say that Jesus is the Christ but by the Holy Ghost though we think that Jesus is the Christ and Saviour Yet we think but after the flesh but his wonderful Love Truth Power bitternesse of Sufferings Victory over Hell and Death not known by comprehending but revealed to poor and miserable minds from above 1. For the Father hath hid all
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
it 2. Thy friends forsake thee or thou forsake them 3. Thy Knowledge vanish and thy conceits fail thee 4. Death arrost thee and lay all thy counsels in the dust and no hope of returning or staying any longer no hope to escape the punishment of thy guilty soul then there will be no hope indeed 5. This we see what the life of man is nothing but a wearying of himself and â—eeding his hopes which end in confusion and the greater the way is and more likelie the project the more deceived 1 The way of the Pharisâ—es is a great way of holinesse great conceits arise hence but all abominable 2. The way of fleshlie knowledge and high contemplation is a great and seeming way of happiness yet an enemie to the crosse of Christ 3. The way of self-holinesse and good qualities and joyful feelings feed hope that he hopes it will be something so is not brought down to say there is no hope 6. And here we see what an evil rests in the heart of man like a predominant disease overcomes all medicines There is nothing that God doth to him or that he enjoyes but this evil destroyes it both that evil disposition overcomes it and the evil of miserie falls upon him which all his witt and weary toiling cannot avoide 1. If he meddle with the Word there is an evil Infidelitie and Lust that eats it out and yet he saith There is no hope 2. If he pray there is an evil of selfnesse and pride that conceives hope from what he doth 3. If he seek to know and comprehend yet there is an evil stubbornnesse that he will not yield 4. If he get the World there is an evil of guilt and want that destroyes his hope and confidence Nay there is no evil befals man but there is a greater with man which he sees not but covers all he can untill God take him from himself and make him a new man in Christ And yet saidest thou not There is no hope Yet thou blessedst thy self in new aid and not brought to seek help at me So that Till all mans hope in the flesh be destroyed the help 〈◊〉 God in mercy never relieves him As with the Prodigal and those in the Ship Lord save us we perish The hope that David had in his high mountain turned away the face of God and in numbering the People 72. He was past hope in himself that he hoped to see the goodnesse of the Lord in the land of the Living The Pharisees was strong in this 1. For till then man never prayes nor seeks to God in earnest but to the World and to the Arm of Flesh. 2. For this sights against faith more than all and nothing so opposite 3. For this is the proper effect of the truth to destroy the fleshly hopes in mans heart and to root it out that he may seek to another 4. For till then man never denies himself till he be sensible of his real misery and sees and finds no help in the World or himself to avoide it 1. All the poor ease the World hath is to nourish his hope for all the good he hath is nothing but feeding him self with hopes of more good and so long as he can keep this conceit alive in his heart he will not trouble God 1. See the ground of his hopes First One hath the World or thinks to get it and therefore he hopes he shall not want But David hoped because God was his Shepherd 2. Another hath Religion and the World and therefore he hopes he shall do well 3. Another he hath much light and many feelings of joy and he thinks that all will be well but none hopes in God 2. See the endlesse goodnesse of God that in crossing blesseth them and in destroying hope stablisheth them in him self when the restlesse heart is past hope saying I have gotten the World and looked to my wayes but the Rebellion of my heart is that I have no hope Then saith God If thou hast no hope in the World nor in thy Self then hope in Me. SERMON VIII Psal 81.10 11. I am the Lord thy God which brought thee out of the Land of Egypt Open thy mouth wide and I will fill it But my people would not hearken to my voice and Israel would have none of me THis Psalm is a Psalm of Praise ordained to be sung in the Feast of Tabernacles when from the fifteenth day till the two and twenty they feasted in boothes as Levit. 23. To put them in mind how they dwelt as strangers in Egypt and were thence delivered and after forty years in the Wildernesse where they dwelt in Tents daily to be removed at Gods appointment and they to live by Faith in the Covenant Shewing the life of man that though he dwelt in Tents as Abraham and have no habitation nor succour nor power to defend him yet God helped them in all these straits wherein 1. He exhorts them to praise God with Psalms and Instruments 2. Reckons up the great benefits of God in their deliverance both in Egypt and the Wildernesse where he gave them a Law and everlasting Testament 3. Adding the promise that he will be their God still if they will trust and fear him of which 4. He shews a reason why they should have none other Gods viz. because he is their only God that brought them out of the Land of Egypt and confirms the promise that he will be the same still 5. Then he upbraids them and shewes how notwithstanding all these mercies and truth they forsake and would not hear him 6. And so the righteousnesse of his Judgement in forsaking them with an aggravation of his judgement by remembring what they had lost and might have found I am the Lord thy God Why shouldest thou have any other God I am only He all thy devices have failed but I was alwayes thy refuge none could help when I helped So that When man hath run through all Inventions Lusts yet none but God in Jesus Christ shall be his rest and stay and the heart simply believing acknowledging this is only happy How often doth he urge this in the Prophets I am God alone and beside me there is no other Who can measure the Heavens or gather the Earth into his fist who can tell things to come I only have laid the foundation of the Earth The Prodigal would needs have others yea be a God to himself but was fain to flie hither David Psal 73 confesseth I have none in heaven but thee Thus cryed the People when Elias offered Sacrifice The Lord he is God the Lord he is God Pauls righteousnesse was but drosse none but Christ and him crucified 1. All other things are but deceivable snares of Satan and all our toyl and hopes are but our own sorrows for to this we must and he must either be our best rest and friend or woe to us These may flatter a while but
thus with many they were sinners and God received them to mercy But now these worke it out beginning in the Spirit but â—nding in the Flesh. Alace Is sin lesse burdensome â—â—an before oâ— thou lesse guilty or is God more beholden to thee than formerly Or hast thou some store wherebâ— thou lives no as this was the first so it must be the daily food to live by even this promise never to depart from us But that man still seeing and feeling the burden of his rebellious heart and thence cry and pray and he shall be delivered 2. It is not preying pratting or talking or soaring high into the air or storing Manna or lusting after Quails but to attend on his hand who brought us out and will deliver us if we be not lifted up above him nor drawn from him but with Caleb and Josuah rest constant in his Covenant Open thy mouth wide and I will fill it As I have been a God of mercy so I will be still Ask and I will give thee renewing the promise that they may still believe and cleave to him commanding them without any condition on their part for his promise is free that neither sin nor weaknesse nor failings but open wide and I will fill all thâ—se wants So that There is an endlesse riches of love truth all goodnesse in God to satisfie all needs and desires of man which shall never be wanting to open and praying hearts With thee is the Fountain of life and in thy light shall we see light Isa 55. Come buy Wine and milk without money c. and let your soul delight it self in fatnesse Every one that thirsteth Come drink of the Well of the Water of Life freely Luk 2. He fills the hungry with good things Psal 63 David prayed and he filled his soul as with marrow 1. For he fills all things with his fulnesse With him is fulnesse of joy he sends rain to the dry ground he seeds the ravens he cloathes the Earth with herbs all things flow from him Nay he hath so filled the treasures of Nature that there is not nor can be a vocation much more there cannot be an emptie Soul with whom he had nearer Communion than with all creatures Buâ— if it be not filled with the Word or something else he fills it 2. For all things live by him take away his power and man dies his blessing man wants his Wisdom and man wanders But our mouths and hearts are straitned We cry not unlesse to the World there we open wide saying Give me riches or I die c. So that the mouth of Lust is like the grave never satisfied But to him we seek not we are full and our hearts are straitned We are like a man shut up in little ease where he finds no rest and the Wall so thick his cryes are not heard and so none pities him So we in the World our hearts are pinched there and yet the Walls of the World so thick that the cryes of the Spirit is not heard When a man wants Bread how plentifully doth hâ— crye with an open heart in true necessity and yet like sleeping men we dream of store and beg not 1. We are all knowing wise righteous devote men but not praying hearts O! the heart of man that hath his senses so