by his efficacious Grace to will and to do as he hath promised Phil. 2.13 Ezek. 36.26.27 and the regenerate cannot sin at all because its the Lords fault God avert blasphemy that we sin for for without his giving of a new heart and his efficacious moving us to walk in his way to which God is tyed by Covenant Ezek. 36.27 Deut. 30.6 We cannot chuse but sin hence they teach we are not obliged to pray nor do we sin in not beleeving in not praying when the breath of the wind of the Holy Ghost doth not blow and act us to those holy duties Hence also it is taught That none are exhorted to beleeve but such whom we know to be the elect of God or to have his spirit in them effectually working Obj. 3. To do any thing in conscience to a commandement is to be under the Law and contrary to the Covenant of Grace ib. Er. 33. Ans. The Law of Grace or Gospel hath Commandements as Rom. 6.12 Let not sin raign therefore in your mortall bodies And this is backed with a reason taken from the promise of Grace v. 14. For sin shall not have dominion over you for you are not under the Law but under Grace so Phil. 2.12 Work out c. for vers 13. It s God who worketh in you Though we have no Physicall dominion over the assisting grace of God so as I can forceably command the winde of the Spirit to blow when I please yet have we a certain Morall Dominion by vertue of an Evangelick promise so as faith is to have influence in all acts of sanctification to look to the promise of assistance which he who cannot lie hath promised though he be not tied to my time and manner of working yet do I sin in not praying and in not believing even when his wind bloweth not Gods liberty and freedom of grace doth not destroy the Law of either works or grace and free me from a duty Object 4. Beleeving and obedience of Faith is but a consequent of the Covenant not an antecedent so I must beleeve upon other grounds but not in way of the condition of the Covenant for in that tenour I am to do nothing Ans. The Apostle Rom. 10. Expresly distinguisheth between the righteousnesse of the Law vers 5. Which requireth doing as a condition and the righteousnesse of faith ver 6. Which requireth believing ver 10. and Gal. 5.5 We through the spirit wait for the hope of righteousnesse through Faith nor can any have claim to the Covenant but such as beleeve Object 5. The covenant is Gods love to man to take him to himself and that before the children do good or ill and to him that worketh is the reward not reckoned of grace but of debt Ans. The covenant is a fruit and effect of Gods love but it is not formally Gods love for because God loved Israel therefore did he enter in covenant with them Deut. 7.7 8. Ezech. 16.8 and Arminians expound that of Iacobs imbracing of the covenant by Faith and of Esaus rejecting of it through unbelief Whereas Paul speaketh of Iacob and Esau as they lay stated in the eye and view of God from eternity ere they were borne and had as yet neither done good nor ill Now the covenant of Grace or Gospel manifested to Iacob and Esau is not eternall but proposed to them after they are borne and when the offer of Christ in the Gospel is made and how could Esau ere he was born refuse the Gospel except you say he did evil before he did evil which is non-sense 2. Paul saith plainly To him that believeth is the work reckoned Object 6. Our act of believing is a work and no work can be a condition of the covenant of Grace yea Christ alone justifieth faith is not Christ nor any partner with him in the worke yea we are justified before we believe and Faith only serveth for the manifestation of justification to our conscience for we believe no lie when we believe we are justified but a truth then it must be true that we are justified before we believe Ans. 1. Christ alone as the meritorious cause justifieth and his imputed righteousnesse as the formall cause and this way Christ alone justifieth the Patriarchs Prophets Apostles and all believers ere they be born but this is but the fountain ready to wash but believe it Christ washeth not while we be foul he clotheth us not while we be naked he giveth not eye-salve while we be blinde nor gold while we be poor nor is his name our righteousnesse while we be sinners 1. Men not born cannot be the object of actuall righteousnesse the unborn childe needeth no actual application of Christs eye-salve of his gold and righteousnesse now justification is a real favour applyed to us in time just as sanctification in the new birth 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified then they were sometimes not washed 2. Poverty putteth beauty worth and a high price on Christ sense of sin saith O what can I give for precious Iesus Christ But his Father cannot sell him 2. Yet is Faith a palsie hand under Christ to receive him Ioh. 1.11 It s an Evangelick act and not a meer passion but of grace deputed to be a receiver a certain Inne keeper to lodge Christ and so Christ his alone doth not justiâ—ie us being meer Patients this is not to put Faith in the chair and Throne of Estate with Christ Faith giveth glory to Christ and taketh Grace as an almes but taketh no glory from him Rom. 4.20 But he was strong in the Faith giving glory to God We cannot be justified before we believe 1. We are damned before we believe he that believeth not is condemned already Iohn 3.2 He that is justified is glorified Rom. 8.30 and saved Mar. 16.16 3. We are borne and by nature the sons of wrath Ephes. 2.2 We our selves were sometime disobedient c. But he hath saved us v. 7. That being justified by his Grace we should be made heirs according to the hope of eternall life Rom. 7. Paul maketh clearly two different times and States of the Saints on v. 5. When we were in the flesh and the motions of sins which were by the Law did work in our members to bring forth fruit unto death then our first husband the law was living and we under a mother and father that begat children to death and so we were justified v. 6. But now we are delivered from the Law and Rom. 6.14 Yea are not under the Law but under Grace when Christ our second husband marrieth the widow freed from her first husband the Law then are we under grace and justified and then new Lord new Law 4. By Faith we are only united to Christ possessed of him Christ dwelling in us Ephes. 3.17 Living in me by Faith Joh 11.26 Gal.
once being in Court and Grace I illustrate it thus There 's a Catholick Pardon in a Statute of Parliament for Grace to all Traitors and that for Treasons past and also to come upon condition that after new Treasons committed they addresse themselves to the Publike Register of the State and cause insert their names in the blank of that Act of Grace Printed and in the keeping of some Officer of State now though any one be Pardoned at his first lapse fully if he fail again and again and yet perform the condition prescribed in Law we cannot say he hath obtained twenty a hundred yea as many severall pardons of Grace as he hath failed against King and State it s but one publike Act of Grace made use of severall times so here in the Gospel there is a written Act of the Grace of God in Iesus Christ Remission to all under the Treason of sin against the Royall Crown and glory of the most High the Supreame Law-Giver and that to the acceptation of the person of the Traitor in full favour when he shall have in his conscience the transumpt or transcript of it at first and also for Grace and Pardon of all after-slips and sins against the glory of the Redemer so he sin not against the only flower of the Prerogative-Royall the operation of the Holy Ghost in a speciall manner upon condition he walk from Faith to Faith and renew his addresse to Christ the great Lord of the Rolls who keepeth the Book of life now I cannot see here many Pardons of Grace but only the double Extract or Copy of the first Act of Free-Grace Obj. 2. But the sins pardoned to the Justified person after the first justification of his person were never pardoned before and they are now pardoned therefore there must be two justifications Ans. They were virtually pardoned and so as he shall never come to condemnation for any sins past or to come but the man now standeth Justus in curia justified in the Court whereas before his first beleeving God looked at him as a judge doth at a guilty person whose person he absolveth from all punishment because his surety hath given a ransom for him and he holdeth forth that ransom to the Judge but the man in all his after faults is so far forth a sinner as that which he hath done though he be a justified David displeaseth the Lord 2 Sam. 11.27 And in so far is he pardoned but God now looketh on him as a Father on an offending Son and this Son doth not hold forth a new ransome to God but onely renew the former nor doth it infer a new acceptance of his person that he had not before 3. Nor place in God any new love of free complacency and good will but only a further manifestation thereof and a greater measure of the love of benevolence 4. It is the same Act of Free-Grace that God putteth forth in pardoning his son now fallen in sin and in accepting his person at first 2. It s the same ransome of Christs atonement of his dear blood that his Faith layeth hold on now as before 3. The pardon of this sin committed by a justified son is not the freeing of him from the eternall punishment of this sin as if he had been under eternall wrath for it before for at his first beleeving when his person was accepted he was fully and freely pardoned and freed from all the obligation to eternall wrath that all or any of his sins past present or to come might subject him unto but it is the renewing of the certainty of the sufficiency of Christs ransom as applyed to take away that sin in particular and that by a renewed Act of Faith now the renewed apprehension of the Grace of God in the same ransom of blood for righteousnesse in Christ as applied to this new guiltinesse maketh not a new forinsecall and Law-act but doth only apply the Lords first Act of Grace to this particular sin nor do I mean that Faith for Remission of sins committed after a soul is in the state of justification is nothing else but a meer reflect Act by which we apprehend and know the first acceptance of a sinner to righteousnesse for it is a direct Act apprehending the former grace of a sufficient ransom as applied to this new contracted guiltinesse for the sinner is condemned for unbelief Joh. 3.18 36. And because he believeth not he is lyable to the wrath of God now he is not condemned because he doth not to his own sense know feel and apply the Remission of sins and satisfaction purchased in Christs blood for him because then he should be condemned because he doth not believe a lie for there was never any such Remission purchased for him he is condemned not for want of sense and actuall knowledge of any such pardon but for want of confiding on Christ as on him who hath made a sufficient atonement for all that believeth and so justifying Faith is some other thing then the sense of purchased Pardon of sins Object 3. Then may I with the like boldnesse believe the Remission of these sins that I am to commit and so sin boldly because I am perswaded they cannot prevail to condemne me eternally as I may with boldnesse believe the Remission of sins already committed Ans. There is a boldnesse of faith And 2. a sinfull boldnes In regard of boldnesse of faith I am to believe the sufficiency of that unvaluable ransome that it cannot be more or lesse nor intended or remitted but doth lie under the eye of justice and equally accepted of God as able to remove the eternall guilt of all sins past present as also of those to come but it were sinfull boldnesse to commit sin because Christ hath payed for it it s a motive to the contrary not to live to our selves but to him that died for us because Christ bare our sins on his own body on the Tree 1 Pet. 3.24 1 Pet. 1.18 Gal. 1.4 Rom. 6.1 2 3 4. 1 Pet. 4.1 2. For though I be perswaded there is no fear of eternall wrath in sins to be committed for my faith beleeveth freedom from that in regard of all sins there be other stronger motives to eschew sin then fear of Hell even fear of violating infinite love and mercy there 's a more prevailing and efficacious power in apprehended love to keep from sin it being saving grace then in fear of Hell which of it self is no grace 2. Fear of punishment of sin as sin is to keep from sin though it be not fear of eternall punishent the eternity of punishment is no wayes essentiall to punishment Libertines close remove this motive who will have no sin as sin in Gods Court punished in the beleever It s not punished in Order to satisfaction of justice but it followeth not that it s not punishable as sin Obj. It is mercenary and peculiar to hirelings to
sign even as the day-star maketh not the Sun to rise it being only a signe that the Sun shall rise and that justification is as old a childe of free-love as election to life Then say I Paul might have taken the like pains to prove these Propositions We are chosen to glory before the world was by faith and not by the good works of the Law and this men are reprobated from eternity by finall unbeleef For sure it is that we come to the knowledge of our election to glory by beleeving not to say that Pauls large dispute with justiciaries was not whether we know and apprehend our own justification by the works of the Law or by faith in Christ. 3. If Antinomians say That Christ was slain for our sins from eternity not actually but only in Gods eternall purpose and they must say either he was the Lamb actually crucified for us from eternity which is a new eternal world we are actually justified from eternity and our sins imputed to Christ and actually translated off us and laid on him and so our sins are actually pardoned from eternity Or then they must say Christ was the Lambe slain from eternity not actually not really but only in the decree and gracious purpose of God now that is I grant sound Divinity Christ died not from eternity but God only decreed and purposed that in the fulnesse of time he should die But then it must follow that God did not actually charge sin on Christ from eternity and that Christ did not actually from eternity justifie the ungodly but onely in his eternall purpose he did justifie the ungodly Then the ungodly are justified in time and when is this time I believe the word of God that it is never while the poor soul believe even as the sinner is condemned and under wrath but never while he mis-believe and reject the Son of God But 4. if the meaning that Christ is the Lamb slain for our sins from eternity be that he is slain only in Gods purpose then are we no more justified and pardoned from eternity and so before we beleeve then the world was created from eternity Now in the Antinomian sense as we are justified by faith that is we come to know that we were in Gods minde actually justified Then it may be said The world was created by faith For Heb. 11.2 Through faith we understood that the world was created and God laid our sins upon Christ by faith and Christ died for us and bare our sins on his own body on the tree by faith For by faith we come to know that God made the world but because the knowledge and apprehension of the creation may some say is not a point serving for peace of conscience and Christian consolation which yet is false every point of saving faith is apt to breed peace and consolation yet certainly we came to know and apprehend that God laid our sins upon Christ by faith Isa. 53.6 and that Christ died for us and bare our sins on his own body on the tree by faith and by faith only to our peace and consolation and so if justification by faith be nothing but the manifestation of Gods love to us in imputing our sins to Christ and have no subordinat organicall act in our justification but we be justified before we believe and that from eternity upon the very same ground God created the world by faith Christ died for our sins by faith 5. Yea in this sense the world must be created from eternity and all things which fell out in time fell out in eternity because as Christ was the Lamb slain from eternity in Gods eternall purpose so were all things and the world created from eternity in Gods purpose and decree but things that only have being in the decree of God are not simply nor have they any being at all and therefore our free justification from eternity had no being but only was to be and actually is when God giveth us faith to lay hold on the remission of our sins Nor is it enough to say That faith is only given for our joy and consolation and not for the alteration and change of our state that of unjustified we may be justified For this layeth down these false grounds 1. The believer is so â—n every moment of time to rejoice as he is never to sorrow for sin nor to confesse sin because â—ins were pardoned from all eternity but so neither after a soul believe nor before he believe is he to confesse sins or mourn for them because both after and before yea from eterniâ—y sins are not at all but removed in Christ. 2. It â—ayeth down this ground that we are justified no more by faith then by the works done by the saving grace of God after regeneration â—nd that Paul in the Epistle to the Romanes â—nd Galatians does contend with justiciaries â—ow these who were from eternity justified shall come to know and apprehend for their â—wn peace joy and consolation that they were â—ustified and elected to glory whether men â—ay know this by faith in Christ or by the works of the Law But 1. this is not the state of the question between Paul and the Justiciaries For Rom. 3. Paul concludeth strongly we are really and indeed changed from a state of sin unto a state of justification even before God not because by keeping the Law we know we are justified but because all have sinned and are come short of the glory of God and so are inherently wicked abominable doers of ill and condemned therefore before God from Davids testimony Psal. 14. Psal. 53. This Argument concludeth reall and intrinsecall condemnation v. 19. not the knowledge of condemnation nor the knowledge that we are not justified by the works of the Law Rom. 4.2 Paul proveth that we are justified as David and Abraham was Now they are not said to be justified by faith because they come by faith to the knowledge of their justification for Abrahams righteousnesse and the blessednesse of the justified man opposed to the curse of the Law from which we are freed in justification Gal. 3.10 11 12 13. is the reall fruit of justification and of believing in him that justifieth the ungodly Rom. 4.1 2 3 4 5 6 7 8 9. But this blessednesse and freedom from the curse of the Law is not any fruit or effect or consequent of our knowledge and apprehension of our justification in Christ as if we were before we believe blessed and freed from the curse of the Law because ever the Elect before they believe are under the curse and are not blessed 1. Because they are before they believe the children of wrath Eph. 2.2 Ergo They are under the curse 2. Because Paul and the Elect before they be under grace and belief were under the Law and so under wrath Rom. 6.14 15 16 17. Rom. 7.4 Wherefore my brethren ye also are become dead to the Law by the
Reasons proving that Christ was not intrinsâ—cally and formally the sinner p. 253. What righteousnesse of Christ is made ours p. 256. The believer how righteous and Christ how not p. 257. Christs bearing of our sins by a frequent Hebraisme in Scripture is to bear the punishment due to our sins and not to bear the intrinsecall blot of our sins p. 263. How Christ is in our place p. 265. How the debter and the surety be one in Law and not intrinsecally one p. 267. A perplexâ—d conscience in a good sense is lawfully consistent with a justified sinners condition p. 269. A conditionall fear of eternall wrath required in the justified but not an absolute fear and yet trouble of minde for the indwelling of sin is required p. 271. SERM. XX. The conscience in Christ is freed from sin that is from actuall condemnation but not from incurring Gods displeasure by the breach of a Law if the believer sin p. 272.273 I am to believe the Remission of these same very sins which I am to confesse with sorrow p. 276. How the conscience is freed from condemnation and yet not from Gods displeasure for sin p. 272. Eight cases of conscience resolved from the former Doctrine p. 277. To be justified is a state of happinesse most desirable illustrated from the eternity of the debt of sin p. 280 The smallest and worst things of Christ are incomparably above the most excellent things on earth illustrated in six particulars p. 284. What must Christ himself be when the worst things of Christ are so desirable p. 290. The excellency of Christ further illustrated and the foulnesse of our choice evidenced p. 292. How to esteem of Christ illustrated in four grounds p. 294. Degrees of persons younger and older in grace in our Lords house p. 297. Christs Family is a growing Family p. 298 God bringeth great and heavenly works out of the day oâ— small things p. 299 We are to deal tenderly with weak ones upon six consideraâ—tions p. 303 SERM. XXI The prevalency of instant Prayer put forth upon God in eight acts p. 303. Prayer moveth and stirreth all wheels in Heaven and earth p. 304. Five things concerning Faith p. 312. There is a preparation going before Faith ibid. There is no necessary connexion between preparations going before Faith and Faith p. 313. Affections going before Faith and following after differ specifically and not gradually only p. 314. All are alike unfit for conversion ibid. Some nearer conversion then others p. 315. Three grounds or motives of beeleving p. 316. Glory and Christ the hope of glory strong motives of beleeving ibid. Faiths object the marrow of Gods attributes to speak so 318. Faith a Catholick Grace required in all our actions naturall and civill as well as spirituall p. 319. Christianity how an operous work p. 321. The six ingredients of Faith p. 322. Faith turneth all our acts which are terminated on the creature into halfe non-acts p. 324 Faith hath five notes of difference in closing with the promise p. 331. Literall knowledge worketh as a naturall Agent p. 334. Warrants of applying set down in five positions p. 337 SERM. XXII Eight ingredients of a counterfeit Faith p. 347. Thirteen works or ingredients of a strong Faith and how to discern a weake Faith ibid. Strong praying a note of strong Faith ibid. â— Instant pleading a note also ibid. Strength of grace required in beleeving â—bid Christ rewardeth grace with grace p. 349. How grace beginneth all Supernaturall acts p. 350. There is a promising of bowing and predeterminating grace made to supernaturall acts yet so as God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operate with the believer in these acts ibid. Four reasons why Grace in the work of faith must begin and so begin as we are guilty in not following p. 351. Grace is on the Saints and to them but glory is on them but not to them p. 352. Grace to an Angel necessary to prevent possible sins p. 356. 3. Note of a strong Faith not to be broken with temptations ibid. 4. Faith staying on God without light of comfort a strong Faith p. 358. The fewer externalls that Faith needeth the stronger it is within p. 359 Comforts are externalls to Faith p. 360. Some cautions in this that some believe strongly without the help of comforts ibid. Reasons why diverse of Gods children die without comfort p. 361 SERM. XXIII The more of the word and the lesse of reason the stronger Faith is p. 362. 6. A Faith that can forgoe much for Christ is a strong faith p. 363 7. It s a strong Faith to pray and believe when God seemeth to forbid praying p. 364. 8. Great boldnesse argueth great Faith p. 365. 9. To rejoyce in tribulation p. 366. 10. To wait on with long patience p. 367. 11. A humble Faith is a strong Faith p. 368. 12. A strong desire of a communiâ—n with Christ p. 369. 13. Strength of working by love argueth a strong Faith p. 370. A great Faith is not free of doubtings p. 371. Diverse sorts of doubting opposite Faith p. 372. Some doubting a bad thing in it self yet per accidens and in regard of the person and concomitants a good signe and argueth sound gracâ— p. 373. Of a weak Faith p. 375. Negative adherence to Christ not sufficient to saving Faith ibid. A suffering Faith a strong Faith p. 378. Faith in regard of intention weak may be strong in regard of extension in three Relations ibid. The lowest ebbe of a fainting Faith p. 379. What of Christ remaineth in the lowest ebbe of a fainting Faith p. 381. SERM. XXIV A stock of Grace is within the Saints our Grace is not all and wholly in Christ though it be all from Christ p. 385. The powers of the soul remain whole in conversion ibid. The stock of grace is to be warily kept p. 386 Four things are to bee done to keep the stock without a craze p. 387. The tendernesse of Christs heart and strength of love toward sinners p. 389. Christ strong in morall acts and strongly moderate in naturall acts the contrary is in naturall men ibid. Christs motion of tender mercy as it were naturall p. 392. How mercy worketh eternally and secretly and under ground even under a bloody dispensation p. 393. Judgement on the two Kingdoms except they repent p. 394. A rough dispensation consistent with tendernesse of love in our Lord p. 395. Free love goeth before our Redemption p. 397. Christ loveth the persons of the elect but hateth their sins p. 398. A twofold love of God one of good will to the person another of complacency to his own image in the person ibid. No new love in Goâ— p. 399. Objections of Mr. Denne the Antinomian anâ—wereâ— p. 400. What it is to be under the Law p. 402. How God loveth us before time and how he now loveth uâ— in time p. 405 By Faith and conversion our state is truely