bound up and benummed as with opinion that he is fallen asleep and prayer not nor wants nothing but to satisfie the Flesh for if ever the heart were open cryed indeed it should be heard 2. But know that the time will come when we shall cry and call knock and weep and not be heard Like the foolish Virgins and Israel here No they were wise and rich and righteous and they cryed not 3. What ever then straitens the heart towards God and stops the cryes of the Spirit is a work of Satan though the fairest gift that ever we received But alace praying dayes are gone the time was when thou went mourning and praying in thy Spirit all the day and in thy verie dreams and now thy verie prayers are but dreams and all thy store is but windie emptinesse Alace hast thou not as much need of his grace as ever is not thy pride and false knowledge as great a snare as ever was thy wanton sins yes sure as odious to God But my people would not hear my voice Here is his upbraiding of Israel for their securitie and hardnesse appearing chiefly herein that they cast off his Word and would not hear Nay cast him off and would none of him This is a fearful hardnesse that casts off God and his Word and sought other inventions So that When man casts off the Word of Christ all blessings and joyes is shut up from the Soul of man and when he casts off God from being his God death destruction must needs follow So to Adam and Saul and this is complained of by the Prophets more than all Psal 50. What hast thou to do to take my Word into thy mouth and hast cast my Word behind thee And this was a fearful sign alwayes of the hardnesse of the Jews That they would none of Christ nor his VVord as Joh. 10. I told you but you believed not nor they would not receive his Testimonie Nay Joh. 1. The VVord of the Father was sent a light into the VVorld and to his own but they received it not And here Israel believed not his promise that God would do thus to them nor have God to be the ground of their rest 1. For when man casts off his Word Christ he is put to other shifts seeks other inventions walks in darknesse and knows not whither he goes Like an unfaithful Son who dare not trust the truth and love of his Father that hath brought him up but layes up a portion in secret and gets friends abroad and after a while being thereby hardened casts off the Father quite 2. For the life of the soul is hid laid up in this Word Ps 3.5 Our life is hid with God in Christ Forsake this forsake life It is the treasure of the Kingdom all good is promised here the Soul hath no certaintie nor foundation but in this promise in Christ 3. For God hath sent his Word Christ into the World to seek our the forlorn spirit of man that is misled by the flesh and covered under the vail of the World saying Go seek find out that desolat stranger Thus he offers life if it will return But in steps the blind Reason Wit and Flesh of Man secretly whispering Now this is a blind way First lay a good foundation get the World and something to look at then trust so also be circumcised and keep the Law and then believe Still the Soul a little enlightened by the truth saith But sure this is not the way me think I hear see fair way opened and that is Christ is only the way of Life
Three VVitnesses he needed not for they out of their hardnesse confesse He proceeds to judgement wherein he 1. He layes down the safe estate of Sion the Church in that he hath there laid the Foundation and Corner-stone Jesus Christ and the safety of all that build thereon He that believes c. 2. And then the judgement of the enemies as 1 That they shall have right judgement by him 2. That he will disannul all their hopes of safetie c. 1. Note their present condition and what had brought them to it viz. Their fulnesse and peace and conceit of their priviledges above others So that had made them now scorners of Christ his Word by the Prophets So that Long peace and plentie ease fulnesse in the World covered with a conceit of Redemption by Christ doth usually harden man against God and cover man from himself that Christ and his promise his wayes and Religion are despised and little set by Which for the most part brings a heavy day in the end Thus the old World mocked at Noah and Psal theâ— 10. Tush there is no knowledge in the most high let him do his Word that we may see it Thus the Phariseâ— being full despised the righteousnesse of God madâ— a mock of Christ See what end it brings Prov. 1. Because they despised my counsels c. Therefore shall thâ— eate the fruit of their own wayes As in Constantine time when the Church enjoyed rest from their enemies and that they had peace through the Christiaâ— World Men became wanton in knowledge and feâ— from the truth of Christ into foul errors to the veâ—â— denying of Christs Godhead and the Holy Ghost Sâ— in times of peace and fulnesse Religion is made but matter of discourse not of practise 1. For two things make all things esteemed Necessity Delight But when the heart is fatted up with thâ— World he feels no want of Christ And for delight hâ— hath none for he never felt the sweetnesse of his Lorâ— and Reconciliation 2. For the fulnesse of the World embraced eats oâ—â— the life of Religion As the thorny ground choked thâ— seed Davids high Mountain And Christ saith How hardly doth these enter into Heaven So that though the World laugh and seems pleasant for the present yet in the end it is a miserable comforter For though Israel was now full and despised the honny Comb of Christs death yet afterwards were carried captive they were forced to sit by the waters of Babel weeping and drink their own tears as those Psal 37. Who had what they desired yet were they set in slippery places and suddenly went down to hell 1. This is too plain in experience peace and plenty have been our portion many a day We feed of the fattest baist our selves before the fire we feel no smart as do others nor are we pinched with famine nor hear we the fearful noise of the drum nor are we affrighted with the terrors of an army We dwell safe under our Vines and are not driven from our habitation as other our neighbours who are glad to forsake house and harbour lands and riches to save their own lives We play with our Wives and Children and sport our selves with them for company when others hearts are broken with cries and lamentation of Wife and Infants and knowes not how to save them from that approaching destruction that is coming And yet what effect hath this wrought even like those in Zephaniah 1.12 which say Tush God will neither do good nor evil and tush we shal feel no evil 2. But look for it for where this goes before the other will follow after If Sodom mock at Lot through fulnesse of bread yet God will meet with them And if the Pharisees stumble at this stone and will not have this man to reign over them yet the falling on them shall crush them to pieces and destroy those his enemies But Israel would never believe warning till it fell upon them 3. To be crossed then in the World to suffer want reproach persecution is a safer way than prosperity For by the one man is driven to Gâ—d for want drove the Prodigal to his Father and hereby the flesh is weakned and crucified but by fulâ—esse made strong and no Judgement nor bondage so great as this Security Hardnesse and Slavery to our own Passions But woe and alace to the poor World who have not the World and yet despise Christ most of any For they are left to their own dissolute Wills and Lusts and want education in Gods Fear as much as meat And therefore it were to be wished that the course begun might be continued 4. But it is a fearful thing to make a mock of Christ and set lightly by his Word and to be so far in love with the World that we esteem not his Word it argues we find little good therein and little comfort by the Promise For what we find any good in we highly esteem of and what would pull us from our pleasant pleasures we cannot endure Therefore was the word of the Prophets so unwelcome to Israel so to us For first 1. The doctrine of Faith we count foolishness and uncertain 2. The doctrine of the Cross impossible 3. The doctrine of Obedience bondage needlesse 4. The doctrine of Death most unwelcome Yea what account do we make of the World what care contending about it and yet how lightly we passe over Christ and his Word But take heed for this grows from setting light to scorning and then to persecuting of it 5. Pray we then with David that we fall not into presumptuous sin For this is that Word that must save thee and that Christ that must redeem thee and thaâ— Promise that must comfort thee And thou little knows what thou scornes even that which at Death must be thy best friend but how caâ— we look for him to be a friend at Death whom we have despised and scorned all our life Because ye have said Here was their carnal confidence Presumption and Fools-Paradise wherein they blessed themselves under the shelter of Vanity aâ—â— Falshood they would not hear of Sin Guilt Death and the Cross but thought they had a device in wit the world to put off all these So that All men naturally labor by all wit and inventions to put off the evil day far from them and security and presumption to give rest to their restlesse hearts rather than to feel the evil in themselves that they may find rest through mercy in another Sâ— the rich fool much goods for many dayes so David blessed himself in his high mountain and Israel by the Ark. Thus the Pharisees covered all under pretence of Holinesse but all in vain Nay all cry Peace peace 1. For man is lothe to see any evil approaching to himself 2. And mans mind must have something to bear it up if not Christ he runns to vain shifts 3.