Gods not loving of men to Gods disposition heart will and pleasure and not to our defects is blasphemy Ans. The Lord ascribeth his having mercy and his hardning to his own Free-will Rom. 9.17 Exod. 33.19 and his love is as free as his mercy and by this means Gods first love to us should arise from our love preventing his contrary to his own word Deut. 7.7 Eph. 2.3 4. Tit. 3.3 2 Tim. 1.9 and man should be the first lover of the two the creature then putteth the Lord in his debt and giveth first to God and God cannot but recompence Esa. 40.13 14. Rom. 11.34 35. now it s no shame for us to live and dye in the debt of Christ The Heaven of Angels and men is an house of the debtors of Christ Eternally engaged to him and shall stand in his Debt-book ages without end Obj. 3. Infinite goodnesse may as soon cease to be as not be good to all or withhold mercy from any Ans. Every being of Reprobate Men and Devils is a fruit of Gods goodness but of Free-goodnesse else God should cease to be if he should turn his Creatures to nothing for he should cease to be good to things without himself if these were all turned to their poor mother-Nothing 2. Mercy floweth not from God essentially especially the mercy of Conversion Remission of sins Eternall life but of mer Gracc for then God could not be God and deny these favours to Reprobats Freedome of mercy and salvation is as infinitely sweet and admirable in God as mercy and salvation it self Obj. 4. But God is so essentially good to all as he must communicate his goodnesse by way of Justice in order to free obedience and that is life Eternal to those who freely beleeve and obey Ans. But the great Enemy of Grace Ja. Arminius teacheth us that all the freedom of Grace Rom. 9. is resolved in the free pleasure of God in which he freely and without hire purposed to reward Faith not the works of the Law with life Eternall whereas it was free to him to keep another order if so it shuld seem good to him and by this means God is yet freely and by an act of pure grace not essentially good to all even in communicating his goodnesse by way of Justice For what God doth by necessity of his nature and essence that he canot but do but sure it is by no necessity of nature doth the Lord reward works faith or any obedience in us with the Crown of life Eternal He may give heaven freely without our Obedience at all as he giveth the first Grace freely Eze. 16.6 7 8. Rom. 5.10 Ephes. 2.3 4 But this is surer the fewer have Grace Grace is the more Grace and the more like it selfe and free Obj. 5. But I have a good heart to GOD. Ans. A quiet heart sleeping in a false peace is a bad heart most of sinners give their souls to the Devil by theft they think they are sailing to heaven and know nothing till they shoare sleeping in the land of Death Matth. 7.21 22 23. Luk. 16.27 28. Obj. 6. Why But God hath bestowed on me many favours and riches in this world Ans. Gods Grace is not graven on gold it should be but the Logick of a beast if the slaughter Oxe should say The Master favoureth me more then any Oxe in the stall I am free of the yoak which is upon the neck of others and my pasture is fatter then theirs Obj. 7. The Saints love me Ans. The Saints can mis-father their love and love where God loveth not Obj. 8. All the world loveth me Ans. You are the liker to be a step-childe of Jerusalem and of Heaven for The world loveth its own Ioh. 15.19 better it were to have the world a step-Mother then to be no other but to lye in such a womb and suck such breasts Obj. 9. I believe life Eternall Ans. That Faith is with childe of Heaven but see it be not a false Birth few or none come to age and none clothed in white and Crowned but they were jealous of their Faith and feared their own wayes Naturall men stand aloof from Hell and Wrath. SERMON IV. The Woman was a Greek a Syrophenician by Nation MUch woe is denounced by the Prophets against Tyrus and Sidon yet sweet Jesus draweth by the curtain and openeth a window of the partition and saveth this Woman Loe here Christ planting in the wildernesse the Cedar the Shittah tree the Mirttle the Oyle tree Esa. 41.19 and here Esa. 55.13 is fulfilled And in stead of the thorn what better are Sidonians then thornes shall come up the Firre tree and in stead of the Bryar shall come up the Mirtle tree and no praise to the ground but to the good husband-man And it shall be to the Lord for a name for an everlasting sign that shall not be cut off Christ then can make frame a fair Heaven out of an ugly Hell and out of the knottiest timber he can make vessels of mercy for service in the high Pallace of glory 1. What are they all who are now glorified The fairest face that standeth before the throne of Redeemed ones was once inked and blacked with sin you should not know Paul now with a Crown of a King on his head he looketh not now like a Blasphemer a Persecuter an injurious person The woman that had once seven Devils in her is a Marie Magdalen far changed and Grace made the change 2. Grace is a new world Heb. 2.5 The Land of Grace hath two Summers in one year Esa. 33.24 The inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Ioh. 11.26 Whosoever liveth and believeth in me shall never dye They are not mortall men that are in Grace there 's neither sicknesse nor death in that Land 3. We say of such a Physician he hath cured diseases that never man could hee cured stark death then you may commit your body to him he is a tryed Physician 1 Tim. 1.16 Christ hath made a rare copy a curious samplar of mercy of the Apostle Paul For in him he hath shewn all long-suffering for a pattern to them that should hereafter believe in him to life Eternall Heaven is a house full of miracles yea of spectacles and Images of Free-Grace you may intrust your soul with all its diseases to Christ he hath given many rare proofs of his tried art of Grace he hath made many black limbs of Hell fair Saints in Heaven such a man such an Artificier threw down an old dungeon of clay and made it up a fair Palace of Gold Obj. But what am I a lump of unrepenting guiltinesse and sin to such a vessel of mercy as holy Paul and repenting Mary Magdalen Ans. Grace as its in God and fitnesse to receive Grace in us is just alike to all There was no more
2.9.10 Heb. 1.5.13 There is promised to Christ a seed a willing people the ends of the earth for his inheritance Isa. 53.10 Psal. 110.2 Psal. 2.8 9. Christs locks and his hair are bushy and thick Cant. 5.11 He is not bald nor gray hair'd but he hath a seed like the Stars for multitude that no man can number Rev. 7.9 but all those hairs grow out of a head of gold and his off-spring of children is as numerous as the dew of the morning dawning Psal. 110.3 Mica 5.7 though the devils locks be more numerous but its wofull that Christ and his children standing upon Mount Sion being a huge Army and a pleasant sight yet thou art none of that numerous house all round about thee are graced of him and thou livest and diest in the house but lay not in the womb of the morning and shall not abide in the house with the sons But there be other promises which go along with Christ and his seed and these of two sorts Generall speciall generall the Mother Promise I will be thy God is made both to Christ Psal. 89.26 He shall cry to me thou art my Father my God Joh. 20.17 Psal. 22.1 And to us I will be your God how sweet is it that Christ having God to his Father by eternall birth-right would take a new Covenant-right to God for our cause Oh what a honour it is to be within the Covenant with the first heir Quest. But why are all the promises inclosed in this one I 'le be your God Ans. 1. Because as Christ hath Covenant-right to the Promises by this Mother right that God is his God by covenant so we first must have God under the relation of a God made ours in a Covenant a Father a Husband and then by Law all his are ours 2. Christ God is more then grace pardon holinesse then created glory as the Husband is excellenter then his Marriage Robe Bracelets Rings and we are to lay our love and faith principally upon the Father and the Son more then all created graces the Well and Fountain of Life is of more excellency then the streams and the Tree of Life then the Apples of the Tree of Life Christ himself the objective happinesse is far above a created and formall beatitude which issueth from him as the whole is excellenter then the part the cause then the effect Speciall Promises are made first to Christ and then by proportion to us and they be these 1. God promiseth to grace his Son above his fellows that he may die and suffer and merit to us grace answerable to this A new heart and a new spirit Jer. 32.39 Ezek. 36.26.27 For out of his fulnesse we receive and grace for grace Joh. 1.16 2. Justification is promised to Christ not personall as if he needed a pardon for sin but of his Cause there is a cautionary or Surety-righteousnesse due to the Surety when he hath paid the debt of the broken man and commeth out of prison free by Law so he came out of the Grave for our righteousnesse but having first the righteousnesse of his Cause in his own person Isaiah 50.8 He is neer that justifieth me saith Christ who shall contend with me 1 Tim. 3.16 Justified in the Spirit So have we Justification of our persons and Remission in his blood Eph. 1.7 and that by Covenant Jer. 31.32.33 3. Victory and dominion is promised to Christ Psal. 110.1.2 Psal. 89.21 c. 1 Cor. 15.25 He must raign till he put all his Enemies under his feet and victory over all our Enemies is promised to us Iohn 16.33 and 14.30 Rom. 6.14.15 Gal. 3.13 Col. 2.14.15 4. The Kingdom and glory is sought by Christ Ioh. 17. 5. from his Father then he had a word of Promise from his Father for it Philip. 2.9.10 and we have that also Luke 12.32 Ioh. 17.24 Ioh. 14.1.2.3 5. Christ had a word of Promise when he went down to the grave as some Favourite by Law goeth to Prison but hath in his bosome from his Prince a Bill of Grace that within three dayes he shall come out to enjoy all his wonted Honours and Court Psal. 16.10.11 so have we the like Ioh. 11.26 6.38.39 SERMON VIII THe condition of the covenant is Faith holiness and sanctification is the condition of Covenanters Gal. 4.21.22.23.24 Rom. 10.4.5.6.7 This do was the condition of the Covenant of Works This beleeve is the condition of this Covenant because Faith sendeth a person out of himself and taketh him off his own bottom that in Christ he may have his righteousnesse works is a more selfy condition and giveth therefore 2. lesse glory to God Faith holdeth forth God in Christ in the most lively and lovely properties of Free-grace mercy love transcendent hence a believer as such cannot possibly glory in himself all that Faith hath is by way of receiving and begging wise But some teach that this Covenant hath no condition at all So Dr. Crispe and other Libertines For this is an everlasting Covenant Man is not now so confirmed in grace but he may fail in beleeving and so soon as the Condition faileth the Covenant faileth as we see in the first Covenant Ans. 1. That we have no confirming grace to establish us to the day of Christ is to teach with some Familists that There is no grace in sound Believers different in kinde and nature from that grace which is in many Hypocrites Yea but the pure in spirit are blessed and shall see God Hypocrites are not so And what else is this but the Kings Road way to the Apostacy of the Saints if believers have not Christ for their undertaker to bring them to glory To intercede for them Heb. 2.10 Luk. 22.32.33 2. And though they believe not at the first hour yet this Gospel-Covenant is not frustrated even if poor souls beleeve at the eleventh hour the former Covenant leaveth sinners for the first breach with out remedy or hope of life by the tenour of the Law not so this Covenant Christ knocketh while his locks be wet with night rain Object 2. I will put my Law in your inward parts is no condition to be performed by us but by God only and so all the tie lieth upon God if God do not this as he promiseth Ier. 31. Must not the fault or failing be his who is tied in a covenant to perform his part doth it not Now this God promiseth Ier. 31. Heb. 8.10 Ezek. 36.26.27 Ans. Either doth God promise to give us Faith and to cause us to walk in his wayes Ezek. 36.26.27 and to circumcise our hearts to love the Lord. Deut. 30.6 which Arminians deny contrary to the clear day-light of Scripture or then when ever we sin who are under the Covenant of Grace by committing and acting works of the flesh and omitting to beleeve pray praise humble our souls for sin God is to be blamed who worketh not in us
2.20 Receiving Christ Ioh. 1.11 Having Christ 1 Joh. 5.12 Married to Christ Eph. 5.32 Eating and drinking Christ by Faith Joh. 6.35 47 45. Coming to him as to a living stone 1 Pet. 2.4 Abiding in him as branches in the Tree Joh. 15.4 5. Now if we were justified before we believe we should have a Union by the vitall act of Faith before we be justified and so we should live before we live and be new creatures while we are yet in the State of sin and heirs of wrath 5. This justification without Faith casteth loose the covenant I will be your God But here a condition God is not bound and we free therefore this is the other part And ye shall be my people Now it is taught by Libertines That there can be no closing with Christ in a promise that hath a qualification or condition expressed and that conditionall promises are legall It s true if the word condition be taken in a wrong sence the promises are not conditionall For 1. Arminians take a condition for a free act which we absolutely may perform by free-will not acted by the predeterminating grace of Christ so Jurists take the word but this maketh men Lords of Heaven and Hell and putteth the keys of life and death over to absolute contingency 2. Conditions have a Popish sence for doing that which by some merit moveth God to give to men wages for work and so promises are not conditionall But Libertines deny all conditions But taking condition for any qualification wrought in us by the power of the saving Grace of God Christ promiseth soul ease but upon a condition which I grant his Grace worketh that the soul be sin-sick for Christ and he offereth wine and milk Isa. 55.1 And the water of life freely Rev. 22.17 Upon condition that you buy without money no purse is Christs Grace-Market no hire and sence of wretchednesse is a hire for Christ and the truth is it s an unproper condition if a father promise Lands to a son so he will pay him a thousand Crowns for the Lands and if the Father of Free-grace can only and doth give him the thousand Crowns also the payment is most unproperly a hire or a condition and we may well say the whole bargain is pure Grace for both wages and work is Free-grace but the ground of Libertines is fleshly lazinesse and to sin beâ—cause Grace aboundeth for they print it that all the activity of a Believer is to sin So to beâ—lieve must be sin to run the ways of Gods commandments with a heart inlarged by Grace must be no action of Grace but an action of the flesh 6. Paul in the Epistle to the Romans to the Galatians taketh for granted that justification is a work done in time transient on us not an immanent and eternall action remaining either in God from eternity or performed by Christ on the Crosse before we believe and so never taketh on him to prove that we are justified before we either do the works of the Law or believe in Iesus Christ but that we are justified by Faith which certainly is an act performed by a regenerate person for a new creature only can perform the works of the new creature and Faith is not the naked manifestation of our justification so as we are justified before we have Faith satisfaction is indeed given to justice by Christ on the Crosse for all our sins before we believe and before any justified person who lived these fifteen hundred years be born but alas that is not justification but only the meritorious cause of it that is as if one should say this wall is white since the creation of the world though this very day only it was whited because whitenesse was in the world since the creation justification is a forinsecall sentence in time pronounced in the Gospel and applied to me now and never while the instant now that I believe it s not formally an act of the understanding to know a truth concerning my self but it s an heart-adherance of the affections to Christ as the saviour of sinners at the presence of which a sentance of free absolution is pronounced Suppose the Prince have it in his minde to pardon twenty Malefactors his grace is the cause why they are pardoned yet are they never in Law Pardoned so as they can in Law plead immunity while they can produce their Princes Royall sealed Pardon 5. The properties of the Covenant I call 1. The freedom of it consisting in persons 2. Causes 3. Time 4. Manner of dispensation 1. Men and not condemned Angels are capable of this covenant 2. Amongst men some Nations not others Psal. 147.19 20. 3. So many not any other 4. The Father not the Son the poor not alwayes Kings the Fool not the wise man the husband not the wife not these who were bidden to the Supper but beggers halt withered lame 2. Causes in the first covenant there was Grace not deserving and therefore now as the Law is propounded it is a Pursevant of Grace and the Gospels servant to stand at Christs and the Believers back as an attending servant 2. Yea mercy unto thousands toward those who have but Evangelick love to Christ cometh into the Law Christ having in a sort married the two Covenants 3. I am the Lord thy God Exod. 20. Is Grace standing at the entry of the door to these that are under the Law to bring them out but in the Gospell all is unmixed Grace 1. Not personall obedience is my heaven but I stand still and another doth all that may merit glory Christ saith Do ye but stand still behold me and see friends my garments rolled in blood I bind for you only consent put your hand to the Pen but I am the only undertaker to fight it out for you 3. For time the first breach of the Law is wrath and no place by Law for repentance but here come to Christ who will and when you will after thou hast plaid the Harlot with many lovers bring Hell and sins red as scarlet and crimson come and be washen come at the eleventh hour and welcome fall and rise again in Christ run away and come home again and repent 4. The maner is 1. That so much as would have bought ten thousand worlds of men and devils was given for so many only an infinite superplus of love so as I may say Christ did more then love us Aegypt and Aethiopia was not given for our ransom 2 A sure and eternall Covenant bottom'd upon infinite love Why may not the link be broken and the sheep pluckt out of his hand Why the Father that gave them to me is greater then all Where dwelleth he In what Heaven Who is stronger then the Father The covenant with night and day is naturall and cannot fail confirming Grace in the second Adam is more connaturall 3. Well ordered Christ keeping his