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
never hurts man but this perverts the mind 3 Nay this makes a man a slave to Satan lusts and to worldlie vanitie which he secures all his life and then dies and they forsake him Now this iniquitie above all was their Infidelitie and pride denying God and Christ 1. Thus are we all in miserie and bondage and sees it not nay account this our happinesse and rejoyce â—herein We feel want of the World riches honour but of the Word of Truth no want at all but that wherein we most delight shall be our overthrow 2. Thus hath he dealt with our Land Nation it hath swept away whole Families Towns yet we â—egard it not For it is this that sets all plagues on fire 3. We cry out under plague death O when will â—his ill weather cease But when wilt thou leave sinâ—ing against God SERMON XVIII â—sa 65 2 3.4 I was sought of them that asked not after me I was found of them that sought me not and I said Behold me Behold me to a Nation that called not upâ—n my Name IN this Chapter is laid down the calling of the Gentiles and the rejection of the Jewes the freenesse of Gods mercy to the one and the righteousnesse of his judgements to the other Shewing the constant dealing of God in his Church calling in by the Word of Truth such as have been aliens and enemies thereto casting off such as have enjoyed it yet walks stubbornly in pride after their own wayes The Jewes were a people particularly chosen to God by a special Covenant and preserved by his power according to his promise But the Gentiles were Heathen aliens and Idolaters who walked every one after his own way that had nothing to do with the Covenant and special blessing Not that they were restrained from enjoying happinesse but that none should be blessed but that cleaveth to the God of Israel and became a Jew These were turned from their own wayes to Gods others fell from God to their own for they retained his Word and way before them yet did cleave to their own wits and wills and thereby would accomplish his righteousnesse The Gentiles enquired not after nor sought God till he sent his servants with the Word of Truth to them finding them in their Idolatry and vain wayes said Behold me Behold me For though some in all Ageâ— were called in because the Word light on them yet this was the general and ordinary work So that See by that wayâ— that seems most unlike to manâ— Wisdom and most opposite to mans carnal Judgementâ— doth God worke and stablish His Kingdom and manâ— happinesse that his Power and freenesse of his Gracâ— may appear For they were grafted in contrary to Nature so thaâ— all his Works are contrary to Nature for though he â—estroy not Nature from its being yet he destroyes the Lifâ— Kingdom that seeks in the creature without him Sâ— that so long as man runs after his natural Inclination as we all do he wanders from Gods way therein Foâ— what an unlikely way is it to reason that by dying wâ— shall live and by losing life we shall find it and by suffering get the victorie Not that by dying in our selves we shall live in our selves but in another How unlike that Abraham an Idolater should become the Father of the faithful For he sought nor nor enquired after him yet God called and he obeyed And Paul the great enemy of Christ yet was made the great Champion of Christ Christs way of suffering is a way few do willingly embrace We professe Christ and talks of Christ but we s eek other wayes to come by it and keep this only alive in conceit like a hâ—llow hearted friend who bears fair and speaks well but when it comes to it will part with nothing Thus Paul confounded all those reasonable wayes of the false Apostles and of their knowledge and righteousnesse c. and brings all to simplicity of Babes and helplesse hearts for they kept all alive in conceit but their hearts covered 1. Thus God makes man a depending creature to wait only on his Power and Grace 2. All the wayes of God are wonderful to a believing heart but whatever is within compasse of reason is not wonderful 3. This he doth that he may hide pride from man â—or so the Jews were grown haughtie when they had â—elt his way of Faith and wrought their own safety For that way that man thinks to get life by devising he â—hall not Man grows wise to believe by it and righteous to believe from it and humble that he may gain â—he promise But here simplicity of heart is lost This â—s not the way but by being a fool and sinner in himâ—elf then he is found Now this is abused by hardnesse of mens hearts who â—herefore cast off fear and saith God will find me if I â—eek him not and be merciful though I seek him not â—nd follow not so hard after him and so musled in seâ—uritie because he saith He can do nothing this is the â—lead of a senselesse heart in securitie he saith He can do nothing abusing his absolute power and freeness of â—is mercâ— But I may say Have they not heard Yes the sound is gone through the World so with thee Hath he not sought thee and called thee daily and yet thou hardens thy heart against him Thou hast not sought him but he thee and yet thou hidest thy self from him all thou canst Thus doth every believing heart that knows himself find in experience the wonderful power and mercy in Christ when thou wast wallowing in thy gored blood yea following the sway of thine own will yea feeding thy heart with fleshly pleasures then God knocketh at thy heart when thou little thinks of him nay ever since when thou felt nothing but guilt and death saw no other reason yet then he gave life Nay when thou had in strength of wisdom not from a troubled heart thought to establish thy thought of happinesse yet he beat thee down Yea when thou thought thy self in the likeliest way to become happie then proved it most cursed when thou seems most wretched it becomes ever best from him And all this God hath done that thou mightest for ever believe him who hath chosen and called thee one thou knowes most vile rebel lustful covetous unlikeliest of thousands This confounds all the reasonable wayes of fair projects which man hath framed to himself either out of the world or out of Religion to establish his thoughts of ease and happinesse for we see the offers of grace and his great works and then reasons à posteriore and thinks to ascend thence to happinesse But his grace is free out of our compasse it is to be attended on We would know a reason of God in all his works else we hold him not just But what reason is it thaâ— ever the Gentiles should believe but his mercy And thus all
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
cover it and in Saul to spare Agag but greater to excuse it and lie to the Holy Ghost This is a fighting against Christ and strengthening our selves in something else that we might not stand in need of him Like the malefactor that hath done evil and yet will excuse it and justifie himself he will be hanged indeed For God is a God of truth and workes truth in the inward parts and the power of truth is to discover the subtilitie of man and the Devil and to convince the World and to lay the heart naked and bare before God Away then with all doubling lyes let God be true and the Devil and everie man a lyer From the beginning vve all professe to love God and believe in him but we lie But Whence then is this care and confidence in the World this fear and sorrow for losse this pleading of our own Righteousnesse to keep up conceit We professe to love God above all but we lye Whence then is this self-love of the World and we forsake him for a Morsel of Bread that we love our Brethren Whence then is this malice and revenge this oppressing and grinding this cusinning and circumventing and that we love the truth and yet believe it not at all but sell it for our own wills and that God would change his will and rather than we want our Lusts We are all knowing and devote men but honest simplicitie is lost among main plain dealing is gone So in Religion truth and simplicitie is gone simple praying and believing from a troubled Spirit is gone simple love one to another is gone and everie one judging another and locked up in secret surmising not bearing with infirmities but blazing abroad the frailties of others But God will find out all our falshood one day when all our excuses shal be as shiftlesse as to Adam When he shall open the Books and that are hid layed open Then shal thy Hypocrisie and double dealing be laid open whither thou hast trusted God or thy self loved Him or the World Then shal it be seen whether thou believed indeed and in truth For true evidence shal come against thee a malefactor which thou canst not denie It is not our simple sinning that hinders our happinesse for God will pardon but it is our lying and covering it that hides us from Christ As the Child that hath not onlie made a fault but hides and covers it is beaten double This his Father cannot abide God gives us true and simple hearts we seek great gifts and qualities and become wise but lose innocencie and run from our selves In all their afflictions he was afflicted And the Angel of his presence saved them Here is Christ suffering who bare the infirmities of man in all weaknesse So that Christ the loving Saviour of man partakes with man in all his miserie and lovingly helps when all fails Heb. 2. Forasmuch as the Children were partakers of flesh and blood c. Heb. 5. He is a faithful high Priest subject to like infirmities And was partaker with all that was miserable but the Wealth and Glorie of the World he had none of Like a loving elder-brother that sees his younger overburthned helps him beaten weeps and hungry gives him meat For he was the Word of the Father was God yet he took upon him the form of a servant and became flesh and dwelt among us that we might see him afflâ—cted suffering forsaken and yet he overcame all For he came to help the afflicted therefore he came in the flesh that he might destroy flesh by enabling man to suffer destroying fleshly lust in man Thus was he given as a witnesse to the people the first-begotten of many What then means these high thoughts soaring conceits that seek Christ in heaven and think Him to be some angry spirit and so rack their thoughts and beat their brains in comprehending Him but lo He is with the poor afflicted and forsaken this high and full Religion he cares not for nor hath any communion therewith What a hearting then is this to patience that like a loving husband is with the wife in well and woe thou thinks thy case singular none like thee thou poor He poorer thou wants the fathers love so did he thou art persecuted so he unto death thou sick so â—e swaâ—e blood for sicknesse But we have little fellowship with Him for we are full and rich and at ease He bears our weaknesse but who feels it He wipes away tears but who sheds them He hears our cryes but who makes them Nay we are all Christs to our selves therefore He is a stranger to us All high flying Religion then is not of Christ for he hath no communion with man but in affliction therefore Paul desired only to be partaker in his afflictions for he hath not to do with rich men at ease and he that saith He hath fellowship with him and not in his death lyes and deals not truly It is not affliction that hurts or hinders man but want of Faith for he is afflicted with us but because we do not believe his power and truth nor are we patient to want rest therefore are we crushed under afflictions we have not learned to lose the world and our selves with him the fire cannot fear them And where man is partaker with Christ in afflictions he makes him also partaker with others to mourn with them that mourn But we are little disposed to the practice of Faith while we judge others in stead of pardoning we spread abroad their Infirmities we spoil the poor but believing miserable men have a friend at back that is with them giving a mouth and wisdom when friends and world fail yet then He abides and fails not but when they have least hope they have readiest help and when they are weak then are they the strongest And the Angel of his presence When they were brought low in affliction and sate in sorrow and helplesse repenting hearts then his love breaks out So that iâ— Christ is only present to afflicted spirits and His love and compassion only is the stay of repenting hearts nothing else As here he alludes in the presence of the God of Israel in their Redemption out of Egypt when they knew not what to do the Angel brought them out went before them and though they fell into many straits yet the Lord pitied and helped them yea though they rebelled daylie yet He afflicted and pardoned them And His love and mercy is never seen so much as in daylie pardoning for it is a burden that all the World cannot remove For he was given to bear the infirmities of men Mat. 11 If any be burthened he shal find rest to his soul As in the Prodigal and the Publican like a wise tender father whose child hath want only run away yet the father seeks him and finds him First leâ—s him sit forlorn in the wildernesse and seems to take no notice then
Knowledge but a thief to God and his mercie most shut from him Whence God shall judge and say Thou of all others shouldest have trusted me thou profest my Name sat by my side but thou art the great thief of all for thou hast robbed me of my glorie thou ran from me in pride therefore thou of all others art the farthest off mercie See the wonderful love of God towards man that pities man that pities not himself When the sturdie Child hath run away yet having wrought his peace he calls him back by his Word and pardons him when the weak heart of man feels Danger and Wrath and feels no ease to comfort him when he is persecuted and knows not what to answer God puts a Word in his mouth What a fool then is man that hath such a pitiful Father attending for his good in all and yet runs to the World and flesh those cruel Tyrants and seeks help there So dayly mercie in God and miserie in man Faith in Gods Word is mans preservation Pray we then that the Truth of the Gospel Faith may be preached in the Church that man may have nothing to lean to but mercie but how hard is this new way to continue but we would stil have something to feel and lean to but not his mercie But they rebelled and vexed his Holie Spirit Such is the cursed nature and rebellious flesh of man So that Such is the rebellion of the fleshly nature of man that the more goodnesse and love God shews to man he is the more rebellious and wanton against God forgetful of himself to the losing of all Israel Jer. 2 David casts off God when his mountain was strong and Jude They turn the grace of God unto wantonnesse And I nourished a people and they have forsaken me they abused the Patience of God This is plain in experience though God hath given us all enough in the World that we see or may see his blessing who might have frustrated thy labour yet how lâ—the to depend on this blessing but would have all sure in the flesh by extremitie He hath verified and yet we have not trusted His Word but would have all in possession For the flâ—sh grows wanton by ease and fulnesse and it is the hardâ—st thing of all to enjoy fulnesse and yet the flesh not to be hardened thereby Tâ— keep Humilitie Repentance and Weaknesse a foot when we feel rest and peace but then man thinks it will never be night again Like a wanton child when he hath gotten what he would have casts off the father as the Prodigal till he had spent all How may we see it in children when parents have cockered them so that now they are the greatest vexation and they wish they were dead or had never been born For man dots on every thing that he quite forgets the fountain and makes it a foundation of future hopes Hence cometh so much looking at what we have seen and felt and reckoning up old store and thence arguing our present happinesse We are grown hardened and secure and it may be shal never taste the like again But what a cursed thing is the heart of man that God can do him no good but he turns it to evil as in all thou never prays nor seeks heartily to God but when need pincheth thee then thou cryes but if he ease thee thou casts Him off As Israel both in the wildernesse and Canaan to Dan and Beth-â—l and made agreement with the Canaanites and after led captive to killing of the Prophets and afterward to persecute Christ himself till they had lost all and all under a colour of Religion And so in the Worlding God hath given all it into his hand and he hath let into his heart made a god of it that World worldly mind as God he trusts it loves it above him saying This is it that must ease my heart so he grinds the poor and oppresseth the needy Others having tasted the goodnesse of God in Christ have cast off fear and thinks all is their own under pretence of Religion they are grown wanton and worlâ—ly out-right Others he hath pardoned a thousand times and they are grown wanton hardened and presumptuous to cast themselves down thinking but not believing that he will pardon what ever they have done Others