2. Quid in hac vita omnes qui veritatem sequimur nisi aurora sumus aurora enim noctem praeteriisse nunciat nec tamen diei claritatem illa satis ostendit sed dum illam pellit hanc suscipit lucem tenebris per mixtam tenet sic nos quedam jam quae lucis sunt agimus tamen in quibusdam adhuc tenebrarum reliquiis non caremus The holiest in this life is but the dawning of the morning we are half night half day Prov. 20. v. 19. Who can say I have made my heart pure I am clean from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who can say I have a clean heart and not lie Libertines can say it in a higher manner then Papists who acknowledge that venialls little sins motes are in us always in this life but it may be this is the Old Testament-Spirit that speaketh as they say but the Apostle Rom. 3. applyeth the Psalm 14. that stoppeth all mouths of the world as so many guilty malefactors at the high bar of heaven and he proveth that no flesh not David nor the holiest on earth can be justified by works either done by the strength of nature or by the help of grace now if there be no indwelling sin in the justified person we answer not Papists and Pelagians who say That we are justified by works done by the help and aid of Grace after regeneration but not by the works that we perform by the strength of nature for if there be no indwelling sin in the regenerated all their good works must be perfect and sinlesse and can draw no contagion from an impure heart because if there be no indwelling sin and no imperfect sanctification in us as Master Eaton saith its hypocrisie so to think or say how can an impure heart defile these works that are done by the aid of Grace for that which is not hath no operations at all if there be no contagious fountain and no indwelling sin but root and branch be removed in justification then such a fountain cannot defile the actions Jam. 3.2 In many things we offend all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from travellers walking on stony or slippery ground Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death If this was but the flesh and unbelief that made this complaint then the combat between the flesh and the Spirit shall come from the flesh now the conflict of two contraries such as are the flesh and the Spirit is not from the one more then the other but equally from both the conflict between fire and water is neither from the fire only nor from the water only but from both yoking together yea certain it is that the flesh cannot and doth not complain of its own motions against the spirit sin cannot complain of sin it s the renewed part that complaineth of the stirrings and motions of the unrenewed part Satan is not divided against Satan nor sin against sin It s true the sins of the Justified are said to be sought and not found Jer. 50.20 And our transgressions are said to be blotted out and blotted out as a thick cloud and to be remembred no more Isa. 43.25 Is. 44.22 Psal. 51.1 And to be subdued and cast in the depths of the Sea Mic. 7.19 and we washed Rev. 1.5 Psa. 51.2 And made whiter then the snow 7. And Christs Church is so undefiled so fair as the Moon clear as the Sun Cant. 5.2 c. 6.10 That Christ himself giveth a testimony of her Cant. 4.7 Thou art all fair my love there is no spot in thee all which are true in a Law-sense and in Legall and Morall Freedom from sin in regard the sins of the justified and washed in Christs blood shall no more be charged upon them to their condemnation then if they had never committed any sins at all and as if their sins were no sins to witnesse against them in judgement they being cloathed with Christs white and spotlesse righteousnesse for they are in their actuall guilt as touching the Law-sting and power as no sins no debts but oblitrated in the Book of Gods accompt and as a blotted out cloud which is no cloud in which regard they must be white fair whom Christ washeth I professe it is sweet to be dipped in the new fountain opened to the house of David and the inhabitants of Ierusalem for sin and for uncleannesse and under the sweet and fair hand of the Mediator that he might wash us I know he should not be ashamed of his labour but should make fair and white work But in regard of the inherent root essence and formall being of sin the saints are not freed and delivered from sin but these same sins though broken in their dominion to command as Tyrants and removed and taken away Quod actualem reatum eternae mortis in their Law demerite and guilt yet do remain and dwell in the Saints while they are here in this life and these two removals of sin differ much the former is a Law-removall of sin not the removall of the essence and being of sin the other removall is a Physicall removall in root and branch and therefore done by degrees according to the measure of begun sanctification and shall never be perfect in this life while that habit of sanctification which is contrary to sin Physically considered shall be introduced and the person perfected in glory whereas the former removall is so perfect as the person is made spot-lesse and whiter then snow which two removals of sin may be thus illustrated there is a man defiled with leprosie in his bodie this is a Physicall contagion the same man is condemned to die for a high point of treason against the State Prince this is a Law-contagion The Physitian cureth him of his Leprosie by a Physicall expulsion of the disease but by degrees by little and little and maketh at length his skin as the skin of a young childe The Prince and State sendeth to him a free pardon of his Treason and he is at once perfectly acquitted from his guilt but the Princes Pardon doth not Physically and really expell out of his person the shame the inherent blot and infamy of his foul and treacherous disloyalty that he committed against Prince and State so as this pardon should transubstantiate and change him by a Physicall transmutation in a person as innocent and blamelesse as any the most loyall subject of the Kingdom the pardon putteth only upon him a Law-change and a Morall immunity and freedom from a shamefull death and Christs pardon in like manner doth remove a Law-obligation to eternal death so as there 's no condemnation to the man but it removeth not the inherent and Physicall blot nor the reall obliquity between his foul sin and the spirituall Law of God nor doth it make him perfectly sinlesse and holy as if he had never sinned as Antinomians
justice as we are ready to conceit of our Evangelick rejoicing and holiest works But they are to sorrow for offended love for the body of sin breaking out in scandals I may then have peace with God in the assurance of remission and removall of eternall wrath and yet not have peace with my own conscience 1. Because I may be perswaded that God in Christ hath forgiven me yet am I not to forgive my self 2. I am to beleeve that in Christ I am delivered from eternall wraâ—h and justified in Christ and yet to sorrow that I have sinned against Christs love 3. I may have peace sense of peace and Pardon in Christ and yea a necessary disquietnesse sorrow and tears that I should have been so unthankfull to so lovely a Redeemer so Christ doth commend the womans tears as a sign of love and of the sense of many sins pardoned Luke 7.44 Thou gavest me no water for my feet But she hath washed my feet with tears yet many sins were forgiven her v. 47. Hence I may 1. Beleeve the Remission of that sin for which I am to sorrow and for the Remission of which I am to pray and which I am to confesse Nathan said to David thy sin is pardoned yet the Spirit of God after that both confessed sorrowed prayed for pardon in David 2. We may comfort those that mourn for sin from assurance of Pardon and yet exhort them to be humbled and afflicted in spirit and to confesse sorrow and pray for Pardon so Antinomians rejoicing evermore after justification without sorrow remorse down-casting for sin at all is but fleshly wantonnesse I may have and ought to have a disquieted spirit and no peace with my self and yet peace with God even as the Sea after a storme and when the winds are gone and the Aire is calmed hath yet a raging and great motion by reason of wind inclosed in the bowels of the Sea and after the cool of a mighty Feaver yet are the humours in the body stirred and distempered But we are hence led to finde out resolution for divers cases of consciences after justification 1. Many dare not question their state of justification so are freed from the storms of apprehended wrath arising from the guilt of sin yet there is another storm within the bowels of the Sea arising from the indwelling of the body of guilt the storm before justification is lesse free lesse ingenuous more servile as looking to that Eternall wrath hanging over the soul for unpardoned sin this is more free and is a peaceable a gracious and heavenly storm raised not for sin unpardoned the Eternal punishment thereof but for sin as sin as indwelling not for the penall guilt and the sting of Hell in sin but for the sinfull guilt and the wounding of Christ. 2. It s unpossible this latter storme can be in the soul till the sentence of justification be pronounced as none can have the moved bowels of a son for the offence of a Father till he be a son 2. Another case is that many have an absolute loose and laxe peace and calmnesse great confidence of deliverance from Eternall wrath and so of a supposed pardon whose peace is convinced to be but a base outside and meer paintry and fairding because there is in them no storm for sin as sin and for the over-motions of boiling lusts no tendernesse to walk spiritually A Faith that eateth out the bottome and bowels of conscience of declining sin and walking with God is the justification of the Antinomians of the old Gnosticks of the naturall men all our professors are cured none or few are healed 3. Full assurance that Christ hath delivered Paul from condemnation yea so full and reall as produceth thanksgiving and triumphing in Christ Rom. 7.25 Rom. 8.1 2. may and doth consist with complaints and outcryes of a wretched condition for the indwelling of the body of sin Rom. 7.14 15 16.23 24. Then the justified that are whole not sick not pained are yet in their sins and not justified what ever Antinomians say on the contrary 4. The flesh in the justified cannot complain of indwelling sin but the flesh mixt with some life of Christ may raise a false Alaram of sins not pardoned which are really pardoned some false grief may and often hath its rise from a false and imaginary ground as a sanctified soul may praise God through occasion of a lying report of the victory of the Church of God when there is no such matter a sanctified child may spiritually mourn for the supposed death of his Father or that he hath offended his Father according to the flesh when his Father is neither dead nor offended at all So gracious affections as gracious may work spiritually upon supposed and false grounds when there is no cause as that the soul hath grieved his heavenly Father and that he is displeased when it is not so 5. Sin indwelling is a greater evill then the feared evill of ten hells and therefore there is more cause of sorrow for sin confession disquietnesse of spirit after justification then before because sin the only true object of fear and disquietnesse of spirit is both a ghuest dwelling in the soul and is more really and distinctly apprehended as a spirituall evil after the light of faith hath shown us the sinfulnesse of sin then ever it was discovered to be before 6. I doubt if justified souls are to be refuted in their complaints and fears for the indwelling of sin providing they fear not eternall wrath which fear is contrary to faith and so they fear not and sorrow not for that God hath changed the Court and the wind of his love turned in the contrary air and he hath forgotten to be mercifull 7. Faith chargeth us to believe that Grace shall at length finally subdue sin and as boat-men labour with oars to promove their course in sailing even when the wind sails and tide are doing somewhat to promove the course so doth faith which purifieth the heart set the soul on work to perfect holinesse in the fear of God and believeth also that God shall work both to will and to do It s not then good Physick for many exercised in conscience especially after their first conversion to apply only the honey and sweetnesse of consolations of the Gospel as if there were not any need of humiliation and sorrow for sin Yet it is to be cleared that 1. Sorrow for sin is no satisfaction for sin for the pride of merit is crafty and can creep in at a smal hole We think there is no repentance where there be no tears God of purpose withholdeth tears as knowing when water goes out wind cometh in 2. They are tenderly to be bound up and comforted in whom sin riseth up with a witnesse O what pity and humble on-looking should be here For a hell of pain in the body is nothing wheels racks whips hot irons breaking
measure of grace Phil. 1.29 required in Faith men naturally imagine that faith is a work of nature hence that speech of a multitude of Atheists I believe all my dayes I believe night and day But they never believe at all who think and say they believe alwayes The Jewes asserted that they believed Moses alwayes and so oppose themselves to the man altogether born in sin Joh. 9. ver 28 29. compared with v. 34. But Christ told them they neither believed the Messiah nor Moses chap. 5. ver 35 36 37. Nature worketh alwayes alike and without intermission or freedome The Floods alwayes move the Fountain alwayes cast out streams the fire alwayes burneth the Lamb alwayes fleeth from the Wolf but the winde of the spirit doth not alwayes enact the soul to believe they are not in an ill case who wrestle with unbelief and find the heart and take it in the wayes of doubting and terrours as feeling that believing is a motion up the mount and somewhat violent facill and connaturall acts cannot be supernaturall acts of Faith It s no bad sign to complain of a low ebbe Sea and of neither Moon light nor starre light 2. It s unpossible they can submit to give the glory of believing to God in whose heart there 's a rotten principle destructive of Faith and that is an ambitious humour of seeking glory from men Joh. 5.44 Little Faith there 's in Kings Courts Faith dwelleth not in a high Spirit 3. Such as take Religion by the hand upon false and bastard motives as the Summer of the Gospel and fame ease gain honour cannot believe A thorny Faith is no Faith Matth. 13.22 A Carnall mans Faith must be true to its own principles and must lye levell with externalls so as Court ease the world and its sweet adjuncts are a measuring line to a rotten rooted Faith neither longer nor broader then time it goeth not one span length within the lists of Eternity 4. Phancy cannot be Faith such as have not Gospel knowledge of Christ cannot believe but must do as the Traveller who unaware setteth his foot on a Serpent in the way and suddenly starteth backward six steps for one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6.66 So do they that phancy all the Gospel to be a carnal or a Morall discourse 5. Those cannot have Faith in whose heart the Gospel lyeth above ground Devils and sin having made the heart hard like the Summer streets Mat. 13.19 with daily treading and walking on them A stony Faith or a Faith that groweth out of a stone cannot be a saving Faith Thereâ—s a heart that is a daily walk in which the Devil as it were aireth himself 6. If Christ have given the last knock at the door and all in-passages be closed up and heart-inspirations gone there can be no more any sort of faith there Eph. 4.19 2 Tim. 4.2 The heart is like a dried up arm in some all the oil in the bones are spent 7. Loose walking with greedinesse argues that hell hath taken fire on the out-works of the soul. Hell in the hands and tongue as in the out-wheels must argue hell and unbelief in the heart and the in-wheels 1. Loose believers go to Heaven by miracles I dare go to Hell for a man if such an one go to Heaven who liveth prophanely and saith he hath a good heart within 2. The going in waies of blood Extortion Covetous Idolatrie belyeth the decree of election to Glory Grace leadeth no man to the East with his face and motion close to the West 3. This way of working by contraries is not Gods way God can work by contraries but he will not have us to work by contraries There 's some heaven of holinesse in the court-gate to the Heaven of happinesse 8. Faith over-looketh time Heb. 11.10 Abraham looked for another City Faith in Moses was great with childe of heaven v. 25 He had an eye to the recompence of reward Eternity of Glory is the birth of Faith Oh! we look not to the declining of our sun its high afternoon of our peece of day eleven houres is gone and the twelfth hour is on the wheels I see not my own gray haires It s upon the margin and borders of night and I know not where to lodge We are like the man swimming through broad waters and he knoweth not what is before him he swimmeth thorow deeper and deeper parts of the river and at length a cramp and a stitch cometh on arms and leggs and he sinketh to the bottom and drowns We swim through dayes weeks moneths yeers winters and are daily deeper in time while at length death bereave us of strength of leggs arms and we sinâ— over head and ears in Eternitie Oh! Who like the sleepy man is loosing his clothes and putting off the garments of darknesse and would gladly sleep with Christ Men are close buttoned and like day-men when its dark night It s fearfull to ly down with our day clothes Job 20.11 Sin is a sad winding sheet Oh! what believer faith I would have a suit of clothes for the high Court and Thron to be an Essay to see how a suit of glorie would become me Thus much for Faith SERMON XXII NOw a word of a strong and great Faith and withall of a weak and fainting Faith For the most I go not from the Text to find out the ingredients of a great Faith 1. A strong praying and a crying a Faith is a great Faith So must Christs Faith have been who prayed with strong cries and tears Strong Faith maketh sore sides in praying as this woman prayed with good will there 's an efficacious desire to be rid of a sinfull temptation as Paul prayed thrice to be freed of the prick in the flesh Their Faith is weak who dare not pray against some Idoll sins Or 2. If they pray it s but gently with a wish not to be heard 2. The womans crying her instant pleading in Faith yea 1. Above the Disciples care for her yea above Christs seeming glowmes who denied her to be his who reproached her as a dog argueth great grace great humility with strong adherence and so great faith 2. For Faith â—aileth sometimes with a strong tide and a fair wind according as the Moone hath an aspect on the Sun so is it ful or not ful when the wheels are set right to the Sun the clock moveth and goeth right The fairer and more clear sight that Faith hath of Christ the stronger are the acts of Faith it cannot bee denied but Faith hath a good and an ill day because grace is various it s no strong proof that it s not grace 3. To put Faith in all its parts in light in staying on Christ in affiance in adherance in self-diffidence in submissive assenting forth in all its acts and to lift the soul all off the earth requireth Christs high Spring-tide it s not easie to put all the powers that
thing then the sense of justification passed for I may know that I am justified by works of Grace as by witnesse yet I am not justified by works Ob. 3. How fear of Hell oâ— the reward of life eternall hath influence in our not sinning and holy walking Obje Obj. Denne Doctrine of Iohn Baptist. p. 43. Christ is so made the sinner in suffering for sin as there remaineth no sin in the sinner once pardoned as Antinomians teach Crispe Ser. vol. 2. Ser. 3. p. 91 92 93. Ser. 4 p. 108 109 Sin so laid on Christ as that it leaveth not off to bee our sinne Pos. 2. The guilt of sin sin in it self are not one and the same thing An inherent sinful blot in sin the debt guilt of sin 2. things in debt as in sin The blot of sinne 2. wayes considered A twofold guilt in sin one of the fault intrisecall another of the punishment and extrinsecall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons why sin and the guilt of sin cannot be the same 3. Pos. Christ not intrinsecally the sinner Imputation of sin no imagination nor lie Reasons proving that Christ was not intrinsecally and formally the sinner What righteousnes of Christ is made ours The believer how Righteous as Christ how not How Christ is to our place How the Debtor and the Surety be one in Law not intrinsecally one A perplexed conscienc is lawfully consistent with a justified sinners condition A conditionall fear of wrath eternal in the justified An absolute fear of Eternall wrath not required in the justified yet sorrow grief trouble of mind for the indwelling of sin is required How the conscience is freed from sin to wit from the Law obligation to actual condemnation but not frâ—m incurring the displeasur of God by breach of a Law if the beleever shall sin I may believe the remission of these same very sinnes which I am to confesse and for which I am to be sorrowfull Eight cases of conscience resolved from the former doctrine How we are to-sorrow for pardoned sins Use. 1. To be justified is a state of happiness most desireable Simile To be justified is a state of solid felicity in regard of the eternall debt of sin The smalest and worst things of Christ are incomparably above the most excellent things on earth What must Christ himself be in excellencie when the worst things of Christ are so desireable The excellencie of Christ farther illustrated The high esteem of Christ in foure grounds Heb. 11.25 Phil. 3.8 Math 9.36 The prevalency of instant Prayer in 8. acts put forth upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 32 10. Five things to betreated on concerning Faith 1. There is a preparation going before faith There 's no necessary and intrinsecall connexion between preparations going before faith faith Affections going before conversion and following after defer specificality All are alike unfit for conversion Some nearer conversion then others are Three grounds and motives of believing Glory Christ the hope of glory strong motives to believe 2. Faiths object the marrow of Gods attributs to speak so Faith a Catholicke Grace required in our actions naturall civill as well as spirituall Christianity is a toilsome and operous work 3. The ingredients of Faith 6. in number Faith turneth all our acts which are terminated on the creature to half acts Faith hath five notes of difference in closing with the promise Literall knowledge worketh as a naturall agent The 4. point concerning faith to wit the warants of believing The warrants claim of a sinner why he should believe Gnuphela femininum est intextu est enallage generum The fifth point of false Faith and the use of all Grace essential to Faith Diverse sorts of people who cannot have Faith A great Faith Ingredients of a strong Faith 1. Strong Praying 2. Instant pleading Strength of grace required in beleeving Obj. 1. Christ rewardeth grace with grace Obj. 2. How grace beginneth all superâ—naturall works Foure reasons why Grace in the work of faith must begin and so begin as we are guilty in not following 3. Grace to the saints and on the saints but Glory is on them not to them How there 's a promise of bowing and paaedeterminating grace made to supernaturall acts yet God reserveth his own liberty 1. How 2. When. 3. In what measure he doth co-operat Obj. 3. Grace to Angels necessary to prevent possible sins 3. Not to be broken with a temptation 4. Faith staying on God without light of comfort strong The fewer externals that faith needeth the stronger it is within Comforts are externals to Faith The more of the word the lesse of reason the stronger Faith is 6 A faith that can forego much for Christ iâ— a strong faith 7. It s a strong faith to pray and believe when God seemeth to forbid praying 8. Great boldnesse argueth great faith 9 To rejoice in tribulation is a strong Faith 10. To wait on with long patience is an Argument of a strong faith 11. An humble Faith is a strong Faith 12. A strong desire of a communion argueth a strong Faith Strength of working by love argueth a strong Faith Rise Reign and ruine of Antinomians Er. 32. pag. 6. A great Faith is not free of boubtings Declar. Remonstraâ—t Exerrore abreptione aut obnubilatione mentis Rise Reign and ruine Er. 20. pag. 4. Diverse sorts of doubting opposit to Faith Some doubting a sin and a bad thing in it self yet Per accidens and Ratione subjecti good sign and argueth Grace in the party Diverse sorts of weake faith Negative adherence to Christ not sufficient to saving Faith A suffering Faith a strong Faith Faith weak in regard of intension may bee strong in regard of extension The lowest ebbe of a fainting Faith What of Christ remaineth in the lowest ebbe of a fainting Faith Rise and Reigne Er. 25. A stock of grace is within the regenerate Our grace is not all wholly in Christ subjectively though it bee all from Christ effectively Rise and Reigne Er. 1. The powers of the soul remaine whole in conversion The tendernes of Christs affection and the strength thereof toward sinners Christ strong in morall acts and strongly moderate in acts naturall the contrary of which is in natural men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrias Monta. in Margine angustiis affecta Vatabl. abreviata est anima ejus Christs motion of tender mercy as it were naturall Mercy worketh in secret under a bloody dispensation Iudgements on the kingdoms except they repent A rough dispensation consistent with tenderness of love in our Lord. Pro. 1. Free love goeth before our Redemption Den. Ser Grace mercy p. 33.34 Pro. 2. Confesse of the Belgick Armi. Christ loveth the persons of the Elect hateth their sins Pro. 3. A twofold love in God one of good wil to the person another of complaâ—ency to his own image in the person Ib. p. 35. Obj. i. No new love in