have health and strength and do nothing but serve their own Lusts So that there is great danger in prosperitie there Satan traps man than man grows secure forgetful and wanton Watch for there is danger of the Devil shutting the heart in that fullnesse and so stops the currant of his grace No thriving in Religion but under the Crosse for man is never ought but then What a rebellions creature is man and untoward child that because God is good therefore he will be nought The Father cannot smile but the child grows way-ward but when God seems evil man is the best but do we provoke him to anger or our selves to our own destruction for he will say I did thee good and sent the Wealth Health Riches and would never have failed thee I sent my Spirit which thou grieved therefore thou must want the comfort thereof at need SERMON XX. Genesis 22.1 After these things God tempted Abraham and said Abraham Abraham and he said here am I. VVE have heard of Christs birth according to the Promise and the wonderful treasure of all good that was to be conveyed to the Church by him the Church conceived joy because they expected a Messiah was to come and great hope offered by him but no sooner was he come but he was hunted with miseries and never had rest in the flesh till death was conspired and accomplished that so mans faiâ—h might not be in the arm of flesh but in the power and mercie of God This we may plainly see in this storie figured than which not a more lively typ in the Scriptures for Isaac being born according to the Promise it could not be but Abraham rejoyced and might have great hope even in Reason that the Promise might go on but that God might purge this he takes Isaac away in the flesh that the puritie of Abrahams Faith might appear to all the World In this Chapter is laid down the Storie of Abraham and Isaac his Son 1. The offering of Isaac at Gods Commandment 2. The Confirmation of the Promise renewing of the Covenant 3. The posteritie of Nahor and familie of Rebecca in offering of Isaac note 1. The Purpose and Commandment of God as a tryal to Abraham 2. The expectation of the Commandment and Abrahams obedience in the Command 1. The Time after these things 2. The Author God said to Abraham 3 The scope that is to 〈◊〉 Abraham In AbrahaÌ„ we note 1. The expectation of the Commandment 2. His obedience against nature in both overcoming as 1. His great power of Faith against Reason 2 Flesh which assaulted in diverse circumstances
After these things that is after the many tryals that Abraham had now comes the greatest of all for he had been sore tossed by nine trials as the Hebrews note and this is the tenth 1. Forsaking his Countrey and all 2. Fleeing into E yâ—e for Famine 3. Losse of his Wife and danger of his Life 4. War with four Kings for redeeming Lot 5. Desparing of Issue be married his maid 6. Is glad to put her away and Child too to please Sarah 7. Is circumcised being old 8. Looseth his Wife to Abimelech 9. Cast out Ishmael and his Mother Thus Abraham after he believed the promise and was assured of Gods protection was still exercised under the crosse that he might thereby have daily experience of Gods truth and love and that no fleshly reason might arise in him and now behold a greater than all these for these are but as the prick of a priâ— in regard of this but now Gâ—d comes even with a dart to strike him to the heart So that Abraham had now more need of Faith than ever yea After all these things So that After man be brought to Faith and believing the Promise yet such are the sufferings to be endured hereafter yet no constant safety and peace but by the daily exercise and life of Faith whereby he is to be preserved in all future dangers and temptations that in the flesh will light upon him The just shal live by Faith What wonderful assaults had David what fightings had Paul Satan seeks to devour who persist in Faith 1. For the rest of the sufferings of Christ are to be accomplished in the flesh 2. Manie are baptized into the truth that have not drunk of Christ Cup nor baptizâ—d into his death but slipping the hand of Faith lean to the flesh and overturned 3. For there is a fleshly heart to be purged and a World to be overcome whereunto the power of God and Faith of man are as requisite as all these Isaac must be slain And can the fleshly will of man overcome these 4. Thus God daily weakens the out-ward man and renews the inward that he may draw man to simplicitie of Faith Love and to have his abiding in God therefore will give him no rest else-where 1. Thus is man deceived when having had some light and love of God to shine in his dark Soul thinks all is done and Heaven obtained and so grows presumptuous instead of believing 2. Either proud because he imagines to have power over himself in all which is only in God or securely presumes on Gods power without either fear of Weaknesse or Life of Truth upholding him and so is dayly led into temptation 1. Thou shalt sometimes see the World smiling and offering a fair bait and portion and thy flesh gaping after it and thousands ensnared thereby 2. Sometimes good conceits and by thoughts from that thou knowest or from thy well qualified mind which thou thinks adds much to thy Faith but after these Isaac must die 3. Or sometimes want fear and trouble looks grim at thee and threatens the downfal of all and if Faith do not uphold thee how wilt thou stand nay thou shalt see secret lusts and desires and delights in thy heart ease and peace c. Which must all down so that if God keep not Faith alive in man wearie and uncertain is his way But let all lock for it after many temptations still greater behind one deep calls another for man by the abuse of the liberty of Faith grows secure and proud that must down by the crosse we think when it is fair it will never be soul and when we are rich we shall never be poor Nay but know that a quarter crosse must come to pull that down for that great enemy that is Death is not yet vanquished skin for skin and all for life so that the safe path of man is to settle in nothing but dwell with God for Abraham might think now all is safe seing Isaac is born and well grown but no safetie in that for after a calm comes a storm as we see it in the course of all things so in mans heart day and then night light and then darknesse God doth not take delight in afflicting his people but rather than they shall return to the world and delight and be deceived by the Flesh that his truth should seem a lie he will beat and strike the flesh to the death with one crosse after another till it be subdued 4. Thus we know God hath com'd near us with many afflictions and like Israel when it is past to fall to our courses again but he will come nearer at last till he bind us to himself that we dare not desire to start from him 5. And we see what brings temptations crosses that is to say when flesh makes use of Gods truth to its own advantage that man begins to think of ease and peace in the Flesh then must the crosse come or else thou wilt be lost 6. But where will be our refuge when Isaac must be slain for this will come we have now fulnesse health and peace and prosperity and mercies of God on every side but the day of temptation must come when we must part with our dearest sons and careful father thy kind mother and loving sister thy beloved world and life it self What then shall stay thee or whether wilt thou flee For be sure this day is coming on all Flesh O happy he that hath the Tâ—uth of God to sustain him and an obedient heart a subject will and a patient soul that day for to him only shall Isaac be raised from death and be life in death God did tempt and prove Abraham This a temptation of tryal for otherwise God tempts no man Jam. 1. Not that God was ignorant what was in him but that God might manifest to the world the power and simplicity of Abrahams Fai h and to shew what is the deliverance in all straits that all believers may be blessed with faithful Abel and Abraham So that God sent this temptation to the purifying of his faith and weakening of the Flesh that nothing might be left to Abraham but God and his power and Truth to rest on but God alone thus to Israel 1 Sam. 4. Deliver them into the hand of their enemies that their trust in the Ark might fail Thus to David when he had numbred the People and Psal 107. When his mountain was made strong For hereby he purifieth Faith like gold 1. Pet. 1. Peter must be winnowed as wheat for then all rejoicing is taken away in the flesh when World and all fails 1. For he seeth that man is apt to joyn with flesh against God therefore he keepeth this down by daylie suffering for man is lothe to lay hands on himself therefore doth he fight against it in man both by Word which if it prevaile not he adds blows to weaken the Flesh that so man may see