neither should we believe for this because we see with our eyes and hear with our ears even while we are in this life daily pieces and little parcels of Hell for we see and hear daily some tumbling in their blood thousands cut down of our Brethren Children Fathers Malefactors hanged and quartered Death in every house These these be little hells and little coals and sparkles of the great fire of hell and certain Documents to us that there is a Hell Yet we neither hear nor come to Christ. Nay suppose a Preacher come from Hel to the rich Gluttons five brethren Luk. 16. and should bring with him all the lashes and print of the whips of Satans Scorpions on back and side on thighs arms and legs and though he should bring up to us out of hell ten thousand damned and bring with him the fire the red coals of the Fury of God every coal as great as a mountain and offer them all to our eyes and ears senses such is the power of our deafnesse and blindnes that we should not believe For when many little hells work so little by length of time this one great hell should never bring us to hear and come to Christ. See how little we are affected with the blood of so many thousands of our own flesh in the three Kingdoms Alas our senses are confined within time The other thing observable is That it is good to be neer the place where Christ is It was advantage that the woman dwelt upon the borders of the Land where Christ was It s good for the poor to be a Neighbour beside the rich and for the thirsty to take up house and dwell at the Fountain and for the sick to border with the Physician O love the ground that Christ walketh on To be born in Sion is an honour Psal 87.6 because there the Lord dwelleth It s a blessing to hear and see Christ Mat. 13.16 we do not weigh nor duely esteem what a favour it is that Christ walketh in the midst of the golden Candlesticks that the voice of the Turtle is heard in our Land it s ours to build him a pallace of Silver For the sixth Article which is Her adoring of Christ it shall be spoken of in another place I hasten therefore to her Prayer SERMON VI. IN her Prayer as it is expressed by Matthew we have 1. The maner of it She cryed 2. The compellation or party to whom she prayeth O Lord thou son of David 3. The Petition Have mercy on me 4. The Reason For my daughter is vexed with a Devil She cryed The poor woman prayed as we say with good will with a bent affection Why is crying used in praying Had it not been more modesty to speak to this soul-redeeming Saviour who heareth sometimes before we pray then to cry out and shout For the Disciples do after complain that She cryeth so after them Was Christ so difficile to be intreated The reasons of crying are 1. Want cannot blush the pinching necessity of the Saints is not tyed to the law of Modesty Hunger cannot be ashamed Psal. 55.2 I mourn in my complaint and make a noise saith David and Ezekiah Esa. 38.14 Like a Crane or a Swallow so did I chatter I did mourn as a Dove Job 30.28 I went mourning without the Sun I stood up and I cryed in the congregation 2. Though God hear Prayer onely as Prayer offered in Christ not because very fervent yet fervour is a heavenly ingredient in Prayer an arrow drawn with full strength hath a speedier issue therefore the Prayers of the Saints are expressed by crying in Scripture Ps. 22.2 O my God I cry by day and thou hearest not Ps. 55.17 At noon wil I pray and cry aloud Ps 18.6 In my distresse I cryed to the Lord Ps. 88.13 Vnto thee have I cryed O Lord Ps. 130.1 Out of the depths have I cryed Jon. 2.2 Out of the belly of Hell I cryed Psal. 28.1 Vnto thee will I cry O Lord my Rock Yea it goeth to somewhat more then crying Job 19.7 I cry out of wrong but am not heard Lam. 3.8 Also when I cry and shout he shutteth out my Prayers He who may teach us all to pray sweet Jesus Heb. 5.7 In the days of his flesh offered up prayers and supplications with strong crying and tears he prayed with war shouts 3. And these prayers are so prevalent that God answereth them Psal. 34.6 This poor man cried and the Lord heard and saved him from all his fears Ps. 18.6 My cry came before him even to his ears the cry addeth wings to the prayer As a speedy Post sent to Court upon life and death Ps. 22.5 Our fathers cryed unto thee and were delivered Psal. 34.17 The righteous cry and the Lord heareth We all know the Parable of the poor Widow and the unrighteous judge if the oppressed be not delivered Christ and his Father and Heaven shall hear of it hence 4. Importunity in praying I will not let thee go saith Iacob to his Lord till thou blesse me So James calleth it chap. 5. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer possessed with a spiâ—it but a good spirit-Prayer steeled with fervor of spirit so fervent that David is like the Post who layeth by three horses as breathlesse his heart his throat his eyes Ps. 69.3 I am wearie of my crying my throat is dried mine eyes fail while I wait for my God 5. There is violence offered to God in fervent prayer Exod. 32.10 Moses is answered when he is wrestling with God by Prayer for the people Now therefore let me alone that my anger may wax hot against them Let me alone is a word of putting violent hands in any there be bones and sinews in such prayers by them the King is held in his Galleries Cant. 7.5 Object But if so be that prayers must bee fervent even to vocal crying and shouting then I cannot pray who am often so confounded that I cannot speak one word Ans. So was the servant of God in a Spirituall kind of praying in uttering the Psal. 77. when he saith v. 4. Thou holdest mine eyes waking I am so troubled that I cannot speak yea groaning goeth for praying to God Psal. 102.20 The Lord looked down from heaven to hear the groaning of the prisoner Rom. 8.26 The spirit intercedeth for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with sighes that none can speak Faith doth sigh prayers to heaven Christ receiveth sighs in his censure for Prayer words are but the body the garment the outside of Prayer sighs are neerer the heart-heart-work a dumb beggar getteth an almes at Christs gates even by making signes when his tongue cannot plead for him and the rather because he is dumb Object 2. I have not so much as a voice to utter to God and Christ saith Cant. 2.14 Cause me hear thy voice Ans. Yea but some other thing hath a voice beside the tongue Psal. 6.8 The Lord
all Ephraims prayer over again behinde his back 3. No answer from Christ is Hell to a Believer but to kisse and embrace hell because its Christs Hell is a work of much acceptance when you say He pray and die praying though I be never heard because praying is my dutie and Gods glory let me die in a dutie that glorifieth him 4. Wrestling addeth strength to armes and body praying and praying again strengthneth Faith customary running lengthneth the breath By much praying faith is well breathed Iacob is stronger in the morning when he hath prayed a whole night then at bed-time Gen. 32.26 The Angel said Let me go for the day breaketh And he said I will not let thee go till thou blesse me Then in the dawning he hath prayed harder and used his arms with greater violence then before by this hunger groweth fatter sense stronger it s here Eat and be hungry pray and desire more strongly to pray 3. Reasons of Gods not hearing prayer are 1. Superstitious and false worship Isa. 16.12 Moab wearied of his high places comes to his Sanctuary to pray but prevaileth not Wildfire cannot rost raw flesh 2. God hears not sinners Joh. 9.31 Let his prayer be sin Psal. 109.7 Yea the prayers of Britain are not heard nor their Solemn Fasts accepted for iniquity hath separated between God and us Es. 59.2 3. God heareth not whâ—n there 's a heart-love to vanity Psal. 66.18 Iob 35.15 4. God heareth not Malignants nor us when many are heart-enemies to the Cause Psal. 18.41 5. He heareth not bloudy men Es. 1.15 Now for the Saints sense maketh non answering a mercifull judgement it s here as in riches he is rich who thinketh himself rich and desireth no more So not to be answered is a plague but to find you are not answered and be sad for it hath much of Christ The Saints are heavier because God answereth not then because the mercy is denyed Quest. How shall we know we are answered Answ Hannah knew it by peace after prayer 2. Paul knew it by receiving new supply to bear the want of that he sought in prayer he is answered that is more heavenly after prayer 3. Liberty and boldnesse of Faith is a sign of an answered prayer The intercessor at the right hand of God cannot lose his own work his spirit groaneth in the Saints doth not my head accept what I set my heart on work to do Rom. 8.23 26 27. compared with Rev. 8.3 4. We are heard and answered of God when we are not heard and answered of God I pray for a temporall favour victory to Gods people in this battle they lose the day Yet I am heard and answered because I prayed for that victory not under the notion of victory but as linked with mercy to the Church and the honour of Christ So the formall object of my prayers was a spirituall mercy to the Church and the honour of Jesus Christ. Now the Lord by the losse of the day hath shewen mercy on his people in humbling them and glorifieth his Son in preserving a fallen people So he heareth that which is spirituall in my prayers he is not to hear the errors of them Christ putteth not drosse in his Censure of Gold 5. We are heard when ever we ask in Faith but let Faith reach no further then Gods will when we make Gods will our rule he will do his own will if he do not my wil it s to be noted That the creatures will divided from Gods will in things not necessary for Salvation and Gods glory is no part of Gods will and no asking of Faith Therefore Faith frequently in the Psalms prayeth and answereth Psal. 6. v. 4. compared with v. 9. Ps. 55.2 Attend unto me hear me v. 19. God shall hear and afflict them Ps. 57.1 Be mercifull unto me O God c. v. 3. He shall send from Heaven and save me from the reproach of him that would swallow me up Psal. 59. 1. Deliver me from mine enemies O my God 2. Deliver me from the workers of iniquity v. 10. The God of mercy shall prevent me God shall let me see my desire upon mine enemies Psal. 60.1 O God thou hast cast us off thou hast scattered us c. But in the end vers 12. Through God we shall do valiantly The prophecying of Faith is not dead with the Prophets Faith seeth afar off as yet to see things that God shall do either by Himself or by Angels is an act of prophecy and differeth not in nature from the propheticall light of the Prophets now the light of Faith seeth as yet the same to wit that Christ shall raise the dead and send his Angels to gather in his Wheat into his barne especially hope of glory is Propheticall 6. Patience to wait on while the vision speak is an answer 7. Some letters require no answer but are meer expressions of the desires of the friend the generall Prayers of the Saints that the Lord would gather in his elect that Christ would come and marry the Bride and consummate the Nuptials do refer to a reall answer when our Husband the King shall come in person at his second appearance 1. Vse You take it hard that you are not answered and that Christs door is not opened at your first knock David must knock Ps. 22. 2. O my God I cry by day and thou hearest not and in the night season I am not silent The Lords Church Lam. 3.8 And when I cry and shout he shuteth out my prayer Sweet Iesus the Heire of all prayed with teares and strong cries once O my father againe O my father and the third time O my father ere he was heard Wait on dye praying faint not 2. Vse It s good to have the heart stored with sweet principles of Christ when he heareth not at the first It s Christ he will answer It s but Christs out-side that is unkinde SERMON XII And his Disciples came and besought him saying Send her away c. IN the Disciples we see little tendernesse no more but send her away she troubleth us with crying forsooth they were sore slain that their dainty ears were pained with the crying of a poor woman Why they say not Dear master her little daughter is tormented with the Divel and thou her Saviour answerest her not one word she cannot but break her heart we pray thee Master heal her daughter Doct. Naturall men or Christs Disciples in so far as tâ—erâ— is flesh in them understandeth not the mystery of sorrow and fervour of affection in the Saints crying to God in disertion and not heard 1. Naturall men jeer at Christ deserted Psal 22.8 He trusted in the Lord let him deliver him Heavy was the spirit of the weeping Church a captive woman at the rivers of Babylon yet see they mock them Sing us one of the songs of Sion 2. Even the Saints in so far as
Damme it s like a Chariot though it have four wheels yet it moveth only as drawen by the strength of Horses without it it s a Plough of timber only that without Iron and Steel breaketh up no earth The new Seed of God acteth as acted by God hence repenting Ephraim Ier. 31.18 Turn thou me and I shall be turned renewed David is often at this Quicken me quicken me the swooning Church Cant. 2. Stay me with flagons and comfort me with apples 3. Sheep are docile creatures Iohn 10.27 My sheep hear my voice I know them and they follow me There is a Controversie with Papists how we know Scripture to be the Word of God there is two things here considerable one within and another without How knoweth the Lamb its mother amongst a thousand of the Flock Naturall instinct teacheth it From what Teacher or Art is it that the Swallow buildeth its clay House and Nest and every Bee knoweth its own cell and waxen House so the instinct of Grace knoweth the voice of the Beloved amongst many voices Cant. 2.8 and this discerning power is in the Subject There is another power in the Object of many thousand Millions of men since the Creation not one in figure and shape is altogether like another some visible difference there iâ— amongst many voices no voice like mans tongue amongst Millions of diverse Tongues of men every voice hath an audable difference printed on it by which it s discerned from all other To the new Creature there is in Christs Word some character some found of Heaven that is in no voice in the world but in his only in Christ represented to a beleevers eye of Faith there is a shape and a stampe of Divine Majesty no man knoweth it but the beleever and in Heaven and Earth Christ hath not a Marrow like himself Suppose there were an hundred counterfeit Moons or fancied Suns in the Heaven a naturall eye can discern the true Moon and the naturall Sun from them all the eye knoweth white not to be blacke nor green Christ offered to the eye of faith stampeth on faiths eye speces little Images of Christ that the soul dare go to Death and to Hell with it this this only was Christ and none other but he only 4. Sheep are simple fancy leadeth them much therefore they are straying creatures Isa. 53.6 Psal. 119. vers 176. 1 Pet. 2.25 there is nothing of the notion of death or of another life in the fancy of Sheep a mouth-full of green Grasse carrieth the sheep on upon a Pit and the mouth and teeth of Lions and Wolves Fancy is often the guide of weak Beleevers rather then Faith little care we by nature what we shall be in the mixt Generation Fancy and Nature cannot out-see time nor see over or beyond death fair green-like hopes of gaine are to us hopes of reall good we think we see two Moons in one heaven there is a way good-seeming that deceiveth us but black death is the night lodging of it Alas we are journying and know not our night Innes and where we shall lodge when the Sun is going downe poor soul where shall you be all night 1. If Beleevers be such dependent creatures what do Libertines and Antinomians teach us That the soul need not go out to Christ for fresh supply but it is acted by the Spirit inhabiting and dwelling in us also that it is the way of the Law not of the Gospel that we act in the strength of Christ both these are against the Gospel 1. We are commanded to pray even the sons who in faith calleth God Our Father which is in Heaven lead us not into temptation which God doth no other way then by giving us new supply of Grace to actuall resistance and Christ wil have us to pray Lord increase our faith the virgins in love with Christ pray Draw us Paul prayeth that the God of peace would sanctifie the Thessalonians wholly 1 The. 5.23 for this he boweth his knee that the believing Ephesians may be strengthned according to the riches of his glory with might by his Spirit in the inner man that Christ may dwell in their hearts by faith and that with all the Saints they may be able to comprehend the transcendent Love of God in Christ Eph. 3.15 16 17 18 19. and that Author Heb. 13.20 21. That the God of peace may make the Saints perfect in every good work to do his will working in them that which is well pleasing in his sight 2. It s against Christs intercession whose it is to keep the faith of the Saints from failing Luk. 22.32 and who finisheth our faith Heb. 12.2 confirmeth us to the end 1 Cor. 1.8 advocateth for new grace 1 Joh. 2.1 2. appeareth in the presence of God for us Heb. 9.24 3. This cannot stand with the promise of perseverance made in the Covenant of Grace Ier. 32.40 41. Es. 59.21.24 Ezech. 36.27 Ioh. 6.39 40. Ioh. 4.13 14. Nor 4. with the faith of perswasion of perseverance Rom. 8.38 39. Jude v. 24.25 Psal. 6. 2 Tim. 4.18 and 5. This must infer either that the regenerate doe not and cannot sin by not believing and persevering in faith and perfecting holinesse in the fear of God which is blasphemy or that the Saints may finally fall from Grace or that the use of grace and willing and doing in the Saints is not of or from confirming and assisting grace 6. This putteth our stock of Grace in our own hand as if Christ did literally only reveale to us the way to Heaven and leave it to our own free will to guide well or ill And so we are to thank Christ for beginning in the spirit and to thank our selves that we go on and grow in grace or end not in the flesh Nay but Christs dispensation in whose grace we are strong Eph. 6.10 can do all things Phil. 4.13 is nothing but one continuate act of Free grace or a long cord or chain of dependency on Christ yea Grace is glory on the wheels Its glory like wheat in the blade in the way in the flâ—x and tendency to the ear and Harvest depending on the continued aspect of the Summer Sun of Righteousnesse the new creature is the iron in the fire heaven in the moulding and framing and under the hammer and tooles of Christ and a Rose in the opening before it cast out its leaves and in this we are to have these considerations 1. Faith is leasurely to look to Christ in bringing his work out of the mould and taking the new ship off the stocks as a perfected vessell We conceive erroneously that Faith only eyeth Christ as pardoning and that it hath no eye no activity and influence on our owne gracious acts wrought in us by Christ but Faith is an agent as it is a patient and joyneth with Christ and with Free-will to an active purifying of the heart
It beleeveth Heaven and worketh Heaven 2. We often go on imagining that we are in a way of back-sliding deserted souls not conscious of the reflect acts of beleeving and longing for Christ think themselves Apostates when they are advancing in their way In great water-works where there be a great multitude of wheels the standing of some five or six is the advancing of the work in other twenty or forty wheels In desertion some wheels are at a stand and move not as often acts of feeling joy self-delight in the actuall beholding of Christ are at a stand and then it s thus I said I am cast out of his sight yet other wheels are moving as 1. Humble and base thoughts of himself 2. Broad and large thoughts of Christ and his grace 3. Hunger and longing for Christ. 4. Self diffidence is much 5. Care and love-sicknesse Saw you him whom my soul loveth is vehement 6. Sense of sin and of wants and spirituall poverty increaseth now 7. Sense of the misery of the combate is much more then before O miserable man that I am c. 8. Believing under hope and against hope is strongest now 9. There 's more tendernesse and humble fear now then before 10. A stronger resolution to entertain Christ more kindly when he shal return again in his fulnesse of presence 11. Sorrow that remembring he said My head is full of dew and my locks with the drops of the night Cant. 5.6 Yet the sleeping soul kept him at the door We are to adore that Dispensation who will have us not stepping one foot to Heaven but upon Grace and upon Graces charges he could make Saints to be sinlesse Angels But what haste We should then not yet being habituated with glory nor confirmed in Heaven think little of Christ. If we be so dependent on Christ we have not ended with all Law directions the Law standeth us yet in good use I mean when Christ hath made us and the Law friends and hath removed the curse and made the Beleever say O how love I thy Law Obj. Can you saith M. Toun separate the directing or commanding power of the Law from the condemning power of the Law can the Law speak to any but to those who are under the Law Is it Law at all if it condemn not Ans. Actuall condemnation may well be separated from the Law as a Lyon is a Lyon and yet being chained cannot actually devour To condemn may well be removed from the Law it could not condemn Adam before sin entred in the world it cannot condemne the Holy Elect and sinlesse Angels yet it had and hath a commanding and obliging power to command and direct both to condemn is accidentall to the Law as the state of sin is accidentall to man 2. The Law may speak by way of direction to Believers but cannot speak to them by way of actuall condemnation because Christ hath removed the curse Obj. 2. Holinesse and walking in the way of holinesse contributeth not one jot to Salvation as causes or as the way thereto Christ hath done that perfectly Ans. I pray you consider three things here 1. The Will of Gad to save yea and to justifie the ungodly 2. Ius the Law right to righteousnesse and salvation 3. Actuall salvation Christs merits are neither cause nor motive nor condition moving God to will to choose or ordain persons for glory this is an act of eternall election to glory which is not from Christs merits nor doth any externall work or condition either good or evill in Iacob or Esau or in the surety Christ move God to such an act of free libertie Libertines are ignorant in so speaking yea faith is no condition cause or motive of such a will 2. Christs merits not faith not holinesse in us must be the cause of our Law-right to righteousnesse and glory Christ his alone gave the price of Redemption for us no Garments were rolled in blood for a patent and right to Heaven but his only his alone trode the Wine-presse of Gods Wrath in those two notions works of holinesse have no footing in the work But 3. as touching actuall salvation the way to it is holinesse without which none can see God It s expresly commanded Be ye holy as I am holy 1 Pet. 1.19 20. and Rom. 6.21 But being now made free from sin and become servants to God ye have your fruit into holinesse and the end life everlasting 2 Pet. 1.10 If ye doe these things ye shall never fall for so an entrance shal be ministred unto you abundantly unto the everlasting Kingdom of our Lord and Saviour Jesus Christ Rev. 2.7 To him that overcometh I will give to eat of the Tree of life which is in the midst of the Paradice of God Rev. 3.21 To him that overcometh wil I grant to sit with me in my Throne even as I also overcame and am set downe with my father on his Throne They answer overcoming is by faith But I reply Faith to Libertines is but a believing that Christ hath overcome in their person and place for faith is no more to them a condition or way to salvation then good works for Faith say they is not Christ Christ only is the way to Heaven but this were a vain promise if overcoming were not 1. A duty required of us in time upon the performance whereof we have an entrance made to life eternall 2. If overcoming be but only believing and so an act of the soul only those to whom the promise is made are to do no more but believe Christ hath overcome the persecuting world for them and yield and in profession deny the Faith and accept of conditions of life and so be foyled and yet claim right to the promise contrary to the intent of Christ Rev. 2.13 who commendeth Pergamus for not denying the Faith Now in all this as the walking in the way to a fair Palace to dwell in it in honour and happinesse cannot be the price the ransome the sum given to buy right to that place and to the honour and happinesse thereof so neither can our walking in the way to glory bee the price of glory Obj. 3. But we are saved by Christs merits before we can do any good works then good works cometh not to perfect and make up salvation Ans. So are we in regard of right of purchase saved before we beleeve yet that hindereth not but faith is a way to salvation 2. This concludeth that good works are no cause or way or meane of obtaining the right jus of purchase to Redemption which we yeeld but not that we are actually saved without walking in the way called the way of holines which the uncleane shall not passe over Esa. 35.8 Obj. 4. We are to do good works from the principle of the love of Christ constraining us not from the Law commanding or directing us Ans. 1. These are no way contrary the
Regenerate from both Principles are to walke in love and holinesse as Christ did the Law directing is not abolished by Grace or by love to Christ and this is no other then the reasoning of old Libertines Paul said Rom. 7.6 Now we are delivered from the Law O then said Libertines We may sin and fleshly walking shall not prejudge salvation nor condemn us v. 7. What shall we say then Is the Law sin God forbid and Rom. 5.20 Where sin abounded grace did much more abound Then said the Libertine chap. 6.1 What shall we then say Shal we continue in sin that grace may abound 2. God forbid then the Law commandeth and directeth not to sin and Christ and Grace being friends speak with the same mouth God forbid that we sin we are not so freed from the commanding power of the Law as that we sin not when we do what is contrary to Gods law we are so far under the Law as not to sin because the rule of Law is removed nay the Law backs a man while he come to Christ and to glory and Christ backs the Law and saith the Law forbiddeth you sin I say Amen Grace saith sin not and Christ also layeth new bands of love and obligation to thankfulnesse on us not to sin but removeth not the ancient bounds Grace and condemnation are opposite but not Grace and the commanding power of the Law Obj. 5. The Law is a letter of death and bondage and can never convert the soul only the Gospel doth that for in the Gospel Grace is given to obey what is commanded Therefore your Law-preachers lead men from the foundation Christ. Ans. 1. The Letter of Law without the spirit of Christ cannot convert any nor can the Letter of the Gospel or Gospel-threatnings without the spirit of Grace convert any both Law and Gospel separated from the spirit are alike in this and neither Law nor Gospel according to this reasoning should be preached Antinomians do in down right tearms teach this for they say 1. That the due searching and knowledge of the Scriptures is not a safe and sure way of searching and finding Christ. The Word saith the contrary Psal. 19.7 8 9. Act. 10.43 Rom. 3.21 Joh. 5.39 Luk. 1. 70.71 2. To do any thing by vertue of a commandement is a Law way not Gospel obeâ—dience Contrary to Psal. 119.6.43 44. v. 11. 2 Pet. 1.19 20. 2 Tim. 3.16 3. All verball Covenants and the word written is but a Covenant of Works and taketh men off from Christ And the whole letter of the Scripture holdeth forth a Covenant of works All Doctrines Revelations and spirits are to be tried by Christ rather then by the Word Those that go from the Sun must at length walk in darknesse Anabaptists of old said the Covenant of Grace was written in the inward parts and in the heart therefore there was no need of word or ministery But when Satan knocketh his knock is dumb and speechlesse he bringeth not the Word and speaketh not according to the Law and Testimony Because he is a dumb Devil Christ bringeth the word with him To all these we can say no other then that they condemn the Scriptures and the Preaching of the word Because nothing can avail us to Salvation without the spirit This is 1. to condemn the wisdom of our Lord who hath appointed that Faith should come by hearing and that the things that are written are written That we in believing might have Eternal life Ioh. 20.31 2. It s to fetter the free operation of the spirit whose winde bloweth when he listeth to the preaching of the word 3. Yea to make Christs Death Resurrection Ascension and Intercession at the right hand of God which all must be the marrow of the Evangel things meerly legall and things belonging to the Covenant of works because all those without the Grace of the spirit are meerly fruitless to many thousands Obj. 6. But repentance in the New Testament is nothing else but the change of the mind and to be of another mind then to seek Righteousnesse by the works of the law even to seek it in Christ alone and mortification is but the apprehension of sin slain by Christ and so Repentance is a part of Faith though Repentance in the Old Testament was to bewail sin and so sake it Ans. But this is to dally with Christ all mortification and dominion over our lusts that fighteth against mercy and justice and the duties of the second Table must be by this means an act of Faith and the New light of Christ in the mind believing our Righteousnesse to be in Christ And so an act of Internall worship belonging to the first Table then as the Scripture saith The sinner is justified by Faith apprehending Christs Righteousnes so might we well say that we are justified by Repentance and by mortification 2. That Repentance layeth hold on Christs Righteousnesse 3. That as to beleeve only without works doth justifie and save so to repent only that is to change the minde and apprehend Righteousnesse not in works but in the Christ without all holinesse and forsaking of sin should save us But this is to acquit men from all duties of the second Table yea and of all the first Table loving of God Praying Praising hearing c. except only we are to beleeve This is clear the way of the old Gnosticks who placed all holinesse in meer knowledge and apprehension of Gods will without love or obedience 2. Repentance is sorrow according to God 1 Cor. 7.9.10 Jam. 4.9 And eschewing evill and doing good 1 Pet. 3.11 And the Crucifying of the old man and the lusts thereof as Fornication Vncleannesse Inordinate affection evil Concupiscence Covetousnesse Col. 3. 5. And these are commanded in the New Testament as the very lesson of the Grace of God Tit. 2.11 It s true in the Old Testament the People were under Tutors and bondage but that was in regard of the carnall commandement of Ceremonies the cognizance of our bloody demerit held forth in bloody sacrifices 2. In regard lesse of Christ and the sweetnesse of the Gospel was then known and the Law chased harder the guilty to Christ. But 1. Servile obedience through apprehension of legall terrors was never commanded in the spirituall Law of God to the Jews more then to us 2. The Jews were not justified by the works of the Law more then we but by Faith in Christ as well as we Act. 15.11 Act. 10.42.43 Heb. 11. 1 Cor. 10.1 2 3. Yea we are justified as David and Abraham were Rom· 4.3 4 5 6 7 8 Yea the Iews seeking of Righteousnesse by the works of the Law is a stumbling at the stone laid in Zion Rom. 9.31.32 33. Yea its blasphemy to say Repentance in the Old Testament was a sorrow for sin and a forsaking of it as if under the New Testament we were Licensed to sin and turn Grace
3. To make an opposition between Christ and his grace the fountain and the stream Ioh. 1.16 Tit. 1.14 1 Joh. 3.8 Obj. If the actions of grace be all turned upon this axle-tree of Gods gracious will what can I do when I am indisposed to do good Ans. If this be a rationall question then is no man condemned because he believeth not in the only begotten Son of God contrary to Ioh. 3.18 36. For Reprobates are finally indisposed to believe 2. Indisposition is our sin that we should be humbled for and Inke water cannot wash a blacked cloth sin excuseth not sin SERMON XV. 25. Then came she and worshipped him saying Lord help me CHrist had denyed her to be His but she wil not deny but Christ is hers See how a Believer is to carry himself toward Christ deserting frowning Christ first answered her not one word 2. He gave an Answer but to the Disciples not to the woman O dreadful Christ refuseth to give her one word that may go between her and Hell and dispair 3. The Answer that he giveth is sadder and heavier then no Answer it s as much As woman I have nothing to do with thee I quit my part of thee Yet she is patient 2. She believeth 3. She waiteth on a better answer 4. She continueth in praying 5. Her love is not abetted she cometh and adoreth 6 Acknowledgeth her own misery Lord help me And putteth Christ as God in his own room to be adored 7. She taketh Christ aright up and seeth the temptation to be a temptation 8. She runneth to Christ she came nearer to him and runneth not from him she claimeth to Christ though Christ had cast her off 1. Patient submission to God under desertion is sweet What though I saw no reason why I cry and shout and God answereth not 1. His comforts and his answers are his own free-graces he may doe with his own what he thinks good and grace is no debt Hear O Lord for thy own sake Dan. 9.19 2. Infinite Soveraignty may lay silence upon all hearts good Hezekiah Isa. 38.15 What shall I say he hath spoken unto me and himself hath done it It is an act of heaven I bear it with silence 2. She believeth Isa. 50.11 There 's a high and noble Commandment laid upon the sad spirit He that walketh in darknesse and seeth no light let him trust in the name of the Lord stay upon his God 2. Fill the field with faith double or frequent acts of Faith Psal. 22.1 My God my God why hast thou forsaken me Two faiths are a double breast-breast-work against the Forts of Hell 3. In the greatest extremity believe even as David in the borders of Hell Psal. 23.4 Yea though I walk through the valley of the shadow of death I will fear no evil it s a Litote I will believe good it s a cold and a dark shadow to walk at deaths right side Job 13.15 Though he slay me yet will I trust in him See Steven dying and believing both at once Christs very dead corps and his grave in a sort believing Ps. 16.9 My flesh also shall rest in hope How sweet to take Faiths back-band subscribed by Gods own hand into the cold grave with thee as Christ did vers 10. Thou wilt not leave my soul in grave 4. Faith saith sense is a Lier Fancy sense the flesh will say Job 16.13 His Archers compassed me round about he cleaveth my reins asunder and doth not spare and poureth out my gall on the ground but Faith saith ver 19. I have a friend in Heaven Also now my witnesse is in heaven Job 19.11 Sense maketh a lie of God He hath also kindled his wrath against me and taketh me for his enemy No Iob thou art the friend of God see how his Faith cometh above the water ver 25. I know that my friend by blood or my Redeemer liveth c. 3. She waiteth on in hope and took not the first nor second answer Hope is long breath 't and at mid-night prophâ—sieth good of God Mic. 7.9 Though I fall I shall rise again Jonah 2.4 Then I said I am cast out of thy sight yet I will look toward thy holy Temple There 's a seed of heaven in hope Iob 13. When God did hide his face from him ver 24. Yet ver 16. He also shall be my salvation There is a negative and over-clouded hope in the soul at the saddest time the believer dares not say Christ will never come again if he say it it s in hot blood and in haste and he wil take his word again Isa. 8.17 4. She continueth in praying She cryed Lord Son of David have mercy on me she has no Answer she cryeth again while the Disciples are troubled with her shouts she getteth a worse answer then no answer yet she cometh and prayeth we know the holy wilfulnesse of Jacob Gen. 32.26 I will not let thee go till thou blesse me rain calmeth the stormy wind to vent out words in a sad time is the way of Gods children Psal. 88.7 Thy wrath lieth hard upon me 9. My eye mourneth by reason of my affliction And what then Lord I have called daily upon thee I have stretched out my hands to thee Psal. 22.2 Christ in the borders of Hell prayed and prayed again and died praying 5. She hath still love to Christ and is not put from the duty of adoring 1 Pet. 1.8 Whom having not seen yet ye love The deserted soul seeth little there must be love to Christ where there is 1. Faith in the dark Faith is with child of Love 2. Where the believer is willing that his pain his hel may be matter of praising of God Ps. 77.13 Who is so great a God as our God The Church was then deserted as the Psal. cleareth 6. She putteth Christ in his Chair of State and adoreth him the deserted soul saith bee what I will he is Iehovah the Lord confession is good in saddest desertion Iob 7.20 I have sinned what shall I do to thee O preserver of man Lam. 1.17 The seed of Iacob is in a hard case before God and under wrath v. 12 13 14. Yet v. 16. The Lord is righteous for I have sinned This maketh the soul charitable of God how sad so ever the dispensation be 7. She seeth it is a triall as is clear by her instant persuing after Christ after many repulses It s great mercy that God cometh not behinde backs and striketh not in the dark Psal. 77.10 And I said this is my infirmity he gathereth his scattered thoughts taketh himself in the temptation Its mercy 1. To see the temptation in the face some lie under a dumb a deaf temptation that wanteth all the five senses Cain is murthered in the dark at midnight with the temptation he knoweth not what it meaneth 2. Gods immediate hand is more to be looked at then any
whole captive Church saith The Lord is righteous for I have sinned 3. There is a promise made to these that confesse Pro. 28.13 Who so confesseth and forsaketh their sins shall have mercy Ps. 32.3 When I kept silence and confessed not my bones waxed old c. Vers. 5. I said I wil confesse my transgression unto the Lord and thou forgavest the iniquity of my sin And this is not an old Testament-spirit onely for the same promise is 1 Joh. 1.8 9. If we confesse our sins he is faithfull and just to forgive Lev. 26.40 If they shall confesse their iniquity 42. Then will I remember my covenant with Iacob 3. Not to confesse is holden forth as a guiltinesse Jer. 2.35 Yet thou saidst Because I am innocent surely his anger shall turn from me behold I will plead with thee because thou sayest I have not sinned It s a token of impenitencie Jer. 8.6 No man repented him of his wickednesse saying what have I done 2. Ephraim Gods dear child is brought in as commended of God and the Lord telleth over again Ephraims prayers and sorrowing for sin Ier. 31.18 I have surely heard Ephraim bemoaning himself c. We have a precept for it in the New Testament Iam. 4.9 Be afflicted and mourn and weep Let your laughter bee turned to mourning and your joy to heavinesse 10. Humble your selves in the sight of the Lord and he shall lift you up Now there is better reason to mourn for sin because they did lust war and were contentious then because there was afflictions on them Nature will cause any cry when punishment is on them but not nature but Grace not the flesh but the spirit causeth men sorrow for sin as sin Lev. 26.41 If then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity 42. Then I will remember my Covenant with Iacob 2. To mourn for sin is a grace promised under the New Test. Za. 12.10 And I will poure upon the house of David and upon the Inhabitants of Ierusalem the spirit of Grace and supplication and they shall look upon me whom they have pierced and they shall mourn as one mourneth for his onely begotten son 3. Those for whom the consolations of Christ are ordained are the mourners in Zion But the consolations of Christ are not for legal mourners and such as are weary and laden for sin and yet never cometh to Christ nor believeth there 's no promise made to such mourners as Cain and Judas were Can we say that God promiseth Grace and mercy to any acts of the flesh or of unbelief 4. It s a mark of a conscience in a right frame to be affected with the sense of the least sin as David was one in whose conscience there remained the character of a stripe when he but cut the lap of Sauls Robe 1 Sa. 24.5 And when wicked men sin their conscience is past feeling Eph. 4.19 And seared with an hot iron 1 Tim. 4.2 It is not an argument of Faith apprehending sin pardoned not to mourn for sin and confesse it for if this be a good argument that if we being justified cannot but out of unbelief sorrow for a sin that before God is no sin as it is Jer. 50.20 Fully removed and taken away Joh. 1.29 Mic. 7.19 Cast in the depths of the Sea as Libertines argue for then say they we were both to believe that that sin remaineth and maketh the justified person lyable to Eternal wrath and so to sorrow for it as sin before God and also to believe that it is taken away and maketh the person not liable to Eternal wrath which are contradictory If this I say were a good Argument then were we not to eschew evill and to be averse to the acting of sin before it be committed for by the Doctrine of Antino All sins even ere they be committed yea from Eternity say some are as fully taken away pardoned as after they be committed and as when we do now believe and repent For if we were to have a will averse to the acting of sin before it be committed it must be upon this ground that it is sin before God and not taken away by Christs death else we should not abstain from it as sin but this is a false ground to Antinomians and inconsistent with the object of faith which is to beleeve this truth that all sins past present and to come are equally removed pardoned yea and in Christ taken away as if they never had been and so sorrow for sin committed being an act of the sanctified will displeased with sin if it be unlawfull the will of the justified person is not to be displeased with it ere it be committed but by the contrary if he is not to be displeased with sin commited but rather to will its commission not to sorrow for it because he beleeveth its pardoned and in Gods Court it s no sin to him being in Christ by the same ground ere it be committed in Gods Court it s no sin and so neither can he be displeased with it ere it be committed but may also will it and beleeve it s pardoned and he ought to have no act of remorse nor reluctance of conscience which is Gods Solicitour before the committing of it For how is it not equally an act of the flesh and unbeleef to fear sin to be committed as not pardoned in Christ as to fear sin already committed as not pardoned 2. If it be a lie and an act of unbeleef for any justified person to say Lord I have sinned O God thou knowest my foolishnesse and my sins are not hid from thee as justified David saith Psal. 69.5 in regard all his sins are pardoned and the man in faith contrary to the sense of his weak flesh is to beleeve that they are all taken away Upon the same pretended ground of faith he is to say Lord I shall never sin though I am to commit adultery and to murther innocent Uriah to morrow yet thou O God neither to morrow nor at any time dost see my foolishnesse and sins because the sins to come are equally removed and taken away in the free justification of grace as the sins already past Master Eaton saith To hold that when GOD hath justified both us and our works God yet seeth us in the imperfection of our sanctification is another evident mark of an hypocrite that was never yet truly humbled for the imperfection of his sanctification But these imperfections of our sanctification are left in us to our sense and feeling that they may be healed in our justification And hee bringeth pag. 375. diverse Reasons to prove That we are not both righteous in the sight of God and yet sinners in our selves Let me answer That Antinomians in this joyn hands with the Councell of Trent who curse us Protestants because we say The guilt of originall sin is taken away in Baptisme but that sin