what a weak staff he hath trusted to and often he crosseth his children therein when they have forsaken God He takes away the World because thou hast run to and trusted it he suffers thee to fall because thou trusts to thy Righteousnesse He hides his face because the Flesh grows wanton by his comforts Thus God daylie crosseth us and we take no notice and lay the blame on this or that and flee to the World for help but then he will come and whipe thee yet more 2. If the crosse ly long on thee the cause is because there is yet some looking for help from Flesh or some lust that will not yield thy stubborn heart is yet hardened by fleshly hope For when God hath accomplisht his ends then shall freedom come 3. God seeth that if we should prosper still we should be undone for fulnesse of Flesh and simple believing seldom go together nay he will still keep to such a dyet as thou shalt still have So will he keep thee under some crosse or temptation that thou shalt still need his help and by this Faith see his power and truth 4. That is Faith then and Religion that holds out in tryal for afflictiâ—n detracts noâ—hing from a man but shews what a man is if thy heart be not upheld by Isaac that is to say the World but by His Truth what matters it though Isaac be slain therefore Watch and pray that ye enter not into temptation that when temptation comes ye may stand and watch that is wait in Faith pray and seek help in him that is mightie to save so shall we be preserved no hurt to man by the crosse but much good for 1. Thereby Faith is purified 2. The flesh weakened 3. And love increased for then is man pitiful to others 4. The word prospers but never thrives but when the crosse goes with it For full hearts are unfit to receive it and man at ease easily shuffles it Take thy son thy only son Isaac whom thou lovest This God saw in him and would bring it under to separe his heart from his dearest object to him only Isaac was the only son of nature and of promise So that So there is in man some only son by nature of some dear object which he loves and wherewith he is intangled which must be slain before man come to live in constant peace and fellowship with God David and Absalom had great possessions there it in the world a lust of the eye and flesh c. 1. For man fixeth on something in want of God 2. While this lives the soul lives in and by it 3. This must dy or man must perish 4. And so far as mans heart fixeth on this it separats from God 1. So that the promise of Faith and living thereby doth sepaâ—at man from the dearest object of nature makes man obedient to the will of God even to the lâ—sing of all as He that loveth father or mother more than me is not worthy of me He that will lose his life shal save it And Paul saith My life is not dear so that I may finish my course for Christ loved not his life unto death Paul could die at Jerusalem Acts 21. For there through the world is crucified and nature brought into subjection 2. For not to love Isaac is unatural and yet to dote on him or to be tyed to him or place felicitie in him is bondage and argues a self-will and love not mortified as in David to Absalom hereby 3. God doth wonderfully free his people when by faith He knits man to himself He layes nature under foot that man may so enjoy all things in God that his eyes may be still towards him that he useth and enjoyeth as not using 4. This is to enjoy all things as lawful that is a lawful use of all things and yet not to be brought under the power of any thing 1. Away then with all halt and heartlesse obedience when man out of fleshly knowledge seems to flatter God with a few sacrifices which are nothing but the overplus and superfluitie of thy peacefulnesse fleshly will but when he comes to be tryed to the bottâ—m starts back as that obstinate disâ—bedience in all when mans lust hath ceased on an object and will not part but is a law that therein he fights against God in the way of Faith and Love and man in the common way of Equitie that so have it he will though to his own and everie one a beloved Isaac that is the treasure of his heart which though he will communicat other things yet this he keeps in his closet Yea man hath not only a natural love to the creatures but further thinks while it is but so all is well as to love wife and children riches c. But know this when it exceeds reason the Philosophers call it Dotting affection it brings man into bondage but more when it separats from God For there is a love naturalâ— which is soon satisfied and there is a violent affection that ever breeds bondage which placeth a happiness in that thing loved 2. Thus we see everie man hath his Isaac that must be slain for as Isaac was the natural son yet must be sacrificed So man hath not only the fruit of his own natural wit but even the joyes peace freedom that comes by the promise that must be slain or at least be offered to God that man may not depend on these but on the promise that so he live not by high Revelations but by the grace of God which is sufficient as in Paul 3. All obedience that issues not out of the ashes of Faith or from the power of Gods love rested on by Faith is nothing for not to obtain or coyn a Faith thereby but as a true expression of a believing heart And this shews Gods goodness to man crossing him of his chiefest object that so he may not cleave to it but rest in God and his Truth alone And get thee into the land of Moriah and offer him there Here is the great tryal of Abraham that he must offer Isaac in whom the promise rested So that he takes away from his people all stayes in the Flesh yea not only his beloved Son in nature but also the Son of the Promise and everie part in whom the Promise should be accomplished So that now Abraham hath nothing left but bare promise and all those means whereby the promise should be accomplished taken away So that God will sooner or latter take away from his people all stayes in the flesh though never so likelie in Flesh or reason that the believing heart may be bared and weakned and rest purelie and simplie on God and his Truth Thus he took from his Disciples even Christ in the Flesh also from Gideon his great hoste from the Jews their Temple and Ark wherein they trust yea Jerusalem it self that Jerusalem might come from Heaven which is the Mother
is total to all his will though never so hard to flesh and blood For these cannot enter into the Kingdom and if it be in God and for God why then not one as well as another for all are a like in him that is wholly given to God by Faith in him So Abraham went three dayes journey And yet saw nothing that Satan might all this while tempt and trye him and yet God still preserves him This is Gods dealing to believing man So that God usually tryes his to the bottom that they may be saved in the Faith and shew forth his power of truth and promise to all Thus Job and David Psal 77. Thus Paul Christ his Martyrers thus was Satan let loose upon Abraham 1. For while man is but crost a little he runs to other fleshly help from one shift to another as here Abraham might Reason though I be banished yet I have the Promise and though it be long deferred yet Isaac is now born but here God strikes down all these proppes at once 2. God doth thus worke good out of evil to man he lets Satan loose to beat and canvisse man in the flesh and drive him out for he is the God of the World and must rule there that he may drive man home to God but if man will make a Covenant with him and stay there he will be his Lord and reward him 3. Man wil catch hold of any thing before he be well drowned even a Leaf or Reed but God plungeth him into the deep then he calleth from thence 1. We have not yet resisted unto blood no temptation hath taken us but such as man can remove with the World or Reason fixed on the Truth revealed or qualities and so we get sin a hiding place in the flesh 2. Believers need yet a great deal of purging through affliction for still we retain something because of which we hope and believe but this is not plain dealing with God nor pure believing 3. But know that day will come when God will trye us to the bottom and leave neither Father nor Mother Wit nor Wisdom we shal be put past all our shifts in the flesh So that 4. We see what a doe God hath to bring man low enough hence it is that we are not enlivened enriched and made free in God because we are not poor weak and blind in the flesh but find ease there and rest 5. Thus God secretlie upholdeth his Children in affliction though themselves see not how they are preserved he still sends Life in Death who know not how they are raised Stay here and I and the Lad All left him and he left these behind So that If man go to ascend to God and meet him comfortablie in any strait no coming with Flesh and blood but leave these and fix on him in naked belief So David with Goliah so Christ was left alone none to assist 1. For flesh and blood cannot enter into the Kingdom of God and His wayes cannot be comprehended 2. Fleshly affection draw men to their own ends but Faith only layes hold on Christ these harden the heart give a hope without Faith which God wil not accept 3. These destroy Faith for the Soul cannot live on both thus would worldly men fain take the World to Heaven with them yea all are lothe to leave all behind but would have something to bear them companie what ever makes for hurting of mans flesh is mans death let Flesh know nothing nor rule nothing Then the Angel said Stay thy hand Here Abraham is brought to the pits brink and sees no deliverance but only is preserved by Faith they saw nothing but death before them Isaac willing and Abraham readie and content both preserved by Faith and subjected So that It is impossible for man to meet death willingly or think thereof but only when lively power of Faith upholds and hath killed and crucified the Flesh and will thereof by the sufferings of Christ This made Paul willing to leave this tabernacle David to commend his spirit into the hands of God and Christ his life to the father and Martyrs to the fire 1. For Flesh fears destruction of it self and if it be not overcom'd and preserv'd by another power it dyes before the time death makes on end of all and leaves nothing neither father nor friends land nor riches but destroyes all for as here Isaac is gone all Abraham children at once the means of promise and also if that his life had been herein he had utterly failed 2. This is the great lust and enemie to be destroyed for skin for skin and all that a man hath will be give for his life and yet to this we must all passe it makes death so fearful to worldly hearts it leavs nothing to hold by other losses leave some hope of recoverie but this without Redemption and yet this will come we see it before our eyes even death coming when thou must part with thy dearest husband loving wife â—eâ—der children and kind brother friends lands world and all and see thy self gasping upon thy death-bed here see Isaac on the Alâ—ar and see how thou wilt hear it 3. Yea this makes death fearful to believers because the Flesh is not mortified but lives in them desires to live and because they live not in God would yet live in the world All put this day afaâ— off one is yet lusty and strong or is yet weak hopes to recover and yet never willing to commune with death because we live not in and by the death of the World another is old yet thinks he may yet laste many years So that Only the believing man in whom life is already overcome shal die chearfully as Paul who said I can die at Jerusalem He sees that death shall free him from the world the Flesh lust and all Stay thine hand Now God comes with help at a pinch when it is not expected if Abraham had a deâ—iring expectation of due deliverance this way God would yet have tryed him further but seeing past help and yet believing he comes So that God comes to help his people in the fittest time when man in reason sees no help in the world or in himself then is God ready at hand As at the Red sea so to Elisha when the King of Assiria had besieged him in Dothan there were mountains full of Chariots of fire So to David against Goliah Psal 107. Hungry and thirsty then they cried unto the Lord The Publicans cried Lord be merciful to me c 1. For at first God made all things out of nothing and so brings light out of darknesse and the poor to confound the rich 2. When the heart hath passed all fleshly power then he rests in faith for he hath nothing to trust to c. 3. Thereby are the sufferings of Christ accomplished in the Saints in earth as with the Martyrs when friends mourned strangers bewailed acquaintance
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
Wisdom and Counsel in his Power Love Peace So that So the way of Christ in bringing man back from death to life is a wonderful way unknown to the World and Flesh only known by Christ in the Word of Truth Isa 55. 1. My wayes are not your wayes but look how far it is a wonderful way that he prescribes in Matth. 16. To denie our selves to take up his crosse lose our life It is called the mystery of the Kingdom for Genesis 3. He ordained that man should never by that way of the flesh enter into life but by another way that kills the flesh 2. The way of Christ is opposite to the way of the World that his glorie may appear For Israel by want of Faith stood in fear of the Armie of the Philistins but Jonathan and his Armour-bearer only discomfited by Faith a wonderful power of God 3. Thus God makes himself known in the earth by his great wonderful works now Christs way is wonderful not only in his birth in earth without a Father in Heaven without a Mother but also in his miracles which were great As in disputing at twelve years old and fasting fourtie dayes but also in his ministry that a silly man opposing the whole Hirarchie of the Pharisees and Jews yet spake with authority to the subduing of all so in his Apostles for the wonderful evidence of the Truth doth for the present dash all contrary power though afterward it rise again He is also wonderful in the administration of his Kingdom as he came to give us light that sat in darknesse and obscuritie 1. To give Life and yet he dyed himself and in Reason was overcome in death but that Faith believed the Resurrection 2. To make us Rich and yet he himself Poor 3. To make us free and himself bound 4. To comfort us and yet he himself cryed out for comfort My God my God why hast thou forsaken me It must needs be some wonderful way that Christ hath to worke a Redemption for me and this by an unspeakable power and love which is seen in all mans straits as in prayer and affliction temptation and death as 1. Man cryes and prayes to be eased like Paul for a prick in the flesh God hears by a secret power and grace and saith in Paul 2. In affliction he layes Load and yet preserves by feeling the Fathers love 3. In temptations justifies and yet we feel no killing of the flesh 4. Death comes and yet we live in him 1. Away then with that reasonable Religion Christs way is above that man hath a readie way of Religion to do well and know much and so hath an opinion in Flesh but not a stay to the Soul also a reason of love as his neighbour and friends but no reason to love Enemies It must be a wonderful power of Christ that must separate man from himself in reason it were likest that man should speed best that comes righteous to him but not so he that comes a sinner 2. We see then the necessitie of Faith and the nature of it that it is not a reasonable perswasion but a powerful cleaving to Christ no dealing with God but by Faith for Reason can make nothing of the wayes of Christ 3. Mâ—rvel then not though the World cannot away with it the Wisdom of the World counts it foolishnesse but Faith knows that Reason is a foolish counseller this is another title and propertie or declaration of the Wisdom of the Father that was with him he is the Counseller the Prophet of the Church to teach it Wisdom and guide it in the way of peace So that the Fountain of all wisdom and counsel is in Gâ—d and none wise in matter of Religion God but they that are wise in and truly know Christ In him are hid all the treasures of wisdom and knowledge which are conveyed unto man as he believes waits for he is made of God to us wisdom and righteousnesse c. If any obey my will he shall know whether this Doctrine be of God 1. For he was in the bosom of the Father and sent out to counsel and advise deceived men to turn to God again 2. Man is blind even the wisest of the World the crosse of Christ is their greatest misery for it is foolishnesse to them and they cannot approve it but the World thinks not so for who are counted so wise as the children of this World who fight against God 1. So God hath