be grace Grace is not only singly in the Saints but Grace and peace must be multiplyed on them 4. The standing and prorogated intercession and advocation of Jesus Christ every day upon occasion of new committed sins 1 Joh. 2.1 2. and the golden Altar that hath been hot these 1600. yeers Rev. 8.3 4. with the fresh prayers of the Saints must have a daily use so long as Christ is in the Office of the great true and exalted high Priest now passed into the holy of Holiest and better it is that Christ act Grace again and again in heaven as we sin again and again on earth then that the act of our high Priests intercession had been all but one act on the Cross and the way to heaven was made long and falls there must be in the way to the end that I might lodge many nights and moneths by the way with my guide Christ and my expences and charges in the way might be free-Grace 5. Faith hath its work in our graduall mortification wee beleeve that Christ shall perfect what he hath begun so it was needfull that Winter and moneths of Spring and Summer go before our harvest and reaping of the fruits of the tree of life 6. Christ works in the lower kingdom as making the higher kingdom the copy and samplar of his working now it s most sutable for flowers and roses that must be transplanted to grow up in the high garden beside the tree of life and to blossome out glory for all eternity that they grow for a time in the land of Grace that they may take kindly with the soil so the lower and higher gardens of Glory and Grace differ not in nature what groweth in the one can wel grow in the other they cannot suit with the happinesse of that land except they have experienced the holinesse of continued Grace in this land and Christ maketh storms of sin to blow upon his young heirs for their Winter God keeping life at the root that they may be fitter for an eternally green flourishing Summer of Glorie and when Christ consecrated himself through many afflictions that he might be an heir suitable for Glory he being brought through fire and water hot and cold and many changes to heaven and so came to eternall happinesse through many yeers continued holinesse it was not fit that Christ who was to make heirs like his rule and samplar should bring them to glory with a leap and a step from a justified condition to a glorified estate without an intervening progresse in sanctification and holinesse Christ understandeth well the fundamentall Laws of the higher City the new Jerusalem the frame of the government of that kingdom is that none be received as free Citizens of Glory but such as have served Apprentices Minors little children under Tutors to Grace and the way of holinesse he is of too short standing who cometh hot and smoking out from his lusts a justified sinner to step immediatly into Glory and so here is a stranger welcomed to heaven from hell a childe of Satan playing at the Devils fire side yesterday or the last hour now this day this same very hour must be inrolled amongst those who walketh with the Lamb in white Some Souldiers I grant are advanced to be high Commanders Per saltum by a leap but it s for some piece of rare service to the Prince and State and its like the repenting Theef in few hours space had been in three severall Kingdoms in the state of Nature the Kingdom of Darknesse and the Kingdome of Grace and that day with Christ in Paradise But this is I conceive rare and give me leave to say Princes at their Coronation do some extraordinary acts of Grace by priviledge of the new Crown that they may hansell the new Throne with acts of Mercy Christ was now in an act of pure unmixed Grace actually and formally redeeming the lost world on the Crosse and was now this day crowned by his Mother the Church and installed King-Redeemer of Saints and therefore would hansell Paradise with a sinner by a priviledge of matchlesse Grace there is but one example of it in all the Scripture 7. The way to heaven is sweeter that it should be here Nulla dies sine Linea that every day and hour that we sin as every hour we contract new debt Christs free Grace might have its daily flux the fountain opened to the house of David daily running renewed forgiveness going along with this day our daily bread hence these noble acts of Grace 1. Every sin the least omission by Law is hell Deut. 27.26 Gal. 3.10 two sins must be two hells seven sins seven hells then multiplied sins to the number of the hairs of Davids head Psal. 40.12 and not sins only but innumerable iniquities must cause the account of Christs free Grace to swell and arise to a deliverance from two from seven from innumerable hells O Grace every day every hour So then the Rebell brought nine times a day twenty times a day for the space of fourty yeers by his Princes Grace from under the ax how fair and sweet are the multiplied pardons and reprivals of Grace to speak so Here is multitudes of multiplied redemptions here is plenteous redemption I defile every hour Christ washeth I fal Grace raiseth me I come this day this morning under the reverence of Justice Grace pardoneth me and so along while Grace put me into heaven The Lambs Book of life containeth not onely the names of those who are ordained for that blessed end of eternall life but also the means leading to the end then here are written all the sins alâ—â—he pardons of free Grace since the first Adam sinned O but the Book of life must be a huge Volume O how large and broad and long must the Accompts of the Grace of Christ be 2 We are not saved compleatly because justified but Rom. 8.23 We are expectants of the Divinity of immediate vision groan within our selves waiting for the Adoption the Redemption of our body v. 24. and are saved by hope In regard of Title we are saved compleatly but in another sense we are but Lords and Kings in Title only we are far from the Lands Rents Crown and our fathers house and so are not saved while our feet stand within the streets of the new Jerusalem 3. In this consideration we sigh in our fetters and bolts and sin remaineth in us for our exercise and humiliation that we may have an habituall ingagement to Iesus Christ and his Grace that soul loveth much to whom much is forgiven and especially when in sense and frequent experiences much and multiplied backslidings are forgiven Obj. 1. But justification is one indivisible act of Grace pardoning all sins past present and to come and is not a successive and continued act in progresse alwayes such as is sanctification for we are but once justified I answer by these following Assertions Asser. 1. There is a
double Notion of justification as D. Abbot teacheth us There is a universall and propâ—â—â—y so called justification There is a partiall and unproperly so called justification or give me leave to say There is a justification of the person of the estate or a justification repeated or rather a reiterated remission I doubt if it be called a justification The former justification doth include 1. The Act of Atonement made by Christ on the Crosse for all the sins of all the Elect of God past present and to come this Act is not tyed to believing nor are we properly justified in regard of this Act. But 2. There is a justification formall of which Paul speaketh Rom. 3. and 4. and Gal. 3 4 and 5. Chapters which goeth along in order of cause time and a required condition of apprehending Christs righteousnesse and this justification of the person while he believeth is but once done and that when the believer doth first lay hold on Christ and righteousnesse imputed in his blood There is 3. A remission and taking away of sin Now according to these are we to consider of doing away sin in a threefold Notion for though justification essentially include remission and pardon of sin yet every remission doth not include justification properly so called Asser. 2. This threefold taking away of sins I clear from the Scripture 1. Christ taketh away our sins on the Crosse causatively and by way of merit while as he suffereth for our sins on the Crosse So Joh. 1.29 Behold the Lamb of God that taketh away the sins of the world 1 Cor. 5.21 He was made sin for us Col. 2.14 Christ blotted out the hand-writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to the Crosse. 1 Pet. 2.24 Who his own self bare our sins on the tree Isa. 53.10 He made his soul an offering for sin This Atonement of blood was typified in Aaaron who Lev. 16.20 21. was to lay both his hands on the head of the Live-goat and to confesse the sins of the people and did translate them off from the people so as the Goat was to bear upon him all their iniquities unto a land not inhabited v. 22. Now this was the paying of a ransome for us and a legall translation of the eternall punishment of our sins but it is not justification nor ever called justification there is a sort of imputation of sin to Christ here and a summe paid for me but with leave no formall imputation no forinsecall and no personall Law-reckoning to me who am not yet born far lesse cited before a Tribunall and absolved from sin when Christ had compleatly paid this summe Christ was justified Legally as a publike person and all his seed fundamentally meritoriously causatively but not in their persons There is a second removall of sin and that is when the beleever is justified by faith Paul Rom. 4.6 Even as David saith he also describeth the blessednesse of the man unto whom God imputeth righteousnesse without works 7. saying Blessed are they whose iniquities are forgiven and whose sins are covered 8. Blessed is the man to whom the Lord imputeth no sin This is the blessednesse of a man born living beleeving Now we say unproperly the heirs of a King not born are blessed Non entis nulla sunt accidentia So if Christs removall of sins on the Crosse were justification all Christs seed and we believers of the Gentiles who were not then born when Christ died should be blessed and justified before we be born Now in this which is formally the justification of the believing sinner the believers person is accepted reconciled justified and really translated by a Law-change from one state to another I mean not that there is a Physicall infusion of a new habit of sanctification and an expulsion of an old habit as Papists teach confounding regeneration or sanctification with justification But there is a reall change of the state of the person 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified c. then they were sometime not justified 2. There is here a reall removall of all sins and a pardon and relaxation from the eternall punishment of all sins as well of sins to come and not yet committed as of sins past present and already committed so as sins not yet committed shall no more involve the believer in the punishment of eternall wrath then sins past or present Yet 3. the sins not committed though virtually pardoned with correction and submission are not formally pardoned that which is not sin at all but only in a naked potency it must be pardoned only in that notion that it is a sin and not first formally remitted and then afterward committed yet it is paid for and the person freed from all actuall condemnation for it but with all conditionally and virtually so he believe in Christ and renew his repentance which graces God shall infallibly give him because the calling and gifts of God are without repentance And of this third removall of sin is that Petition that Christ hath taught justified persons to ask of God Forgive us our sins as we forgive them that sin against us And Nathan saith to David 2 Sam. 12.13 The Lord also hath put away thy sin thou shalt not die David before he contracted this horrible guilt of murther and adultery was a man according to Gods own heart and so his person was justified this way God daily taketh away sin Rom. 1.17 For therein is the righteousnesse of God revealed from faith to faith as it is written the just shall live by faith Now the life of faith justifying is not one single act of faith such as is at ouâ— first personall relative and universall absolution but the believer liveth by renewed and often repeated acts of faith such as is To walk from faith to faith The least faith even the Minimum quod sic doth justifie but the Gospel requireth a growth in faith In this sense remission is a continued and one prorogated act of free grace from our first moment of believing to the day of putting the crown on our head If any object that I am contrary to my self in that I sometimes did write that justification is a plenary Pardon in one indivisible act of all sins past present and to come and therefore sin cannot be oftner then once Pardoned If I should answer that the knowledge we have especially in so supernaturall a mystery is but the twilight or the day-Stars glimmering of sinfull men it might suffice but I judge that I speak nothing contrary to that Asser. 3. For two formall justifications of a Beleever I utterly deny which is that which Arminians presse not a little yea and the justification of the person and his acceptance in Gods favour is but one act I never fall from that acceptance
nature 2. And the light of Faith is to moderate us in eating drinking sleeping according to Christian sobriety in the measure of the action 3. Faith teacheth us not to eat that we may eat or for an naturall or civill end Grace hightneth the naturall intention to a supernaturall end and to do all these for God and his service 1 Cor. 10.31 And whatsoever we do though but civil service as servants to earthly masters in a civill calling in trading in arts we are to do all as to the Lord not unto men Col. 3.23 Then Christ acting moving by the light of Faith is the formal reason and principle in which lastly and formally ultimate all our actions are resolved 2. Look of how much worth and price thy soul is of as great necessity is Faith except thou wouldst look for the Gospel-vengeance the day or the ages of Eternall vengeance at Christs appearance 2 Thes. 1.8 Isa. 61.2 Ioh. 3.18.36 chap. 8.24 But if it be so that Faith is required in all that I do the businesse of Salvation may some say is hard and difficill work Where shall I have Faith for every stirring of my foot I Answer as all our actions except where Imagination is Principle of the act must be deliberate and so the actions of a rational man so must they be morall now there is no morality in a man who is a citizen of the Church but the morality of faith for its a duty laid upon every one within the visible Church that all his actions morall be watred and lustered with Faith And the truth is the work of our salvation being compared to sailing Heb. 6.19 and to fighting 2 Tim. 4.7 2 Tim. 2.3 4. It s very like a ship which requireth many hands and much attentive carefulness in the owner and sailors Now the Mast is hurt then somewhat wanting in the Deck now the Helm is faulty then the Cords are to be repaired or the Anchor is broken or she taketh in under-water or the Sail is torn or the motion slow There 's charges to the owner and much work to all hands and how many things are required to a huge body of an Army So many thousand men must be lyable to so many thousand wants Some are sick some wounded some a dying some hungry some naked some fall off the Army and are catched by the enemy some be faint some too bold and precipitate yea Armour Houses Bread Drink Fire Tents Physitions Workmen Mattocks Spades Bridges Lathers Horses Engines of War Art and Skill Medicine Councell Courage Intelligence and a thousand things of this kinde are requisite And seldome is an Army but there be some one inconvenient or other in this needy and cumbersome huge body And when is the businesse of Salvation not at a stand one way or other Is there not either on piece or other the shield of Faith or the Anchor of Hope or the Brestplate of righteousnes or some the like broken or faulty Is not our guide who hath seven eyes ten times a day cumbered with us Must not Christ soader our broken Weapons Sow our torn sails Repair one breach or other in us In a thousand the like Faith is to improve the Free-grace the omnipotence the unchangeable love of Christ to promove his own work and to work in us to will and to do according to his good pleasure Phil. 2.13 Now for the ingredients of Faith 1. There be in us 2 Cor. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Forts raised against the light of Faith These natural discourses in the mind that are great works and heights strong holds builded against Christ. The prime faculty reason the discoursive power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thinketh she hath wit enough against Christ and to keep the man out of all danger of eternall salvation over toppeth and out-groweth all Gospel-truths Christ must over-power carnall fate rank and heady souldiers called thoughts every thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so kill some that will not be taken and led captive other thoughts to the obedience of Faith Reason is a predominant bone in it self The carnall minde neither will noâ— can keep rank as an obedient souldier under the Law of God Rom. 8.7 It s much for fine silken and golden reason to say to Christ Lord Prov 30.2 There 's more of a beast in me then of a man I have not the understanding of a man The learned the schoolmen seldome beleeve except gray haired wit turn a childe and go to school again to learn from Christ the new art of beleeving for there was never an act of unbeleef in any but it grew out of this proud and rank stalke of a lofty wit Therefore Christ breaks out a new window in the soul and brings in a new sun that flesh and blood never saw nor heard of before Mat. 16.17 2. Faith hath low and creeping affections to the creature But when the affections are big with childe of the creature as 1. They are strained and swelled in their acts Faith is no faith but a delusion the rich man speaketh with all his heart and with good will of his full barns and its clear he had neither Faith nor Hope toward eternity Luke 12. v. 19.20 For every word being as we say of the length of a cubit a foot and a half Luke 12.18 He casteth forth words of pulling down building greater houses and scraping in all his goods are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my goods all my births and bowels and all my good things For he had no other good things and there 's no apostrophe in the words he speaketh them with their full sound and we speak with good will these things that we tell to our soul. Faith hath but half words and half affections â—â—â—ching the world half acts or broken acts in 〈◊〉 affections closing with the creature smell 〈◊〉 a Faith with child of â—â—ernity to make the excellency of the creature a matter of meer opinion to reckon the worlds witchcrafts of lust gain glory but uncertain and topick arguments to conclude a God-head and a golden heaven in the creature is the height of the wisdom of Faith So Paul Gal. 2.20 I am crucified with Christ. O then may some say Paul you are a dead man He saith no. Neverthelesse I live but I live the life of Faith For Christ liveth in me All his motions toward the creature were half dead like the vitall motions of a crucified man half out of the world and his acts of Faith were lively and vitall and high tuned like the highest note in the musick song Faith cannot break and violently rent in sunder the two sides of the affections with too violent and intense acts of love joy fear desire sorrow as these are terminated upon the creature It s true Faith clippeth nothing from the outmost and most superlative pitch of the love of God of desire fear sorrow joy as they act upon God but addeth wind
to the sails in that flux of the souls way toward God But Faith moderateth and lesseneth all these in relation to the creature so the Faith which hath its direct aspect toward eternity and looketh on the shortnesse of sliding away time and the transâ—ent wheeling away oâ— the poor figure of this world 1 Cor. 7. v. 29.31 turneth all these acts into but half a face on thâ— creature and into leasurely and leaden motions or to half non-acts as if made up of heavenlâ— contradictions v. 29 30 31. Having wives having no wives Weeping no weeping Rejoicing no rejoicing Buying no possessing Vsing the world not using the world When the Saints throng through the presse and croud of the creatures for the world is a bushie and rank wood thorns take hold of their garments and retard them in their way Faith looseth their garments riddeth them of such thornie friends as are too kind to them in their journy who diggeth for Iron and Tin in the earth with mattocks of Gold What wise man would make a Web of cloth of gold a net to catch fish Expences should over-grow gains There 's much of the mettall of heaven in the soul Faith would forbid us to wear out the threds of this immortall spirit such as are love joy fear sorrow upon peeces of corruptible clay Alas is it Faiths light that setteth men a work to make the soul a golden-needle and the precious powers and affections thereof threds of silver to sow together peeces of sackcloth and old rotten rags What better I pray you is the finest of the web in the whole systeme of creation Certainly the heavens must be a thred of better wool then the clay-earth yet if you should break your immortal spirit and bend all the acts to the highest extent of your affections to conquer thousands of Acres of ground in the Heavens and intitle your soul to that inheritance as to your onely patrimonie without Christ Faiths day-light should discover to you that this finest part of that web of Creation with which you desire to cloth your precious soul is but base wool and rotten thred and though beautifull and well dyed to the eye yet Psal. 102.26 The heavens even all of them shall wax old like a garment And the wisdome of Faith knoweth a shop where there 's a more excellent suit of clothes for the soul 2 Cor. 5.1 2. And a more precious peece of the Heaven to dwell in even a House which is from Heaven with which you shall bee clothed When life shall eat up death and mortality 2. The creatures are below the affections of the believer and his affections conquer them as having the vantage of the mount above all the creatures So Paul maketh an elegant contrariety Phil. 3.19 20. Between those whose heart senses minde findeth neither smell taste nor wisedome but in earthly things for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde things of the earth importeth all these and those who by Faith look to Heaven and dwell there And the temporaries heart is below the world and the creatures are up in the mount above him So Mat. 13. v. 7.22 The thorns or cares of riches have the fore-start of the earth and sap above Faith or the good seed For the seed was cast in the earth when the thorns had been there before and had the vantage of the season and the soil both The first love is often strongest The Martyrs Heb. 11.35 had poor and weak thoughts of this life and would not accept and welcome life and deliverance from death but had strong acts of Faith and love toward a better resurrection It s a souls strong Faith that bringeth him to nil admirari and to wonder at nothing Never to love much nor fear much nor sorrow much nor joy much nor weep much nor laugh much nor hope much nor dispaire much when the creature is the object of all these acts there is nothing great not the worlds All things or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him who is possessed with that Righteousnes which is of God by Faith Phil. 3.8 9. Men that talketh with good will and all their heart of their learning books of their own Acts good Works Wisdom Court Honour valour in War Flocks Lands Gold Moneys Children Friends Travels are to Examine If Faith be not a chaste thing and that acts of whoredome with the creature and of believing in Christ are scarce consistent Let your affections move toward the creature without sound of feet 3. There must be self-forsaking in believing 1. An affirming and an ay to grace is a negation and deniall to it self 1 Cor. 15.10 I laboured more abundantly then they all Yet not I but the grace of God which was with me To deny that you are Christs or that you have any grace if Christ have any thing of his in you is not self-deniall but grace deniall and God-deniall deny the work of the spirit and deny himself It s a saying of humility Cant. 1.5 I am black and of Faith but comely as the tents of Kedar as the curtains of Solomon And Cant. 5.1 I slept but my heart waked It s Faith to hold fast your state of adoption Lord I am thine 2. When our self maketh a suit to self and putteth in a bill to the flesh O pitie thy self Rejoice O young man in thy youth It s self-renouncing to deny this request to the flesh And Faith only can give an answer to self-declining the crosse He that denieth me before men him will I deny before my Father and his holy Angels saith Christ. And another answer Faith giveth Rom. 8.12 I am not debtor to thee O flesh I owe thee nothing And its Faiths word of answer Eccles. 11.9 But know thou that for all these things God will bring thee unto judgement 3. Faith putteth the soul in that condition that self may be plucked from self without great violence as an apple full of the tree and of harvest-sap is with a small motion pluckt off the stalk Act. 21.13 I am ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have my self in readinesse not only to be bound but also to dye at Jerusalem for the name of the Lord Jesus Certainly Faith saw here more in Jesus of excellency and sweetnesse then there could be of bitternes in bonds and death to self 4. There 's a deniall of the creature and a bill of defiance sent to all the lovers of the world when Ephraim is brought to this act of believing Hos. 14.3 For in thee the Fatherlesse findeth mercy Then it s said Ashur shall not save us We will not ride upon horses That creature that we trust on we ride upon it as Israel did upon the horses of Assyria and Aegypt But in this regard Faith dismounteth the believer and abaseth him to walk on foot All the creatures are ships to the believer without a bottome They are empty and weak David forbiddeth us to ride on a Prince