shewed the way to prosper that is to believe trust and obey but the wicked say not buâ— cark care and oppresse but the way of life is a denial and losse of life and will But they say Save life and will for man will either find a way of his own oâ— help God in his way 2. Some are wise above the Gospel and Christ and will needs see into Gods Secrets with their fleshlie eyes as Arminius who will needs set rules and laws to God which neither Arminian or witty man can do it is the very quintessâ—nce of witt that under-propps man this more crosseth faith than anything the greatest Contemplatives the greatest Idolaters saith Luther 2. How lothe is man to be a fool but he would appear to be somewhat how he strains his Wit vents his conceits that he may appear to know Such a one knows more from curious searching and batâ—ing his brains than from Christ in the heart There is two Counsellers to man 1. Satan adviseth the Worldings to care deceive the Wanton to follow his pleasure the Drunkard his pots the Hypocâ—ite his righteousnesse yea as an Angel of light be shines as a false light to puff up himself 2. But Christ counselleth otherwise 1. To forsake the World and all 2. To believe in him alone 3. To love him 4. To love one another Wisdom without Christ can do nothing but fill the heads and that with conceits opinions but he is wise that is counselled by Christ yet attending on him in that blindnesse of his Soul by faith he shal be enlightned and know the will and secrets of the Lord but man will needs know these before the time An Exposition of some Verses of the fifth Chapter of Matthew the Quality Disposition of these that are Blessed BLessed are the pure in Spirit consisting in what state 1. The qualitie is pure in Spirit that is whose Spirits have nothing to rest on not comfort in it but worn out of all hope and stay in the Flesh is destitute of all help but waits onlie on relief on God So that He only whose heart is purged by the Word from all stayes and hopes in the Flesh is truly a Subject of mercy and shall be enriched and the only Guest at his Supper So the Prodigal we see the poor receives the Gospel the full stomack lotheth the honney-comb Isa 66. To him will I look that is of a contrite heart and humble
it well Know then though thou make a mock of it of us poor silly flesh as thou art and cast it off and thinks to escape Yet be sure it will meet with thee He should not be a God of truth if thou perish not holding on thy course but thou wilt reply Doth he not say also That this brings a heart that cannot repent and thou more unpat than before But he did not excuse his Word to the Ninevites yet for the condition of Repentance was understood his general promise If he return and forsake his way he will have mercie So that the alteration was in the Ninevites not in God Nay how often doth believers start from this believe rather their own devices than God hath he not said That nothing but Faith and Love avails yet we fix our eyes and hearts on something else Nay we believe the truth because of something else and not all things for the truths sake neither because of this or that raither than because the truth hath spoken Sâ— that the way of safety is to believe God in faithfulnesse shall he speak and not man regard Therefore if thou have never so likely means to uphold thee in the flesh yet if thy heart run from God therein it will not prosper and though thou see no way of safetie yet abide patiently by the Word and wait not what thou would have done but what he saith For the vision is for an appointed time but though we have a sure Word we are to stay the appointed time for we would be now eased then comforted yet rest thou hast a sure foundation and it may be thou must become yet more weak Thy Wisdom Righteousness and Power must yet be more troden down that so nothing may live in thee but truth only As with Abraham when there was nothing but the truth of the Promise left The Philistins took the Ark of God The fear of the God of Israel was upon all Nations as upon the Philistins here in these Words 1. The Philistins taking the Ark carreing it to Ashdod one of their chief Cities 2. Their setting it up by Dagon their God the fall of Dagon at the presence of the Ark. 3 Their repairing and setting up again 4. The second fall with the losse of his head and hands First the Ark was taken away for Israel was grown secure because of Samuels words The Ark and Eli the Priest they were proud and fat in their own conceit and so had turned Faith into a blind presumption and securitie therefore it was taken away So that When Man by reason of any gift or priviledges grows proud and secure in himself not sensible of his own weaknesse and power and the promise of God this is the way to lose it When David was lifted up in his high mountain he was soon brought low and when Paul was lifted up in aboundance he had a prick in the flesh When Israel made a Covenant with death God disannul'd it If Nebuchadnezzer be lifted up upon his Babels he must be brought down amongst the Beasts The Jews being a people alwayes boasting they came to be no people 1 So thus we forsake God and cleave to the creature 2. Hereby simplicitie of believing is lost changed into vain and fleshly confidence 3. This is the way to purge the old heart and to bring in the heart to God or else would man never return to him if he should prosper 4. Nothing more opposit to the grace of God than the pride of man This was the sin of the Angels being so proud and doting upon their own excellencies they despised God in whom they should have been preserved And yet this is the snare we all fall into we enjoy nothing but the mind is fixed on it and grows proud of it and imagines our selves to be strong and safe because of it when it is only in the hand of God to be given and taken at his will and pleasure all gifts are to be rejoyced in but not to be proud of while we rejoyce only the mind is kept humble seeing the fountain and feeling his weaknesse but pride hardens and makes secure Nay what gift is it we look not at and think our selves the better for it and that our Faith and Hope is nourished by these as much as Gods truth and love is enjoyed Hath not the rich man more confidence that he shall not want than the poor man hath not the righteous man more confidence his state is good than the desolate wretch and yet his righteousnesse as his own brings no ground to believe but only Gods free grace Is this any thing but Pride and Securitie making the arm of flesh his stay Yea thus are believers drawn take we heed that this be not the way for our Land to lose all we shall bragg of our peace till we lose it and of our pride till we be subdued yea of our wealth till we have lost all yea of the Gospel till it be taken from us as here they did the Ark. But it is Gods goodnesse to crosse all his in that wherein they are misled that man may see what a weak creature he is and what a weak staff he hath trusted to as the World and now is gone as knowledge and now as he had neither known God nor himself But know there will come a parting day from thy dearest object thy careful Father tender Mother dearest Infants loving Brother Sister all because thou dotâ—st on them The way of safetie is to enjoy all in God but trust nothing else and forget all behind They brought the Aâ—k and set it by Dagon They thought the God of Israel was a terrible God and all Nations stood in fear of him therefore they set him by Dagon thinking now they should be sure to overcome This Dagon was their Idol from the navel downward like a fish and upward like a man but this prospered not them to win God and Dagon to trust to the World and conceive on this God as they did on Dagon it would not serve So that No joyning of the Ark and Dagon in our house nor God and Mammon in our heart nor fleshly Wit nor Gods Truth cannot sute together in Gods Kingdom Christ saith Ye cannot serve two masters God and Mammon Christ and Bellial Christ Antichrist if God be God serve him Rom. 5.6 Know you not to whom ye give your selves Servants his Servants you are This is putting new wine into old bottels Christ gives the Reason either he will love the one and hate the other or else forsake the one and stick to the other The Soul cannot intend two objects at once For look what respect we have to the one it draws from the other God is a spirit and must be worshipped in spirit and truth trusted and loved with the spirit of our minds else no communion with him For as a man hath a Garment a Bodie and a