Psal. 146.3 4. For that horse shall faint and fall to clay God alloweth Scotland to help England but will not have the souls of his children in England to ride upon an Army of another Nation and to trust in them for salvation To make fire is not so proper to fire To give light not so kindly to the Sun as salvation is Gods only due and therefore let England in this walk on foot and trust in the Lord. 5. The fifth ingredient also in Faith is that it s bottomed upon the sense and pain of a lost condition Poverty is the nearest capacity of believing This is Faiths method Be condemned and be saved Be hanged and be pardoned Be sick and be healed Mat. 9.13 Jam. 4.7 8. Mat. 11.28 Luke 19.10 Faith is a floor of Christs only planting yet it groweth out of no soil but out of the margin and bank of the lake of fire and brimstone in regard there be none so fit for Christ and Heaven as those who are self-sick and self-condemned to Hell This is a foundation to Christ that because the man is broken and has not bread therefore he must be sold and Christ must buy him and take him home to his fireside and clothe him and feed him The chased man pursued upon death and life who hath not a way for life but one nick of a rock if he misse that he is a dead man had he a hundred lives So is the believer pursued for blood there is but one City of refuge in Heaven or out of Heaven this is only only Jesus Christ the great rock And it is true it s in a manner forced Faith and forced love cast upon Christ upon a great venture yet we may make necessity here the greatest vertue or the highest grace and that is to come to Christ. Satan doth but ride upon the weaknesse of many proving that they are not worthy of Christ which is the way of a Sophist to prove an evident truth that cannot be denied But there 's no greater vantage can be had against Sin and Satan then this because I am unworthy of Christ and out of measure sinfull and I finde it is so Satan and conscience teaching me that truth to bring me on a false conclusion therefore ought I therefore must I come to Christ unworthy as I am For free-grace is moved from within it self from Gods good will only without any motion or action from sin to put it self forth upon the sinner to the end that sin being exceeding sinfull Grace may be abundantly Grace and no thanks to Satan for suggesting a true principle Thou art unworthy of Christ to promove a false conclusion Therefore thou art not to come to Christ for the contrary arguing is Gospel-logick Satans reasoning should be good if there were no way but the law to give life But because there is a Saviour a Gospel and a new and living way to Heaven The contrary arguing is the sinners life and happinesse 6. The sixt Ingredient in Faith is that the sinner can lay hold on the Promise 1. Not simply but with relation to the precept for presumptuous souls plunge in their foul souls in fair and precious promises and this is the Faith of Antinomians for the promise is not holden forth to sinners as sinners but as to such sinners for we make Faith to be an act of a sinner humbled wearied laden poor self-condemned now these be not all sinners but only some kinde of sinners Antinomians make faith an act of a lofty Pharisee of one vilde person applying with an immediate touch immediato contactu his hot boiling smoking lusts to Christs wounds blood merits without any conscience of a precedent Commandement that the person thus beleeving should be humbled wearied loaden grieved for sin I confess this is hasty hot work and maketh Faith a stride or one single step but it s a wanton fleshly and a presumptuous immediate work to lay hold on the promises of mercy and be saved This is the absolute and loose Faith that Papists and Arminians slandereth our Doctrine withall because we reject all foregoing merits good works congruous dispositions preparations moving God to convert this man because he hath such preparations and to reject and to leave another man to his own hardnesse of heart because he hath no such payment in hand by which he may redeem and buy conversion and the grace of Effectuall calling especially they building all upon a Babel of their own brick and clay that free-will in all acts of obedience before or after conversion is absolutely indifferent to do or not do to obey or not obey to choose Heaven and life hell or death as it pleaseth as being free and loosed from all Praedetermination and fore-going motion acting or bowing of the will comming either from Gods naturall or his efficacious or supernaturall Providence And so the Papist and Arminian on the one extremity inthroneth nature and extolleth proud merit and abaseth Christ and Free-grace The Familist Libertine and Antinomian on a contrary extremity and opposition turn man into a block and make him a meer patient in the way to Heaven and under pretence of exalting Christ and Free-grace set up the flesh liberty licence loosenesse on the throne and make the way to heaven on the other extremity as broad as to comply with all presumptuous proud fleshly men walking after their lusts and yet as they dream believing in Christ. 2. The soul seeth Christ in all his beauty excellency treasures of Free-grace lapped up with the curtain of many precious promises now the naturall man knowing the literall meaning and sense of the promises seeth in them but words of gold and things a far off and in truth taketh heaven to be a beautifull and golden phancy and the Gospel-promises a shower of pretious Rubies Saphirs Diamonds fallen out of the clouds only in a night dream and therefore jeers and scoffs at the day of judgment and at heaven and hell 2 Pet. 3.1 2 3. For can every capacity smell and taste the unsearchable riches of Christ the fulnesse of God in the womb of the promises by meditating on them and sending them in their sweetnesse and heavenly excellency down to the affections to embrace them No it cannot be that words and sounds and syllables can so work upon a natural spirit If you show not to a buyer pretious and rare commodities and bring them not before the sun he shall never be taken so with things hidden in your coffers as to be in love with them and to sell all he hath and buy them Preachers cannot nay it s not in their power to make the natural spirit see the beauty of Christ Paul Preacheth it but the Gospel is hidden from the blinded man 2 Cor. 4.3 If I cannot Communicate light far lesse can I infuse love in the soul of a lost man 3. Literall knowledge of Christ is not in the power of naturall men but laying down
do act in Faith a float especially because a strong faith is a great vessel and therefore more of Christs tide is required for weighing Anchor and lancing forth The wings of a Sparrow should not raise an Eagle off the earth the limbs of a Pismire could not suit with a Horse or an Eliphant there is need of a strong winged soul to believe especially against hope 4. To believe Christ when midnight speaketh blacknesse of wrath requireth eyes and light of miracles yea it s a greater work then the very miracles of Christ Iohn 14.12 But especially when Christ is absent it s with the soul as with a clock in which the wheels are broken the passes or weights are fallen down Obj. 1. But I aim and endeavour to believe but can do nothing and without his grace my violence to heaven is without fruit Ans. 1. It s true the Semipelagians halfing of the work of believing and the glory of it between co operating grace and will as if nature could divide the spoil with the grace of Christ is damnable pride but its Gods way to half the work between Christ within in regard of the habit of grace and Christ without in regard of the assisting grace of God Luke 15.20 While he was yet a great way off his father saw him and ran and fell on his neck and kissed him Christ rewardeth not natures aims with grace nor doth he make gifts the work and grace the hire or natures labour the race and grace the Garland but he rewardeth grace with grace and that of meer grace Joh. 15.3 He hath in his Decree and Promise marshalled such and such acts of grace to stand beside others and that by Covenant and therefore believe that you may believe pray that you may pray Obj. 2. But who can act saving grace without the blowing of saving grace I can no more do it then I can command the West wind to blow when I list Ans. I grant all nor do I speak this to insinuate that Free-will sitteth at the helm or that Grace sleepeth and Will waketh the contrary is an evident truth yet give me leave to say there 's ods between blowing of the winde and making ready the sails Though Sea-men cannot make wind nor is it their fault to want wind yet can they prepare the Sailes and hoise them up to welcome the wind we cannot create the breathings of the spirit yet are we to misse these breathings and this is a fitting of the Sails and we are to join with the spirits breathings Christ bindeth up the winds in his garment so as if one look of faith or halfe a spirituall groane should ransom me from hell I have it not in stock therefore hath God ordered such a dispensation that in all stirrings of grace the first spring Principium motus the fountain-rise of calling Jesus Lord shall be up in Heaven at the right hand of the Father and the farre end of any gracious thought is as far above me as the heart of Christ who is in the Heaven of Heavens is above the earth though ye think nothing of it and better Christ be my Steward and that the Gospel be at the end of all acts of grace as that Christ be Free wills debtor More reason Christ be Creditor then debtor to his Redeemed ones 2. I know the childe of God may be so far forth lazie as that its his fault that the winde bloweth not if we speak of a morall cause 3. It s his part to joyne with the working of assisting grace Col. 1.29 Whereunto I also labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving according to his working which worketh in me mightily The Lord hath by free promise laid holy bands on himself to give predeterminating grace to his own children to persevere to the end and to prevent Apostacy and hainous sins inconsistent with saving faith 1 Cor. 1.8 Jude v. 24. Ier. 32.39 40 41. Isa. 54.10 Isa. 59.21.22 Luk. 2◠32 1 Ioh. 2.1.2 Yet so as he hath reserved a liberty to himself to co-operate with them in particular acts as it shall be their sin not his withdrawing of Grace that maketh them guilty to the end we may know we are in Graces debt in all good and supernaturall Acts so 2 Chron. 32.31 Ezechiah was tried of God in the businesse of the King of Babylons Ambassadors that the King might see that he could not walk to heaven on clay legs or by his own strength and the reason is clear God cannot make a Promise of contributing this bowing and predeterminating Grace but in a way suitable to Free-grace For God cannot change Grace unto naturall debt it remaining grace for so it should be Grace no Grace which is a contradiction 2. The Lord hath reserved liberty to himself in this promise that in this or this particular Act the omission whereof may consist with perseverance in Grace he may contribute his influence of Grace or not contribute it so David hath not actuall Grace at his will and nod to eschew adultery and murther as he pleaseth nor Peter to decline an evill hour when he shall be tempted to forswear his Saviour Christ nor hath Heman in his hand Psal. 88. nor the deserted Church power Psal. 77. to pray and believe and rejoice in the salvation of God at the disposition of Free-will But the key is up in the hands of the Kingly Intercessor At the right hand of the Father that must open the heart it s far to fetch as far as the Heaven of heavens to make winde and sailing to Christ-ward therefore 3. Seasons of Acts of Grace to believe to walk in any warmnesse of love to Christ and his members are fruits of Royall Liberty and Free-Grace who hath the key of the house of wine to stay the soul with the Flaggons and Apples of love Certainly it is the King himself that taketh the Spouse into His banqueting House Cant 2.4 And yet so as the omission of all supernaturall duties yea our lazinesse in the manner of doing our failings and sins are imputed to our selves and not to the not blowing of the wind of the holy spirit nor to the want of the efficacious motion of the spirit as Libertines teach with Arminians For we so sin through the want of the motions of efficacious Grace as through the want of a Physicall not of a morall cause and so as we are most willing to want that influence and so are guilty before the Lord God hath reasons strong and convincing why he worketh thus 1. It setteth not Grace to work by ingagement the spirit of the living creatures is within every wheel of Christ that it must move from an inward principle the motion of saving Grace is Christs heart wheeled about by it self and by no forraigne cause without it self Love worketh as Love without bud or bribe from Men or Angels Grace is both wages and work the race and the gold to it self 2.
is an Argument of great Faith Isa. 28.16 He that beleeveth shall not make hast he shall not be confounded with shame so the 70. traslateth it and Paul after them Rom. 9.33 As those that fleeth from the enemy out of hastinesse procured by base fear which is a shame I dare not say that the 70. readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festinet insted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confundatur but it proveth believing a valorous keeping the field without flying so continued waiting on God to be of kin to believing and the longer the thred of hope be though it were seventy years long as Hab. 2.1.2 or though it were as long as a cable going between the earth and the heaven up within the vail Heb. 6.19 the stronger the faith must be unbelief not being chained to Christ leapeth over board at first as the wicked King said in the â—â—st of unbelief 2 King 6.33 What should I wait any longer on the Lord Faith is a grace for winâ—er to give God leisure to bring Summer in his own season the reasons of our weaknes be two 〈◊〉 We see Israel their dough on their shoulders wearied and tired lately come out of the 〈◊〉 Furnace wandring without one foot of â—eritage fourty years in the wildernesse and four hundred years in Egypt Act. 7.6 This â—â—keth like poverty to believe the other myâ—â—ery in the other side or Page of Providence 〈◊〉 Glory of dividing the Red-Sea and of giving seven mighty Nations to his people and their buildings lands vineyards Gardens is a strong Faith 2. The furnace is a thing void of reason and art and so knoweth little that by it the Goldsmith maketh an excellent and comely vessell of Gold It s great Faith to believe that God by crooked instruments and fire and sword shall refine a Church and erect a glorious building and these Malignant instruments are as ignorant of the Art of divine Providence as coals and fuell are of the Art and intention of the Gold-Smith Mic. 4.12 Isa. 10.5 6 7. The Ax and the Saw knoweth nothing of Art nor the Sword any thing of Justice Prelates Papists Malignants in the three Kingdomes understand nothing of Gods deep counsell upon themselves in that God by a fire of their kindling is burning themselves and taking away the Tin and Brasse and reprobate mettall and refining the Spouse of Christ they serve a great service but know not the master of the work 11. An humble Faith such as was in this woman is a great Faith the more sins that are pardoned as it inferreth the more love to Christ Luk. 7.47 So the unworthier a soul is in it self to believe pardon in Christ argueth the greater Faith it must be a greater Faith to believe thâ— pardon of ten thousand talents then to believâ— the forgivenesse of five hundred pence Christ esteemeth it the greatest faith in Israel thaâ— the Centurion abaseth himself as one unworthy to come under one roof with him and that he exalteth Christ in his omnipotency to believe that he can command all diseases at his nod Math. 8.8 9 10. 12. A strong desire of a communion with Christ is an Argument of a strong Faith Rev. 22.20 Surely I come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quickly faith answereth with a hearty desire Amen even so Come Lord Jesus and 2 Pet. 3.12 These two are conjoined the one is a word of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looking for the other a word of earnest desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hastning after Stepha votis accelerantes the coming of the day of the Lord. Faith desireth an union with Christ and a marriage union The reason is strong Faith cometh from strong love and strong love and strong coals of desiring to be dissolved and to be with Christ Phil. 1.23 Burneth in at Heavens door love-sicknesse for glory goeth as high as the lowest step of the Throne that the Lamb Christ sitteth on and its faith and love together that desireth Christ to mend his pace and saith Cant. 8.14 Make haste my beloved and be as a Roe or a young Hart upon the mountains of spices The fervor of love challengeth time and the slow-moving wheels of yeers and moneths and reckoneth an hour for a day and a day for a yeer Psal. 101.2 O when wilt thou come to me So hope deferred is a child-birth pain and a sicknesse of the soul Prov. 13. 12. Faith with love cannot indure a morrow Faith putteth Christ to posting and leaping over mountains and skipping over hils Cant 2.8 And addeth wings to him to flee more quickly Yet is there a caution here most considerable Faith both walketh leisurely and with leaden feet and moveth swiftly with Eagles wings Faith in regard of love and desire of union with God is swift and hath strong motions for an Union Yea a love-sicknesse to be at the top of the mount to be satiated with a feast of Christs enjoyed face but in regard of a wise assurance that Gods time is fittest it maketh no haste So to wait on and to haste may stand together 2 Pet. 3.10 13. Faith effectuall by or with child of love and good works is a strong Faith 1 Thes. 1.3 Remembering your work of Faith Philem. v. 6. Faith effectuall There be bones in a strong Faith yea sap and life How many Thousands of Apples be there vertually in a Tree that beareth fruit for thirty or fourty years together So it s said of Stephen That he was full of faith and power Act. 6.8 And Barnabas Act 11.24 Full of the Holy Ghost and of Faith What is then a small Faith or a weak Faith is easily known 1. A Faith voyd of all doubting is not a weak Faith Nor yet the strong Faith Antinomians erre many wayes in this point 1. After the revelation of the spirit neither Devill nor sinne can make the soul to doubt say they Yea but the spirit of revelation was in Jeremiah who doubted when he complained Chap. 15. v. 18. to God of God Wilt thou be to me altogether as a liar and as waters that fail Chap. 20.7 8 9. v. 14.15.16 Job doubted c. 13. v. 14. when he said Wherefore hidest thou thy face and holdest me for thine enemy And Asaph Ps. 73.13 Heman Ps. 88.13 14 15. And the Church 77. Psal. Yet all these were sealed by the spirit unto the day of redemption 2. This is like the foul errour of the Arminians who with Socinians hold that as there be three degrees of believers 1. Some babes 2. Some aged so there is a third sort of truly perfect ones who do not sin from the root of concupiscence the combate between the flesh and the spirit now ceasing only they sin through inadvertence or some errour or over-clouding of their light as Adam and the Angels sinned there being no inward principle of corruption in them Hence some Liberâ—ines say These that are in Christ can no more sin and
forgivenesse it were not folly to a condemned person having receied a pardon and being assured of it to fall down and say Pardon me my Lord the King Ans. What Protestant Divines say in this we acknowledge but if we seek only a fuller certainty of forgivenesse in this Petition and not also the application of the generall pardon as appropriated to the sins we daily fall in I see no other thing we seek but a greater measure of faith to lay hold on remission I should ask a warrant of Scripture to prove that forgiveness of sin signifieth assurance of the pardon of sin 2. That to seek forgivenes daily is to glorifie and magnifie him from whom we once received forgivenesse is not to purpose for that is a generall in all Petitions that we put up to God no lesse then in this 3. If a pardoned malefactor having assurance he were pardoned should fall down and begge pardon of the King and not rather tender him thanks and blessings for a received pardon I should believe he called in question the Kings favour but should he every day when he eateth bread beg pardon from the King as we beg daily forgivenesse he might be charged with more then ordinary folly M. Denne God loves us in blood saith he and pollution as well before conversion as after conversion and though faith procure not Gods love and favour yet it serveth us for other uses that we may be sealed by believing Eph. 1.13 and may thereby know the love of God It is said he that believeth not is damned not because his believing doth alter or change his estate before God but because God hath promised that he will not only give us remission but also faith for our consolation and so faith becometh a note and a mark of life everlasting as finall infidelity is of eternall condemnation Ans. 1. It is true God loveth the elect before conversion equally as after conversion in regard of that free love of election that moved him to give his Son to death for them Joh. 3.16 and to call them effectually 2 Tim. 1.9 Eph. 2.1 2 3 4. Tit. 3.3 4. 4. Propos. It is a palpable untruth that the elect by believing in Christ and being translated from death to life in their conversion to God are equally loved of God before conversion as after conversion if we speak of Gods love of complacency for though the inward affection and love of God as it is an immanent and indwelling act in God be eternall and have not its rise in time and be not like the love of man to man which is like the Sea ebbing and flowing or the Moon which admitteth of a cloudy and dark visage and of an enlighted and full condition yet as the same love of God is terminated upon sinfull men or rather that which is called the love of complacency which is indeed the effect of Gods love it is not every way one and the same after conversion and before as it is the same fountain and spring that runneth in its streams toward the South which by Art and industry of men may be made to run toward the North the change is in the streams not in the fountain yet we say the fountain now runneth not Southward as it did afore but Northward also give me leave to doubt if these same very visible Sun beams that did fall upon Adam and Eve doth this Summer fall upon us yet I doubt not but the same Sun that did shine the first six hours of the Creation on the Garden of Paradice shineth upon all our gardens and orchards that now are So Gods love is one the same toward the elect before time and while they are wallowing in the state of sinfull and depraved nature and now when they are changed in the spirits of their mind But it may well be said that God loveth his Church as washed as fair and spotlesse Cant. 4.7 and that he doth now say of her Cant. 4.10 How fair is thy love my sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices whereas the Lord said before of her Eze. 16.3 Thy birth and thy nativity is of the Land of Canaan thy father was an Amorite thy mother an Hittite 4. As for thy nativity in the day that thou wast born thy Naevell was not cut neither wast thou washed in water to supple thee thou wast not salted at all nor swadled at all 6. And when I possed by thee and saw thee polluted in thy blood I said unto thee when thou wast in thy blood live and all this the Lord might speak to the same Church yet unconverted and at that time the Lord could not utter that expression of love to say to a bloudy and polluted Church as he doth Can. 4.7 Thou art all fair my love there is not a spot in thee now could it be said that the Father and the son loveth such a Church as such as loveth the Father and keepeth the words of the Son as it is Ioh. 14.21.23 what the Church was not fair not spotlesse but filthy polluted not washed not justified as yet and though it be true that faith procure not Gods love and favour it is a calumnie that ever Protestant Divine taught any such thing for the work of Gods eternall love in election to Glory or his hatred in reprobation is not the yesterday or the daies-birth of our faith or our unbelief yet that believing or our effectual conversion maketh no alteration or change in our state before God is a grosse untruth Faith and conversion maketh indeed No change of any state in the ancient of days in the strength of Israel who cannot lie or repent and putteth not God from the State of a Reprobating or hating or a not loving and choosing God whereas before he was such who did love and chuse us to salvation the Lord is our witnesse we asserted the contrary doctrine of Free-grace against Arminians and Papists 5. Prop. Our believing and conversion to God doth alter and change our state before God 1. Because God esteemed an unbeliever that which he was even an unbeliever a child of wrath one that is disobedient serving divers lusts a soul unwashed polluted in his blood before his conversion to God but being once converted and graced to believe his state before God is altered and changed even in the Court of Heaven in the Lords Books he is another man he goeth now for a fair and undefiled soul the Church that was in a polluted filthy and miserable condition Ezek. 16.3 4 5 6 7 8. Is now in Christs heart as a seal Cant. 8.6 so fair as her beauty ravisheth the heart of Christ now Christ nameth things according to their nature 2. The condition is so changed before God that Hos. 1.10 It cometh to passe That in the place where it was said to them ye are not my people there it
body of Christ that ye should be married to another 5. For when we were in the flesh the motions of sins which were by the Law did work in our members to bring forth fruit unto death 6. But now we are delivered from the Law that being dead wherein we were held we should serve in newnesse of spirit and not in the oldnesse of the Letter Hence it is clear that there was a time in which Paul and the Elect at Rome were servants of sin Rom. 6.20 21. Under the lusts and motions of sin which work in their Members to bring forth fruit that is sins to death eternall Ro. 7.5 Ergo They were then under the curse of the Law and so far from blessednesse and the servants of sin Rom. 6.20 and persons in the flesh But the case is changed they are now not the servants of sin but servants of righteousnesse Rom. 6.22 Married to a new husband Iesus Christ Rom. 7.4 Whence came this change of two contrary states yea and before God contrary for before God it cannot be one state to be servants of sin under the Law and servants of God and under Grace Certainly from Faith on our part or some other grace in us at least there must be something of grace by which the alteration from a cursed estate to a blessed estate is made then faith is not a naked manifestation of the blessednesse of justification to the which we was intitled before we believed for before we believed we was in a cursed estate This also may be added that if Faith be but a Declaration or manifestation that we are justified before we believe Paul had no reason to deny that we are justified that is that we know to our comfort by works of holinesse that we are justified for works of sanctification are evident witnesses that we are in Christ and are justified 2 Cor. 5.17 1 Joh. 3.14 1 Joh. 2.3 Jam. 2.24.25 2 Pet. 1.10 3. It layeth down this false ground that grace is nothing in us but a meer comfortable sense and apprehension of Free-love and Grace is conceived to be only and wholly in Christ so that there is no inherent grace in the Believer by which he is differenced from an unbeliever sanctification and duties flowing from the habit of grace are nothing but dreams of Legall men Christ justifying the sinner is all and some in the Elect strict and precise walking conduce nothing to salvation To think that it can do any thing in order to salvation is to worship saith Mr. Denne an angry deity 2. To satisfie justice with our works fasting tears duties Therefore our 6. Propos. Is that it is a vain distinction of Master Denne who would have a reconciliation of God to man and of man to God 1. Because we read that man is reconciled to God Rom. 5.10 2 Cor. 5.18 19 20. Col. 1.20 21. Eph. 2.16 Man is the enemy whereas in Adam he was a friend and in Christ the second Adam he is made a friend but that God is reconciled to man or changed toward his own Elect from an enemy and a God that hateth their persons into a friend and lover of them I never read if at any time God be said to be comforted toward his people or eased these are borrowed speeches 2. Love of Election yea the love that putteth God on work to Redeem Call Justifie Sanctifie the Elect is no love bought with hire yea the price of Redemption which Christ gave for sinners cannot buy eternall love blood and the blood of God shed cannot woodset ancient love all the sins of Devils of men cannot forfeit it make sins floods and seas and ten thousand worlds of rivers they cannot quench that eternall coal and flame in the brest of so free a Lover as God in a word the shed blood of Christ is an â—ffect not a cause of infinite love 3. What â—hen doth reconciliation place any new thing in God No Doth it turn him from an Hater to a Lover No Reconciliation active on the Lords â—art is a change of his outward dispensation not â—f his inward affections Fury is not in me he â—ith himself Isa. 27.4 He cannot wax hot and â—â—ry in the Acts of his spotlesse and holy will Reconciliation turneth not the heart but the hand of the Lord upon the little ones as he speaketh so that he cannot deal with or punish his elect as otherways he would do The Lords justice may be satisfied his love cannot be budded or hired and the effect of justice the inflicting of infinite wrath is diverted as a River that runneth East hath been made to run West and an issue of blood in one member of the body hath been diverted to run at another channell justice was to run through the Elect of God in the due legal punishing of the sinner which yet is extraneous to the just and eternall will of God but infinite wise mercy caused that River to run in another veine through the soul of Iesus Christ. 7. Propos. Joy of the holy Ghost is a fruit of the Kingdom of Grace Rom. 14.17 But not that joy spoken of Rev. 21.4 and Is. 35.10 Which excludeth all tears death sorrow crying all sighing as Mr. Denne dreameth so as joy can no more be separated from the Subjects of that kingdom then light from the Sun heat from the fire or ebbing and flowing can be stopped in waters as he saith far lesse is it true that actuall love and obedience doth inseparably follow this condition except we were made Angels when we are once justified nor is the Kingdom of God spoken of 1 Cor. 6.9 10. And the seeing of God Heb. 12.14 The Kingdom or state of Grace or the seeing of God in a vision of Faith here in this life but of the Kingdom of glory and of the vision of God in the other life as M. Denne expoundeth it that he may elude all necessity of holinesse but that which floweth from no obligation of any Law or Commandement of God But which is in our power of love to perform or not perform if we perform it not it s no transgression of any Law of God 1. M. Denne himself granteth pag. 84. God is not like some nigardly man who will not bid us welcome to his house unlesse we bring our cost with us Nor is holinesse required of us without Faith and before we believe and enter Citizens of the kingdom of Grace Nay by this interpretation 1 Cor. 6. We must be Justified and washed before we can inherit this Kingdom v. 9 10.11 But we are not to be washed and justified before we inherit the Kingdom of Grace and before we believe for so we should be justified and washed before we be justified and washed and the like I say of the Kingdom of God John 3.3 For it should follow that a man must be born again ere he be born again if he must be born again ere
fair and eye-sweet as white Paper though indeed there be not one spot in Gods wayes so Martha Joh. 11.21 Lord if thou hadst been here my brother had not died But Christ-God in preserving lives dependeth not on his own bodily presence here or there Another complaineth God hath forgotten me he is not my God Why Because I walk in darknes have no light nor any sense of his love It is the black and dead hour of mid-night with me So the Church argueth Isa. 49.14.15 Psal. 77. v. 3 4 5 6 7 8 9. But his unchangeable love depends not on the ebbing and flowing of your transient up and down sense in this you worship a dependent God There is no rule without God to regulate him or yet to straighten him in his walking we are not to misplace God for though the God of Hosts hath purposed to stain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechallel to cast a blot on and prophane the pride of all glory Isa. 23.9 and suffer Parliaments Assemblies Armies Counsels of War Statse-men the Godly the Princes Judges Pastors men of Wisdom Learning Eloquence parts to miscarry in this great service against Babylon it is to cry down the creatures garland and the rose of their eminency that when all spots of Sacriledge and Idol-confidence in men are washed off the work the Lord only may be exalted It is our wisdom to suffer God to be wise for us yea Antinomians will have Christ no independent Redeemer but to them his grace shall not be perfect in pardoning except all sin in root and branch be removed from the justified and they made as sinless as Adam before his fall and the Elect Angels Yea how many connexions of Providence do we spin and twist out of our own head As how happy had we been if the King had remained with the Parl. to countenance it Yea but rather how unhappy for our Reformation had been as an untimely birth if so it had been How blessed should I have been saith another if I had been rich and learned Yea rather you should have dishonoured God in that condition The Catholick and mother sin is God must be dependent we independent 4. Vse All of us have need of a Devil one or other to exercise and humble us but we go wrong to work when we think to make good our party against the devil by our own strength This woman yoked Christ and the devil together and would not yoke with him her alone and the successe is blessed we go to dispute with temptations our selves by reason you shal not dispute Satan to hell with all your Logick nor can Policie and State-wit calm the Prince of the bottomlesse pit who is let loose now in these three Kingdoms to kill with the sword The Horseman upon the Red and bloody Horse and his footman Death are posting through the Kingdoms more wrestling by prayer the putting of Satan in Christs gripes by faith effectuall by love and sincere humiliation should create peace for peace is a work of Creation there 's but one onely can create I mean God by or at the exercise of these graces should create peace we lye bleeding and dying under our lusts because Christ was not intrusted with mortification if we gave in a bill of complaint against our devils as this woman did Christ should loose Satans works and help us Be it unto thee Faith obtaineth the most excellent favours refined mercies and these are immediate favours acts of immediate Omnipotency Christ sent an immediate Post to the Devil though in a remote place its an act of immediate creation and Satan must be gone no creature here interveneth It s Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Omnipotent be it so that doth the turn it s not Faith it s not a good Angel expelling an evill one nor one Devil beating another nor the Disciples helping the woman though they also did cast out Devils The more immediate mercies be the more love-expressions of God in them the first roses the first trees and plants that Gods own immediate art produced and in which nature could not share are the perfectest creatures the rest of the creatures after the fal come not near in goodnes beauty to Gods first samplar which are as it were the first Essays of Omnipotency the greatest mercies are most immediate these be sweet favours that come as it were hot and new immediately from God himself See it in all the excellent things that God giveth us especiall in these four 1. In Christ 2. Grace 3. Glory 4. Comfort Christ is Gods highest love gift Now Christ the mediator was given without any Medium or any intervening Mediatour God out of the meer bottom of Free love giveth Christ The Lord Christ was not given by so much as request or counsell of Men or Angels Christ Heb. 1.3 by himself purged our sins 1 Tim. 2.6 He gave himself a ransome for all 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree he satisfied and payed in his own person It was not a deputed work God the Lord of life in proper person Redeemed us Christs love to us was not deputy love he loved us not by a Vicar Christ is given freely as a Redeemer is more essentially a gift of Free grace to speak so then the grace of faith which is given to those who hear are humbled for sin And Christ given to die for sinners is a more immediate and pure gift of Grace then remission of sins and eternal life which are given to us upon condition of Faith whereas a Redeemer is given to die for us without any condition thought desire any sweating or endeavour in man or Angel 2. So is Grace given out of Grace saving Grace is made out of nothing not out of the potency of the matter The new heart is a creation and as its Grace is framed without tools agents art or service Grace issueth immediately out of Christs heart he hath no hire no payment for it non-payment no money is Graces hire 3. And Heaven is given not by art not by merit not for sweating But how Luk. 12.32 It s the Fathers will And Rev. 21.4 God shall wipe all tears from their eyes It s the sweeter that no napkin but his own immediate hand shall wipe my sinfull face In heaven the vision of him that sitteth upon the Throne is immediate the mirrour or looking-glasse of Word and Sacraments being removed there is 1 Cor. 13.12 But a vision of God face to face Rev. 21.22 And I saw no Temple therein If any should ask tidings and say Iohn what sawest thou in that new City was there any Temple any Priest any Prophets any Candlesticks there He should answer O you know not what you speak I saw no temple there I saw a more glorious sight then all the temples of the earth I saw the Lamb the King in the midst of them I saw
them happy so Psalm 10.3 The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praiseth the wicked man then he must believe that wickedness maketh men praise worthy and this belief is but presumptuous confiding and resting on a Tower of his own building Now to beleeve in Christ though the decree of Election be not revealed to me is no presumption for I am not obliged before I beleeve to know that I am elected to Glory It being one of Gods secrets not revealed in the Word but made manifest to me After I beleeve and am sealed unto the day of Redemption and therefore in a humble resting on Christ though the soul know not his Election which is not revealed in the word in that condition there can be no Pride nor presumption for he is self wise and presumptuous who intrudeth into those things that he hath not seen Col. 2.18 knoweth not that which God hath revealed and so which he ought to know now the believer ought not to know that he is elected to glory he yet being an unbeleever so his knowledge cannot deviate from a rule which doth not oblige to conformity therewith as with a Rule the Pourtract of Caesar doth not erre from the samplar because it is not like a Bull or a Horse because neither a Bull nor a Horse is the due samplar 2. To warrant an unworthy humble sinner to beleeve there 's no need of a positive Warrant or of a voice to say thou art elected to glory therefore believe the word is near thee in thy mouth yea there is a commandement laid upon the humbled sinner Come O weary and loaden sinner to Christ and be eased Now when the wind bloweth sweetly and fair upon an humbled siner who is elected to glory there goeth the Spirit of the Gospel along with this Commandement and the word of Commandment and the spirit united in one acteth and worketh so upon the soul that the humbled sinner cannot be deluded and led on a rock of presumption for this spirit joyneth and closeth with his spirit and he as one of Christs sheep knoweth this to be the voice of Christ. I grant when the same command of faith cometh to the ears of a Reprobate he may upon a false ground believe or rather presume he neither being rightly humbled and fitted for Christ nor can the Reprobate know and discern the wind of the spirit breathing with the command and acting upon his spirit because that winde neither can nor doth breath upon any Reprobate and there is no need of any positive Warrant to ascertain a child of God to believe beside the commandment of Faith in lived and quickned with the spirit going along with it for that command so quickned doth put such a reall stamp of an evident testimony that he hath claime to Christ on whom the spirit and the command doth so act that he seeketh no more any other evidence to prove his claim to Christ then the Lamb needeth any evidence to prove that of ten hundred sheep this only that offereth to it her paps and milk must be its dam or mother and none of the rest of the flock But how do I know that it is the spirit that goeth along with the Commandment of believing It may be a delusion Ans. Beside that a deluding spirit for the most part doth not go every way along with the word If this spirit keep Gods order to work upon the humbled self-dispairing sinner who is willing to receive Christ upon his own condition it is not like to a deluding spirit for if the word of commandment to believe and the spirit agree in one it cannot be a delusion phancie leadeth no man to Faith 2. When objects of life work upon life they cannot deceive especially all the senses Hearing Seeing Tasting Feeling Smelling the excellency and sweetnesse of Christ going along with the word cannot be delusion a man may imagine that he seeth and heareth and yet his senses may be deceived but that all the senses especially all the spirituall senses and that a man imagineth that he liveth a naturall life and is dead is rare 3. Faith can stand upon one foot even on a generall word hence this is a Gospel word in the Prophets which requireth Faith Turn to the Lord for he is mercifull Jer. 3.12 Joel 2.13 Jon. 4.2 And because a generall promise received with heart-adherence and confidence giveth glory to God and if it be holden forth to an humbled soul who is now within the lists and bounds of Grace and for any thing that the person thus laden with sin knoweth on the contrary for the secrets of Election and Reprobation belongeth to the Lord Christ mindeth and intendeth to him Salvation therefore he is to believe 4. This would be considered that unbelief breaketh with Christ first before Christ break with the unbeliever and the Elect of God findeth no more nor any higher favour in the kinde of externall means to open the Lambs Book of life which is sealed and closed with Gods own hand then the Commandement of believing Now when our Lord maketh offer of the Kingdom of sons to slaves and casteth his Jewell of Christ offered in the Gospel in the lap and bosome of a Bastard what ever be the Lords secret Decree and purpose in so doing The Bastard is to take God at his word and to catch the opportunity of Gods love in so far and if he do it not the Gospel-offer to the Reprobate being a treaty of peace then the treaty breaketh off first upon his side for Christ cometh within a mile of mercy to meet the sinner and the sinner cometh not the fourth part of a mile yea not half a step of love and thankfull obedience to meet Christ and so Christ killeth the unbeliever with the sweetnesse of the preventing courtesie of offered mercy 5. But if the sinner be wearied and loaden and seeth though through a cloud only Christ only must help and save if not he is utterly and eternally lost What is there upon Christs part to hinder thee to beleeve O guilty wretch O saith he I fear Christ only offereth himself to me but he mindeth no salvation to me Ans. Is not this to raise an evill report and slander on the Holy One of Israel For Christs offer is really an offer and in so far its reall love though it cannot infer the love of Election to glory yet the totall deniall of this offer openeth up the black seal of Reprobation to heathens without the Church and therefore its love to thee if thou be humbled for sin 2. And have half an eye to the unsearchable riches of Gospel mercy 3. And be self-condemned 4. And have half a desire of Christ thou mayst expound love by love and lay hold on the promise and be saved An errour of humble love to Christ is no errour That which is next is a word of the Essentiall principle of true Faith and that is a proportionable